General theme of the Upnishads (2)

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The most important thing is that nirakar brahm, being an existence of absolutely dormant virtues (avyakt shaktik), can never even manifest its Blissfulness. It is like the subtle dormant state of the beauty of a flower that dormantly exists in its seed that has not even taken the shape of a plant. So, wherever the Upnishads talk about the Divine knowledge or Bliss (chidanand) of brahm, they only refer to the personal form of God and not the nirakar brahm.

The Upnishads mostly use pronouns when referring to God, like, sah (He), ishah (controller God), purushah (personal God), and tasya (His) etc. However, there are a number of Upnishads like Tripadvibhushit Maha Narayanopnishad, Gopal Tapiniyopnishad, Krishnopnishad etc., which directly relate to the personal form of God and they clearly indicate that nirakar brahm is established in the personal form of God. So, personal form is the main form of God.

There is one more point that sometimes confuses the intellectuals. The Upnishads sometimes tell,which literally means that the one who receives liberation becomes Narain or the one who receives liberation becomes brahm. That’s true, but the Upnishad further says,which means that no one could be absolutely equal to God.

This situation is clarified by the producer of the Vedas, Bhagwan Ved Vyas himself. He says in the Brahm Sutra,
that the synonymity of a liberated soul does not synonymize him with the functions of God, like the creation, protection and destruction of the universe, or His absolute omnipresence etc. It only relates with the Blissful synonymity of the form of God he has attained.

It means that, upon God realization, the worshipper of the nirakar brahm enters the absolutely dormant state of the Divinity called kaivalya mokch and stays there forever in a kind of totally passed out state, because the nirakar brahm itself is an actionless dormant Divinity. The worshipper of God Vishnu, upon God realization, experiences the same kind and the amount of the Divine Bliss which God Vishnu Himself experiences in His abode, and so do the worshippers of Bhagwan Ram and Krishn. Isn’t it the incomparable unlimited loving Grace of God, Who awards His limitless personal Love and Bliss to a maya-inflicted soul who has committed uncountable transgressions and has accumulated uncountable sins in past unlimited lifetimes? Yet, the souls are so gross-headed that, ignoring His unlimited love, Grace and kindness, they remain engrossed in their material activities and lose the golden opportunity of having a human life which is the only hope of receiving His Grace and becoming His loving one forever.
It has already been explained that the Vedas, the Upnishads and the Puranas are: (a) eternal and Divine, (b) firstly produced by the creator Brahma, (c) they are not the writings of any human being, and (d) all of them were again revealed and rewritten by Bhagwan Ved Vyas long before he revealed the Bhagwatam, which was sometime before 3072 BC. Sanskrit language is also eternal which was firstly produced by Brahma and then it was reproduced by Ved Vyas along with the Vedas and the Upnishads.
There are two eternal powers involved in the creation of the universe: (1) The absolute supreme Gracious God and (2) the metaphysical universal energy, the cosmic power, called maya. Maya, being initially lifeless, receives its enlivenment from the supreme Gracious God and then manifests the entire universe.

The true and absolute supreme God has four most important personal virtues. He is all-Gracious, He is all-kind, He is all-Blissful (and all-loving) and, with all of His virtues, He is omnipresent. Apart from that He is also almighty because the mighty power maya is under Him. He is the creator because He enlivens the power, maya, which manifests the universe, He is omniscient because He knows each and every action of the unlimited lives of all the unlimited souls of this universe; and so on.

One other question that has puzzled the theologians for millenniums is: whether God is He, or She, or it?

Bhartiya scriptures say that He is all. He is He as well as She, and Both forms She and He are absolutely one and synonymous. That’s how, being absolutely one, They always remain in two forms, She and He.

What about ‘it’? How does ‘He’ become ‘it’? The answer is, that He doesn’t become ‘it.’ ‘It,’ in fact, is an aspect of the personal form of God. ‘It’ is such an aspect where all of His powers and attributes are absolutely dormant. It’s like a person who is deeply sleeping in a dreamless state where all the dignity of his being, including his personal identity, is fully submerged into his totally inactive state. This aspect of God is called nirgun nirakar, which means virtueless and formless God; the other one is called sagun sakar (or sakar), which means the all-virtuous personified form of God. Thus, sakar is the main form of God, and, with His sakar form, He/She is omnipresent with all of the virtues: Graciousness, kindness, all-Blissfulness, all-lovingness and many more. These Divine situations and existences are the Divine miracles that are beyond the material logic because they are beyond the realm of ‘time’ and ‘space’ factors.

Now we know that unless the above mentioned attributes and virtues along with the prominence of the personal form of God are included in the general meaning of the word ‘God,’ it would not represent the true Gracious God, it would only represent the absolute metaphysical energy of the cosmos (and up till now these facts have not yet been incorporated into any of the English dictionaries).