The existence of 'God'.
--
A poem by Anuj Agrawal :
--
जिन लोगोँ का
होता नहीँ कोई ईश्वर
वो पूजते हैँ किसको ?
क्या वो पूजते हैँ
जिसको
वो होता नहीँ
या होता नहीँ
उनका ईश्वर ?
जो आराधता है
जिस को
क्या बसते नहीँ उसके
उसी मेँ प्राण ।
फिर आखिर
किन लोगोँ का
होता नहीँ कोई ईश्वर ।
अ से
--
The सांख्य -दर्शन / sAMkhya darshana (युक्ति /yukti) answers this question very well. Even though in the poetic sense I appreciate this poem, at the same time I also feel such a 'ईश्वर ' / "Ishvar" could not exist independently of the one who worships this 'ईश्वर' / "Ishvar". Kurt Gödel has mathematically proved that far from being worshiped, "Ishvar" could neither be defined, nor could be described. So सांख्य / sAMkhya keeps the point unanswered. And though 'द्वैत ' / 'dwaita' insists upon the existence of such a 'ईश्वर ' / "Ishvar" because of the practical utility, ultimately one has to merge into that 'ईश्वर' / "Ishvar" (सालोक्य / sAlokya, सामीप्य / sAmeepya, सान्निद्ध्य / sAnnidhya, सायुज्य / sAyujya) is where the distinction between the worshiper and the worshiped ceases for good. In this way, there is no-one is without a 'ईश्वर ' "Ishvara" as One's own ultimate truth of being, And knowing / not knowing, worshiping / not worshiping such a "Ishvar" really never matters.
How-ever, in Gita we do find a very practical and useful hint for finding out this 'Truth' of 'ईश्वर ' 'Ishvar'.
--
--
A poem by Anuj Agrawal :
--
जिन लोगोँ का
होता नहीँ कोई ईश्वर
वो पूजते हैँ किसको ?
क्या वो पूजते हैँ
जिसको
वो होता नहीँ
या होता नहीँ
उनका ईश्वर ?
जो आराधता है
जिस को
क्या बसते नहीँ उसके
उसी मेँ प्राण ।
फिर आखिर
किन लोगोँ का
होता नहीँ कोई ईश्वर ।
अ से
--
The सांख्य -दर्शन / sAMkhya darshana (युक्ति /yukti) answers this question very well. Even though in the poetic sense I appreciate this poem, at the same time I also feel such a 'ईश्वर ' / "Ishvar" could not exist independently of the one who worships this 'ईश्वर' / "Ishvar". Kurt Gödel has mathematically proved that far from being worshiped, "Ishvar" could neither be defined, nor could be described. So सांख्य / sAMkhya keeps the point unanswered. And though 'द्वैत ' / 'dwaita' insists upon the existence of such a 'ईश्वर ' / "Ishvar" because of the practical utility, ultimately one has to merge into that 'ईश्वर' / "Ishvar" (सालोक्य / sAlokya, सामीप्य / sAmeepya, सान्निद्ध्य / sAnnidhya, सायुज्य / sAyujya) is where the distinction between the worshiper and the worshiped ceases for good. In this way, there is no-one is without a 'ईश्वर ' "Ishvara" as One's own ultimate truth of being, And knowing / not knowing, worshiping / not worshiping such a "Ishvar" really never matters.
How-ever, in Gita we do find a very practical and useful hint for finding out this 'Truth' of 'ईश्वर ' 'Ishvar'.
--
