Objection 6.
selfless action is another way. But are any action free from selfish
desires? To be establish dharma itself could be a selfish desire. To be a
karma yogi could be a selfish desire.
KR IS THERE ABSENCE OF DESIRE OR LIMITATIONS OF DESIRE
Shree Krishna expounds on *karm yog *or the *yog* of action in this
chapter. He explains to Arjun that nobody can remain without action, even
for a moment. Bound by their inherent modes of nature, all beings are
always engaged in some work. Superior are those who practice *karm yog* and
continue to work diligently to fulfill their responsibilities externally,
but internally they are unattached to them. However, the hypocrites display
external renunciation but internally dwell upon the objects of their senses.
Shree Krishna says that all living beings are an integral part of God’s
creation and have roles and responsibilities to fulfill. Vedas prescribe
performing *yajña* to please the celestial gods, who in-return bestow
material gains. These *yajñas* cause rains to fall, which aids in the
production of food grains for the sustenance of life on earth. Those who
live only for the delight of their senses and do not accept their
responsibility in this cycle— are sinful and living in vain. However, Shree
Krishna says that when works or prescribed duties are performed as an
obligation to God, they are also considered *yajña* (sacrifice).
*He then explains that unlike the rest of humankind, the enlightened souls
are not obliged to fulfill their bodily responsibilities*. They are
situated in knowledge of the self and execute higher responsibilities of
the soul. However, they do not abandon their social duties, as it may
create disharmony in the minds of the common people who look up to them for
inspiration. Therefore, the wise continue to work *without any personal
motive *only to set good examples for others to follow, else, the ignorant
may abandon their prescribed duties prematurely. Shree Krishna mentions one
such example of the enlightened King Janak, who performed his earthly
duties as an ideal king and father.
Arjun then asks Shree Krishna why people commit sin, even when unwilling,
as if by some force. Lord Krishna explains that lust alone is the sinful
all-devouring enemy. Similar to a fire that is covered by smoke or a mirror
covered in dust, desire shrouds one’s knowledge and deludes the intellect.
In the end, Shree Krishna advises Arjun that by controlling the senses,
mind, and intellect—one can slay this enemy called desire, which is an
embodiment of sin.
Arjun said: O Janardan, if You consider *knowledge superior to action*,
then why do You ask me to wage this terrible war? My intellect is
bewildered by Your ambiguous advice. Please tell me decisively the one path
by which I may attain the highest good. {KR: BRAHMA SUTRAM IS KNOWLEDGE;
AND TO HAVE THAT KNOWLEDGE ONE SHALL DESIRE THE STRAM SAYS. ATAHO BRAHMA
GNASA:// IN LEARNING THE BRAHMA SUTRAM CAN ANYONE REACH THE BRAHMAM WITHOUT
ACTION? NO. ACTION TO REACH THE PARAMATMA IS ALSO DESIRE AS ACCEOTED BY THE
1ST VERSE OF BRAHMA SUTRAM.}
The Lord said: O sinless one, the two paths leading to enlightenment were
previously explained by Me: the path of knowledge, for those inclined
toward contemplation, and the path of work for those inclined toward action.
*One cannot achieve freedom from karmic reactions by merely abstaining from
work, nor can one attain perfection of knowledge by mere physical
renunciation.*
There is no one who can remain without action even for a moment. Indeed,
all beings are compelled to act by their qualities born of material nature
(the three *guṇas*).
Those who restrain the external organs of action, while continuing to dwell
on sense objects in the mind, certainly delude themselves and are to be
called hypocrites.
But those karm yogis who control their knowledge senses with the mind, O
Arjun, and engage the working senses in working without attachment, are
certainly superior. {ARJUNA QUERY IS ANSWERED HERE}
You should thus perform your prescribed Vedic duties*, since action is
superior to inaction.* By ceasing activity, even your bodily maintenance
will not be possible.
*Work must be done as a yajna to the Supreme Lord;* {THUS DEZIRE IS NOT OUT
OF SELFISH ATTITUDE} otherwise, work causes bondage in this material world.
Therefore, O son of Kunti, for the satisfaction of God, perform your
prescribed duties, without being attached to the results.
In the beginning of creation, Brahma created humankind along with duties,
and said, “Prosper in the performance of these *yajñas* (sacrifices), for
they shall bestow upon you all you wish to achieve.”
By your sacrifices, the celestial gods will be pleased, and by cooperation
between humans and the celestial gods, great prosperity will reign for all.
The celestial gods, being satisfied by the performance of sacrifice, will
grant you all the desired necessities of life. But those who enjoy what is
given to them, without making offerings in return, are verily thieves.
The spiritually-minded, who eat food that is first offered in sacrifice,
are released from all kinds of sin. Others, who cook food for their own
enjoyment, verily eat only sin.
All living beings subsist on food, and food is produced by rains. Rains
come from the performance of sacrifice, and sacrifice is produced by the
performance of prescribed duties.
The duties for human beings are described in the Vedas, and the Vedas are
manifested by God Himself. Therefore, the all-pervading Lord is eternally
present in acts of sacrifice.
O Parth, those who do not accept their responsibility in the cycle of
sacrifice established by the Vedas are sinful. They live only for the
delight of their senses; indeed their lives are in vain.
But those who rejoice in the self, who are illumined and fully satisfied in
the self, for them, there is no duty.
Such self-realized souls have nothing to gain or lose either in discharging
or renouncing their duties. Nor do they need to depend on other living
beings to fulfill their self-interest.
Therefore, giving up attachment, perform actions as a matter of duty
because by working without being attached to the fruits, one attains the
Supreme.
By performing their prescribed duties, King Janak and others attained
perfection. You should also perform your duties to set an example for the
good of the world. Whatever actions great persons perform, common people
follow. Whatever standards they set, all the world pursues.
There is no duty for Me to do in all the three worlds, O Parth, nor do I
have anything to gain or attain. Yet, I am engaged in prescribed duties.
For if I did not carefully perform the prescribed duties, O Parth, all men
would follow My path in all respects.
If I ceased to perform prescribed actions, all these worlds would perish. I
would be responsible for the pandemonium that would prevail, and would
thereby destroy the peace of the human race.
As ignorant people perform their duties with attachment to the results, O
scion of Bharat, so should the wise act without attachment, for the sake of
leading people on the right path.
The wise should not create discord in the intellects of ignorant people,
who are attached to fruitive actions, by inducing them to stop work.
Rather, by performing their duties in an enlightened manner, they should
inspire the ignorant also to do their prescribed duties.
All activities are carried out by the three modes of material nature. But
in ignorance, the soul, deluded by false identification with the body, thinks
of itself as the doer.
O mighty-armed Arjun, illumined persons distinguish the soul as distinct
from *guṇas* and karmas. They perceive that it is only the *guṇas* (in the
shape of the senses, mind, and others) that move among the *guṇas* (in the
shape of the objects of perception), and thus they do not get entangled in
them.
Those who are deluded by the operation of the *guṇas* become attached to
the results of their actions. But the wise who understand these truths
should not unsettle such ignorant people who know very little.
Performing all works as an offering unto Me, constantly meditate on Me as
the Supreme. Become free from desire and selfishness, and with your mental
grief departed, fight!
Those who abide by these teachings of Mine, with profound faith and free
from envy, are released from the bondage of karma.
But those who find faults with My teachings, being bereft of knowledge and
devoid of discrimination, they disregard these principles and bring about
their own ruin.
Even wise people act according to their natures, for all living beings are
propelled by their natural tendencies. What will one gain by repression?
The senses naturally experience attachment and aversion to the sense
objects, but do not be controlled by them, for they are way-layers and foes.
It is far better to perform one’s natural prescribed duty, though tinged
with faults, than to perform another’s prescribed duty, though perfectly.
In fact, it is preferable to die in the discharge of one’s duty, than to
follow the path of another, which is fraught with danger.
Arjun asked: Why is a person impelled to commit sinful acts, even
unwillingly, as if by force, O descendent of Vrishni (Krishna)?
The Supreme Lord said: It is lust alone, which is born of contact with the
mode of passion, and later transformed into anger. Know this as the sinful,
all-devouring enemy in the world.
Just as a fire is covered by smoke, a mirror is masked by dust, and an
embryo is concealed by the womb, similarly one’s knowledge gets shrouded by
desire.
The knowledge of even the most discerning gets covered by this perpetual
enemy in the form of insatiable desire, which is never satisfied and burns
like fire, O son of Kunti.
The senses, mind, and intellect are said to be breeding grounds of desire.
Through them, it clouds one’s knowledge and deludes the embodied soul.
Therefore, O best of the Bharatas, in the very beginning bring the senses
under control and slay this enemy called desire, which is the embodiment of
sin and destroys knowledge and realization.
The senses are superior to the gross body, and superior to the senses is
the mind. Beyond the mind is the intellect, and even beyond the intellect
is the soul.
Thus knowing the soul to be superior to the material intellect, O mighty
armed Arjun, subdue the lower self (senses, mind, and intellect) by the
higher self (strength of the soul), and kill this formidable enemy called
lust.
SO, ACTION WITH DEZIRE HOLDS SELFISHNESS; WHEREAS THE NISHKAMYA AS
WORD HOLDS, HAS THE KAMYA THE DEZIRE; YET AS BEING ACTED NOT FOR SELF GAIN,
BUT FOR PUBLIC ACKIEVEMENTS, ITS PLEASING TO GOD. HENCE DEZIRE, HAS 2
COMPONENTS AND DISTINGUISHABLE. AND ALL ACTIONS DO HAVE THE DEZIRE BUT
EXPECTATION OF FRUITION FOR SELF IS ABSENT IN ONE ACTION NISH KAMYA KARMA.
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
Objection 7.
Pursuit of knowledge is another way to reach God. But knowledge is a
faculty of brain. And brain is supposed to be gift of God. That makes it a
circular loop.
Nowhere in the Gita does it state that the “brain is a gift of
god”. The idea of faculties being gifts of god is entirely Abrahamic
theology. Jñāna Yoga as taught in the Gita entails the Vedāntic didactic
process of
(1) śravana - listening to the teachings
(2) manana - reflecting on the teachings using critical thinking and
applying the rules of logic.
(3) meditating and internalising the teachings
KR: JNANA YOGA IS A PURSUIT OF REACHIG THE PARAMATMA ONLY IF FOLLOWED
DYNAMICALLY AS TOLD IN BG. KNOWLEDGE OF BRAIN IS BASIC; KNOWLEDGE OF MIND
IS ULTIMATE.
क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: |
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 63||2
krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ
smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati
BG 2.63: Anger leads to clouding of judgment, which results in bewilderment
of memory. When memory is bewildered, the intellect gets destroyed; and
when the intellect is destroyed, one is ruined.
END OF BRAIN WHILE MIND IS A DESTROYER BUT CONTROLLING IT
ELEVATES ONE TO A HIGH-RISE APARTMENT. SO MIND IS ONLY ADVOCATED AS ATOOL
TO JNANA YOGA AND NOT BUDDI CONTROLLED BY THE SENSORY DUALISM.
Bhagavad Gita 4.27
Some, inspired by knowledge, offer the functions of all their senses and
their life energy in the fire of the controlled mind.
Bhagavad Gita 4.28
Some offer their wealth as sacrifice, while others offer severe austerities
as sacrifice. Some practice the eight-fold path of yogic practices, and yet
others study the scriptures and cultivate knowledge as sacrifice, while
observing strict vows.
Bhagavad Gita 4.29 - 4.30
Still others offer as sacrifice the outgoing breath in the incoming breath,
while some offer the incoming breath into the outgoing breath. Some
arduously practice prāṇāyām and restrain the incoming and outgoing breaths,
purely absorbed in the regulation of the life-energy. Yet others curtail
their food intake and offer the breath into the life-energy as sacrifice.
All these knowers of sacrifice are cleansed of their impurities as a result
of such performances.
Bhagavad Gita 4.31
Those who know the secret of sacrifice, and engaging in it, partake of its
remnants that are like nectar, advance toward the Absolute Truth. O best of
the Kurus, those who perform no sacrifice find no happiness either in this
world or the next.
Bhagavad Gita 4.32
All these different kinds of sacrifice have been described in the Vedas.
Know them as originating from different types of work; this understanding
cuts the knots of material bondage.
Bhagavad Gita 4.33
O subduer of enemies, sacrifice performed in knowledge is superior to any
mechanical material sacrifice. After all, O Parth, all sacrifices of work
culminate in knowledge.
Bhagavad Gita 4.34
Learn the Truth by approaching a spiritual master. Inquire from him with
reverence and render service unto him. Such an enlightened Saint can impart
knowledge unto you because he has seen the Truth.
Bhagavad Gita 4.35
Following this path and having achieved enlightenment from a Guru, O Arjun,
you will no longer fall into delusion. In the light of that knowledge, you
will see that all living beings are but parts of the Supreme, and are
within Me.
Bhagavad Gita 4.36
Even those who are considered the most immoral of all sinners can cross
over this ocean of material existence by seating themselves in the boat of
divine knowledge.
Bhagavad Gita 4.37
As a kindled fire reduces wood to ashes, O Arjun, so does the fire of
knowledge burn to ashes all reactions from material activities.
Bhagavad Gita 4.38
In this world, there is nothing as purifying as divine knowledge. One who
has attained purity of mind through prolonged practice of Yog, receives
such knowledge within the heart, in due course of time.
Bhagavad Gita 4.39
Those whose faith is deep and who have practiced controlling their mind and
senses attain divine knowledge. Through such transcendental knowledge, they
quickly attain everlasting supreme peace.
Bhagavad Gita 4.40
But persons who possess neither faith nor knowledge, and who are of a
doubting nature, suffer a downfall. For the skeptical souls, there is no
happiness either in this world or the next.
Bhagavad Gita 4.41
O Arjun, actions do not bind those who have renounced karm in the fire of
Yog, whose doubts have been dispelled by knowledge, and who are situated in
knowledge of the self.
Bhagavad Gita 4.42
Therefore, with the sword of knowledge, cut asunder the doubts that have
arisen in your heart. O scion of Bharat, establish yourself in karm yog.
Arise, stand up, and take action!
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
Objection 8. The book justifies war, it conflicts with universal principles
of kindness and fraternity.
KR There is no justification of war in the Gita, the dramatic
setting is indeed the field of battle and this is after all an epic, there
is only one instruction to fight the battle (which is considered as just
given the circumstances) is in chapter two. The other references to
“killing” refers to the enemy of spirituality which is DESIRE.
Krishna’s views of kindness and fraternity and altruism are very explicit.
Gita 3:20 Indeed, you should act, bearing in mind the welfare of the world.
Gita 5:25 The sages who are free from the pairs of opposites, whose minds
are well directed and who are devoted to the welfare of all beings, become
cleansed of all impurities and attain the bliss of the Brahman.
Gita 12:4 They too obtain me who are dedicated to the welfare of all beings.
Gita 12:13–14. Not prejudiced towards any living being, friendly and
compassionate to all, free from the notions of ‘I’ and ‘mine’, and
regarding all pain and pleasure with equanimity, and forbearing; contented,
constantly contemplating, self-restrained and firm in one’s convictions,
dedicating the mind and intellect to Me — such a devotee is dear to Me.
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
Objection 9.
The book justifies graded class system for humans, it conflicts with
universal principles of equality.
KR What exactly “equality” is, is debatable. The Gita proclaims
that all sentient beings are “equal” in that each and every sentient being
is a manifestation of Divinity and should be treated as such. The sublime
principle of equality in the Gita are based on the presence of the Divine
in all.
Gita 15:7. An everlasting part of Myself, having become the individual Self
in the mortal world, acquires the [five] senses, and the mind which is the
sixth, and abides in Prakṛti.
Gita 10:20. I am the Self, O Arjuna dwelling in the hearts of all beings. I
verily am the beginning, the middle and also the end of all beings.
Gita 6:30. He who sees Me everywhere and everything in Me; I am not
separated from him and he is never separated from Me.
Gita 5:18. The sages regard with equality a person well-endowed with
learning and humility, a Brahmana (who is so merely by birth), a cow, an
elephant, a dog and a dog-eater.
Gita 6:29 With the mind harmonized by Yoga one sees equality everywhere;
one sees one’s Self as abiding in all beings and all beings in one’s own
Self.
EQUALITY IS MISUDERSTOOD IN THE SENSE AS LONG AS DWELLING
IN DUALITY, THERE CANNOT BE EQUALITY OF THE BODIES OF SPECIES. WHEN THE
ADVAITHAM SETS IN DEEP INSIDE, ALL ATMAS ARE EQUAL. SO SIMPLE DEFINITION OF
THE EQUALITY IS CONCERNED. THAT IS WHAT THE TIRUKKURAL EARLY WROTE HERE
ALSO SAY ;ALL ATMANS ARE EQUAL; SO WHY DIFFERENTIATING AND PERFORMING A
NEGATIVE WAR?. HOWEVER, WHERE DHARMA IS BEING ANNHILATED, WAR ISS
INEVITABLE HENCE THE DHARMA SHETRE KURU SHETRE STARTS. AS LONG AS TWO HANDS
JOIN IT IS CLAPPING; WHERE ONE HAND IS WAVED, IT COULD BE THREATENING AND
EXHIBITION EGO ALSO. FORMER IS ADVAITHAM; LATTER IS DUALITY.
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
Objection 10.
The book justifies an after- life, heaven/hell and soul, it conflicts with
kindness and logic.
KR LETS AGREE THAT THERE IS NO AFTERLIFE; THEN WHAT IS THE
DEFINITION OF DEATH?
The Buddha himself described death as the 'the greatest of
all teachers', 'the sickness' and 'the most important manifestation of
impermanence'. It is helpful to recall that most Buddhist cultures, even
well into this century, were made up of integral, extended families in
which ageing and dying happened in the home and not in external
institutions such as old peoples' homes and hospitals. People were
confronted with mortality as a real and recurring feature of daily life. It
led to many natural questions and was a constant reminder of the Buddha's
teachings on impermanence. Other Buddhists train in the bardo teachings. By
familiarizing themselves with the long succession of experiences and
hallucinations which follow death, they prepare themselves for the real
thing, rather like karate students going through the various motions of
combat in training for true conflict. Even if, when the actual moment
comes, they themselves are incapable of mastering the situation in the
traumatic, dream-like state between lives, they may nevertheless respond
more readily to the psychic guidance given by lamas and friends reciting
the traditional bardo prayers designed to lead them through the experiences
and into a good rebirth.
Buddhists believe nothing lasts. *Everything is always in a
state of change.* When viewing things with microscopic precision, it
becomes clear to them that, in the world of mind, consciousness is renewed
every split second and that, in the world of matter, atomic particles are
always in flux and movement. Tantric teachings describe all existence as a
migration from what was to what will be. In that sense, all is bardo or
'in-betweening'. However, this continual flux, viewed macroscopically as
beings' lives, has four distinct phases, each with its own very specific
type of experience. Being born and being alive is known as the this life
bardo: the most powerful phase of them all. In it, one has more control
over the mind than in the other three bardo and can choose lucidly how to
act physically and verbally. The period at the end of life, as one dies, is
the traumatic dying bardo. The breakdown of the biological support of life
during this period engenders a series of moods and feelings which are hard
to dominate. The moment immediately after death, usually very brief, when
the primordial nature of existence manifests, is the expanse of purity
bardo. The ensuing dream-like state between lives, in which one has little
or no choice of action, is known as the becoming bardo.
What exactly do Buddhists believe happens at death? It can be
summed up technically as the progressive cessation of activity of the five
bio-dynamic forces (prana) and the resorption of the bodily elements. As
the digestive bio-dynamic (Fire Companion prana) degrades, food can no
longer be digested and bodily heat diminishes, from its extremities
inwards. As the oxygenating bio-dynamic (Life Sustaining prana) degrades,
the mind becomes unclear and confused. As the excreting biodynamic
(Downward Expeller prana) degrades, one can no longer eliminate bodily
wastes. As the energizing bio-dynamic (Upward-Moving prana) degrades, one
can no longer eat or drink and finds it increasingly difficult to breathe.
When the motility bio-dynamic degrades, the limbs can no longer function
and the blood vessels shrink. As the earth element dissolves into the
water element, one can no longer stand, the head lolls, the face takes on a
grey complexion and one loses saliva. One feels dull and depressed. When
the water element then dissolves into the fire element, the mouth dries up
and the tongue becomes hard and twisted. One feels hazy and irritable. As
the fire element dissolves into the wind element, the body loses its warmth
and the breath feels cold on the nose and lips. One vacillates between
clarity and confusion. When the wind element then dissolves into
consciousness, the breath starts to rattle and the eyes roll upwards.
Inwardly one is bewildered and can hallucinate, positively or negatively
depending upon one's karma. Simultaneously, the five secondary pranas,
governing the senses, disappear. One can no longer clearly perceive
external forms, sounds, odours, tastes or physical sensations. Then,
consciousness dissolves into space and breathing stops. The body lustre
fades and rapidly becomes cadaveric but there remains a slight warmth
around the heart. Some texts say that, in certain cases, some people can
still recover at this point. Beyond it, there is no hope. The mind is then
left to experience the fruits of its own actions and the enormous range of
possibilities from this point onwards is largely dependent upon mental
habits while alive. Those well-trained in meditation have a chance to fuse
into the clear light of absolute reality, which shines soon after death.
Others may have beautiful experiences. Others, on the contrary, may be
terrified and enter a long-enduring nightmare. As the components of this
life's consciousness collapse back into what is eternal and universal,
there is a short but vital opportunity to fuse with the Buddha within. Very
experienced meditators can use this to the full but, for most people, it is
a brief and unrecognizable flash to which they react with all the reflexes
of personality, thereby steering themselves away from the *eternal and back
into the stream of rebirth. Rebirth does not happen immediately after the
moment of primordial purity*. Before the next conception comes the
'intermediate state' (becoming bardo) experience, familiar to many people
through what has become known as 'The Tibetan Book of the Dead'. This title
was borrowed by Evans-Wentz from the famous Egyptian Book of the Dead but
the parallel between the two books is far from obvious. A more precise
translation of the Tibetan text's title would be Liberation through Hearing
in the Intermediate State. The work is, in effect, a vivid description of
the forty-nine main stages of experience following death, along with
instructions about how best to relate to them. The text is read into the
dying person's ear, and can also be recited by lamas or by relatives, as a
prayer, during the forty-nine days following death, in the hope of guiding
the deceased's mind in its confused travels.
Buddism is believed to be, atheism unlike Hinduism, though seed was
generated from it only. EVEN THERE IS, DEATH DEFINED AS A MERE CHANGE; THAT
TOO CHEMICAL CHANGE; HOWEVER, REBIRTH IS NOT RULED OUT THOUGH, A SYSTEM IS
REVIEWED THERE. BUT IF THERE IS A MIND AS BUDDISM CONFIRMED IN REBIRTH,
THEN IN BETWEEN, WHAT REALLY EXISTED, AFTER CHANGE AND CHEMICAL CHANGES,
BEFORE THE REBIRTH? IF IT IS A MATTER ONLY, MATTER NEEDS A PROVOCATION TO
CHANGE, SO THERE MUST HAVE BEEN, SOME THING IN EXISTENCE TO ALTER. IF IT IS
A MATTER VISIBLE, MIND OR PANCHA BHOOTHAS ARE NOT VISIBLE TOTALLY; SO
SENSORY PERCEPTIONS IS NEEDED; AND CERTAIN BHUTAS ARE NOT ALL ACCESSED EVEN
BY SENSORY APPROACHES. HENCE MATTER IS NOT ON EARTH WHICH CAN BE SEEN. IF
IN SPACE WHERE? EVEN IF ARGUED ONLY ON EARTH WHERE? ABSENCE OF EVIDENCE, IS
NOT LACK OF EVIDENCE. AND WHERE SUCH EVIDENCES STAY IN BETWEEN THE DEATH
AND REBIRTH EVEN UNDER THE ATHEISM? IF IT IS STATED AS IN VACCUM IT IS
UNSCIENTIFIC. HENCE LOGICAL MIND, ADVOCATES, THAT THERE MUST BE ANOTHER
PLACE OR PLACES FOR UNSEEN ELEMENTS EVEN IF ATOM TO EXIST. SO THERE IS A
PLACE OF UNSEEN PERMANENCE, RESIDING IN SPACE SOMEWHERE WHICH HINDUISM, SAY
14 LOKAS. IF NIHILISM EXISTED BUDDISM FAILED, NOT TOLD BY ME BUT BY ADI
SHANKARA. SO, ONE CONCLUSION LEADS TO ADDITIONAL EXPANSIVE CONCLUSIONS
WHICH FITS IN IN PERFECTLY. THUS THERE IS NO CONTRADICTION AGAINST LOGIC;
SO WHERE IS THE CONTRADICTION FOR THE KINDNESS?
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
K RAJARAM IRS 13526
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZoq2r-xJZ75qYp04mLSxSJrgAwZhNKi_fe7EKc2C6jopAQ%40mail.gmail.com.
