Theos-Talk Archives (August 2008 Message tt00046)

As I said earlier, Dyaneshwari is much more clear and teaches better
about God. I hope people read it and bring that knowledge for comparison. 
I read messages of the followers of Blavatsky. Many of them say God
does not exist and many say God exists. Those followers of Blavatsky,
who believe in the existence of God, have different ideas about nature
of God. That proves Blavatsky has not conveyed exactly what she meant
on the subject of God. 

Best
Anand Gholap

--- In theos-talk@yahoogroups.com, "anandaam_11" <anandaam@...> wrote:
>
> 
> > But the problem is Blavatsky rejects devotion to even Absolute. If you
> > read quotations of Blavatsky given earlier by anandam, you find that
> > Blavatsky says it is impossible to worship or pray to Absolute. This
> > position is against Krishna's path of devotion.
> > Best
> > Anand Gholap
> >
> 
> Nor do Blavatsky's and the Mahatma's rejection of an extra cosmic God 
> who is creator of universe, and its worship go against Krishna's path 
> of devotion.  Please see Jnanadeva's work Jnaneswhari (Commentary on 
> Bhagavad Gita) which Anand recommended.  In section IX: 11 Jnanadeva 
> has Krishna make the following statements about those people ignorant 
> of his true nature.
> 
> "Although I am without name, actionless and without body, they ascribe 
> to me name, actions and physical activities.  To me who am devoid of 
> form, limiting adjuncts and injunctions they attribute to me form, 
> offer me worship and perform ceremonial rites. . ." (IX:11) 
> ". . .Because of this misconception which they have about me, their 
> birth is in vain like clouds outside of the rainy season." (IX:12)
> 
> In the previous slokas Jnanadeva has Krishna impart a secret to Arjuna 
> which will help Arjuna overcome ignorance and attain true knowledge, 
> namely, "It is Maya which creates all beings and disolves them." (IX: 
> 6) Krishna states it is through Prakriti that all beings come into 
> being and into which all beings will return - cycle after 
> cycle.  "..but people believe [through ignorance] that I create this 
> world at the beginning of a cycle. . . .  I am not concerned in any way 
> in the creation of this world." (IX: 7 and 8)
> 
> (The above is from M.R.Yardi's translation of Jnaneshwari.)
> 
> In his excellent work "The Philosophy of Jnanadeva" B.P.Bahirat makes 
> the following obsevations based on Jnanadeva's works 
> including "Jnaneshwari" and "Amritanubhava".  The following paragraph 
> is a very brief summary of Bahirat's comments:
> 
> Ultimate reality according to Jnandeva is Pure Consciousness - the 
> substratum of the subject-object relation.  This self illuminating 
> Reality and its self-awareness form, as it were, a twin which gives 
> birth to the whole universe.  These two, though distinguishable, are 
> inseparable. The Ultimate Twin in the form of Knowledge and its Self 
> Cognition are called by Jnanadeva, God and Goddess... without 
> limitation, and parents of the universe.  Jnanadeva's conception of 
> Knowledge and it's Self Awareness takes on a very devotional nature in 
> the form of God and Goddess, Beloved and Lover, whereby the Beloved of 
> his heart and their love is so deep and intense that they swallow each 
> other and again emit each other. They are the Divinity appearing as 
> sugar and it's sweetness, camphor and it's fragrance & so on.  The 
> unity, intimacy and inseparability of the God and Goddess will be 
> clearly understood when we bear in mind the identity of God with pure 
> consciousness and that of the Goddess with Self Cognition.  Jnanadeva 
> calls this "Svasamvedya", Atmarupa, the self cognising Ultimate 
> Reality.  (pages 42-49)
> 
> The interested reader might recognise that Madame Blavatsky refers to 
> Svasamdedya on pages 48 and 53 of volume one of the Secret Doctrine.
> 
> regards,
> Murthy (A.M.)
>