He is a Divine being..
--- In sathyasaibaba2@
<angel_of_golden_
>
> chitta what is your view on Sai Baba?
>
> --- In sathyasaibaba2@
> <angel_of_golden_
> >
> > errrrr,okaaaaay,
> >
> >
> >
> >
> > --- In sathyasaibaba2@
> > <chittaranjan_
> > >
> > > firstly, i'm not so intelligent.
> > > sometimes...
> > >
> > > there shall be no conversion..
> sanathana
> > > dharma is established.
> > >
> > > some bombs are made of papyrus...
> > >
> > > stealing is the profession of robin hood whom i admire..
> > >
> > > who is dutch? that is neither here nor there.. mastering
happens
> > thru
> > > the master principle... and the magic connection..
> > >
> > > and there are three languages.. the language of daylight which
is
> > by
> > > yogavrriti, the language of night which is unstruck, and the
> > language
> > > of twilight where day meets night... the last is the produce of
> > > psychosis...
> > >
> > >
> > >
> > > --- In sathyasaibaba2@
> > > <angel_of_golden_
> > > >
> > > > chitta if you're so intelligent,
the
> > > world
> > > > to Islam,bomb ,steal and be a devotee of some dutch guy.
> > > > I don't get it.
> > > >
> > > >
> > > > --- In sathyasaibaba2@
> > > > <chittaranjan_
> > > > >
> > > > > Krshna, in my not humble opinion, Richard Dawkins is an
idiot
> > who
> > > > > thinks that the definition of intelligence is small pieces
of
> > non-
> > > > > intelligence.
> > > > >
> > > > > Dawkins wrote a book called the BLIND WATCHMAKER..
> > whooooops..
> > > > > blind!
> > > > >
> > > > >
> > > > >
> > > > >
> > > > > --- In sathyasaibaba2@
> > > > > <krshna78@> wrote:
> > > > > >
> > > > > > I know Aishwarya Means Wealth ,
> > > > > > Divine Mahalakshmi
> > > > > >
> > > > > > not heard of Dawkins Syndrome chitta
> > > > > >
> > > > > >
> > > > > > --- In sathyasaibaba2@
Naik"
> > > > > > <chittaranjan_
> > > > > > >
> > > > > > >
> > > > > > > --- In sathyasaibaba2@
> Krshna"
> > > > > > > <krshna78@> wrote:
> > > > > > > >
> > > > > > > > CHitta, and all,
> > > > > > > >
> > > > > > > > WHen you have time, post those messages of yours
> > > > > > > >
> > > > > > > > and on ENTROPY and Spiritual ALCHEMY.
> > > > > > >
> > > > > > >
> > > > > > >
> > > > > > > ENTROPY, DAWKINS' SYNDROME AND AISHWARYA
> > > > > > > ------------
> > > > > > >
> > > > > > > There is in science a principle called the Law of
Entropy
> > > that
> > > > > > states
> > > > > > > that the world continuously tends to chaos and
disorder.
> > > > > Evidence
> > > > > > of
> > > > > > > this universal tendency towards disintegration is
> > everywhere -
> > >
> > > > > cars
> > > > > > > rust, stereos break down, people become old, mountains
> > erode,
> > > > > and
> > > > > > > buildings collapse. If one were to place the parts of a
> > clock
> > > > in
> > > > > a
> > > > > > box
> > > > > > > and shake it, the probability of the pieces falling
> > together
> > > as
> > > > > a
> > > > > > > working clock is so negligible that it can be
discounted.
> > > Yet,
> > > > > if
> > > > > > we
> > > > > > > open our eyes and look around us, we see that the
> principle
> > > of
> > > > > > entropy
> > > > > > > is being violated with such impunity that it is
> astonishing
> > > > that
> > > > > we
> > > > > > > don't see it. The evidence is all around us - ordered
> > > > structures
> > > > > of
> > > > > > > beehives come into existence, honey is gathered from
> > diverse
> > > > > > flowers
> > > > > > > and accumulated, anthills come into being, seeds
> germinate
> > > and
> > > > > grow
> > > > > > > into beautiful trees, cars get made, particles of sand
> turn
> > > > into
> > > > > > > microchips, aeroplanes fly and reach their intended
> > > > > destinations,
> > > > > > > activities coalesce into coherent organisations, human
> > beings
> > > > > are
> > > > > > born
> > > > > > > and grow - the list is endless. The loci of these
> > tendencies
> > > to
> > > > > > order
> > > > > > > are living beings - wherever we find life there we find
> > that
> > > > the
> > > > > > most
> > > > > > > wondrous order of things are brought forth from the
> chaotic
> > > > > > > dispersions of inanimate matter. The element that makes
> > this
> > > > > > possible
> > > > > > > is life, for intelligence is the mark of life.
> > > > > > >
> > > > > > > If one who wanted to make a clock were to sit shaking
the
> > > > pieces
> > > > > in
> > > > > > a
> > > > > > > box hoping that they would become a clock, we would not
> > > called
> > > > > such
> > > > > > a
> > > > > > > person intelligent. On the contrary, it would be quite
> > > fitting
> > > > > with
> > > > > > > his actions to call him 'ignorant'. It is possible to
> > create
> > > > > things
> > > > > > > only by discerning the operative causes and acting
> > > accordingly.
> > > > > In
> > > > > > > Shankara's words:
> > > > > > >
> > > > > > > "We have already said that an effect which is patent in
> the
> > > > > cause
> > > > > > > serves as an obstruction to the manifestation of the
> other
> > > > > effects.
> > > > > > So
> > > > > > > if one tries only to destroy the previously manifested
> > effect
> > > > > such
> > > > > > as
> > > > > > > the lump or the two halves which stand between it and
the
> > > jar,
> > > > > one
> > > > > > may
> > > > > > > also have such effects as the potsherds or tiny pieces.
> > These
> > > > > too
> > > > > > will
> > > > > > > conceal the jar and prevent its being perceived; so a
> fresh
> > > > > attempt
> > > > > > > will be needed. Hence the necessary operation of the
> > factors
> > > of
> > > > > an
> > > > > > > action has its utility for one who wants the
> manifestation
> > of
> > > a
> > > > > jar
> > > > > > or
> > > > > > > any other thing."
> > > > > > > (Br.Up.I.2)
> > > > > > >
> > > > > > > Discussions on efficient causality have often been
> obscured
> > > > > because
> > > > > > > words are used in manners that violate their meanings.
> Thus
> > > it
> > > > > is
> > > > > > said
> > > > > > > that omniscience is to be understood as being contained
> in
> > > the
> > > > > > > manifestations of avidya. It is not reasonable to speak
> of
> > > > > > omniscience
> > > > > > > as being a manifestation of avidya, for that is a mere
> > > > > application
> > > > > > of
> > > > > > > the word 'avidya' without a consideration of its
meaning.
> > It
> > > is
> > > > > as
> > > > > > if
> > > > > > > one who, on seeing a remarkably beautiful woman, were
to
> > > state
> > > > > that
> > > > > > > that beauty is contained in, or is a manifestation of,
> > > > ugliness.
> > > > > > Apart
> > > > > > > from the wounded reaction that this might draw from the
> > > > charming
> > > > > > woman
> > > > > > > in question, it would only go to show that the person
who
> > > > speaks
> > > > > > thus
> > > > > > > is not speaking meaningfully. Words must be employed in
> > > > > > consideration
> > > > > > > of their meanings; otherwise one may as well call a cow
a
> > > horse
> > > > > and
> > > > > > a
> > > > > > > horse a door and say that flying is a kind of walking,
> and
> > > the
> > > > > only
> > > > > > > thing that this manner of speaking would achieve is
> > universal
> > > > > > > confusion.
> > > > > > >
> > > > > > > One does not attain to the desired result through
avidya,
> > for
> > > > by
> > > > > > > definition avidya is lack of knowledge. Driving a car
> > without
> > > > > > knowing
> > > > > > > how to drive would most likely result in a consequence
> that
> > > is
> > > > > > graver
> > > > > > > than the intended one of reaching the destination.
> > Attempting
> > > > to
> > > > > > cook
> > > > > > > without knowledge of cooking may result in something
not
> > > quite
> > > > > > > palatable to the senses. But when these same tasks are
> > > > > undertaken
> > > > > > with
> > > > > > > knowledge, they lead to the intended goals even if the
> law
> > of
> > > > > > > probability does not give them much of a chance.
> > Intelligent
> > > > > goal-
> > > > > > > oriented actions are disruptive of the closed systems
> > within
> > > > > which
> > > > > > the
> > > > > > > principle of entropy operates. Moreover, the law of
> > > probability
> > > > > > would
> > > > > > > completely rule out the possibility of repeatability.
> > > > > > >
> > > > > > > It may happen by a rare chance that one clock may
somehow
> > > fall
> > > > > into
> > > > > > > place and get assembled, but the chances of clocks
> getting
> > > > > > repeatedly
> > > > > > > assembled with clocklike regularity would need an
> > extraneous
> > > > > factor
> > > > > > > for sure. That extraneous factor is the directedness to
> the
> > > > > result
> > > > > > > that is provided by intelligence. Order and regularity
> can
> > > only
> > > > > be
> > > > > > > brought about by vidya. The word vidya has all these
> > > > > connotations -
> > > > > > of
> > > > > > > intelligence, design and goal-orientation, etc. Avidya
on
> > the
> > > > > other
> > > > > > > hand has neither intelligence nor directedness. Avidya
is
> > > > > darkness,
> > > > > > > sloth, sleep, inertia. Avidya may contribute to the
rise
> of
> > > > > chaos,
> > > > > > but
> > > > > > > would certainly not account for the regularity that we
> see
> > in
> > > > > the
> > > > > > > world. Therefore, it is Intelligence rather than avidya
> > that
> > > is
> > > > > the
> > > > > > > efficient cause of the universe. And Maya is to be
> > understood
> > > > as
> > > > > > the
> > > > > > > power through which Brahman brings forth this universe.
> > Maya
> > > is
> > > > > not
> > > > > > > avidya. The efficient cause of the universe is the
> > > Intelligent
> > > > > > Brahman
> > > > > > > and Brahman only.
> > > > > > >
> > > > > > > The confusion between avidya and Maya arises from a
> > > > > > misinterpretation
> > > > > > > of the bhashya, wherein it is stated that the
omniscience
> > and
> > > > > > > omnipotence of God are contingent upon the nescience of
> the
> > > > > jiva.
> > > > > > How
> > > > > > > is this statement to be interpreted? The
> word 'contingent'
> > > here
> > > > > > > implies a condition upon which something else happens.
> > Avidya
> > > > is
> > > > > > the
> > > > > > > condition and what happens is the response of Reality
to
> > that
> > > > > > > condition. And that response springs by its innate
power
> > > given
> > > > > the
> > > > > > > contingency of avidya and the accumulations of karma
> caused
> > > by
> > > > > > avidya.
> > > > > > > Just as in the Yoga Sutra it is mentioned:
> > > > > > >
> > > > > > > "Good and bad deeds are not the direct causes in
> > > > > transformations,
> > > > > > but
> > > > > > > they act as breakers of obstacles to nature, as a
farmer
> > > breaks
> > > > > the
> > > > > > > obstacles to the course of water, which then runs down
by
> > its
> > > > > own
> > > > > > > nature."
> > > > > > > (YS,IV,3).
> > > > > > >
> > > > > > > Similarly avidya is not the cause, but is the
contingent
> > > factor
> > > > > > upon
> > > > > > > which the very nature of Brahman 'acts'. And it is
> because
> > > > > Brahman
> > > > > > > acts by His nature that Brahman is actionless in His
> > actions,
> > > > > > because
> > > > > > > that action is not through the sense of agency but by
His
> > own
> > > > > > > immovable nature, for His nature is unmoved even by the
> > > > greatest
> > > > > of
> > > > > > > deeds and is hence truly omnipotent. He does the
greatest
> > of
> > > > > deeds
> > > > > > > with the greatest of ease - without the least affection
> to
> > > His
> > > > > > being.
> > > > > > > That is His Aishwarya - His controllership. Therefore
He
> is
> > > > > called
> > > > > > > Ishwara, for Ishwara is the repository of Aishvarya.
> > > > > > >
> > > > > >
> > > > >
> > > >
> > >
> >
>
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