How would you define God?

    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).


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