tks
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Shri tks sir,
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My comments on Upanishads answering to your queries about them will be longish; I will also have to brush up my books because I have not learnt them 'by heart'. Since my typing is dead slow (and I tend to avoid mistakes to the best of my abilities) it may take quite some time, but I will reply.
Thanks for offering to reply considering that it is an effort to type out a long response. I think plain English to share your understanding will do IMHO, though you are welcome to consult books.
The following are some of my observations in the meanwhile :-
If you see the OP in this thread, it will be evident that the existence of God was that God's existence is denied because people in sufficient numbers do not go to God. Since the comparison in the story was with barbers, people with dirty long hair 'n untrimmed beards, etc., a direct inference from the OP would be that people can and may approach God for whatever services they expect from Him.
Now most of us are somewhat assured that a barber will do a certain type of service in return for payment, and the vast majority of people approach God also with a very similar mindset, the service here being wish-fulfilment (though the tenor of the posts under this thread has changed to the more philosophical one of God or self-realization, lately, in the zeal to put down and counter the opposite camp.).
Rather than call the stories such as the one in the OP as naive I would say we all grow from one level of understanding to another as we grow and mature. It is a fact that as an infant we all were totally dependent on our parents for our survival and our ignorance of the world was total. Many have extended the concept of parents - one who nurtures, protects, rewards, punishes and gives what you need rather than what you want - as God in their adult life. Stories such as the one in the OP appeal to the infant in us as we try to understand what this world is all about.
With maturity the world view of Isvara (I dont use the word God since it has a specific meaning in the context of Biblical religions) changes for some people. For many God enters their mind either because they are in trouble or because they desire something in this life or their imagined after-life ("heaven"). All religious traditions cater to the pursuit of Artha and Kama ONLY! This in my view includes Hindu traditions as well. Such pursuits are completely legitimate in Hindu world view and one need not have guilt pursuing Artha (Security) an Kama (Desires). The issue comes when one ignores Dharma (set of universal principles in this context) that act on us whether we acknowledge or not.
A person who lives in the world of bribes thinks - due to ignorance - that he can bribe his concept of God also. The role of people who have better perspective, knowledge and experience should be to teach such people why their methods are flawed without putting down a person's tradition. If going to a temple helps them to feel stronger it is nice. If they feel more secure or think their desires can be fulfilled because they do an Archana then that is wonderful. I see nothing wrong with this.
If someone has a headache then you look to correct that condition rather than ask them to cut their own head off.
Our Vedic view and this is unique only to Hindu religion is that Dharma is stated as an *independent* purushartha (pursuit) even in the absence of any specific desire to pursue Artha or Kama. The question then is why should this be so. What Dharma are we talking about here?
The reason I am asking these questions is because I want to understand your understanding of such basic topics.
Regarding your reference to 'put downs' here is my thought. Showing someone is illogical is not a put down in my view especially if they tend to make extreme and possibly insensitive statements under the name of logic. If one is logical they should be able to understand that 'binary logic' is not the only type of logic that is available for analysis. If one invokes science and physics in their arguments then it is natural to expect that they have a good understanding of notion of time and space that are established through peer reviewed publications. If one invokes concepts of Chaos theory or randomness then they should be able to readily understand post #942 (primer on randomness by DrBarani). If one claims they are rational and logical they should be able to articulate the axioms and means of knowledge and proof to make their points.
Making loose comments under the name of logic & scripture are done often by people of 'faith'. I find that our self proclaimed 'atheists' here tend to make illogical statements and I have called those out when appropriate. In my view, they are no different in their 'logic' than the 'born again Christians and their script' that I have come across in my life to quote an example. In my mind, calling this out is not a put down. I dont expect you to agree.
So, we have to once again set the rules and decide whether we should stick to the contents of the OP and discuss if a God of the type envisaged therein is what we have as subject. If not, we should first deny the OP itself as wrong.
The Original Poster then went on to state in post #3, that God's knowledge is infinite (omniscient) while humans are not so.
Since concept of personal God is personal, concept of proof is an oxymoron.
Infinite is just a mathematical abstraction and does not have meaning.
If intelligence is reflected in the manifestation and we are able to see that even randomness is predictable (otherwise the whole area of statistics and statistical mechanics is not possible) then one can call that intelligence pervasive and hence omniscient. Certain laws of nature do not seem to change across the cosmos, otherwise we could not make conclusions about what is out there in the distant part of the universe. The mass of electron does not seem to be different here or in the moon. Hence the intelligence that apparently seem to be manifested is all across the universe and hence omniscient. What is your objection to this understanding of Isvara (manifested as laws of nature) ?
We then had a mention of the syādvāda of Jainism but nobody took off from that. If we consider the syādvāda, the God proposition will come under the syādvāda 6th category, viz.,"in some ways it is, it is not and it is indescribable" will make it to the category of "May be it does not exist is a valid proposition for affirmed non-existence that is consistent with not affirmed existence and is not undescribable". According to syādvāda no assertion is entire of itself. Cognized awareness of an object rooted in independent reality is a basis of its descriptions. Thus what is at the root of syādvāda is cognized awareness and in this regard, the theists do not satisfy the requirement for a valid assertion, IMO. I would like more knowledgable members to elucidate.
I personally do not care for history unless there is a lesson to learn for what we do today. Universal truths by definition are invariant under time and space. So without labeling we could try to understand such truths. We also do not need any scripture to validate such truths. In my mind the only reason to cite Upanishads or BG is to only provide amplification and more precise definition.
I look forward to your response to my earlier questions as well as a few that I have added here as well
Regards