Astro Foorumi

Maharishi Mahesh Yogin guru, Svaamii Brahmaananda Sarasvatii Mahaaraaj, Jagad-guru Bhagavaan Shankaraacaarya of
Jyotir Math, Himaalayas, totesi ihmiseksi syntymisestä mm. seuraavaa:

"In our daily affairs we should adopt a strategy of quickly attending to good
works and things related to the divine.  Should any wrong thought arise, on the
other hand, we should try to postpone it to another time by saying, "I'll do it
tomorrow or the day after next."  In this way wrong action can be continuously
postponed."
>
> "To be born a human being is more fortunate than to be born a deva.
>
> Taking birth as a deva is considered comparable to taking birth as any other
life form.  Birth as a god is attained by those who perform certain sacrifices
and karma, etc. associated with divinity, with the intention to enjoy divine
pleasures.  The minds of the devatas wander incessantly because of the abundance
of enjoyable things in the heavenly realms, and hence they cannot perform
purushartha, actions consistent with the goals of human life and evolution. 
For this reason, the human birth is considered superior, because here, by doing
as much purushartha as possible, one can eventually become one with God."
> >
> > "A human being is like a lump of pure gold, whereas gods are like pieces of
jewelry.  Having been perfected as jewelry, their progression is complete and
they cannot be further improved.  On the other hand, gold which has not yet been
crafted by the jewelry is completely unrestricted in its potential.  Hence the
birth of a human being is said to be the very best birth for action.  Having
attained this birth, one should not act carelessly, but should conscientiously
perform the best purushartha.  Strive to become one with God in this lifetime.
Have firm faith in the Vedas and Shastras and keep the company of saints,
mahatmas and wise people.  Only then will the purpose of your life be
fulfilled."
> >

Hyvä huumorifantasiakirja tuolla ajatuksella on Terry Pratchetin Pienet Jumalat (Small Gods). Ko. kirjassa nimenomaan mitä vähemmän on uskovia sitä pienemmät ovat kyseisen jumalan voimat, kunnes tämä lopulta häipyy olemattomiin.

Olen kuullut senkin ajatuksen, että intialaisessa perinteessä myös tavallaan tajutaan että jumala on yhtä aikaa yksi ja äärettömän monta, kuten moniulotteisilla olennoilla on tapana olla. Eli ne kaikki lukemattomat jumalat ovat vain yhden ainoa jumalan moninaisia ilmenemismuotoja.

En seuraa intialaista perinnettä, mutta minun Jumala-käsitteeni on nimenomaan tuo yhtaikaa yksi ja äärettömän monta. Toisaalta käsitän myös esim. ihmisten opassopan ja ihmisen sielun samanlaisina yksi/ääretön moniulotteisina kokonaisuuksina, sillä minulle tämä 4D (3 ulottuvuutta + aikaulottuvuus) universumi on vain keinotekoinen koekenttä todellisessa moniulotteisessa universumissa.

Ehdoton suosikkini Rgvedan hymneistä (suukta) on RSi Diirgha-tamas'in (Pitkä Pimeys) laatimaksi
väitetty ekan maNDalan suukta 164. Siinä on mm. tällainen säe:

indra\'M mi\`traM varu\'Nama\`gnimA\'hu\`ratho\' di\`vyaH sa su\'pa\`rNo ga\`rutmA\'n |
eka\`M sadviprA\' bahu\`dhA va\'dantya\`gniM ya\`maM mA\'ta\`rishvA\'namAhuH || 1\.164\.46

Yritän poistaa tuosta nuo aksenttimerkit, jolloin lukeminen lienee huomattavasti iisimpää:

indraM mitraM varuNam agnim Ahur atho divyaH sa suparNo garutmAn |
ekaM sad (ilman sandhii: ekam sat) viprA bahudhA vadanty agniM yamaM mAtarishvAnam AhuH || 1.164.46

Ralph T. H. Griffith'in käännös (1896):

46 They call him Indra, Mitra, Varuṇa, Agni, and he is heavenly nobly-winged Garutmān.
To what is One (ekam sat: eka olevainen), sages give many a title they call it Agni, Yama, Mātariśvan.