Frequently Asked Questions
It is from these that generally the various systems of philosophy are developed by logical deductions and arguments.
Talking of the first source, i.e. perception by senses, we have to be careful that our perception is correct and it is not wrong. For example, seeing is correct and it is not wrong. For example, seeing a rope from a distance, we may mistake it for a serpent. This is wrong perception. Similarly, in hot summer, on a tar road, seeing from a distance, you may think that there is water. This again is wrong perception. We have to guard against such wrong perceptions.
So, we have to be careful that what is understood through the senses of knowledge is correct.
We should also remember at a later time what we had seen or heard earlier. This is also accepted as an authority, since it is only remembering of an authority, which was understood through our senses earlier.
We also accept the Itihasas (Ramayana and Mahabharata), the Purana, the Smritis and the Vaishnava Agamas as authorities.
However, there is one improtant condition and that is, that anything in these works, which are
Not in tune with the Vedas or which are conrtradictory to Vedas, are not accepted as authority.
Salvation means, release from this cycle of births and deaths and attainment of moksha or mukti
There are three characteristics which decide what the body is
So, the soul is, in relation to the body, as follows:
So, the body is
Thus, all the three characteristics or factors which determine the relationship between the soul and
the body, are present in the case of Brahman or Iswara versus the entire chetana and achetana.
Hence the fundamental doctrine of our philosophy is that Iswara is the soul of all chetanas or
Jivatmas. Iswara is also the soul of all achetana i.e.the fundamental Matter and its evolutions.
In other words, all the Jivatmas are the body of Iswara. Similarly, Matter and its evolutions also
are the body of Iswara. This is the basic doctrine of our religion and philosophy.