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dattaswami

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  1. 1) Unimaginable events, called miracles, are perceived by souls. These miracles are the authority and evidence based on which the existence of the unimaginable nature or the unimaginable God can be inferred. The boundary of this relatively-real world cannot be reached by any imagination. If the boundary were reached by the soul’s imagination, it would mean that the soul’s imagination has touched the unimaginable God. 2) Space is the essence of the relatively-real world. So, it means that it is impossible for the soul’s imagination to reach the boundary of space since it would mean touching the unimaginable God. Touching the boundary of the sea means touching the land. If one goes backward along the trail of smoke emitted by a fire and reaches the end of the smoke, one has touched the fire. Space or the relatively-real world is like the smoke, while the fire is like God. 3) Since the soul’s imagination cannot touch the unimaginable God, the boundary of the universe or space also cannot be touched by the soul’s imagination. It means that God is beyond space. He has no spatial dimensions and hence, He is unimaginable. This universe is finite for God since the omniscient God knows its boundary, even though it is unknowable for any soul. This is another practical authority for the existence of the unimaginable God apart from miracles. 4) The cause is the unimaginable God and the product is the imaginable creation including imaginable souls. In worldly logic, all examples of cause and effect are imaginable. Imaginable products are generated only from imaginable causes. So, the link between the cause and effect, which is the mechanism of generation, is also imaginable. But in the case of God and the world, the cause is unimaginable while the product is imaginable. Hence, the mechanism of generation must also be unimaginable. No other example of this kind is found in the imaginable worldly logic of souls. The unimaginable God, who is entertained by this world, also enters into the world like a spectator of a drama entering into the drama as an actor. 5) The main reason for God’s entry into the world is that souls need His direction. The unimaginable God merges with the first imaginable energetic body, which has its own soul or relative awareness. This is the process of incarnation. This First Incarnation of God is called Īśvara. Īśvara further becomes other Energetic and Human Incarnations by identifying with other energetic and living human bodies. The Incarnation results purely by the will of God and not by the effort of the soul. 6) Hence, the Incarnation is called ‘descended God’ and not ‘ascended soul’. The unimaginable God has Unimaginable Awareness due to absence of inert energy and a nervous system, which are essential for generating the relative awareness in human beings or energetic beings. Unimaginable Awareness is the unimaginable God Himself since two unimaginable items cannot coexist. So, we can say that this Unimaginable Awareness merges with the relative awareness of selected energetic or human being so that that soul becomes the absolute God as stated by Śaṅkara. Rāmānuja and Madhva referred to the first such soul existing in an energetic body (First Incarnation) as the ultimate God, whom they called Nārāyaṇa (Īśvara). 7) In the upper worlds, God is present in the form of Energetic Incarnations. On earth, He is present as Human Incarnations. God chooses to incarnate in each type of world in a medium that is common with the souls present in that world. Thus, Energetic Incarnations are meant for souls in energetic bodies in the upper world while Human Incarnations are meant for human beings on earth. The common energetic or human medium between God and the souls in that world enables God to conveniently mix with the souls. Along with this tremendous merit, the common medium between God and souls also has a tremendous defect. It is like a horrible poison being associated with divine nectar. The defect is that there is always tremendous repulsion between common media. Due to this, the human being neglects the Human Incarnation (who comes to this world in every human generation) here and the same soul, after death and after entering into an energetic body, neglects the Energetic Incarnation in the upper worlds. By this, the soul misses the mediated God here as well as there. For a human being, the Human Incarnation and for an energetic being, an Energetic Incarnation are the most relevant to get spiritual guidance. 😎 The original God is unimaginable to any soul and the same God mediated in different forms and known by different names is the Originator of the different religions on this earth. A devotee can follow God in any specific form of the medium having a specific name. But hating other forms and names of the same God’s media since they belong to other religions, is the climax of sin. If You criticize a specific form of God belonging to any other religion, You are criticizing the God of Your own religion. Every religion says that their God created this earth with human beings on it. But unfortunately, there is only one earth with all of humanity on it. It means that there is only one God who has created this earth and all of humanity. 9) If You say that Your scripture alone gives true knowledge and further that all of humanity was created by Your God alone, why did Your God not spread the same scripture immediately to all of humanity? Your God gave the only real scripture to Your religion alone. That scripture was confined only to You and Your people for some time in history since other countries were disconnected from Your country at that time. During this period, several generations in the other countries have gone to hell for not following Your real scripture for no fault of theirs! It puts the blame on Your God for being unfair and partial! God being the Creator of this entire humanity cannot show such partiality for no reason. You might say that Your people alone were good and hence, His partiality during that time interval was justified. 10) But if Your land actually contained only good people, Jesus should not have been crucified by the people in His land; Krishna should not have had Hindu kings as His critics and enemies; and Mohammad should not have had to fight wars with His own people. Hence, the truth must be accepted that there is only one God and His universal preaching is Universal Spirituality. Universal Spirituality is the common syllabus of all the scriptures of different religions. All religions contain the common Universal Religion of worshipping God and following justice, which is the practical part. The differences between religions are only superficial and related to the external culture. 11) They are like the same syllabus covered in different languages. One must follow his or her religion, which is like the state government. But the person simultaneously belongs to the Universal Religion, which is like the central government of the entire country. In this manner, one must avoid hatred towards other religions. There is no need of conversion from one religion to another. It is only like travelling from Your house along a circular path to some other house, when the roads from all houses, including Your house, lead to the same centre of the town, which is the real destination. - By Shri Datta Swami www.universal-spirituality[.]org Universal Spirituality for World Peace
  2. Bhartṛhari has explained the secret of why people quarrel with others (Paraguṇa paramāṇūn parvatīkrutya...). Your own hill-sized defect appears to you as a mere trace, while a trace of defect in others appears to you as big as a hill. Conversely, a trace of goodness in you appears to you as a hill and a hill of goodness in others appears to you as a trace. If you want to avoid quarrels, you must reverse your mentality. You should see a trace of your own defect as hill and a hill of defect in others as trace. Similarly, you should see your hill of goodness as a trace and a trace of goodness in others as a hill. Whenever there is an issue in the family, do not scold anybody. Even if someone scolds you, do not scold them back. Speaking harshly with others will only worsen the quarrel. Shri Shirdi Sai Baba said “The one who gets scolded must thank the person scolding him because the scolder is clearing the sins of the scolded.” Pointing to a pig, Baba said, “The scolder is comparable to this pig, which cleans the surroundings by eating excrement.” Shri Satya Sai Baba has said “If you keep silent in response to the scoldings of the scolder, the scoldings return to the scolder like unaccepted registered letters that get sent back to the sender”. This step of silence is very important. It is the primary step in bringing peace. By your silence, you are leaving the law in the hands of the omniscient God. He alone can know the truth behind the case. He will certainly punish the sinner at the appropriate time and place. Avoid biased judgments of people Everyone must understand that every human being has both merits and defects. Only angels have all merits and only demons have all faults. Human beings are in between angels and demons, having both merits and faults as said in the Gita (Aniṣṭamiṣṭaṁ miśram ca...). A human being may exhibit a merit in one context and a fault in another context. Taking just one particular context, you cannot decide that a person is totally meritorious or totally faulty. Our observation about any person is only partial because we are unable to study the person throughout his or her life. Moreover, the person might appear to be of a certain nature externally, but internally he or she might be something else. We are unable to know any person in and out. Based on a situation or incident, whenever we say that a certain person is either good or bad, we have made an error of judgement. You should never conclude that any person is 100% good or 100% bad. The inquiry into the incident must be impartial; without the influence of caste, gender, blood relationships and so on. Such an impartial inquiry can only be done by the omniscient God. Impartially listen to both sides in a quarrel In any quarrel, there is invariably the contribution from both parties. It takes two hands to produce a clap. You must be extremely careful and avoid forming your impression about a person based on someone else’s report. You should never be influenced by the report of only one party without hearing the other party’s report. You should always keep your mind neutral till you hear the counter-argument from the other side. Then, you should use your sharp intelligence to analyze and find out the truth. But to arrive at the truth, you must pray to God for His help. The Veda says that one should be impartial till both sides are heard (Alūkṣā dharmakāmāḥ...). Keeping yourself neutral and impartial till you hear the other side, is called balance of mind. A person who has it is called a sthitaprajña (Sthirabuddhirasammuḍho...—Gita). Reverse the quarrel-causing attitude The basic cause for a quarrel is the attitude inherent to every human being that “I am 100% correct and the other person is 100% bad.” Bhartṛhari has said that if we want to avoid quarrels, we must reverse this attitude (Paraguṇa paramāṇūn parvatīkṛtya...). According to him, quarrels take place when you see a trace of your own merit as a hill and a hill of your faults as a trace; similarly, when you see the hill of others’ merit as trace and a trace of others’ faults as a hill. Quarrels will not occur when you reverse this attitude and start seeing a hill of your own merit as a trace and a trace of your fault as a hill; similarly, when you see the trace of others’ merit as a hill and a hill of others’ faults as a trace. Unless we change our attitude in this way and fix this new attitude in our mind constantly, peace is not possible. Avoid ego, provoking words, threats and revenge Showing your ego, using provoking words and threatening the other person must be totally avoided. If you use any of these in a quarrel, even a beggar will not bend before you. Finally, you alone will end up in a total loss. You must know that even a beggar is protected by God. You should always express peace, kindness and love for everybody. If you do this, even a demon will eventually change and in the end, you will get total benefit. You must know that even in a demon, there is the possibility of change. Whether it is a total loss or a total benefit, the other side will also equally share it with you. Can the loss to others provide even a trace of benefit to you? Never! But if you provide even a trace of benefit to others, it will yield a hill of benefit to you, in due course of time. In the Mahābhārata, Dharmarāja, the eldest of the five Paṇḍava brothers, was terribly cheated and insulted by their evil cousin, Duryodhana. In spite of that, Dharmarāja wanted to avoid a war against Duryodhana. He was prepared to accept just five villages in the place of his due share of half the kingdom. Eventually, due to the ego of Duryodhana, the war did take place and it caused a hill of loss to Duryodhana and his brothers, the Kauravas. Unfortunately, an equal hill of loss was also suffered by Dharmarāja and his brothers. All the sons of the five Pāṇḍavās, were killed. Knowing this possibility of unacceptable damage to both sides, Dharmarāja had wanted to avoid the war at any cost. But his wife, Draupadī wanted revenge and was rigidly bent on having a war. Revenge should never be taken by our hand; it should always be left to God. When a person slaps you once, you slap him back once in revenge. But if you leave the revenge to God instead, God might slap him a hundred times! Jesus said “The revenge is Mine”. One human being cannot punish another human being for his or her faults since only a faultless person can punish the other. But it is impossible for a faultless human being to exist. The omniscient God knows every human being fully. He knows everyone; not only in this life but also in all their past lives. He knows each one both externally as well as internally. He also knows each and every deed done by all. Hence, God alone can judge any human being perfectly. He alone is eligible to decide the most appropriate punishment for each person and give that punishment to the person. When a prostitute was about to be punished by the public, Jesus told the people that the first person punishing her should be the one who has not committed a single sin! We do not know any person fully because we are not with the person all the time, throughout the person’s life. Besides, we can only know the person externally. Whatever goes on inside the person is unknown to us. Our knowledge is neither full nor deep. On the other hand, the administration of God is always perfect and no injustice can ever happen in it. There may be some delay in punishing the sinner because God gives some time to the sinner for rectification. If you keep silent during that period, God will compensate your loss. If you are determined to have your revenge, you will also be punished by God without any compensation to you! Had Draupadī kept silent and given up the idea of revenge, God would not only have destroyed evil Kauravas, who refused to change, but He would have also saved the children of Draupadī from their deaths. But Draupadī could not give up her continuous burning attitude of revenge and as a result, she was left childless. Besides, Draupadī was not a hundred percent free of blame. Duryodhana had not cheated the Pāṇḍavās and abused her for no reason. Draupadī had laughed at Duryodhana when he fell in the Mayasabhā, the wonderous court of the Pāṇḍavās. She had spoken hurtful words to him. If she had not done that, Duryodhana might not have got the idea of revenge towards Draupadī. Of course, Duryodhana was highly sinful since the magnitude of his revenge was extreme, even for the small sin of Draupadī. Hence, Duryodhana was punished by God severely. Even Dharmarāja was punished by God in that he was forced to leave the kingdom and live in the forest for twelve years. Dharmarāja’s sin was that he should not have accepted the invitation for gambling. Gambling is a sin that is prohibited by the ethical scripture. Focus on the spiritual path The analysis and method of arriving at correct conclusions is similar in both pravṛtti (worldly life) and nivṛtti (spiritual life). Rigid fools who are full of ego are like demons who neither know what is correct in pravṛtti nor what is correct in nivṛtti (Pravṛttiñca nivṛttiñca, janā na vidurāsurāḥ—Gita). Such people are always dominated by rajas (ego) and tamas (ignorance). Due to ego, they do not listen to others and due to ignorance, they do not know what is right by themselves. Even God cannot convince such people. Still more dangerous are those who are not actually asleep but are pretending to be asleep. Among the two paths, pravṛtti (worldly life) and nivṛtti (spiritual life); one should concentrate on nivṛtti. The fruit of nivṛtti follows the soul forever in all the future births and it leads the soul to the eternal goal. The soul travelling in the main line of nivṛtti, should not get disturbed by issues related to pravṛtti or worldly life. (Vimūḍho Brahmaṇaḥ pathi—Gita). A student pursuing the main line of studies in an educational institute should not get disturbed by issues related to the hostel-administration. If you have the talent and capacity to simultaneously do well in both, it is good. But if your capacity is limited, then you must confine yourself only to the main line of nivṛtti. Even if it initially appears that your pravṛtti is not going very well, the divine administration of God will ensure that everything will get rectified in due course of time. All you need is a little patience and the understanding that your knowledge is limited and superficial. Criticism must be always taken as friend, which provokes you to analyse yourself and rectify to uplift you. Praise must be taken always as enemy, which makes you blind preventing you to see your defects and creates false impression of possessing those superimposed merits to down you. You should be pleased on hearing your criticism and should be furious on hearing your praise. Every human being has some defects without exception and existence of merits is not certain. Hence, you will never be disappointed in the analysis to find out your defects mentioned by the criticism. You may be disappointed to find merits in you by analysis on hearing your praise. The critic is interested in your welfare whereas the person praising you is interested in his welfare through your help! In the very first instance, you should become positive to your criticism and should become negative to your praise. People are reverse to this and become negative to criticism so fast to criticise the critics immediately as breast for tat! Similarly, they become positive to the praise and help or at least praise back the people praising them! You should apply this policy regarding yourself and your religion also. Every religion was very good due to very good establishers and followers in the past and is very bad due to the present followers, who are very bad at large. Hence, at present, defects are inevitable in yourself and in your religion. You can be proud of the past state of your religion and the same pride shall not be extended to the present state of your religion. When somebody criticises your religion, you become angry thinking about the past state of your religion. You must receive the criticism in view of the present state of your religion. Whenever you criticise anybody or any religion, you must establish in the beginning about your only intension, which is for the rectification and for the welfare through rectification. Unless one is convinced about your intension, don’t open your criticism on the individual or the religion to which that individual belongs. This will develop good atmosphere for receiving any point from other person. Whenever discussion takes place, both of you must revise the following points before starting discussion:- i) The defeat of any person is not personal, but defeat of a point only with which no person can be identified like identifying himself with his body! A point in your brain is not like your registered property so that its loss can pain you. ii) Both of you must realise that you are discussing to find out the truth only, which will benefit you both. The person, who lost his point, shall feel himself benefited since he avoided the loss due to his wrong point. The person, who won in his point, shall not feel as if he has defeated the opposite person in the war and should feel satisfied that he helped somebody to rectify his wrong point, which is the service of God. The winner shall also thank the runner for giving an opportunity to confirm his right point. The runner is also congratulated in the end of the game for playing well in the game. The Only Starting Point in Life:- The only starting point in life, which (life) is both worldly (Pravrutti) and spiritual (Nivrutti) for a human being, is acceptance of existence of God with unimaginable powers and development of devotion to Him. In fact, Pravrutti and Nivrutti are not separate lines to have separate beginning points. In the line of Nivrutti itself, the distance from the beginning point up to the intermediate station (success in Pravrutti) is Pravrutti. Hence, the beginning point as well as further journey up to intermediate station is a part of Nivrutti only. This means, both Pravrutti and Nivrutti have the same beginning point as mentioned above. Nivrutti is development of devotion to God to become close to Him and hence, Nivrutti needs the acceptance of existence of God and development of devotion to Him. But, surprisingly, both these (existence and devotion) are similarly required as foundation steps in Pravrutti also, if you analyze Pravrutti. Success in Pravrutti is resistance to the attraction towards sin. This attraction is based on your excessive attraction to your worldly bonds. If your attraction is diverted to God having more attractive personality, your attraction towards worldly bonds, at least, decreases coming to normal level, which is sufficient to resist your attraction to sin. Based on this logic only, the Gita says that the devotee of God succeeds soon in Pravrutti by becoming supporter of justice or opponent to injustice (Kshipram bhavati dharmaatmaa...). Hence, without succeeding in Pravrutti, you can’t travel further in Nivrutti since Pravrutti itself is the front part of Nivrutti. WWW.universal-spirituality[.]org Universal Spirituality for World Peace
  3. Hinduism will glow in its previous glory provided the following mis-understandings are removed from it. 1) Unimaginable God: a) This is a misunderstanding in all the religions including Hinduism. This space, which is subtle energy, is infinite. This infinity is not the absolute inherent characteristic of the space. It means that the space is not infinite by itself. The space is generated from the unimaginable God. If you reach the boundary of the space, you touch God like touching the soil on reaching the boundary of the ocean. You cannot touch or imagine God. This is the reason for the infinity of the space. Thus space is relatively infinite. b) Take the case of a stream of smoke coming from the fire. If you travel in the smoke, after some time, you can touch the fire. The stream of the smoke is finite because on reaching the boundary of the smoke, you can touch the imaginable fire. On contrary, you cannot reach the boundary of smoke (space) if the fire (God) is unimaginable. Hence, the finite or infinity of the space depends on the imaginable or unimaginable nature of God respectively. The infinity of space is not its characteristic, but, is due to the unimaginable nature of its generator, the God. c) The constant expansion of the universe also speaks the same. As you travel along the universe, it expands so that you cannot reach its boundary and touch the unimaginable God. By this, the constant expansion is again relatively justified i.e., with respect to the unimaginable God. The constant expansion is not the absolute phenomenon of the universe, but, it is a relative phenomenon since the aim of the expansion is only to see that you should not touch the boundary of universe or God. d) The space cannot exist in God since the product(space) cannot exist in its cause(God) before its generation. If the space exists in God even before its generation, it means the generation of space becomes meaningless. Anything is said to be generated, if it is absent before its generation. This means that the space and hence, the spatial dimensions do not exist in God and hence can never be imagined. The unimaginable nature is, thus, justified. e) The unimaginable God proves Himself by performing unimaginable events called miracles. You cannot discard a genuine miracle as magic. Even if you discard miracles, the infinite space with unimaginable boundary stands as the solid proof for the concept of existence of unimaginable nature indicating the existence of unimaginable God. f) The bending of space along the boundary of object proves that space is something (subtle energy) and not nothing. Hence, generation of space becomes a logical concept since something can be only generated and nothing cannot be generated. 2) Gayatri: a) Gayatri means the divine song on God, which brings the grace of God for our protection. This is the root meaning. b) Gayatri is not a Vedic hymn, which is composed in a specific meter called Gayatri. The meter is named as Gayatri without its application of root meaning. Hence, the Vedic hymn in the Gayatri meter is not at all Gayatri. c) Any devotional song on God is Gayatri and every human being is eligible to sing a devotional song on God. d) Hence, it is foolish to say that Gayatri is prohibited to certain castes. e) It is doubly foolish to say that the ladies are not eligible for Gayatri. In fact, the ladies with their sweet voice singing devotional songs are really eligible for the real Gayatri. f) The misunderstood Vedic hymn called as Gayatri, prescribed only to certain castes brought splits in Hinduism. g) No injustice was done to any caste from the beginning of the creation since every human being is eligible for the real Gayatri. The initiation of Vedic hymn called Gayatri through holy thread (Upanayanam) is not necessary to all the human beings because all the human beings are eligible for the real Gayatri. 3) Yajna or sacrifice: a) The fire is of three types: wooden fire (loukikaagni), electricity (vaidyuta agni) and the burning hunger in the stomach (devata agni or vaishvaanara agni). b)The first two types of fire are used (YajnaSadhanam) for cooking the food by heating with the ghee. The third type of fire is in a hungry person (AhamVaishvaanaro...Gita), which should be served (YajnaUpaasyam). The cooked food with ghee should be submitted to the hungry person and such submission is called as Yajna or Homa. The ghee fried food is the best and hence the submission of such food is the best practical service. c) Ghee also means the food fried with ghee. When two items are associated, one item represents the other. A person carrying apples is called as 'apples'. Ghee is misunderstood as the direct ghee only. The third type of fire is misunderstood as the wooden fire. Both these misunderstandings resulted in burning ghee directly in the wooden fire causing pollution, which stops rains. d) Agni means the spiritual preacher as said in the first hymn of the first Veda (Agnimeele...). The word Agni comes from Agri (first), which means that the spiritual preacher must be worshipped in the beginning by serving the special ghee fried food and this is the real Homa to Agni. e) Deities are said to eat through the mouth of Agni, which is mouth of the spiritual preacher in Whom all the deities reside as per the Veda (Yaavateervai...). This is again misunderstood and food or ghee is burnt in wooden fire. f) Practical sacrifice of wealth in the form of food is considered to be the real service for which alone the divine fruit appears. Based on this point, cooking and serving the food to hungry people was considered to be the most important sacrifice and hence almost all the volume of the Veda speaks about such sacred practical sacrifice. Veda Means Knowledge Studied By Knowing Meanings 4) Blind recitation of the Veda: a) The Veda itself means studying the spiritual knowledge composed of Pravrutti and Nivrutti. The word Adhyayana also means to know the knowledge. Hence, the Vedadhyayana means to understand the spiritual knowledge from the Veda and not blind recitation of the Veda without knowing its meaning. b) In the ancient times, the printing technology was absent and the Veda has to be preserved through recitation only. Hence, the recitation was also done apart from studying its knowledge. Moreover, the preservation of the Veda through recitation avoids the additions and deletions by certain crooked human beings to bring wrong knowledge. Today, the printing technology is developed and the Veda is printed. Additions and deletions are not possible. Therefore, there is no need of blind recitation and all the time should be spent in studying the Vedic knowledge by the student in the present schools of the Veda. c) Blind recitation of scriptures is not done in other religions also like Christianity, Islam etc. This is the wise and correct tradition avoiding wastage of time in blind recitation. The same tradition should be followed in Hinduism. d) The scriptures are in their mother tongues in the case of other religions. Unfortunately, in Hinduism, the scripture is in Sanskrit and very few only know Sanskrit. Either all the Hindus should learn Sanskrit or read the translated Vedas in their mother tongue. When the meaning of the recited scripture is not known at all, the scripture is no more the Veda because the Veda means knowledge studied by knowing the meanings of the words. 5) Untouchable: a) The Veda and the Gita speak about four castes only created by God and there is no fifth caste created by God, which is untouchable. The untouchable caste is formed by the union of boycotted sinners from all the four castes. It is like boycotting a student from the school for the sake of the reformation and not for revenge. b) The sins like killing the helping animals like cows, buffaloes, bulls, etc., for food is the greatest sin since the Government does not kill a retired employee! Hence, the concept of untouchable is only to reform the person by diverting from the sin and it has no any other meaning. This is misinterpreted and an untouchable is treated permanently untouchable extending the concept even to their further generations! c) Shabari was from untouchable caste. The Lord ate the fruits bitten by her! She was the only lady selected leaving all the Brahmin sages to go to the abode of God with the alive body!! Genes Transmit Certain Mannerisms And Not Talents 6) Caste System: a) The caste system is based on the qualities and related actions only and is not based on the birth. The birth gives only the address of a person that one is born in the caste of Brahmins though he may not be a Brahmin by qualities and actions. Ravana is a Brahmin by birth and not a Brahmin by qualities and actions. Rama is a non-Brahmin by birth but a Brahmin by qualities and actions. Respect is always linked to the qualities and actions.The Gita says that the caste system was established by God purely based on qualities and actions only (Chaaturvarnyam...) and is never based on birth. b) People say that the Veda says that a Brahmin is born from the face of God (Brahmanosya...). This is the wrong interpretation. The right meaning is that a Brahmin stands as the face of the society leading it by spiritual knowledge. c) Of course, a child born in a caste will acquire the talents and knowledge of that caste due to influence of the surrounding atmosphere. This should not be attributed to the genes since genes transmit only certain mannerisms and not the talents. A child acquiring talents due to the surrounding atmosphere is misunderstood as acquiring the talents through blood (genes) by birth. The real reason (acquiring talents from surrounding atmosphere) is hidden and the false reason (acquiring talents by birth through blood-genes) is projected in its place and this resulted in the split of the unity of Hindu religion. d) In the beginning of the creation, those human beings, who were interested in the propagation of spiritual knowledge, were called as Brahmins. A person is not born as the stamped Brahmin from God. In course of time, their children also achieved the talent in the profession due to the effect of surrounding atmosphere. Therefore, there was no unjust partiality in the beginning and in course of time. e) Certain castes eligible to recite Gayathri hymn were not favoured in any way since the ladies of the same caste were not given that chance. In fact, such chance is not at all a favour since the real Gayathri is only to sing the devotional song on God, which was universal to all the castes. Not only the caste system by birth is meaningless to give respect but also the blame of ancient sages showing partiality in the caste system is baseless. 7) Kundalini and Chakras in Yoga: a) The Chakras are misunderstood as the lotus flowers existing in the spinal cord and Kundalini was thought to be a serpent sleeping in the first chakra. A chakra is a whirlpool representing illusion of a specific worldly bond in which the Kundalini should not be struck and should pass on. Kundalini means the awareness, which is nervous energy travelling in the form of waves like a serpent. The awareness should not be attracted by the scent of the lotus flower and should not be caught in the whirlpool or chakra to be struck there itself. The five chakras are related to the five elements representing gradually mother, father, wife, children and guiding preachers in the ascending order. The sixth is mind and the seventh (Sahasraara) is the intelligence. b) Your attention or awareness should cross all the worldly bonds and finally should fix in the intelligence through analytical knowledge and confirmation on God. Leaving this essence, people are carried away by the misinterpreted yoga with an illusion to get the miraculous powers. Such powers can be attained only by the grace of God in the service of the spiritual society. c) Yoga is misunderstood as doing certain physical exercises and doing the exercise of breathing, following meditation of some imaginable form by force and finally ending in unconscious state called Samadhi. All this is done to get miraculous powers. The real concept of the Veda is to equally enjoy the happiness and unhappiness in this world and to maintain the continuous bliss like God constantly enjoying the world. 😎 Incarnations: a) The human being must always catch the contemporary human incarnation, which is relevant to the humanity. This is not done due to repulsion between common media. Due to the same reason, after death also, the soul in energetic body repels with the energetic incarnation of God in the upper world. Thus the loss is now here as well as afterwards there and thus everywhere and forever. b) Due to ego and jealousy, the relevant human incarnation is misunderstood as an ordinary human being and the irrelevant energetic incarnation is always worshipped. The repulsion between common media is very powerful due to which even a servant-soul (Indra) in energetic body is worshipped by the human beings (Yadavaas) neglecting God in the human body (Krishna). www.universal-spirituality[.]org Universal Spirituality for World Peace
  4. 1. Cārvāka said that the living body with awareness itself is the soul. There is no problem with this point because, after all, the soul is only a special work-form of inert energy associated with the material body. Since matter is also another form of energy, all the three phases, matter, energy and awareness, can be considered to be just one item, called creation. None of them is the Creator. Only the schools which treat the soul to be God have a problem with this claim of Cārvāka since they treat the soul, which is a created item, as God. The reality is that the unimaginable God alone is the Creator while the imaginable soul is a tiny part of creation. Actually, the soul is a form of energy and is slightly different from the body, which is made of matter. However, this slight difference is not a big problem because matter and energy are only slightly different. They are not totally different items. Cārvāka says that awareness is generated from a combination of the four elements other than space. He also accepts the requirement of subtle space for the existence of any created item. The existence or non-existence of space in awareness is not a major problem since space, after all, is only part of creation. Science too, analyzes awareness and we know that science can only analyze items within the universe. Thus, we must congratulate sage Cārvāka for discovering that the soul is only a created item or that it is a part of creation. 2. Atheists and even some scientists say that God does not exist and hence, there is no heaven, hell or any other upper world. On this point, they are in line with Cārvāka, who too was an atheist. But the atheists and scientists claim to support the rules of justice in pravṛtti or worldly life. It is only the hypocrisy of these people. Actually, they are fully convinced that even if they secretly break the rules of justice in pravṛtti, they need not fear any punishment since, according to them, no God exists. But they externally claim to support justice. This superficial hypocrisy is only to cheat society and get a good name in spite of violating justice secretly. Their diplomacy is meant to help them in escaping the punishment from the law of the land for their secret injustice. These atheists maintain some external politeness even though they are actually cheating others. On the other hand, sage Cārvāka openly said that the rules of pravṛtti can be broken and sins can be committed without any fear. We must appreciate both the frankness of the sage and the politeness of the modern atheist. Sage Cārvāka was a great scientist who discovered the essential nature of the soul. His discovery has helped us recognize that the soul is a part of creation and is not the Creator. God is very angry with this perverted ancient scientist not because he denied the existence of God, but because he totally broke the rules of pravṛtti. These rules are the basis for maintaining the balance of society. After all, the fear of the punishment for sin intrinsically prevents a person from committing injustice. It is much more effective in controlling injustice than any external control such as the law of the land. This intrinsic fear of committing sins is based on the existence of God alone. It is God who punishes the sinner for his sins in unimaginable ways. The sinner may succeed in escaping the punishment from the law of land, but escaping God’s punishment is impossible since it is delivered in unimaginable ways. 3. Sage Pippalāda, who was an Incarnation of God Śiva, found fault with the above point of Cārvāka regarding the soul. Pippalāda said that life (prāṇa) is the soul. Here, the word prāṇa indicates awareness and not the merely the inert air which is involved in the mechanical process of respiration. Plants too have the inert respiration. They even have inert energy. But they do not have awareness due to the lack of a nervous system. Since energy passing through the material nervous system gets converted into awareness, the energy can indicate the soul (awareness) that it produces. Thus, energy and its product, awareness, can be treated to be different from matter. In a strict sense, the word prāṇa, of course, means the inert air involved in the mechanical process of respiration. Respiration supplies oxygen for the oxidation of food leading to a release inert energy. This inert energy is converted into the special work-form of energy called awareness only when it passes through a specific functioning device called the nervous system. Hence, mere respiration (prāṇamayakośa) is not sufficient for the generation of awareness. Awareness (manomayakośa) is generated through nervous activity which is the passing of signals among neurons. But since inert energy which is obtained through respiration is essential to produce awareness, the word prāṇa can be used to mean awareness. Plants (botanical world) are living but they do not have awareness. But all beings (zoological world) on earth who have awareness need the processes of respiration and the digestion of food to release the inert energy. Awareness depends on both the released inert energy and the presence of a nervous system. Energetic beings from the upper worlds are exceptions to this requirement. In energetic beings, free inert energy is obtained directly from the cosmic energy, without any need for respiration or the consumption and digestion of food. 4. Buddha, Kapila, Vyāsa and Śaṅkara were Incarnations of God. Unfortunately, the three incarnations of God, namely Buddha, Kapila, and Śaṅkara were misunderstood to be atheists due to the lack of proper and complete understanding of their concepts. Buddha kept silent about God because the absolute unimaginable God is beyond words. Even the Veda says that the absolute God can be explained only through silence. Buddha said that this entire world is nonexistent (śūnyam), momentary (kṣaṇikam), fully of misery (duḥkham) and made of matter and energy (vastusvalakṣaṇam). Vastu means an item of creation which is made of matter, which is gross. Svalakṣaṇam means the property of the gross matter. It refers to energy which is subtle. Here, energy need not mean only the inert forms of energy. It also means awareness, since it is also a form of energy. The misery mentioned by Buddha, pertains to awareness, which confirms the fact that the term svalakṣaṇam includes awareness as one of the forms of energy. Buddha indicated the absolute God through silence. The absolute God is the God existing alone before creation. With respect to the absolute God, creation was nonexistent before its creation and is actually nonexistent even after its creation. Hence, Buddha refers to creation as śūnyam, which means ‘nothingness’. God is the absolute truth whereas creation is always nonexistent with respect to Him. Even though creation is actually nonexistent for God, it appears to be existent to Him only because of His unimaginable omnipotence. The nonexistence of creation refers to the state before creation. The same nonexistence being perceived to be existence through the unimaginable power of God, refers to the state after creation. There is no contradiction between the nonexistence and the existence of creation owing to the unimaginable power of God. While God is the absolute truth, creation, due to its apparent existence with respect to Him, is said to be a relative truth. The absolute God created creation for His entertainment. God watches the nonexistent creation as if it were existent and derives entertainment. Since God is eternal and has been watching creation for an extremely long period of time, any event in creation is only momentary for Him. Hence, Buddha calls creation kṣaṇikam, which means momentary. 5. The four disciples of Buddha took the four concepts preached by Buddha independently. They did not correlate them to bring out the total concept preached by Him. The Madhyamika school (or Madhyamaka school of Nagarjuna) took the concept of the nonexistence of creation alone. The Yogācāra school took the concept that awareness or soul (vijñāna) is existent because, as pointed out by Śaṅkara, awareness must exist to even grasp the nonexistence of the world. In fact, the soul is only a part of the world and hence, not only the soul, but also the rest of the world is existent. This point was grasped by the school of Sautrāntikās. Finally, the school of Vaibhāṣikās took the whole correlation of the above three as the total concept of Buddha. This means that the Mādhyamikās took only the concept of the nonexistence of the world as stated by Buddha. The world’s nonexistence was actually stated with reference to the absolute God and not with reference to the soul. The Yogācārās rectified this mistake and they realized the existence of the soul which perceives even the world’s nonexistence. The Sautrāntikās further improved the concept by saying that the awareness which grasps the world and its nonexistence exists and the world that is grasped by the awareness also exists. This is because the awareness which grasps the world is itself a part of the world. The Vaibhāṣikās added all these three steps to bring out the total correlation. They also noted the differences in the two points of reference, namely God and the soul. 6. Buddha said that the world is nonexistent (śūnyam) as well as momentary (kṣaṇikam). These two characteristics of the world are mutually contradictory if both are applied to the world from the same frame of reference. That which is nonexistent cannot be momentary. Only an existent entity can be momentary. Only ‘something’ can appear for a moment. ‘Nothing’ cannot be said to appear for a moment. It means that the momentary entity cannot be nonexistent. For the unimaginable God, the world is always nonexistent. Certainly, before creation, the world was nonexistent. But after creation, even though the world remains actually nonexistent for the unimaginable God, it appears to exist for a certain period during which it provides entertainment to the same unimaginable God. The nonexistent becoming existent while still remaining nonexistent simultaneously is possible with the inherent unimaginable power of God. Hence, for God, the world, which is basically nonexistent, simultaneously becomes existent to give real and full entertainment to Him. These two mutually contradicting states of creation are possible only from the frame of reference of God. The soul, which is a part of the nonexistent world, is also nonexistent for God. Yet, it is also simultaneously existent for the God who is watching creation and being entertained by it. But from the soul’s frame of reference things are different. The soul thinks that it exists and so, the rest of the world also exists for the soul since the soul is only a part of creation. We cannot apply the word śūnyam (nonexistent) to the world from the soul’s point of view because the world is never nonexistent to the soul. Both the soul and the world which contains it are nonexistent only from God’s point of view. But for the nonexistent soul, the nonexistent world indeed exists and is real. Hence, the frame of reference is very important in order to resolve such contradictions. 7. The Mādhyamikās took the word śūnyam as applicable to the world from all frames of reference at all times. They said that the world is nonexistent even for the soul. The Yogācārās took the word kṣaṇikam (momentary) in the sense of existent and applied it to awareness or the soul, while continuing to apply the word śūnyam to the inert world. This means that only the soul or awareness is existent while the rest of the inert world is nonexistent. The Sautrāntikās, through the words kṣaṇikam and vastusvalakṣaṇam, said that both the soul as well as the rest of the inert world composed of matter and energy, are existent. 8. The Vaibhāṣikās accepted all the three concepts as applicable in different contexts. The vācyārtha means a single concept conveyed by a single statement. For example, the statement “The rains have started” means a single concept. It literally means that the rainy season has started and hence, it has started to rain. But this single statement has different implications in different contexts: (i) For saints, it means that they are now required to stop travelling and stay in one place for the next four months (cāturmāsyam). As per tradition, Hindu saints are supposed to constantly travel and preach spiritual knowledge and devotion to the public, without staying in any one place for more than three nights in a row. But for the four monsoon months (cāturmāsyam), they are supposed to stay in one place since travelling is inconvenient during the rainy season. (ii) For farmers, the same statement means that it is time for them to sow seeds in the ploughed fields and (iii) For the general public, the statement means that they have to procure umbrellas. These three different statements are the implied meanings of the same statement in different contexts. Such context-specific implied meanings are called adhikaraṇārthās. The vācyārtha or the literal statement of Buddha was interpreted differently by His different disciples giving rise to different context-specific adhikaraṇārthās. The followers, unfortunately, limited themselves only to their own contexts. Not only that, but they also claimed that their selected context-specific meaning alone was the original statement or the vācyārtha. They even went to the extent of claiming that their context-specific meaning is the heart of Buddha’s teaching. This led to the quarrels among the different schools of Buddhism. The same scene is also found in case of the different sub-religions within Hinduism. Each of these sub-religions or sects of Hinduism takes the same statement of the scripture, interprets it in its own specific context and then claims that its interpretation is the original meaning of the scripture. 9. The world is made of energy. Energy propagates in waves which have crests and troughs. The distance between two crests can be considered to be a gap. The crests can, therefore, be treated to be momentary (kṣaṇikam). It means that we are neglecting the trough, which is the negative half-cycle and treating it to be almost non-existent. Even if we take the particle-nature or the corpuscular-nature of energy, a gap between two particles or packets of energy is essential. This allows the application of same word momentary (kṣaṇikam). Thus, the word, momentary (kṣaṇikam), used by Buddha to describe the world is explained. For the eternal constant Spectator, God, a human life is momentary. The same human life, for a human being, is constant but non-eternal because the human being clearly knows that it is not eternal like God. Hence, the Arhata school (Jainism) said that the soul is constant even though it is temporary (sthiraṁanityam). This concept of Jainism is not in contradiction with the concept of Buddhism because the original meaning should be viewed in different contexts due to different frames of reference. 10. Śaṅkara was criticized to be a Buddhist-in-disguise (pracchannabauddha). Actually, it would be correct to say that Śaṅkara was Buddha-in-disguise (pracchanna Buddha) because both Buddha and Śaṅkara were the Incarnations of same God. Buddha is said to be the Incarnation of God Viṣṇu and Śaṅkara is said to be the Incarnation of God Śiva. But Viṣṇu and Śiva are different names of the same God (ŚivaścaNārāyaṇaḥ—Veda). Buddha kept silent about the absolute God. People thought that Buddha had negated the existence of God and they mistook Him to be an atheist. So, Buddha came again as Śaṅkara and gave the explanation for His silence about God (Mauna vyākhyāprakaṭitaParabrahma...). Since the absolute God is unimaginable, no word can reveal the identity of such a God. The same fact is also told by the Veda (Yatovāconivartante...). The Gita also says that God is unimaginable (Māmtuvedanakaścana). 11. Both Buddhism and Jainism gave the topmost importance to non-violence since non-violence to all beings is the climax of justice (Ahiṁsā paramo dharmaḥ). Both stressed a lot on justice and social service, which shows the extreme importance given by them to pravṛtti. Jainism recognized space to be existent as subtle energy through the authority of inference like Cārvāka. The Sautrāntika school of Buddhism also agrees that the inert world composed of the five elements is existent. It is not correct to say that Buddha and Cārvāka did not recognize the existence of the soul. Cārvāka called the living body itself as soul. The three schools of Buddhism, except the Mādhyamikās, recognized the existence of the world that includes space. Except Cārvāka, the others were not atheists. 12. Sage Kaṇāda of the Vaiśeṣika school very clearly stated the existence of God. Hence, his philosophy is called Vaiśeṣika, which means distinct and clear expression. The philosophy distinguishes God from the soul. Sage Gautama of the Nyāya school expressed the importance of the scripture. He accepted the ‘revealed word’, śabdam, as the fourth authority. Nyāya means analysis. So, it means that it is very important to analyze the scripture because even Holy Scriptures may contain certain mischievous insertions. Both Kaṇāda and Gautama gave a lot of importance to logical analysis (tarka). Kaṇāda’sVaiśeṣika philosophy is based on two authorities for getting valid knowledge, whereas the Gautama’s Nyāya philosophy is based on four authorities. Both have given a lot of importance to justice in worldly life (pravṛtti). 13. Unfortunately, sage Kapila, the Incarnation of God Viṣṇu has been misunderstood to be an atheist. Kapila was referred to in the Gita through the word Sāṅkhya, which is the philosophy preached by Kapila. As per Kapila’s analysis, the world (prakṛti) is made up of twenty-four items or tattvas. Over and above the twenty-four items of creation, the twenty-fifth item is Puruṣa, which literally means ‘person’ but it actually refers to God. The twenty-five items can be divided into four categories, which are based on whether the item is ‘nature as-it-is’ (prakṛti) or its modification (vikṛti). The twenty-five items in the four categories are as follows: (a) The first category is kevalaprakṛti or mūlaprakṛti, which means pure nature. It is the primordial nature, which is the root material cause of creation and is the first item out of the twenty-five. (b) Kevalavikṛti is the second category which consists of sixteen items which are purely modifications of nature. It includes the five elements, the five senses of perception (eyes, ears, skin, tongue and nose), the five organs of action (mouth, hands, legs, genitals and anus) and the mind (c) The third category is that of both prakṛti and vikṛti. It includes seven items, which are the mahat (intelligence), the ahaṅkāra (ego) and the five subjects (viṣaya) corresponding to the five senses. Each of these five subjects are also the properties of the five elements in creation and they are: sound of space (śabda), touch of air (sparśa), form of fire or visible energy (rūpa), taste of water (rasa) and scent of earth (gandha) (d) Finally, the fourth category contains the twenty-fifth item which is Puruṣa, who said to be is neither prakṛti nor vikṛti. 14. Kapila, being an Incarnation of God, could never have been an atheist. He mentioned God by the word Puruṣa and He called the world prakṛti (nature). In Kapila’s Sāṅkhya philosophy, Puruṣa does not mean the soul as thought by some people. It actually means God. Even the PuruṣaSūktam in the Veda speaks about God and not the soul. Apart from this twofold classification of Puruṣa and prakṛti, there is another threefold classification. Accordingly, prakṛti means creation or the world, puruṣa means the soul and Puruṣottama means God. Both these classifications exist in the Gita (prakṛtiṁpuruṣaṁcaiva..., uttamaḥpuruṣastvanyaḥ...). Puram can mean both the body and the world. Puruṣa is the one who lies in the puram (puriśeteitipuruṣaḥ). Thus, puruṣa can mean the soul or God. But Kapila followed the first classification consisting of two components. Accordingly, Puruṣa must stand for God because the soul is already mentioned as part of the world or prakṛti. Intelligence, ego and mind are classified under prakṛti by Kapila. Chittam or memory can be treated as a part of mind. So, the four mental faculties or internal instruments (antaḥkaraṇams), which together constitute the soul, are found to be classified under prakṛti. Puruṣa or God is said to be detached (Asaṅgohyayampuruṣaḥ) from the world by Kapila. If puruṣa were taken to mean the soul, it would not be correct because the soul is always attached to the world. 15. Patañjali was the incarnation of Adiśeṣa, who is a devoted servant of God Viṣṇu. Kapila was the Incarnation of God Viṣṇu. The philosophy of Yoga established by Patañjali further clarified the place of God, who had been mentioned in the Sāṅkhya philosophy as ‘Puruṣa’. Yoga used the word puruṣa to indicate the soul and a separate word, Īśvara, to indicate God. Īśvara was said to be the twenty sixth item. This follows the threefold classification of prakṛti, puruṣa or soul and Īśvara or God. Īśvara is also known as Puruṣottama. Krishna says in the Gita that both Sāṅkhya and Yoga are one and the same (Ekaṁsāṅkhyañcayogañca...). It is unfortunate that the philosophy of Kapila was said to be an atheistic philosophy (nirīśvarasāṅkhya). In contrast, the philosophy of Patañjali was said to be a theistic philosophy (seśvarasāṅkhya). In fact, both are indeed theistic philosophies and none of the founders of these philosophies, except Cārvāka were atheists. 16. Yoga means union. There are several steps in any union, starting from a mere association to perfect merging of the two items finally. For humanity, the Human Incarnation of God is the best and most suitable goal in all respects. Yoga, thus, means the soul uniting with the contemporary Human Incarnation of God in the sense of reaching the climax of aspiration-free devotion to the Incarnation. Yoga mentions rotating wheels or whirlpools known as the cakras, in which the soul is naturally stuck and keeps rotating in them. They are the whirlpools present in the worldly sea that trap the swimmer, causing him to rotate in them for some time and finally get drowned. The cakras are also represented as lotuses that attract the black bee by their scent and trap it by closing their petals. The worldly bonds similarly attract the ignorant soul and trap it, ending its upward spiritual journey. These worldly bonds which are pictorially represented as wheels or flowers, do not exist in a physical sense. They are worldly attractions of the mind that should be controlled (cittavṛttinirodhaḥ) in order to escape from worldly miseries (kleśa). 17. Justice and good qualities related to worldly life or pravṛtti have been encouraged granting rewards like miraculous powers (vibhūti). These rewards help in maintaining good qualities among people in the world. Samādhi is the final step of the spiritual journey in which the devotee attains a state of firm decision in his devotion. A dualistic devotee is always aware of the form of God in which God exists separate from him. When he attains firm devotion to that form of God, he is said to have attained samprajñāta samādhi. The devotee into whom God has merged is in a state of monism with God. As a result, he does not perceive God as separate from himself. He attains asamprajñāta samādhi. Both the dualistic devotee and the monistic devotee are indeed Human Incarnations of God. Balarama was a dualistic devotee of God Viṣṇu, who was actually separate from God. Yet, he is counted as one of the ten important Incarnations of Lord Viṣṇu. Krishna was an example of monism with God since Lord Viṣṇu had entered and merged into Krishna. Both Krishna and Balarārma are treated to be Human Incarnations of God. Balarāma is also Patañjali since both were incarnations of Ādiśeṣa. Krishna is Kapila since both were Incarnations of God Viṣṇu. In monism, there is no dualism between God and the soul. Hence, other than creation (prakṛti), Kapila mentioned only one item called Puruṣa. The Puruṣa mentioned by Kapila was the specific soul with whom Īśvara had perfectly merged. In other words, Kapila was referring to the Human Incarnation of God through the word Puruṣa. Knowing the background and identity of divine personalities is also important while studying their philosophies. 18. The Pūrva Mīmāṁsā philosophy was established by sage Jaimini, who was a disciple of sage Vyāsa. Sage Vyāsa established the Uttara Mīmāṁsā philosophy which is commonly known as Vedanta. Vyāsa was an Incarnation of God Viṣṇu and Jaimini was His devotee. How can we say that the Divine Preacher and His disciple had different philosophies? Jaimini gave a practical philosophy (karma yoga) in which the emphasis was on serving God, since practical service and sacrifice alone gives the divine fruit. Vyāsa stressed on knowledge and devotion. Knowledge generates devotion and both of them are theoretical (mental). Devotion transforms the knowledge into practice and the practice alone yields the practical fruit. 19. Yajña means practically sacrificing one’s efforts (service) and sacrificing the fruit of one’s work (donating one’s hard-earned wealth) to God. In the Vedic yajña, food is cooked and served to the participants of the ritual. The actual Vedic ritual is an activity in which an assembly of devotees gather to gain spiritual knowledge from a divine spiritual preacher and improve their devotion to God. A yajña should be done only due to one’s attraction to God and not due to any worldly desire. Jaimini stressed greatly on justice (Dharma Sūtram) and he gave a lot of importance to the path of worldly justice or pravṛtti in order to please God. 20. It is most unfortunate to think that Jaimini was an atheist. It was a misinterpretation of his ignorant followers. Jaimini himself was a follower of Vyāsa, the sage who fundamentally and clearly established theism. Jaimini stressed the importance of practical sacrifice in the philosophy of Vyāsa (Karmānurūpāṇi puraḥ phalani). He never said that God does not exist; only his atheistic followers said it (Devo na kaścit). The same Jaimini has made valuable contribution to the field of astrology by authoring the Jyautiśa Sūtram. In this composition, Jaimini clearly mentions God Viṣṇu as the controller of Saturn and God Śiva as the controller of Jupiter. This clearly proves that he was not an atheist. He gave a lot of importance to the divine scripture, Veda, eighty percent of which is about practical sacrifice. 21. Ignorant followers said that the sound of the Veda itself is God, which is absurd because sound energy is an inert item of creation. The inert sound can represent God just as a material statue represents God. Bhaṭṭa said that the sound of the Veda itself is God (Shabdamātra Devatā) only so that the public gives a lot of importance to the Veda. The Veda should be given importance since it preaches to us about many concepts that are unknowable by human effort. God can be represented by either the Veda or a statue. Just as a beginner believes that a statue is God, he can also believe that the Veda is God. Both the statue and the Veda are only representative models of God. The followers started performing yajña (practical sacrifice) aspiring for practical worldly fruits. Defects are inevitable in the beginning. So, to encourage the beginner, the Veda itself declares certain worldly fruits that the performer of such practical sacrifices will attain. There is no harm in joining a school beginning with the LKG class (lower kindergarten). But one should not remain in the LKG throughout one’s life. Just because the preacher gave a lot of importance to practical sacrifice keeping silent about the theory, it does not mean that there is nothing other than practical sacrifice. It certainly does not mean that even the God, to whom the practical sacrifice is dedicated, does not exist! 22. The madness of the followers went to the extent of saying that śabdam, which means ‘the word’ (sound), is eternal and hence, it itself is God. Sage Gautama condemned this notion and clearly said that the word is not eternal. Buddha said that worldly desire is the cause of misery and that it stands as the main hurdle in pleasing God. Any worship should be done due to one’s attraction towards the divine personality of God and not to fulfill any worldly desire. This is emphasized in the Gita, through the term niśkāma karma yoga. There are three authoritative scriptures which are said to be the ‘approaches for learning’ (prasthānās) the Uttara Mīmāṁsā philosophy of sage Vyāsa. The Gita, which was composed by sage Vyāsa, is called the Smṛti Prasthānam, which means that it is the approach based on the scriptures called the Smṛtis. The Smṛtis are scriptures composed by sages out of their memory of the divine revelation they ‘heard’ (Śruti) from God. The Śruti Prasthānam means the approach based on the scripture which was directly ‘heard’ from God. It means the Upanishads, which are part of the Veda. The Veda was heard by the sages directly from God Brahmā. The logical analysis and correlation of the Upanishads and the Gita is achieved through the Brahma Sūtras which are aphorisms written by sage Vyāsa. 23. The Brahma Sūtras are called the Nyāya Prasthānam, which means the approach based on logical analysis. The three authoritative scriptures, namely the Gita, the Upanishads, and the Brahma Sūtras are together called the prasthāna trayam and they constitute the whole Uttara Mīmāṁsā philosophy. 24. In the Brahma Sūtras, the first part gives the correlation (samanvaya) of various statements of the Veda. In the second part, contradictions are resolved (avirodha). In the third part, spiritual efforts (sādhana) are discussed. In the fourth part, the fruit of the spiritual efforts (phala) is explained. The philosophy of Vyāsa was interpreted in three different ways by Śaṅkara, Rāmānuja and Madhva. The three interpretations are complementary to each other and not mutually contradictory at all. Śaṅkara was an Incarnation of God Śiva just as Buddha, Kapila and Vyāsa, were Incarnations of God Viṣṇu. In the philosophy of Śaṅkara, we can find the essence of the theories of other Incarnations. Rāmānuja and Patañjali were both incarnations of Ādiśeṣa. Rāmānuja further clarified the concept of Śaṅkara whereas Patañjali further clarified the concept of Kapila. Madhva was the incarnation of angel Vāyu, who is a devoted servant of God. He gave a philosophy (Dvaita) which was almost similar to that of Rāmānuja in which the soul was said to be a devoted servant of God. 25. As per Buddha, God is unimaginable and Buddha expressed this concept through His silence. The unimaginable God can never be grasped by anybody. Hence, the unimaginable awareness of the unimaginable God was simply stated to be awareness and it was taken to be the unimaginable God. The reason for this that the simple relative awareness in a person can at least be grasped easily. The mechanism by which God’s unimaginable awareness is produced is unimaginable, since it was produced even before the creation of inert energy and matter. It certainly cannot be a converted form of inert energy as it passes through a material nervous system. That unimaginable awareness was simply said to be awareness because the relative awareness is well-understood by everybody. The imaginable relative awareness is the product of the inert energy as it passes through a material nervous system in human beings and other living beings having awareness. Since the unimaginable awareness was simply said to be awareness, people misunderstood it to be the relative awareness in living beings. 26. There is a valid reason why Śaṅkara followed this strategy. It is true that the mechanisms of producing the unimaginable awareness and the imaginable awareness are quite different. The former is produced by an unimaginable mechanism while the latter is produced by an imaginable mechanism. But in effect, both are the same. Awareness simply means to know. Knowing is common to both the unimaginable awareness which is omniscient and the imaginable awareness which has very little knowledge. 27. Hence, the unimaginable God without any medium (nirguṇa) is the unimaginable awareness itself. This unimaginable God merges with relative awareness and that relative awareness, after merging, can be directly called unimaginable God or unimaginable awareness. This process happens when the unimaginable God merges with the relative awareness existing in first energetic body of Īśvara. The soul of Īśvara is the relative awareness in which God has merged and it is the absolute God (Nirguṇa Brahman) of Śaṅkara. That same soul covered by the energetic body is called Īśvara (Saguṇa Brahman) by Śaṅkara. The unimaginable God has also merged into the energetic body of Īśvara making the body also eternal. Therefore, both the body and soul of Īśvara are eternal like the unimaginable God. Even though Īśvara’s body and soul were created by the unimaginable God at the beginning of creation (Hiraṇyagarbhaḥ samavartatāgre…—Veda), no damage to the soul or body of Īśvara is possible at any time. At any point after the first creation, the unimaginable God and Īśvara are absolutely one and the same. Hence, Rāmānuja and Madhva stated that Īśvara (Nārāyaṇa) is the ultimate Reality or God. They referred to both the body and soul of Īśvara as the ultimate God. 28. Kapila referred to this unimaginable awareness as Puruṣa. Thus, Puruṣa, as per Kapila, actually means the relative awareness of Īśvara after the unimaginable awareness has merged with it. The word Puruṣa can generally stand for the soul, which is relative imaginable awareness as well as God who is the absolute unimaginable awareness. It basically means the awareness that lies in the body (Purī śete). But Kapila was specifically referring to the awareness that lies in the body of Īśvara. This same awareness of Īśvara, which Kapila called Puruṣa was taken to be the absolute God (Nirguṇa Brahman) by Śaṅkara. Śaṅkara only considered the awareness of Īśvara, without the energetic body, as the absolute God. Since this awareness has become unimaginable after the merging of the unimaginable God with it, it can certainly be called the absolute God Himself. In fact, this was the hidden intention of Śaṅkara. Note that the merging of the unimaginable awareness (unimaginable God) with the relative awareness is confined only to Īśvara and other Energetic and Human Incarnations of God. Only all such Incarnations including Īśvara can be called the mediated absolute God since the unimaginable God is present in the external media of their bodies. But Śaṅkara’s hidden intention in His philosophy was not grasped by His followers. They misunderstood the relative awareness or the imaginable soul in every ordinary person, excluding the external medium of the body, to be the unimaginable awareness itself. This misunderstood theory, was extremely tempting since, according to it, all the followers got the status of God. As a result, they readily adopted the theory. It could also be said that Śaṅkara twisted His philosophy so as to tempt His atheistic followers into accepting His philosophy. Accepting His philosophy meant accepting theism, which was in their greatest interest. 29. The Puruṣa of Kapila is the relative awareness of Incarnations alone. It is only due to the will of such a Puruṣa that creation takes place (Mayādhyakṣeṇa...—Gita). Only such a Puruṣa is God and not any ordinary soul. The same relative awareness that existed in Īśvara before the unimaginable God merged with it, exists in every human being. It is called the soul. So, there is a risk of misunderstanding the Puruṣa to mean an ordinary soul. But if we were to take every ordinary soul to be God, then there would be no God other than the ordinary soul! In that case, we would misunderstand God Kapila and God Śaṅkara to be atheists! God Vyāsa also uses the word śarīra (body) for puruṣa. In that context, puruṣa means the ordinary soul present in a body. Buddha’s silence about the unimaginable God before creation avoided all this confusion. 30. Buddha limited Himself to only the non-mediated unimaginable God. Hence, the word Īśvara was not used by Him. Kapila and Śaṅkara took the unimaginable God who has merged with the relative awareness of Īśvara and called that God Puruṣa and Nirguṇa Brahman respectively. The same Puruṣa of Kapila was given an energetic body by Śaṅkara and called Īśvara or Saguṇa Brahman. Rāmānuja and Madhva directly started with Saguṇa Brahman because the Saguṇa Brahman can easily be grasped by anyone since He possesses an energetic body. Śaṅkara started with Nirguṇa Brahman, who is the unimaginable awareness that has merged with the relative awareness of Īśvara. This awareness of Īśvara has finally become unimaginable awareness or the unimaginable God Himself. Apart from the Nirguṇa Brahman, which as per Śaṅkara’s philosophy was the ultimate absolute God, He also provided a second place for Īśvara. The same unimaginable awareness, along with the energetic body around it, was called Īśvara. Awareness can be grasped by the common man but only with a lot of difficulty (Avyaktāhi gatirduḥkham...—Gita). The same awareness when contained in either an energetic or material body can be easily grasped and understood. Kapila only mentioned the unimaginable God or the unimaginable awareness as mentioned above. There was no place in His philosophy for the Īśvara with the energetic body. Hence, His philosophy was called nirīśvara sāṅkhya, which means a philosophy or knowledge without Īśvara. Śaṅkara’s philosophy was not called so due to Īśvara standing in the second place in His philosophy. Patañjali and Rāmānuja started with the Īśvara having an energetic body and hence, the philosophy of Patañjali is called seśvara sāṅkhya, which means a philosophy or knowledge that includes Īśvara. 31. Śaṅkara said “Awareness is God”. This statement appears to mean that the relative awareness present in any human or energetic body is God. But Śaṅkara had anticipated that people would take His statement in this wrong sense. Yet He allowed it because it was very helpful in converting atheists into theists. Here, actually, the word awareness means the unimaginable awareness (unimaginable God) resulting from the absolute unimaginable awareness merging with the relative awareness of Īśvara. The relative awareness of Īśvara becomes the unimaginable awareness itself due to perfect merging. This resulting unimaginable awareness, excluding the external energetic body, was said to be the absolute God or Nirguna Brahman by Śaṅkara. The relative awareness or soul of Īśvara is relative awareness only before the merging of the unimaginable God with it. After the merging, it can no more be called relative awareness or soul. It must be called unimaginable awareness or unimaginable God Himself. In other Incarnations, Īśvara merges with selected energetic or human devotees. Even in these cases, the relative awareness or souls of those devotees become the unimaginable awareness due to the perfect merging of Īśvara with them. The unimaginable awareness present in Īśvara and other Incarnations is the unimaginable awareness or unimaginable God Himself. The relative awareness or souls of Īśvara and other Incarnations were relative awareness only before the merging of the unimaginable God with them. After the merging, it is not relative awareness any more. It has become unimaginable awareness. This unimaginable awareness was simply stated by Śaṅkara to be awareness. Hence, it was misunderstood to be the relative awareness of the soul present in every living being having awareness. Rāmānuja and Madhva separated the unimaginable awareness (God) from the relative awareness (soul). Their philosophies started with the unimaginable awareness covered by an eternal and divine energetic body, whom they called Nārāyaṇa (Īśvara). 32. Buddha said that the world is nonexistent as well as existent. It is nonexistent for the absolute unimaginable God while it is existent for the soul since the soul is a tiny part of the world. The world was nonexistent to the absolute God before creation. But after creation, the absolute God is entertained with the basically nonexistent world which appears fully existent to Him just as it appears to the soul. The world is existent since it gives real entertainment to God. The same world is also basically nonexistent to God because God is able to do miracles in the world. 33. If the world were actually real for God, He could not have created, changed, controlled or destroyed anything in the world. This is because, one absolute reality cannot do anything with another absolute reality. Due to the unimaginable power of the unimaginable God, the world which is actually unreal, appears to be fully real for the sake of giving real entertainment to God. The same world was totally unreal for the unimaginable God before creation since it had not been created. The world which is actually unreal is very much real for the soul which too is equally unreal. One unreal item is real for another equally unreal item. In fact, the soul is an inherent tiny part of the world. WWW.universal-spirituality[.]org Universal Spirituality for World Peace
  5. If all the universal religions understand that the original God is unimaginable, the conflict between religions disappears. If the religions take the absolute God as imaginable and understood, there will be multiplicity in the concepts. The reason for this multiplicity is that this imaginable creation is constituted by several imaginable items. Each religion selects a specific imaginable item as the absolute God and this results in the multiplicity and conflict of religions. Therefore, the way of silence indicates the awareness through realization of the unimaginable ultimate God, thereby leading to the end of inter-religious wars resulting in the world peace. You may argue that Shankara said that God is the result of deep sleep (Sushuptyeka siddhah). But, here, you should understand that the word Sushupti here is limited to the unawareness relating to absolute God only. If you argue that Sushupti is the original deep sleep, you cannot conclude that God is the result of deep sleep since you are in total unawareness. The point that you are passing on this statement indicates that you are in the awareness of the concept relating to God. Here, the word awareness should be taken as the process of knowing God or world and should not be taken as the form of energy as an item. By this the word awareness need not be taken as God as per the Advaita philosophers. The process or work is never accepted as God by the Advaita philosopher. In fact, the awareness itself is only a specific work and this is the main reason to deny that awareness is God. Hence, the awareness taken as an item or substratum is only an illusion based on which you are trying to establish awareness is God. On this day, you are not speaking any word indicating that God cannot be described by any word (Yato Vachah… Veda) due to His actual unimaginable nature. Shankara also defined that the absolute God can be explained only through silence (Mouna Vyakhya…). Your mind and intelligence must be silent indicating that God cannot be thought by mind and that God cannot be discussed by any logic of any intelligence. You should be aware of such unimaginable God, so that this day of silence becomes fruitful. If you think about the worldly issues or sleeping without thinking anything, this day is useless. Even though you talk and if your talks are concentrated on this concept, still, you are participating on the day of silence. Therefore, you should realize the significance of anything through the analysis and arriving at the right conclusions of knowledge to be followed by the practice that gives the fruit. Q’ran says that a Muslim should protect even the enemy belonging to other religion. It says that a Muslim can speak about the preaching of Allah to the enemy and then leave the enemy in protected place. It never says that the religion should be spread by violence. It speaks about the war for justice, which is not the war for propagation of religion. For that matter, Gita arose only from the state of war, which was fought for establishing justice. Even Bible says that the rigid fools who do not realize should be thrown to the liquid fire, which is violence. Therefore, violence is not wrong. But the cause of violence should be perfectly justified. When Mohammad came, there were three hundred religions, which were quarelling among themselves with lot of violence. He tried His best by preaching the concept of one God. There was no alternative way to subside the violence between them. Actually after Jesus, the concept of human incarnation was fully realized but this concept was exploited by cheaters. Every fellow became a prophet and declared himself as the human incarnation. The followers started preaching that particular form is only the one God. You can imagine easily the situation at the time. When violence is justified, it is called as punishment given by God. If the violence is not justified, it becomes Chaos due to egoism of a demon, which can be subsided only by divine punishment. Actually at the end, Hinduism speaks about the incarnation of Kalki and Christianity speaks about the final punishment given by God. Both these situations are of terrible violence only. The last sort of God is only punishment, which can alone bring peace at least temporally for some time when the world is filled with brutal conservative fools, who are the wild beasts in the human form. The Lord says in Bible “Revenge is mine” which means the Lord punishes the unjust people. The Lord said in Gita that He will destroy the evil person (Vinasaya cha….). God is double-edged knife. Not only He protects the justice but also He punishes the injustice. A rich weak human being may protect the justice but may not be able to punish the injustice. A poor strong fellow may punish the injustice but not protect the justice by giving compensation. Thus, the human beings have limitations but the Lord is strong as well as rich and therefore is capable in both sides. This is the meaning when Jesus mentioned about the divine kingdom on the earth. He means that one may escape the king on this earth but can never escape God. When you are affected by injustice, pray for compensation only (“Ask that shall be given”-Bible) and not for the punishment of enemy. You will be compensated. When you do not pray for the punishment of enemy, you will see the punishment of your enemy soon from God. You may react to your enemy with equal or double force. But God will react with million times of force. Draupadi was pestering Krishna for the destruction of her enemies. The Lord fulfilled her wish but all her sons were killed by enemies and Lord did not protect them. Some times God punishes your enemy through your self. Arjuna killed the enemies, forced by the Lord. But Arjuna was not having the intention to kill the enemies and was against the war. Since he was forced by the Lord, he fought the war for justice. When Muslims followed Mohammad in His war for unifying the religions, it was justified because there was clear divine instruction. Since Mohammad was the last divine preacher, now the war for justice need not be carried on because in the absence of divine preacher there is every possibility of misunderstanding of every situation as requirement for war of justice. Therefore, the instruction of Mohammad was limited to that time because He was capable of deciding the correct requirement for war for justice. Mohammad removed the concept of human incarnation because the effects of exploitation were severe in that time. Muslims should realize that human incarnation means that God entered in the human body and not that God modified as human body. Mohammad objected only modification of God in to human body. This is not condemning the concept of human incarnation. God only enters the human body and Mohammad himself was the human incarnation because God entered in to Mohammad and gave Q’ran. Gita clearly says that God entered the human body (Manusheem Tanu Asritam..) and that God is not modified in to human body(Avyaktam Vyakti Mapannam…). Bible also says that God is in flesh and does not say that God has become flesh. Thus, there is no difference between three religions. Regarding Jihad or the fight against injustice, it was also confined to the context of external atmosphere present in His time. There were several religions having their own individual gods resulting in the multiplicity of single God. He established the concept of single God called as Allah without any medium (the unimaginable God). Of course, He agreed to the mediation of unimaginable God by formless light, in which human form leading to the danger of crucifixion is totally negated. In His time, the multiplicity of all these ignorant religions resulted in mutual fights ending with mutual killings. He wanted to stop these fights with the help of a fight called as Jihad or fight against the injustice of killing each other. The clue in this is that a thorn can be removed only by another thorn. Real followers of Mohammed understand this and use Jihad for stopping killing each other, which is not to be used to kill each other! Prophet Mohammed said that one should reveal the message of Allah to every human being and leave it safely in its house after protecting it from every external damage. His real concept is not understood by some followers because original preacher is always a shining diamond and the followers are always black charcoals twisting the meaning always with misinterpretation. All of us should appreciate Prophet Mohammed for sacrificing the honor of human incarnation even though He is human incarnation! This sacrifice is for the sake of the emotional humanity present in that time so that it will not commit the greatest sin of killing human incarnation to fall forever in hell. His theory shows His kindness towards humanity preventing it from such greatest sin! Even a terrorist has some logic by which only he is practically behaving in that particular way. By your sharp analysis, you have to change that logic and then only reformation and realization comes even in terrorist. You must enlighten the misinterpretation of the scripture like Jihad, which is the fight for justice in the context of killing each other due to difference in the religions existing in the time of Prophet Mohammad. The situation of killing each other can be controlled by fight and sometimes in extreme conditions by removing some limbs like hands, legs etc. Killing can be stopped by fights or such severe punishments. Today when such context of killing is not there, you cannot bring the concept of Jihad to the context of today. Today, only oral arguments and oral fights are going on between religions. In this context, only perfect rational analysis is sufficient to rectify the situation. Like this, we must understand the word of the Prophet with reference to the then existing context. You should not generalize a specific context to all the times and all the regions. Then only harmony between religions and world peace is possible. You must also remember that the Prophet told to teach about Allah to a human being after helping it and the final decision is left to the free will of the human being. There is no trace of difference between the Jesus of Christianity and Prophet Mohammad of Islam since both are Sons of God. Both are Human Incarnations of God and were in a state of monism with God. Both Christianity and Islam also have Human Incarnations, who are actually separate from God but are treated to be Incarnations in the sense of special monism. The term Holy Spirit indicates such cases. Remember that Holy Spirit also refers to God appearing as formless light. It (Holy Spirit) is the unimaginable God (Unimaginable Awareness), who has entered and merged into a medium of formless light having its own soul. God enters such an unusual medium only for the sake of those devotees, who do not like the concept of God being present in a medium having an angelic (energetic) or human form. The unimaginable God is the non-mediated Absolute Reality. There is no difference between (i) the non-mediated Jehovah, Allah and Parabrahman and (ii) The mediated Son of God, Īśvara and any other Incarnation, which is in a state of monism between Īśvara and the soul. Since Jesus, the preceding Incarnation, was crucified by devotees having the climax of ignorance, ego and selfishness, Prophet Mohammad eradicated the very concept of incarnation. He claimed that He was just a Messenger of God (dualism) to avoid such horrible sins. He avoided claiming that He was in the states of monism or special monism with God. He took a simple wall as representative model for God, which refers to the limit or the boundary of this creation. The wall-model was necessary since a totally abstract unimaginable God is very difficult to worship. Swami Dayananda of the Arya Samaj sect of Hinduism also opposed the concept of Incarnation since the concept had been exploited by several false incarnations. Prophet Mohammad opposed the same concept to avoid the sinful violence of false devotees. Mohammad had to fight wars to unite the violent devotees, who would frequently fight with each other as a result of the multiplicity of their Gods. Their constant fighting was causing a serious disturbance to society. The wars fought by Him to supress that constant violence and achieve long-term peace and unity through the concept of the oneness of God, cannot be taken to be sinful violence. It was justified violence. But at present, since the oneness of God as Allah has already been established, there is no meaning in continuing such violence any more. Violence and non-violence The final decision of the conclusion is based on the end of debate on any topic. The point of non-violence is stressed in the Gita. All the ethical scriptures say that non-violence is the highest justice (ahimsa paramodharmah). Hence, the main concept of the Gita should be also non-violence. If it is not so, do you mean to say that the Gita opposes all the ethical scriptures in giving the main point? Non-violence means avoiding violence against good and innocent living beings (paritraanaaya…). It does not mean keeping silent against evil living beings (vinaashaayacha…). Even other religions express the hell with liquid fire for punishments of sinners. Gandhiji chose the path of non-violence against British rulers since we cannot fight with them through weapons. He tried to kindle kindness and spiritual thoughts in their minds so that freedom can be obtained without violence from our side, which, of course, is inevitable since we are not equipped with modern weapons. In such circumstances, that way alone is leftover, which is praying God to help the justice through the inevitable non-violence. Of course, Subhash Chandraji tried through method of violence. But, Gandhiji’s method is to be tried first (saama upaaya), which has another benefit that loss of life from our side is totally avoided. The Prophet Mohammed went to the path of violence to control the violent inter-religious fights, which could not be pacified by His preaching of single God called Allah. Jesus also tried through the non-violence to change the hearts of people. But, He also supported the liquid fire of hell in the case of irreparable sinners. Krishna also took the war (Danda upaaya) as the final step only. Buddha preached the preliminary path of non-violence like Jesus. The methods change from context to context. There is also a tradition in Hinduism to stress on any point praising it as total absolute. If you take the name of Ganga river, all your sins are destroyed (Gange gangeti...)! This is only stress on the required point called as artha vaada. www.universal-spirituality[.]org Universal Spirituality for World Peace
  6. In a question answer form I am giving the answer 'If Jesus is Almighty God, why did He fear dying and was so stressed that He sweated blood the night before?' Answer Swami replied:- Jesus is a human incarnation of the Father of heaven in whom the unimaginable God is existing in merged state. The human incarnation is a single face resulting by the merge of two components:- 1) The God component and 2) The human being component. When current enters the metallic wire, the properties of wire (like the colour of metal, leanness as wire etc.,) are not at all disturbed. The wire attains the property of current as additional property, which is giving shock when touched.This new property of the current attained by the wire also does not disturb the normal properties of the wire. Jesus, a devoted human being, is selected by God to undergo the suffering of sins of deserving devotees of God. It is the love of God to undergo suffering for the punishments of His beloved devotees standing in climax of devotion. Emmanuel is the word that means God came down to save His people and not to save all the people. The interpretation that God came to save all the people is not correct, but, it is useful to convert everybody into devotee of God through sympathy by saying so as per the Arthavaada (Arthavaada is a lie used to do some good work and such lie is not wrong.). Hence, the soul, called as Jesus, was selected by God for this purpose because of its divine virtues like kindness, patience etc. The soul was also willing to do this work of God and hence, such good soul is selected by God. But, when this good soul is associated with a human body, the soul develops some sort of attachment to the body due to the virtue of friendship. This association became naturally strong in the case of Jesus, in course of a long time of life for more than 30 years. Due to this long association, the soul is superimposed on the body due to excess of love to the body. You can find such superimposition in strong love of a boy and girl since each one feels that he/she is the same as the other partner! This is the nature of human soul even though it is merged with the God, who is non-interfering with the personal qualities of the soul. If you go to the house of your friend and stay for a few days for your personal work in that city, you will mind your work without interfering with discussions between your friend and his wife! Due to this freedom of soul, the association of body imparts tremendous love on the soul to such extent, in which the soul feels that it is the body. By this, the suffering of body is experienced by the soul. The expected suffering of the punishments of the devoted souls by Him was viewed by Jesus as tremendous one. Hence, He suffered a lot to say that He sweated blood. Sweating blood explains the intensity of suffering as a figure speech and need not be taken as reality. The next day suffering is going to be so high that even Jesus prayed to avoid the punishment, if possible. But, He immediately remembered His acceptance already given to God and told God that let the punishment take place since it is the will of God. Even after crucifixion, He cried with thirst based on the human nature and questioned God for leaving Him so. Actually God didn’t leave Him, who is also equally experiencing that suffering being merged with Jesus through the Father of heaven. Due to this homogenous and perfect merge only, we call the human incarnation (God in human form) itself as the ultimate God. In fact, God is appearing through the human form and is the master of the soul as well as the human body. God takes the place of the soul and the soul is degraded to the level (phase) of the body. Hence, the ultimate suffering is experienced by the ultimate God through Father of heaven and Jesus. Even then, the media of unimaginable God (Father of heaven as first energetic body and Jesus as human body) also undergoes suffering in the service of God. Jesus, Father of heaven and the ultimate unimaginable God are three, who underwent the suffering and this is the meaning of the statement of Jesus, who told that He will resurrect the body in three days. This is also the meaning of the word Aatreya in the name Dattaatreya. Aatreya means not three, but, one since al the three merged perfectly to become one. Every human soul tries to become God seeing the status and fame of human incarnation having miraculous powers. If the actual suffering of the human incarnation for the sake of its devotees is realized, people will run away from such monism with fastest speed! Hence, in reality, it is not the fruit of the effort of the soul, but, it is the duty assigned to the servant by God. Once, a devotee came to Shri Satya Sai Baba and asked Him to transfer His state to him. Immediately, Baba agreed and gave His state to the devotee, by keeping His hand on the head of the devotee. Then, the devotee heard thousands of cries asking Baba for help in the difficulties. Even by hearing so many cries, the devotee felt as if his head is breaking into million pieces! The poor devotee doesn’t know the later state in which the devotee becomes God through human incarnation and undergoes the suffering of all those, who cried for help!! Had he known this subsequent fact also, he would have become mad. This is the reason why Paramahamsa said that He would like to be an ant biting the sugar and not to be the sugar itself to be bitten by the devotee-ants! www.universal-spirituality[.]org Universal Spirituality for World Peace
  7. Unintentional Sins Sins done unintentionally, like accidentally stepping on and killing ants while walking on the road, do not yield punishments. When the intention is absent, the person is not directing the work towards sin, and so the fruit of sin also does not arise (Jñānāgni dagdha karmāṇam, padma patramivāmbhasā—Gita). The inert energy needed for doing any work is supplied by God and it is never linked with the fruit since it is inert. It cannot have any intention which gives direction to the work. Intention is part of awareness and awareness has two sides: i) The soul or ātman is the basic inert energy that produces awareness ii) The individual soul or jīva is the produced awareness and is a bundle of thoughts. Ātman is inert energy (Sthāṇurachalo’yam—Gītā). It is not touched by the fruits of deeds since it cannot have any intention. This Ātman is the limited amount of energy present in the finite human body and is like a drop of water. The same inert energy or ātman is also qualitatively the material of the entire cosmos, which is like the ocean. The difference between the ātman present in a body and the entire inert energy in the cosmos, is only quantitative (Nityaḥ sarvagataḥ—Gītā). Jīva or the individual soul is the awareness in the form of a bundle of thoughts. It is responsible for the intention, and giving direction to the work. Unintentional sins are excused because in case of such actions even the jīva, which is responsible for the intention, remains silent. Since the jīva is not involved in the deed, it can also be considered as inert like the ātman. Hence, in unintentional deeds no fruit is given to the jīva. When a sin is done with intention, the jīva gets the fruit since intention always belongs to the jīva. When ants get crushed under the feet of a human being, the fruit of sin does not arise and reach the human being, since the case is similar to ants getting crushed under a car on the road. There is no difference between an inert car and the human being in this case since the intention to kill is absent in both. On the other hand, the case of intentional sin leads to punishment. Further, a person, who plans to kill somebody, is a worse criminal than the person whom he employs to kill another. Of course, the employed person is not like an inert car since he takes money to kill and commits the sin of killing. But he is a criminal of a lesser grade. He too will be equally punished due to his intention of earning money through sinful means. Your husband, being a lawyer, can explain this point with more clarity. In the case of sins done with intention, the direct doer of the sin, the employer of the direct doer, the promoter and the supporter; all share the fruit of the sin equally (kartā kārayitā caiva, prerakaścānumodakaḥ...). According to the divine constitution, the lawyer who supports the sin through his arguments for the sake of earning money, and a corrupt judge who supports the sin through his biased judgement, also share the sin equally. Even if there is a total failure of justice in courts run by human beings, the judgement of God does complete justice. Four Types of Work Let us consider the four types of work mentioned in the Gītā. i) Karma yoga is God’s work done by a devotee on the path of nivṛtti to attain the abode of God or Brahma Loka. ii) Karma is good social work done by the devotee on the path of pravṛtti to attain temporary good fruits in heaven or in this world. Both karma and karma yoga are often used in the same sense, but they differ tremendously. iii) Vikarma is sinful action. It is the deeds that should not be done, and if done, the fruit of such sin is punishment in hell or sometimes punishment in this world itself. iv) Akarma is inaction. Inaction or the avoidance of action should be applied only to the case of sinful action. In other words, only sinful action should be avoided. Avoiding good worldly action or avoiding the work done for God, is not recommended (Karmaṇohyapi boddhavyam—Gītā). Karma, which is doing good deeds for the sake of selfish enjoyment, and vikarma, which is sin, are related to each other and they constitute the phase of pravṛtti. Both are done for selfish enjoyment. As long as the desire for selfish enjoyment is limited, the person performs karma or good deeds, whereas when the desire reaches its climax, it leads to sins. It is for this reason that Śaṅkara opposed Maṇḍana Miśra, the Pūrva Mīmāṁsāka, for following the path of doing deeds (yajña) to attain temporary heavenly enjoyments. During that time, the philosophy of Pūrva Mīmāṁsā had fallen to such a low level that the followers had begun to say God does not exist (Devo na kaścit...). Meaning of Inaction in the Gītā In the Gītā, total inaction (akarma) is mentioned in a verse (Sarvārambha parityāgī), which is misunderstood by people. They feel that the verse recommends that we should avoid doing any worldly work. In another verse, Lord Krishna also says to Arjuna that he should only do God’s work (Matkarmaparamo bhava—Gītā). This is correct only in the case of an exceptional nivṛtti devotee. In the case of ordinary human devotees, it is not possible to stop all worldly work and only work for God. Of course, the devotee of nivṛtti indeed follows this line of thinking, and he lives as a renounced saint, begging for his food. But in the case of pravṛtti devotees, who are not saints, the practical worldly problems make them perform some worldly work. They have to do some professional work for their livelihood and maintaining their family (Śarīrayātrāpica te—Gītā). They also do some social service for the welfare of the world (Lokasaṅgrahamevāpi—Gītā) but they do it for selfish reasons. Of course, social work also forms a part of nivṛtti, which is God’s work. Helping people through the propagation of the spiritual knowledge of pravṛtti and nivṛtti is a necessary aspect of God’s work. But social service, which is done for selfish fame without devotion to God, or which is done for the sake of enjoyment of worldly or heavenly pleasures, is quite different. It cannot be treated as perfectly good action, although it is not sin. In any case, the maintenance of one’s body and one’s family are basic responsibilities. Social service in the form of the propagation of spiritual knowledge is also an important part of God’s work. The Gītā does not recommend giving up such necessary and good actions (Niyatasya tu saṁnyāsaḥ...—Gītā). The Gītā says that one should give up all intentions (Yasya sarve samārambhāḥ—Gītā) so that all actions get dropped (Naivakurvan na kārayan—Gītā). These verses must also be taken in the sense of giving up the intention of doing sinful deeds, which will naturally lead to the stopping of the sinful deeds. It certainly does not mean giving up good deeds or God’s work. The same authority, the Gītā, which says that one should give up the intentions that cause the deeds, also recommends doing certain actions. So, one should clearly understand that it only recommends giving up sins and not good deeds or God’s work. A person who gives up sin and performs good deeds for the welfare of the world in order to get fame or to reach heaven for selfish enjoyment, is in the middle-state between sin and nivṛtti. The person doing sins is far from nivṛtti, while the person doing good deeds for selfish reasons is relatively closer to nivṛtti. Earth is better than hell and heaven is better than earth. But the abode of God is far higher than even heaven. If the devotee does social service due to his devotion to God and not due to the desire for heaven, then that devotee reaches God. A person doing good deeds only for the enjoyment of heavenly pleasures, returns to earth and continues to rotate in the cycle of repeated births (Kāmātmānaḥ…, Kṣīṇe puṇye…—Gītā). Whenever the Gītā preaches inaction, it always applies only to the three main types of sins, which are known as the three main gates to hell. They are illegal sex, violence and greediness. These sins are always to be avoided (Tasmādetat trayam tyajet—Gītā). Sin (pāpam) and merit (puṇyam) are decided based on a deep analysis of various factors. Lust (kāma) is a sin. But lust in a justified worldly bond is not a sin (Dharmāviruddhaḥ kāmo’smi—Gītā). In an unjust and illegal worldly bond, even a trace of mental love or lust is sin. Violence or hurting is a sin. But killing demons is not a sin. Similarly, when a preacher hurts a person in order to lead him or her on the right path of justice, it is not a sin. The sin lies only in hurting good people or in the violence done towards them. Greediness is a sin. But when due to the greed, one avoids unnecessary and wasteful expenditure, it is not a sin. It is a sin if due to one’s greed, one avoids making necessary and justified expenditures. Similarly, greed which causes a person to earn money through corrupt means is sin. Hence, deep analysis is very important (Buddhiyukto jahātīha—Gītā) in deciding what is sin and what is not sin. Reformation and Salvation Reformation is a golden opportunity given by God to us. It consists of three steps. The first step is related to knowledge. It is realization or jñāna yoga, which is identifying the sin through analysis. The second step is related to emotions and it involves sincere repentance before God with deep devotion to Him, which is bhakti yoga. The third and final step, is the practical step of karma yoga in which you should not repeat the same sin in your life. Many fail in the third step. It is of no use because the third step is practical and the first two steps are merely theoretical. A person can be said to be reformed only when he does not repeat the sin practically. Some clever people try to exploit this concept thinking that they will reform their souls, just before death! Such over-intelligence brings double punishment as no one can cheat God since He is omniscient! It is perfectly correct to say that a soul cannot remain idle; simply keeping silent without doing any action. This is clearly told in the Gītā “Nahi kaścit kṣaṇamapi”. Even the Veda recommends action “Kurvanneveha karmāṇi…”. God never asks you to become inactive like an inert stone. Such inactivity is not only impossible but is also useless in the spiritual path. You have to learn both activity and inactivity in life. Inactivity should be applied in the context of doing or even desiring to do a sin. In other words, one should avoid doing or even desiring to do a sin. Activity should be applied by ordinary human beings following pravṛtti in doing good deeds that help society. Activity should be applied by exceptional devotees following nivṛtti in doing God’s work. The Gītā stresses on both activity and inactivity in the context of these two separate paths respectively. In both these paths, you should do the work without getting attached to the fruit due to selfishness. When you are detached from the fruit of the work, you can do the work perfectly by concentrating your entire energy on the work (Karmaṇyevādhikāraste—Gītā). Devotees like Śaṅkara, Meera etc. jumped straight to God’s work, avoiding all worldly work from their very childhood. It is a direct jump to salvation from the worldly bonds which is called as sākṣānmukti and is attained by forming a very strong bond with God. Devotees like Rāmānuja, Janaka etc., walked towards the same goal of salvation from worldly bonds passing through all the four states of life, which are known as the āśramas. This gradual walking towards the goal is called kramamukti and is applicable to the majority of human beings. Severe Punishment Without a Serious Sin Sometimes, we are punished here severely, even though we have not committed a sin, which is deserving of such a severe punishment. We get confused in such a situation thinking that God is cruel and a sadist. Such thinking is only due to our ignorance. In fact, the punishments for our sins are usually given only in the upper sub-world called hell. The reason is that we should not be disturbed in this sub-world called earth or Martya Loka while performing our worldly and divine duties. The upper worlds and sub-worlds are called bhoga lokas, which are places for enjoying the good and bad fruits of our deeds. Earth, on the other hand is called a karma loka, which is a place for doing deeds. This is the general rule, but there are some exceptions to the rule. One exception is that intensive sins done here are punished here itself immediately. Another exception is that sometimes, the punishment for a sin committed in the previous birth is received here on earth. This happens in the case of killing animals for food. The killed animal thinks while dying that it too will kill the killer in the same way. So the animal of the previous birth is reborn as a butcher while the butcher and the consumers of the meat in the previous birth are born as animals and are killed by the butcher. In both these exceptions, the soul receives severe punishments here due to intensive sins committed previously in this birth or in the past birth respectively. The case mentioned above, in which the soul is severely punished here in spite of not having done an equally severe sin in this birth, is different from the above two exceptions. In this case, since no severe sin has been done in this birth, as per the general rule, the soul should not be punished here for any sin done by it in the past birth. Why then is the soul punished here severely? This case is covered under another exceptional rule. Note that God is all-in-all. He is the Maker of the rules, and is beyond all the rules. Whenever He breaks any rule, it is only for some good purpose. All these rules regarding a soul’s deeds and the rewards and punishments for the deeds are only for the soul’s reformation. God does not give any punishment to a soul out of revenge. He is the Doctor who is treating the patient. The soul is the patient, who is to be cured. Sometimes, God feels that a person will be benefited and his or her reformation will progress better if some punishment is given at a certain time. So, He brings to the present life, a punishment which the soul was supposed to face in a future lifetime. It is like the premature withdrawal of a deposit from a bank, which leads to a loss in the value of the deposit. So the punishment, when preponed to the present, reduces in value. This is a benefit to the soul. Additionally, it accelerates the reformation of the soul. So, the soul gets a double benefit! This exception is made in the best interest of the soul. It is like the Supreme Doctor, God, deciding to increase the dosage of antibiotics for a patient, deviating from the regular treatment plan, to speed up the recovery of the patient. This exceptional rule, like all other rules related to the administration of the deeds of souls, clearly shows the loving kindness of God, the Divine Father for the souls, who are His children. God gave freedom to all souls so that they could do whatever they felt was good. God helped the souls in determining what is good and what is bad by preaching to them through holy scriptures, holy devotees and holy Incarnations. Freedom means the complete freedom for all souls in this creation to act in any direction, without the slightest force on the mind, either here or in the upper worlds. God always preaches to every soul to bring the realization of the truth to the soul and to reform the soul. The soul is expected to realize and get reformed only through this knowledge introduced into the mind of the soul. It is the only way the soul can be saved. The only force used by God on the mind of a sinner is imparting knowledge. He does not use any physical force or miraculous power to reform the sinner. The king tries to reform the sinner through physical force in the form of punishment, but such reformation is only temporary. Even the horrible punishments in hell cannot reform the soul permanently. Eternal reformation can never be attained through punishment. In spite of this defect of punishment, it is still used to reform the soul temporarily. Only the spiritual knowledge given by God-in-human-form can bring an eternal reformation in a soul. Generally, the cloud rains everywhere and the rain makes the seed present in fertile soil to grow up into a plant. But a seed fallen on rocky soil cannot give rise to a plant immediately in spite of a lot of rain. Devilish or demonic souls are like the rocks present here and there on earth. The God-cloud does not use His miraculous power to change the rocky soil into fertile soil since God never interferes with souls using any type of force. Judas was like rocky soil. But due to his association with Jesus and continuously listening to His preaching, he realized, confessed his sin, and punished himself at the end. The priests of the temple never listened to the preaching of Jesus at all and so they never got reformed. They were like solid rocks. Judas was like soil having some rocky nature. So, the seed of reformation at least germinated in him, even though it germinated late. For a person’s reformation, apart from the divine force of spiritual knowledge, the receptivity of the person’s mind is also important. There are some good souls with high receptivity for the knowledge. They are like good soil and they get reformed immediately on listening to the spiritual knowledge preached by the Human Incarnation of God. Then there are some average souls, who are like rocky soil. They take some time to get reformed like Judas. Both these types of souls are reformed and saved. But there are some other souls like the priests who crucified Jesus, who have no hope of reformation at all. They are like solid rocks and they are condemned forever. This worst type of souls is punished in the liquid fire of hell forever. Their punishment is forever because such souls will never get reformed. They are kept aloof from mankind in the lives of wild animals, worms and so on (Tānahaṁ dviṣataḥ...—Gita). God’s attempts to reform are confined only to the first and second types of souls who are like good soil and rocky soil respectively. The moment a soul is reformed, it is saved forever.
  8. When you are absorbed in something due to intense attraction, all the negative qualities of the mind naturally disappear without any effort. But the attraction must be deep. The mind should be completely absorbed through-and-through. In science, absorption is said to be a bulk phenomenon, which means that a solid soaks up a fluid throughout its bulk. It is different from adsorption, which is said to be a surface phenomenon. In adsorption, the molecules of a gas or liquid only deposit on the surface of a solid as a superficial thin film. The object of our attraction should capture our mind’s attention through-and-through like absorption; not superficially, like adsorption. As long as a girl knows that her boyfriend is attracted to her, she behaves as she likes. She tries to attract her boyfriend more and more using reverse tactics. She may even behave arrogantly or rudely with her boyfriend. But when she comes to know that her boyfriend is attracted to some other worthier girl, the girl becomes quiet and stops behaving rudely with her boyfriend. She realizes that her reverse tactics may break his bond with her. The same is true in the case of our mind. The mind is naturally attracted to worldly things. So, as long as you are attracted to the worldly bonds, which are congenial to the mind’s natural inclination, the mind will dance as it likes and you have to provide the music that it demands! Such a dancing or wavering mind also gets angry when its desire is not fulfilled. This is explained in the Gita. Krishna says that if you constantly think about worldly affairs related to money and family, it results in an increased attraction towards them. It is followed by the desire for enjoying them and anger when one is prevented from enjoying them. One further develops an intense fascination for the enjoyment of worldly objects, which weakens the mind. The person is then unable to analyze logically and finally ends up in total destruction (Dhyāyato viśayān...praṇaśyati). So, instead of fixing your mind on the worldly bonds, you should fix your mind on the divine personality of God. It means that you should be attracted to God. The attraction or devotion to God is the result of spiritual knowledge. Once you have fixed your mind on God, the mind automatically becomes quiet. Its worldly aspirations naturally subside. It is just like the case of the girl, who upon finding out that her boyfriend is attracted to another worthier girl, starts behaving properly with her boyfriend. So, by fixing your mind on God, all your mentioned problems will disappear without any effort. Without this more powerful new attraction (God), the mind’s old attraction towards the world will never disappear. Prahlāda’s mind was so absorbed in God that he never got angry when he was subjected to horrible punishments. He did not even get angry when his father was killed by God. The Gopikās too, did not get angry even though their husbands and in-laws were scolding them for dancing with Krishna and giving butter to Krishna secretly. In all these cases, the minds of the devotees were strongly absorbed in the unimaginable divine personality of God. But among all devotees, the Gopikās and Hanumān stand in the topmost place. This is because they were devoted to the contemporary Human Incarnation of God who stood alive before their eyes. The object of their attraction was not the personality of an Energetic Incarnation of God belonging to another world. Neither were they attracted to a past Human Incarnation. Practical devotion becomes meaningful only when the object of one’s devotion is the visible living Human Incarnation of God. The importance of the two scriptures, the Bhāgavatam and the Rāmāyaṇam, is because of this very crucial concept.
  9. A DIALOGUE WITH AN ATHEISTS TO ANSWER HIS QUESTIONS Shri Datta Swami answers questions of an atheist Questions from: Soluresk Dianar Turissmont (TuryCury) Quote from Swami's message: 'Science means the perfect unbiased analysis of all the items and concepts of the imaginable creation.' Q) Objective perfection is unachievable because objective perfection is an unrealistic concept. Also, How do you know that everything was Created and wasn't just brought into existence by quantum fluxuations and energy? Shri Swami: Whether the object is perfect or imperfect is determined by the perfect scientific analysis. Even if the object is imperfect, it is decided as imperfect by the scientific analysis. The imperfection may lie with the object but not with the analysis. We do not say that world is unreal and hence imperfect since we are part and parcel of the world. If we say that the world is unreal, we will also become unreal. If we are unreal, whatever we say becomes totally unreal. The unreal nature of world is with respect to the real and unimaginable God. Hence, the world cannot be unreal in total purview and hence it is called as relatively real (Mithya). If the world is imperfect, we become imperfect and in such case every conclusion from our brain must be imperfect. Science says that the cosmic energy is the ultimate item, which in very subtle form is space.Science stops here because [it] cannot cross the point of imagination of the human being. But, science does not say that there is nothing beyond imagination and hence is silent about unimaginable God. Science also keeps silent about genuine unimaginable miracles. The silence of science shows its polite nature, which indicates that its silence means the lack of explanation only from its side and not negation of the other side. Infinite space is another standing miracle. Atheism, little scientific knowledge does not stop at this point of silence. It goes further beyond the silence due to ego of its incomplete knowledge and says that nothing exists beyond imagination. The philosophy also is silent (Maunam) about God indicating that God is beyond words, mind, intelligence, analysis and imagination. Hence, science and philosophy are one and the same due to submissive nature, which is the fruit of real knowledge (Vidyaa dadaati vinayam...) like a silent pot fully filled with water. Ego is the fruit of incomplete knowledge.Ego shouts negating existence of anything beyond imagination like a pot filled with little water making sounds. In science, we have seen that the concepts, which are thought to be false, yesterday, were proved true today. Similarly, true concepts of today may be proved false by tomorrow. To digest true knowledge, one must have the absence of rigid prejudice and bias. These two are like ulcer and malfunction of liver opposing digestion of food. One must have patience and open heart throughout the analysis to find out the truth. Your concentration should be in finding out the truth and not on the self-victory in analysis during debate. If truth is found out, which is not a relative of any person, everybody including you gets benefit. Quote from Swami's message: 'We welcome science as far as the path of the analysis is concerned.' Q) Science is more than analysis. It is also experimentation, repetition and observation of the results of each repeated experiment after you create a hypothesis that is testable. Then you take the results and build a theoretical conclusion based on those results. Do you have such an experiment that brings along a theoretical conclusion that there really is a god? I highly doubt it because the existence of a god is a claim that cannot be made into a testable hypothesis. Shri Swami: The word ‘analysis’ includes experimentation also. You find the name board as ‘Analytical laboratory’ in which theoretical analysis is followed by experiments, conclusions and analysis of conclusions. All these steps are called as analysis and hence, the Analytical laboratory including all these steps is meaningful. There cannot be experimentation without hypothesis or theory. After experimentation also, the discussion as theory appears without which the experimentation becomes meaningless. The science or analysis representing theoretical discussions and experimentations is always limited to the objects of the world only. God, beyond the imagination cannot be the object of your intelligence and analysis done by it. We appreciated science or analysis for its systematic procedure to bring out the truth as far as the objects of the world are concerned. The use of this true analysis of the world for the philosophy is that we can refuse somebody establishing a worldly object as God. With the help of science, we can prove that such mistaken object as God is not God because such object is imaginable item only. For example: the awareness was thought to be God. But, the science proves that awareness is a specific form of inert energy only called as the specific work or awareness. This work becomes specific since the inert energy enters a specific nervous system and performs specific work called as awareness. Like this, all the mistaken objects are analysed by science to be imaginable worldly objects only so that we can finally conclude that God is unimaginable being beyond space and time and that no imaginable worldly object is God. The rejection of every item as God is mentioned in the scripture (Neti Neti— Veda). This rejection of every imaginable object as God is achievable through science only, which is nothing but perfect analysis, substantiated by the experimental part, wherever it is possible. Every department in the University does not have experimental laboratory. Theoretical physics is also science. Quote from Swami's message: 'At the end, the right conclusion should be drawn and some scientists draw the wrong conclusion, which is in the opposite direction to the right conclusion.' Q) The right and wrong conclusion are not always polar opposites of each other, I cannot name any specific examples at this moment, but right and wrong conclusions could be a different as a small number mix up that leads to a very slight change in the answer to an equation. And scientists drawing the right or wrong conclusion will be corrected by their peers who will seek to prove/disprove them correct. Shri Swami: Slight difference existing between two conclusions does not make both diagonally opposite like two people with slight change in colour. At the same time, diagonally opposite concluded concepts also can exist. Both difference and opposition exist in different contexts. Delivery of a child by a woman and a man are opposite to each other and here the first is true and the second is false. A good person giving donation and a greedy person not giving donation are opposite to each other. After all, there is the concept that something is right and its opposing concept is wrong. If somebody says in the night that it is day time, certainly it is wrong. The right is that it is night time. You cannot say that these two statements do not oppose each other and are only different statements. You can say that day and night are different items since darkness always exists in a cave or for a blind man even during the day time. A blind man or a person sitting in the cave may say that it is night. But, if a person, not blind, sitting in the sunlight says that it is night time, it is totally opposite to the right statement and becomes totally wrong. Similarly, in science also, certain wrong conclusions were drawn like Sun moves around the earth, sound is the characteristic of vacuum etc. Absence of opposite [of] right and wrong in every place of science is not correct. Similarly, in philosophy also, there are right and wrong theories. Whether it is philosophy or science, error is nature of humanity. The idea here is that you should follow the right path in the analysis so that you will certainly draw right conclusions in the end whether it is philosophy or science. Quote from Swami's message: 'Science is like the straight tusk of the tree and these two conclusions are like the two branches generating from the tip of the tusk in the opposite directions' Q) this presentation is on a point yes, I can see where you come from at this thought train. But if you actually think about it. science itself is a tree with many branches, twigs and leaves that lead to specific types of scientific study like biology, astrophysics, engineering, social sciences and many others. not a tree of right and wrong conclusions, its too much of a dogmatic black and white presentation. Shri Swami: You can take the tree with several branches as simile in the context of science having various departments and nobody denies it. The appearance of two opposite scientific concepts as conclusions is a different context and the simile here is the tree with two opposite branches. Here, tree with many branches cannot be taken as the simile since context is different. The simile is always confined with selected limitations to express the concept and cannot be extended to the other aspects of the simile. If we say that the face is like moon, the simile is confined to the pleasantness existing in both face and moon. The other aspects like black spots in the moon, growth and reduction of moon etc., should not be invited. The concept compared is important deciding the required limitations for it and the simile is at its disposal and has no freedom to project out crossing the limitations decided by the concept. A tree may have several branches, but it is a simile only and not the concept and the tree with two opposite branches only is limited here from the point of two opposite right and wrong conclusions arrived from the analysis-tusk. The simile can be changed in the interest of the concept but not vice-versa. Quote from Swami's message: 'We also travel along the tusk in line with the atheists. We differ from the atheist at the end of the analysis only.' Q) Hmm explain this part further for me please, how exactly are we traveling together? are we both just looking for conclusions? or is it something else? Shri Swami: An atheist says that awareness is only the specific form of inert energy released after digestion and hence the soul said to be the awareness is not God (Yathaa kinvaadibhyo madashaktih...). This analysis is acceptable to us, but, this does not mean that there is no God. You and I have proved that X is not Y. You say that Y does not exist at all and we say that this does not mean that Y does not exist at all. Similarly, we both oppose magic interpreted as miracle, but, we differ at the end since atheist says that genuine miracle is also a magic and we say that genuine miracle is true and divine. Quote from Swami's message: Atheists take the direction of the wrong conclusion and we take the direction of the right conclusion. Q) Hold it, what evidence do you have that proves you right and atheists wrong? don't just make more claims, present evidence in a tangible, peer reviewable way that has a solid testable hypothesis. Shri Swami: In the above clarification, already, we have shown the common path of analysis and the final opposing conclusions. I will not force you to accept My conclusion, but, I will force you to fight with Me in all the angles during the analysis only that takes place before arriving at the conclusions. My right is only the process of convincing you during the stage of analysis before conclusion and not to convince you in the conclusion. You should forget the victory of anyone in the debate. It is not the question of victory or defeat in the debate. It is the question of investigating the truth with the help of the other partner through debate so that the final truth does not belong to anybody and everybody is benefited out of it. Quote from Swami's message: Our right conclusion is that no item of this imaginary creation is God and no concept related to this creation can be the concept of God. Q) Okay, so what you're saying here is that nothing was created by this god being you claim exists, neither any thought was created by it? Correct me if I'm wrong about what you just said here because I'm confused about your position now. Shri Swami: The world is imaginable made of imaginable items and gives only imaginable concepts, being a four dimensional model of space and time. God being beyond this space and time (being generator of both) becomes unimaginable. God created this world and the ultimate cause (found by science), the energy, is also creation of God. The link between God and world is also unimaginable because we know the links between two imaginable items only in this world. Since the link is also unimaginable, we cannot touch God travelling from the effect to the cause as in the case of imaginable worldly analysis like catching the mud through pot or catching the gold through ornament since all these links are imaginable only. God, though not awareness, has thoughts due to His unimaginable power. God, due to the same unimaginable power created this world and the link between Him and world is also unimaginable. If you take the chain of imaginable causes and their imaginable effects, you have to take the first cause (space or cosmic energy) also as imaginable. When all the items of chain are imaginable from the beginning to end, ad-infinitum (anavasthaa i.e., the endless chain of similar item-beads) results. To avoid this, you have to take the first cause as unimaginable, which must be different from the imaginable beads. The infinite space is like the smoke (affect) coming from its different generator, fire. If there is no fire and only smoke exists, the ad-infinitum results mocking your inability to decide the end of smoke (space). Quote from Swami's message: The wrong conclusion of the atheists is that nothing exists beyond this imaginable creation and hence God does not exist. Q) Agnostic atheist yes, but if you actually look at the majority of atheists, the agnostic atheists, we do not make a claim as such. what we do state though is that we have no evidence that something does exist beyond our plane of existence, ergo we choose to not believe, but instead question every claim that comes along that says there is. For an example, you probably believe that a god beyond our plane of existence created this universe. I am rather skeptical of your claim and thus I state that I do not believe your claim, but you can have me start to believe you if you can give a scientific demonstration that proves your claim correct. It's not believing that it doesn't exist, It's not believing that it does, two shockingly different positions actually if you think about it. Shri Swami: Did you not observe genuine miracles performed by devotees of God and human incarnations (like recent Bhagavan Shri Satya Sai Baba, who performed uncountable miracles in front of lakhs of people of all countries) as a practical proof for the existence of source of unimaginable power? Leave the miracles. What about the boundary of the space? Why space is infinite? You are explaining every item and every concept with defined boundaries in this world. This is the required characteristic of any system introduced by science. Why space or this world, well understood by you, does not exhibit its boundaries to you? The reason is that the infinity of space is not its inherent concept. It is infinite because you cannot touch God, which is beyond this space. Thus, the infinity of space is only a relative concept, which means that the infinity of space does not mean that you cannot cross it because it itself is infinite, but, you cannot cross it since you cannot touch God by crossing it. Without God, the infinity of space mocks your funny theories of universe like the expansion of universe as you travel to touch its boundary etc. If you reach the boundary of space and touch that which is beyond space, you can take this universe with defined boundaries. Any part of the universe can be a system for you but the entire universe cannot be a system if its boundaries are unimaginable. If you reach the boundary of space, you will touch that which is beyond (adjacent) to the boundary. If you reach the boundary of ocean, you will touch the soil. Hence, the boundary of the universe itself is unimaginable and is the unimaginable God. Muslims bow to the wall, which represents the boundary of the universe, representing unimaginable God. Atheists throw away the miracles without patient examination, which are the experiments demonstrated before your eyes. You throw away the magic and you mix the miracles also with magic and throw away genuine miracles also as magic. Quote from Swami's message: We use the analysis of science to negate every item of the creation to be God (Neti Neti-Veda). Q) But have you used experimentation, repetition, and observation of the results of your experiments to come up with a theoretical conclusion to prove this claim? If so, please show me these results so I can review them, share them with other peers so they can review them as well. Miracles by Incarnations of God Are Most Valid Experiments Shri Swami: All the concepts of science need not be experimental conclusions only. There is a subject called Theoretical physics. For example, take the concept of conservation of energy, which shows that the total cosmic energy is constant. Can you show an experiment to deduct this without induction? Can you bring the entire universe in to laboratory and calculate the total value of cosmic energy and prove that energy is conserved because of its maintained constant value. Similarly, conservation of matter of the universe. Do you think that both these scientific laws are false due to lack of experimentation in finding the total values? We have not seen our grandfathers or grand-grandfathers with our eyes. But, they existed through inference. Inference is valid authority in systematic analysis of science. The unimaginable events exhibited as miracles by human incarnations of God are certainly the most valid experiments to prove the existence of unimaginable God, who is beyond the space and time. Infinite space is a constant experimental proof for the existence of unimaginable God beyond the space. Creation of matter and energy by the will of human incarnation in which unimaginable God exists is direct experiment to show that unimaginable God created this world. Quote from Swami's message: Science is the indirect knowledge of God by which we reject the entire creation to be God and conclude that God, the creator, is beyond the creation Q) Indirect knowledge of god? Maybe, but you would need to present the scientific experiment that proves that your god exists first and foremost, then your other claim which I'm starting to understand better now from earlier as I read on through your thread post further by what you meant from "No item is god nor concept is of god" Shri Swami: My friend! I am shouting million times that the genuine miracles performed by devotees and human incarnations are the experiments… experiments… experiments, which are shouted by you again and again. The main [aim] of the miracles is only this. When all the items of the imaginable world are proved to be imaginable only by science, they are not the unimaginable God. It means indirectly that God is unimaginable. All the knowledge of God is indirect only and hence, God can never be your object of knowledge. Even the miracles indicate the unimaginable source called as God through inference only, which is indirect knowledge. Direct is by perception and indirect is by inference. Both are the same knowledge. In perception, I have seen smoke coming from kitchen. Seeing the smoke coming down from the hill, I can infer the fire on the hill and this is inference. Both are equally valid authorities of knowledge. Science uses both in different places. If anybody takes perception only as the authority, it shows that [he] is only an atheist and not scientist. Quote from Swami's message: The direct knowledge of God is that God is beyond this creation and more than this no information of God is possible. Q) What? Please clarify your statement further so that I can understand it better. (by the way so far I'm liking the grammar for fluency, but perhaps I can ask you to make your statements into more spaced out paragraphs? it's kind of hard to keep track of where I am in your posts.) Shri Swami: The indirect knowledge derived from the above explained inference can be the only knowledge of God, which is that the unimaginable God, who is beyond this imaginable creation, exists (Asteetyeva... Veda). The existence of God, as the result of the indirect knowledge, becomes the direct knowledge of God because it speaks about something related to God directly, which is His existence. By this, the unimaginable status of God is not affected since the existence of anything does not give its inherent characteristics directly and this is the direct knowledge. Existence is not characteristic and hence it is direct knowledge. Existence is related to God, though not characteristic and hence this information about the existence is direct knowledge. The absence of the knowledge [of] characteristics is indirect knowledge. Quote from Swami's message: We can show you what is not God and we cannot show you what is God Q) So now all of those times I asked for evidence that your god exists are now fully moot and redundant because in this statement you have admitted that you cannot show evidence that your claims should even be considered true. Negation of God based on Perception Rejected Through Inference Shri Swami: The same problem is repeated again and again since you do not accept both perception and inference as authorities. I cannot show God through perception but can show you through inference. My above statement is with reference to perception. Your negation of God based on the perception is rejected through the inference. Unimaginable God is inferred through inference by observing genuine miracles with open heart and without biased atheism and this is inference based on perception of a similar concept. You have to accept this methodology, which is already accepted by you in law of conservation of matter or energy of the universe. You cannot have directly the perception of the total value of energy or matter of the whole universe in the laboratory since it is impossible. Similarly, you can understand about the only unimaginable God. Quote from Swami's message: Space is the first item of the creation, which is not the absence of any imaginable item. Space is only very subtle invisible energy. Bend of space spoken in science proves this. Q) Yes, science has proven that space isn't just nothing-ness between physical matter, at least this is a sound claim that has evidence behind it in the form of dark matter which forms the "fabric" of the universe. Infact were coming up with possible ways that we can warp this "fabric" to possible travel faster than light if possible, even make short cuts through space, and maybe even time. Shri Swami: The above remark is about this creation only and not about the creator, which is spoken by Me as a scientist and not as a philosopher. Quote from Swami's message: There cannot be bending of nothing. Q) So far this is a logical statement. how can you bend nothing when there no kind of matter or energy there? you cant! so here I this line, we are both in subjectively perfect agreement. Shri Swami: Same as above since it is also a concept in the creation. Quote from Swami's message: God is the generator of this space or subtle energy. Veda says that God is generator of space and in another place says that God is the generator of energy. Both these statements are one and the same since space is subtle energy. Q) But has the god part been proven? does this god have the evidence to exist? From one of your earlier statements, you said you cannot prove that your god exists, so how can I possibly believe the claim that your god generates the subtle energy in space? What if it's not a god? What if it's some sort of reaction on the quantum level of physics? Shri Swami: I have spoken this to the theists, who are confused with the two different Vedic statements about whether the first creation is space or energy. In explaining this concept, I have taken the help of science. Regarding the proof of God through inference based perception, I again say that you should answer about the genuine miracles. Miracles are unimaginable as understood by perception and their unimaginable source called God is inferred. Please explain the perception part of it or accept the inference part of it. I never said that God does not exist. I only said that the unimaginable God cannot be shown to you directly through perception. God through human incarnation performing genuine miracles can be shown through inference as the source of miracles that are perceived by you. Since God identifies Himself with the human being in human incarnation like electricity with the metallic wire in which it flows, the human being in it perceived indicates God through inference. Science stops at the space and philosophy starts from where science stopped. Wise people believe God through their experiences in lives. Ignorant people believe God by observing the genuine miracles. Good scientists believe God through the concept of infinite space (Einstein and Newton were strong theists). Atheists do not accept anything other than their rigid and blind ignorance mixed with ego. I advise the atheists to believe in God at least on the basis of 50-50 probability of unseen concepts. Nothing is lost, if you believe in God even if God is absent. Everything is lost, if you do not believe in God and unfortunately if God exists. Take lesser risk if you are wise. There are so many concepts even in science, which were not known yesterday and known today. The concepts not known today may be revealed by tomorrow and by tomorrow you may be in hell without time even to repent. At least, in this way, I want to save My atheistic brothers and sisters in this world since all are children of the Divine Father only. - By Shri Datta Swami www.universal-spirituality[.]org Universal Spirituality for World Peace
  10. Today, the logical analysis is not only sharp but also steady due to experimental verification of every concept. The receiving nature of the people is quite stable due to the scientific analysis. People are not fast in applying the theoretical tautology to arrive at hasty conclusions. In view of the stability of the phase of intelligence, the projection of the real unimaginable nature of God will not face the danger of non-existence. The scientist may not believe any miracle and may say that nothing is unimaginable. But the scientist must accept the unimaginable boundary of the universe. The scientist may argue like this:- “When the universe is imaginable made of imaginable cosmic energy as the fundamental cause, how can you say that the boundary of the universe is unimaginable? Just like the ocean is water, the boundary of the ocean must be also be the same water. Hence, the boundary of the imaginable universe must be also imaginable”. This type of argument is not acceptable if you analyze the subtle point of the boundary. When you reach the edge of the ocean and stand on it, you must find water on one side and the land, which is not water on the other side. The knowledge of both water and land is necessary to fix the boundary of the ocean. Land is not water. If land is also water, then the boundary of the ocean is not achieved. Similarly, when you reach the boundary of the imaginable universe, you must perceive the imaginable nature of the universe on one side and the unimaginable nature on the other side. If the unimaginable nature is also imaginable, then the boundary of imaginable nature is not achieved. When the unimaginable nature cannot be imagined by your intelligence, it means you have never reached the boundary of the imaginable universe. Unless you perceive both imaginable and unimaginable natures, the boundary of the imaginable nature is not achieved. Hence the boundary of the universe is always unimaginable from the other side. Some scientists say that the diameter of the universe is 200 billion light years. Another scientist laughed at this by asking that if he travels all this diameter and reach the compound wall of universe, what is present beyond such compound wall? One scientist says that the universe is constantly expanding! This is again a laughable concept since it finally means that you can never achieve the boundary of the universe. Hence, by all means the scientist has to accept the existence of the unimaginable entity, which is the other side of the boundary of the universe. It is not the boundary if the other side is not achieved. The scientist has stable and steady intelligence to realize the truth in this argument unlike a theoretical ancient tautologist. The unimaginable item, which is beyond the boundary of this imaginable universe is called as God. When this universe is projected from God, you will touch God on reaching the edge of the universe. You can never touch God since He is unimaginable. It means that you can never reach the boundary of this universe. Today this fundamental concept is revealed due to confidence on the stable and steady analytical faculty of real scientists. Ofcourse, foolish conservative scientists also exist even today in small number and this is inevitable at any time. Moreover, today there is lot of demand for the revelation of this basic concept in view of the violent terrorism that arose from the differences between the religions. Even the scientific theory like constant expansion of universe tells us that the space is not inherently infinite, but, becomes relatively infinite as your mind travels through it to touch its boundary. This means that the space is not really infinite by itself, but, relatively infinite and expands continuously before your mind reaches its boundary. The conclusion is that the boundary of the space can never be touched by your mind since the space continuously expands before your mind reaches the boundary. The constant expansion of space indicates the main point that boundary of space, which is the unimaginable God, can never be reached by your mind (Apraapya Manasaa saha– Veda, Naantosti – Gita). This is the absolute point and the relative point is that the space is constantly expanding ahead [of] your mind. You must establish the spiritual knowledge on this basic foundation, which is that the absolute God is unimaginable. All the other concepts should be built like castles on this strong foundation. Take the case of a stream of smoke coming from the fire. If you travel in the smoke, after some time, you can touch the fire. The stream of the smoke is finite because on reaching the boundary of the smoke, you can touch the imaginable fire. On contrary, you cannot reach the boundary of smoke (space) if the fire (God) is unimaginable. Hence, the finite or infinity of the space depends on the imaginable or unimaginable nature of God respectively. The infinity of space is not its characteristic, but, is due to the unimaginable nature of its generator, the God. The constant expansion of the universe also speaks the same. As you travel along the universe, it expands so that you cannot reach its boundary and touch the unimaginable God. By this, the constant expansion is again relatively justified i.e., with respect to the unimaginable God. The constant expansion is not the absolute phenomenon of the universe, but, it is a relative phenomenon since the aim of the expansion is only to see that you should not touch the boundary of universe or God. The space cannot exist in God since the product(space) cannot exist in its cause(God) before its generation. If the space exists in God even before its generation, it means the generation of space becomes meaningless. Anything is said to be generated, if it is absent before its generation. This means that the space and hence, the spatial dimensions do not exist in God and hence can never be imagined. The unimaginable nature is, thus, justified. The unimaginable God proves Himself by performing unimaginable events called miracles. You cannot discard a genuine miracle as magic. Even if you discard miracles, the infinite space with unimaginable boundary stands as the solid proof for the concept of existence of unimaginable nature indicating the existence of unimaginable God. The bending of space along the boundary of object proves that space is something (subtle energy) and not nothing. Hence, generation of space becomes a logical concept since something can be only generated and nothing cannot be generated. 1)You cannot bring finite and infinite to the unimaginable domain (God). The reason is that you cannot make distinction between two unimaginable items since any number of unimaginable items become only one unimaginable item. Since you can distinguish infinite (universe) from finite (a tree), both these infinite and finite items remain only in the imaginable domain (creation). 2) In the imaginable domain (creation), there can’t be absolutely infinite because absolutely infinite means infinite to all references (both to God Krishna and to any human being like Arjuna). This universe is infinite to any human being (like Arjuna), but, finite to God (Krishna) since God Krishna said that God is around the universe (Sarvamaavrutya tishthati…). Hence, this universe is finite to God Krishna and simultaneously infinite to Arjuna thereby standing as relatively infinite. This means that the infinite in imaginable domain always means relatively infinite only and never absolutely infinite. When God Krishna said that this universe is infinite, it (Nantostimama…) means infinite from the angle of Arjuna in the words of God. If you take the angle of God here also, both the verses contradict each other since in one place it is said that God is around universe and in another place it is said that universe is infinite for the angle of God also. Hence, the first verse is from the angle of God and the second verse is from the angle of Arjuna. On this point if you make further deep analysis, you can easily understand that relatively infinite means not only finite to God but also finite to the theoretical assumption of human being and simultaneously infinite to the experimental calculation of human being. It means that you can assume the diameter of universe as having certain fixed real value, which is represented as X, but experimentally indeterminable for you. This is what exactly the uncertainty principle says in science. Simultaneous determination of velocity and position of electron is experimentally impossible and this does not mean both the values do not really exist. Since both values really exist, you can represent them by X and Y. X and Y mean only that both are experimentally indeterminable values, but really existing values, which can be calculated by God or representable as X and Y in the theoretical assumption of human beings. Similarly, the diameter of the universe is really existing (representable in theoretical assumption by some letter like X or Y or Z) and really calculatable by God though is experimentally uncalculatable by human beings. In such case, following two steps are true and really existing though not calculatable by us experimentally. The two steps are:- i) uncalculatable diameter of relatively infinite universe + some calculatable length is always greater than uncalculatable diameter of relatively infinite universe. ii) Uncalculatable diameter of relatively infinite universe – some calculatable length is always lesser than uncalculatable diameter of relatively infinite universe. Except the value of ‘some calculatable length’ (known to us), no human being can calculate values for the other items in the above two steps. This does not mean that the values of other items do not really exist and mean only that they really exist but experimentally uncalculatable to the human beings. Science is in two phases: theoretical (Physics) and experimental (Physics). The above uncalculatable values exist as uncalculatable in experimental part only. In theoretical assumption part these values exist (already calculated by God) as unknown to us. 3)The experimentally uncalculatable (and really existing in the theoretical assumption) values of items mentioned in the above para 2, can’t even exist really in theoretical assumption also, if you replace the word ‘infinite’ by the word ‘unimaginable’ (in fact, the word infinite can’t exist in the unimaginable domain as said in para 1). The above two steps in the unimaginable domain will be in the following way. i) Unimaginable X+ unimaginable Y = unimaginable X or Y. ii) Unimaginable X – unimaginable Y = unimaginable X or Y. The values of all the unimaginable items are uncalculatable both by experiment and theoretical assumption of their existence is also not possible since any number of unimaginable added, subtracted, divided and multiply result in one unimaginable only. 4)Therefore, the Vedic verse says that something (X) – same something (X) = same something (X). This something (X) stands for the word ‘Purnam’. This is possible only if X is unimaginable. In the imaginable domain, where only infinite exists (as relative infinite only), even if you take the infinite (in reality finite to God as well as to theoretical assumption of human beings) represented by X gives the following step only:- X-X = 0. Addition is also similar. In the case of relative infinite (please note that absolute infinite never exists) of imaginable domain X+X = 2X. Same addition in unimaginable domain is X+X = X. similarly division and multiplication. Therefore, one should not mistake that infinite is unimaginable (because distinguishable infinite from finite can never exist in unimaginable domain) and apply the unimaginable addition, subtraction etc., (X+X = X or X-X=X) to infinite (which is always relative existing in the imaginable domain only). 5)You should not apply these steps of unimaginable domain (X+X=X and X-X=X) to the infinite of imaginable domain (not absolute infinite, but, only relatively infinite) confusing with law of conservation of energy, which means that the part of energy (other part is matter) of universe remains constant if some energy is converted in to some matter and same amount of matter is converted back in to equivalent amount of energy disappeared. Here also, energy, a part of relatively infinite universe may be experimentally indeterminable infinite, but, exists with a real value in theoretical assumption. The energy, being a part of infinite universe, also becomes infinite in this imaginable domain, but, its value is real represented in assumption by a letter as in the case of the whole universe. The step in the law of conservation of energy is:- X (total energy)-Y(some energy converted to matter) = X-Y (remaining energy). (X-Y)+Y (same amount of energy resulting by conversion of matter in to energy) = X and hence X is always constant. In the unimaginable domain also, the result is constant (unimaginable+ unimaginable=unimaginable, which is constant since any number of unimaginables result as one unimaginable only). Due to this similarity in result, you may confuse that law of conservation of energy is also like unimaginable domain and the reason you may think may be that the energy-part is infinite just like the whole-universe. This leads to generalization that infinite and unimaginable are one and the same. Such confusion makes you to think that something added to infinite is constant as in the case of unimaginable. In the case of law of conservation of energy, the value of energy is maintained constant due to the internal mechanism of balance between a quantum of energy lost (by becoming some matter) and the same quantum of energy gained (same ‘some matter’ becomes equivalent energy). In the case of infinite universe, something added to it increases the quantity of universe (which is uncalculatable by experiment but exists really that can be represented in assumption as X). 6) When you do a problem, there is a norm to represent the unknown quantity by X. Here X means that the quantity has definite value, which is unknown to you in this time. The X represented above is also unknown to you, but it is unknown in all the times. In the problem, you say that 1/10 portion of X is 10. This step determined by you helps you to calculate X as 100. Unless you know the value of X as 100 in the beginning itself, you cannot say that 1/10 of X is 10. Hence, the problem deals with the quantities, which are calculatable only. In the above concept the X is always unknown to us, which is the diameter of the universe. When the diameter is unknown, the centre of the universe is also undeterminable and then the radius is uncalculatable. Even though some scientists say that the diameter of the universe is 200 billion light years, it is not acceptable because the edge of the universe is never reached practically by anybody or even by instruments. The journey of human being or even its imagination up to the boundary of the universe is impossible (in spite the imaginable boundary of the universe is ending at some point since the universe is not absolutely infinite but relatively infinite, which means that it is finite to God and infinite to human being thereby resulting that the diameter is calculated by God already). The value of the diameter (of the finite universe in reality) is certainly finite having certain value that is uncalculatable to us and hence you can say that the value of the diameter is X billion light years. X has certainly a value known to God and our theoretical assumption also says that some unknown number exists for X. X is not real absolute infinite (only relative infinite meaning that the value of diameter exists, which is unknown to us due to inability in calculation). The diameter of universe is not infinite by itself but due to presence of God at the boundary Most important is that the diameter of the universe is having certain solid value, but, it is so long that we can’t reach it. This doesn’t mean that the length is real infinite. It is really finite but appears as infinite to us because of our inability to reach the boundary even by imagination. You are imagining the material of the boundary but, unable to imagine the point where the boundary ends. When infinity is not inherent characteristic of the diameter of the universe, what is the problem for us to reach it just by imagination at least? The actual reason is not due to infinity of the diameter, but, due to unimaginable nature of the God existing adjacent to the boundary of the universe. You can never touch the unimaginable God even by imagination. When you are reaching the boundary of the earth, you are naturally touching the sea water that starts from the boundary of the earth. Since Sea water is also imaginable like the earth, you can reach the boundary of the earth touching the sea water. In the place of earth let this universe stand. In the place of sea water let the unimaginable domain stand surrounding the universe. Since God is unimaginable, He is untouchable even by the imagination of human being. If you reach the boundary of universe, naturally you will touch (imagine) the unimaginable God. Since this (imagining the unimaginable) is impossible, you should never reach the boundary of this universe. Hence, infinity of the diameter of the universe is relative with respect to adjacent unimaginable God and not absolute infinity of the diameter. Since scientists do not believe the unimaginable God surrounding the universe, they naturally concluded that the universe is really absolute infinite because if the diameter is really finite, will there be a compound wall at the boundary saying that the space (universe) ends here? Then, in such case, what is present after the boundary wall? Unable to find out that after the compound wall, they simply extended the diameter infinitely. The core and boundary of the universe are imaginable. Naturally, after the imaginable boundary, the boundary of the next item having different nature must start. Otherwise, you can’t say that the boundary ends. When the solid earth ends at its boundary, the boundary of different material, which is liquid (water of sea) starts. Then only you can say that the solid earth ended at this junction point. In absence of such junction point, you have to naturally extend the solid earth infinitely. This view of scientists saying that universe is infinite looks like a theory having no end as answer. Instead of such inability to express the end, it is better to accept the existence of a domain of different nature, which is unimaginable (unimaginable is different from imaginable in nature) after the finite boundary of the universe and thus answer of end is given. You need not get a doubt that where the unimaginable ends. Unimaginable is beyond space without spatial dimensions and hence no concept of diameter in it. The beginning point of unimaginable domain is not reached by us even by imagination, which itself is the adjacent point of the end of boundary of universe. Hence, both beginning and end of unimaginable domain are beyond imagination including its core, the unimaginable nature itself is the unimaginable substance (since two unimaginable become one unimaginable only). This unimaginable domain is called as the unimaginable God. The infinite cosmos [universe] itself is a proof of the existence of unimaginable God. ‘Infinite’ means that the boundary of the universe is everlasting. What is the secret of this everlasting boundary? Suppose, let us say that the ocean is infinite. It means that you may travel and travel for any extent of time, you will not reach the bank of the ocean. The bank of the ocean means the land, which is different from the ocean or its water. The land, which is beyond the water, is never achieved if the ocean is infinite. If the boundary of the ocean is achieved, it means the land, which is separate from water is seen. Similarly, if the boundary of the universe is achieved, it means that the unimaginable God, who is separate from the imaginable universe is achieved. But, the boundary of the universe is never achieved. This means that something, which is beyond the cosmos or the universe, can never be achieved. What can be beyond the universe? Only the cause or generator of the universe can be beyond the universe. From a huge lump of mud, you have created a small pot using some of the mud. Now, beyond the pot, the rest lot of mud, which is the cause of the pot, exists. If you are unable to cross the boundary of the pot, the cause of the pot, which is lump of mud, is never achieved. You can take this example to certain extent only. In this example, some part of the cause is modified into the pot and the rest of the part of the cause remains. But, in the concept [creation from God], no part of the cause is modified. The reason for the infinity of the cosmos. The fundamental unit of the cosmos is space, which is nothing but very subtle energy. The cause or the generator of the space must not contain the space in it. In the case of mud and pot also, the cause may be in the effect but the effect is not in the cause. The mud may be in the pot but the pot is not in the crude lump of mud. Therefore, in the concept [creation from God] also, the space cannot be in its generator. Before the creation of the space, space cannot exsit anywhere and even in its cause. If space exists in the cause, the space is already created before its creation. This is one impossible thing. The other impossible point is that if the space is in the cause, it means that space created space. Therefore, at any cost, space should not exist in its generator. It means that the generator of the space does not have spatial dimensions. The space means spatial dimensions only. Length, width and height are the spatial dimensions and the multiple product of these three is the volume or space. Your intelligence can never imagine anything, which does not have spatial dimensions. However much your intelligence may be sharp and however much your intelligence may take time, it cannot imagine anything, which does not have volume. Therefore, the generator of this space or cosmos is always unimaginable and exists beyond the cosmos. This is the reason for the everlasting space since its generator, which is the bank or boundary of this cosmos is never achieved by the intelligence. When intelligence itself fails, there is no possibility of the mind or senses to catch that unimaginable boundary of the cosmos, which is the unimaginable God Himself. Except this explanation, no other explanation gives satisfaction to expose the reason for the infinity of the cosmos. God is not in the cosmos because God does not have spatial dimensions and He cannot exist in the cosmos, which has spatial dimensions. Even if you say that the unimaginable God exists in the cosmos, it is of no use, because such God is never detected even by the sharp intelligence. It is as good as saying that God is not in the cosmos. Therefore, the Veda says that nothing in this cosmos is God, because nothing contains God. If something contains God, you can say it as God. If a wire contains current, you can say such wire as current itself. Since no imaginable item contains unimaginable God, no imaginable item can be called as God (Neti neti… Veda). Even in the case of human incarnation that contains God, God is still undetectable even by intelligence, even though you call It as God. The Veda (Tvadevanupravishat…) and the Gita (Manusheem tanum…) speak about the special entry of God in human incarnation for the purpose of preaching the spiritual knowledge to human beings with exceptional specific talent in clarifying the doubts. Such special entry cannot be the logical entry of cause into effect during modification like mud in the pot. Such special entry is based on the desire of God and not on the logical principle of entry of worldly cause into wordly effect. www.universal-spirituality[.]org Universal Spirituality for World Peace
  11. Universality of God of all religions The same unimaginable God exists as the single Actor in different roles (Avibhaktaṃ vibhakteṣu—Gita). The external medium alone changes and not the God who is common to all Human Incarnations. This concept establishes Universal Spirituality. It establishes that all world religions were given by God because the entire world is created and ruled by the single unimaginable God. He is called by different names such as Parabrahman, Jehovah, Allah and so on. All religions finally lead to the same God. The religions are like rivers flowing in straight or curved paths to finally merge into the same ocean. There is no need to convert to a different religion. Imagine that all houses are arranged in a circular fashion around the city center. There is a road from each house to directly reach the center. There is no point in moving tangentially from one house to the other. Each person must move radially inwards from his or her own house towards the center. One must follow the religion in which one is born until one dies and the soul unites with the unimaginable God. If you follow your religion without any hatred towards other religions, it is sufficient. Be assured that all religions lead to the same ultimate unimaginable God. There is absolutely no need to change your religion. You can treat the fathers of your friends to be equal to your father and respect them as you respect your father. But you need not reject your father and call the father of your friend as your father! If you change your religion, you will adopt the external culture of the other religion too. Then, your kith and kin will revolt against that new external culture adopted by you since they are accustomed to their specific culture for a long time. Such resistance from your kith and kin will lead to your isolation. You will then feel insecure and fearful (Paradharmo bhayāvahaḥ—Gita). Instead, you can follow the culture of your own religion. You can worship the same unimaginable God existing in the form accepted by your religion. Your worship can follow the external culture of your own religion. If you do this and finally die, you will get salvation (Svadharme nidhanam śreyaḥ—Gita). It is sufficient if you do not criticize the unimaginable God existing in a different form and following a different culture. You must realize that the same unimaginable God exists in the various divine forms which follow the specific cultures of different religions. If you have criticized Krishna, you have also criticized Jesus, Mohammad and all other Incarnations, simultaneously. Krishna, Buddha, Jesus, Mohammad and so on, might differ in their external physical forms and in their external way of dressing, but the unimaginable and omnipotent ultimate God present in them is one and the same. The same Divine Actor has appeared in all those different roles wearing different costumes. He has made His face appear different in each role, as if by plastic surgery. By criticizing the Incarnation belonging to another religion, you are criticizing your own God, who is acting in a different role. Universal Spirituality removes your hatred for other religions. You need not fear that by removing the hatred, your inherent love for your own religion will be affected in any way (Pūrvaiḥ Pūrvataraiḥ kṛtam—Gita). - By Shri Datta Swami www.universal-spirituality[.]org Universal Spirituality for World Peace
  12. Universality of God of all religions The same unimaginable God exists as the single Actor in different roles (Avibhaktaṃ vibhakteṣu—Gita). The external medium alone changes and not the God who is common to all Human Incarnations. This concept establishes Universal Spirituality. It establishes that all world religions were given by God because the entire world is created and ruled by the single unimaginable God. He is called by different names such as Parabrahman, Jehovah, Allah and so on. All religions finally lead to the same God. The religions are like rivers flowing in straight or curved paths to finally merge into the same ocean. There is no need to convert to a different religion. Imagine that all houses are arranged in a circular fashion around the city center. There is a road from each house to directly reach the center. There is no point in moving tangentially from one house to the other. Each person must move radially inwards from his or her own house towards the center. One must follow the religion in which one is born until one dies and the soul unites with the unimaginable God. If you follow your religion without any hatred towards other religions, it is sufficient. Be assured that all religions lead to the same ultimate unimaginable God. There is absolutely no need to change your religion. You can treat the fathers of your friends to be equal to your father and respect them as you respect your father. But you need not reject your father and call the father of your friend as your father! If you change your religion, you will adopt the external culture of the other religion too. Then, your kith and kin will revolt against that new external culture adopted by you since they are accustomed to their specific culture for a long time. Such resistance from your kith and kin will lead to your isolation. You will then feel insecure and fearful (Paradharmo bhayāvahaḥ—Gita). Instead, you can follow the culture of your own religion. You can worship the same unimaginable God existing in the form accepted by your religion. Your worship can follow the external culture of your own religion. If you do this and finally die, you will get salvation (Svadharme nidhanam śreyaḥ—Gita). It is sufficient if you do not criticize the unimaginable God existing in a different form and following a different culture. You must realize that the same unimaginable God exists in the various divine forms which follow the specific cultures of different religions. If you have criticized Krishna, you have also criticized Jesus, Mohammad and all other Incarnations, simultaneously. Krishna, Buddha, Jesus, Mohammad and so on, might differ in their external physical forms and in their external way of dressing, but the unimaginable and omnipotent ultimate God present in them is one and the same. The same Divine Actor has appeared in all those different roles wearing different costumes. He has made His face appear different in each role, as if by plastic surgery. By criticizing the Incarnation belonging to another religion, you are criticizing your own God, who is acting in a different role. Universal Spirituality removes your hatred for other religions. You need not fear that by removing the hatred, your inherent love for your own religion will be affected in any way (Pūrvaiḥ Pūrvataraiḥ kṛtam—Gita). - By Shri Datta Swami www.universal-spirituality[.]org Universal Spirituality for World Peace
  13. Buddha kept silent about God. This means that God is beyond words, mind and logic as said in the Veda. Buddha means the Buddhi or Jnana yoga that speaks about the absolute God. Thus He is the greatest incarnation of God. If one thinks Him as atheist, there can be no better fool. Mohammed showed the formless medium in which God exists, which is energy and this is presented by Shankara, because basically energy and awareness are one and the same. The prophet itself means human incarnation. Prophet is carrying on the message of God. The divine knowledge is in Him. Is He not greater than other human beings? Message of divine knowledge is the characteristic of God (Satyam Jnanam – the Veda) and so we say God is in Him. Why do you deny it, when God is omnipresent? Then every human being should give the same message of God, since God is omnipresent. But why Mohammed alone gave it? Because the power of God or knowledge of God is in him only. Then the power of God, in the form of knowledge is not omnipresent. In any case, you have to accept that either God or His Power is only in Prophet Mohammed. That is what human incarnation is. You are fighting with us, without analysing the concept of human incarnation. Thus Buddha, Mohammed and Shankara have made the single phase, which was essential to the level of the followers at that time. The concept of human incarnation was well established by Krishna and Jesus. You can find all three branches of Hinduism (Advaita, Visishta Advaita, Dvaita) in Christianity because Jesus told that He and God are one and the same (Advaita), that He is the son of God (Visishta Advaita) and that He is the messenger of God (Dvaita). The stage of philosophy was expressed according to the required stage of the people of that time. Buddhism is misunderstood to be atheism. This is the most meaningless misunderstanding related to spiritual knowledge. Buddha only kept silent about God. He never declared that God is non- existent. Since God is beyond space and time, He is totally unimaginable for the human brain. This is the meaning of His silence. The Veda also says clearly that God is beyond any imagination and is best represented by silence (yato vāco…). What the Veda told is also told by Buddha. Buddha said that the Vedas were written by souls, who were the sages. Actually, God told the Vedas to sages and the sages told the same Vedas to the rest of humanity. When God told the Vedas to the sages, you can say that God is the speaker of the Vedas. When the sages told the Vedas to humanity, you can say that the sages are speakers of the Vedas. The Gita is told by God or Bhagavan. Hence, it is called as the Bhagavad Gita, which means that God spoke the Gita to Krishna. Krishna spoke the same Gita to Arjuna. Both the invisible God and the visible Krishna are one and the same since God pervaded all over Krishna. The case of God and the sages is also similar. Hence, there is no contradiction between Buddhism and Hinduism since Buddha is one of the ten incarnations of God Viṣṇu. 1) God Buddha preached about Himself (as God), justice (as the path to be followed) and the society (to be served). Buddha means intelligence or knowledge. This means that one must take right decisions from knowledge as first step. The second step is devotion, which means that one should love justice only, which is always loved by God. The third step is service and sacrifice, which shall be done for the welfare of the world in the name of God without selfishness, always following justice and opposing injustice. 2) Social service without the name of God leads You to temporary heaven and same social service in the name of God will lead You to My abode (Brahma Loka). This is the path followed by divine preachers in this world. Through the subtle energy, momentary-nothing nature is explained. [Similarly, if you say that Buddhism is atheistic philosophy, we say that such Buddha is not the ninth incarnation of God. We take Buddhism as theistic philosophy only and confine to the way that treats Buddha as incarnation of God to whom the souls should surrender as told in Buddhism. It supports justice (dharma) for the welfare of the society (sangha). The silence of Buddha can be taken as the expression for unimaginable God, who is beyond words. Buddha told that this world is nothing (shunya) and also momentary (kshanika). Momentary means existence of something for a moment and hence, cannot be taken as absolute nothing (atyantaabhaava) like the horn of rabbit. It means that shunya does not mean absolute nothing and hence, shall mean something, which is subtle energy or space. The Veda says that space or subtle energy is generated by God (aatmanaaakaashah.., tat tejosrujata…). Nothing, here, means minimum-most existence assumed as nothing. If you take the space as subtle energy and all the items of the world as modifications of subtle energy, it means that this whole world is energy, which is in the form of waves. The crest of the wave indicates significant existence for a moment (kshanika) and the trough of the wave indicates nothing, which is minimum-most existence (shunya). This combined concept of shunya and kshanika is with reference to the view of soul, which is also a form of energy having the same nature. Thus, momentary nature of the soul in Buddhism (Yogaachaara School) is also justified. The Maadhyamika School of Buddhism has taken shunya as mahaashunya (absolute nothing) of world and this is also justified with reference to absolute God. The Sautraantika School has clearly refused the meaning of shunya as absolute nothing. Absolute nothing exists only with reference to unimaginable God in absolute plane since anything other than God is non-existent. For the soul in relative plane, even space is existent as subtle energy. Due to its subtle nature, space can be assumed as nothing, but really it is something. The Vaibhashika School says that implied meaning should be taken while explaining the four messages of Buddha.] An atheist and Advaita philosopher coincide only at one basic point, which is that there is no God at all (for atheist) or no God other than the soul (for Advaita philosopher). These two concepts of atheist and Advaitin coincide at one partial-basic point like the point at the bottom in a letter ‘V’. After that point, these two philosophies are totally different in opposite directions, which are upwardly extending slant lines of the letter ‘V’. This basic common partial point that there is no God for both philosophies was inevitable for Shankara because you have to become friendly by nodding your head to the opponent so that the opponent will at least hear your argument in return patiently. This is the psychology to agree the point of opponent to some extent at least (at least partially). In fact, the point that there is no God is partial only since there is no God at all for atheists and there is no God other than the soul for Advaitin. Just half of a point (there is no God) is common to both. Therefore, Advaita philosophy of Shankara understood with careful analysis shows that Shankara is hundred percent theist and not atheist at all. Lack of patience in doing careful analysis of the highest intellectual theory of Shankara alone misleads the Advaitins to become atheists. Due to this misunderstanding only, Shankara was called as Buddhist or atheist in disguise (prachchanna bauddha) by foolish people. Even Buddha was misunderstood as an atheist. Buddha was the incarnation of Lord Vishnu among the ten famous incarnations and is it not shameful to call Buddha as an atheist? Buddha never negated the existence of God. He only kept silent about God because the absolute God is beyond words and even imagination. Silence is the correct indication of the absolute God and this misunderstood silence ends in atheism to think that silence means absence of existence of God. Due to surrender to Buddha, etc., silence being expression of unimaginable God and Veda being written by sages, Buddhism is theistic. [Buddha kept silent about God indicating that God is unimaginable and beyond words. This is mistaken by the followers that God does not exist as per Buddha. Buddha, Himself, is 9th incarnation of God and Buddhism mentions surrender to Buddha or God as the very first statement. The second and third statements say that one shall surrender to justice and society, which means that sin should not be done in the worldly life. It says that desire causes sin, which results in misery. Buddhism says that the Vedas are written by sages and not by God. The correlation here is that the scripture is written by sages (paurusheya) as dictated by God (apaurusheya). It only means that the writer of script is not God. From the point of authorship, God is the writer. Thus, correlation can be done.] The four statements of Buddha explain the philosophy of divine preachers only. [The four statements of Buddha that everything is 1) momentary (kshanika), 2) misery (duhkha) and 3) nothing (shunya) and 4) anything is only a property (vastu svalakshanam), reveal the philosophy preached by Shankara, etc., in detail. ‘Momentary’ means that this world is always changing and ‘nothing’ means that this world is unreal for God in the absolute plane. Any item is only a property of God and the property exists as long as the possessor of property exists and this is the relative plane. Nothing also means subtle energy or space (aakaashah gaganam shunyam). It means, for the soul, this entire world is a modification of subtle energy or space, which is the first starting element. The four schools of Buddhism (madhyamika, yogaachaara, sautrantika and vaibhashika) gradually proceed from nothing to subtle energy or awareness called as prajna, the receiver of the existence of nothing or subtle energy so that the result is that everything is not nothing. All the worldly bonds are not eternal and hence, result in misery in the end. The momentary nature of the soul speaks that soul is also created by God as a tiny part of the world and hence, is non-eternal like the rest world.] www.universal-spirituality[.]org Universal Spirituality for World Peace
  14. THE WAY TO DETERMINE THE AUTHENTICITY OF SCRIPTURES OF VARIOUS RELIGIONS One should never ever accept any scripture of any religion blindly without prefect logical analysis of the statements. God is the most genius and He never say anything illogical. If any part is illogical be sure that it is an insertion. Now how to proceed in this very important aspect. The following procedure shall be used to detect illogical statements in any scripture of any religion. The scripture itself says that you should analyze every statement of the scripture through scientific analysis. This does not mean that the scripture doubts about its own genuine value. The idea of the suggestion of analysis by the scripture itself is to test its every statement to ensure that it is said by God (Knowledge wise) and not inserted by some wrong scholar. Reserve Bank asks every bank to test every note of the bundle to ensure that all notes belong to Reserve Bank only. For this purpose, every note must be checked. If a note is found to be genuine note printed by Reserve Bank, the Reserve Bank should not feel that it is insulted because even the genuine note printed by it is tested! Once we found the note to be genuine, we will not test that genuine note again and again doubting the Reserve Bank itself. We know that the Reserve Bank will not print a fake note and that God will not say illogical knowledge to sages. A preliminary and final test of each note is essential to find whether the note is genuine or fake. If you get the bundle of notes directly from the press of Reserve Bank, there is no need of test. But, since the notes printed by Reserve Bank have gone in to market facing rotation for a long time, we cannot believe that every note is genuine and should not be tested by analysis. Similarly, we have not received the scripture straight from the devoted sages. The scripture given by God to sages and subsequently delivered by sages did not come to us straight from the mouths of sages. Long time has gone before we received the scripture delivered by sages. In this long time, so many insertions might have entered the scripture. The printing technology did not exist during this long period so that we can say that the scripture delivered by sages was immediately printed and no insertions could take place. Even if it is orally preserved through recitations from generation to generation, we cannot rule out totally the possibility of insertions. If the scripture is totally genuine without any insertion, it will pass out through the test of analysis like Sita passing out the test of fire. Why should you fear for the test if it is genuine? After passing through the test of analysis, nobody will dare to say that the scripture is believed blindly by the conservative followers. This unnecessary blame on the scripture as well as on the followers can be avoided by the test. Such test will reinforce the faith in every follower especially in the absence of doubts and blames. Even the scripture like the Gita told by the human incarnations, has equal possibility of insertions and hence analysis was recommended by the Gita itself as the last word. Scripture of no religion is an exception of this concept. God is omniscient and will never say any illogical or unjust statement. He is certainly beyond the logic, which doesn’t mean that He is on the side of wrong logic. Whenever a controversial concept appears in the scripture, first we shall try to give a right interpretation for the same verse based on benefit of doubt (This mean that we approach positively in the beginning that this is a genuine verse and then try to interpret it in right direction.). If right interpretation is not possible in any angle, be sure, such verse is an insertion done by ignorant or over intelligent-egoistic-selfish people Even the Veda (vedaanta vijnaana, sunishchitaarthaah) and the Gita (vimrushyaitat...) say that you shall accept their statements only after doing perfect analysis to get the right conclusion. You must take these statements also as authority if you take the Veda and the Gita as authority. Why is God asking us to analyze His own statements before accepting them? The reason is that God knows very well that in the future some fraud followers of the religion will insert their opinions into the text of the scripture. You must analyze every statement of the scripture thinking it as genuine based on the concept of giving benefit of doubt. If right interpretation comes in any angle, you can refute the wrong interpretation taken from it. If no right interpretation comes in any angle for the statement, you must reject it saying that God will never speak illogical and unjust concepts and such statement is only insertion by some false follower. You must never accept the forced unjust and illogical interpretation of the statement believing blindly that it is told by God. After all, there is no audio-video cassette taken while God is speaking! The omnipotent God can eliminate the people adulterating the scripture by directly appearing to human beings. He is doing the same by appearing as human incarnation. People are adulterating the scripture with some selfish motives. It is the responsibility of the human being to analyze the scripture and find out the illogical and unjust portions, which are not said by God. God has given very sharp intelligence to the human beings. If the intelligence is not used, it will corrode due to lack of work. God does not want us to follow Him like inert robots because certain insertions are introduced in the scripture in His name. God allowed the insertions so that we will use our intelligence and analyze to eliminate those insertions. Even the Veda says that we shall analyze the Vedic statements before coming to conclusions. Such exercise of intelligence on the subject gives perfect satisfaction in believing the truth. Arjuna got confirmation that Krishna is God through cosmic vision and was fully ready to do whatever Krishna says. Still, at the end of the Gita, Krishna said that Arjuna must use his intelligence and analyze the entire Gita before following it. Whether it is religion or science, one can find the truth only through reasoning, which involves sharp and deep analysis. Scripture is also not an exception for such analysis because we cannot be sure whether the scripture is a genuine version or an adulterated version with insertions made by ignorant people in the course of time. During the process of reasoning, we can distinguish between the genuine concepts and the adulterated concepts. Even divine preachers did the same in writing commentaries on the scriptures. The commentaries varied in their conclusions due to such adulteration of the original text. Due to this reason, we often find mutually contradicting concepts within the same scripture. You should understand the path of these divine preachers, who wrote commentaries on the scriptures. The path is that you should not accept anything without deep and sharp analysis. People, who dislike the questioning of scripture, should answer why there is a difference in the commentaries written on the same scripture. Importance of Logical Analysis There is a reason why I explained this concept on the basis of logic. The powerful logic behind the concept itself is the strongest scriptural authority. When such strong logic exists, no separate theoretical quotation from the scripture is needed. If strong logic to support a concept is absent and it is only supported by quoting the scripture, it must be rejected. If it is not logical, it should be treated as some insertion in the scripture. Such inserted wrong concepts should be rejected. There is no need to feel sorry about calling such an insertion in the scripture as an insertion. In fact, knowingly treating a wrong insertion in the scripture to be genuine is very bad. It is said that if you are bitten on your finger by a snake, you should immediately cut off the finger without any foolish attachment towards it or else the poison will spread all over your body and kill you (Aṅgulīvoragakṣatā). A certain concept from a genuine scripture like the Veda or Gita might be accepted by others to be genuine. But if it is proved to be wrong upon analysis, it must be rejected. One must leave foolish and blind attachment towards the scripture in favor of the truth. Logical analysis is greater than the scripture. Please do not think that I am criticizing the divine scripture by lowering its value. I have to say this because your blind fascination for the scripture, setting aside logical analysis, must be condemned. I am not criticizing the divine scripture. The wrong concept is not genuinely part of the genuine scripture. It is only an insertion made by an ignorant person who wants his wrong concept to be accepted by people like you. He inserted it in a genuine scripture so that people will accept it without question. He is exploiting the position of sacredness given to the divine scripture. You must realize one basic point: How can God, the author of the divine scripture speak such illogical wrong concepts? Such wrong and illogical concepts were definitely not told by Him! This one point makes logical analysis occupy a higher place than the scripture. The logical analysis reveals what is actually spoken by God and what is inserted by ignorant or crooked people in the scripture. The purpose of giving this entire background is to emphasize the point that a concept supported by sharp logical analysis itself is the scripture. Whether such a concept is found in the divine scripture or not is not important. In any case, there is always the possibility of insertions and corruption of any scripture, so accepting any statement from the scripture without analysis is foolish. Sun, the first student of the God, fell towards North, Elder scholars praise this as precious time henceforth, The sense lights become dim, if even precious lives sink, Hurry, clear all your doubts as loans now and then think. What is scripture? Scripture is defined as the word of God, which is the knowledge given by God for the sake of welfare of humanity. All agree to this. But, to give word, which is preaching of knowledge, God must have mouth and throat. We have established that God is unimaginable because the substance with which God is made and the original form in which God exists are unimaginable. In such case, how can you say that God has told this or that? Even the Veda, believed as the composed scripture by God, mentions the names of sages as the composers (Rushi) of each part. This clearly shows that the sages have composed the Vedas. Lord Buddha, one of the human incarnations, also told that the Vedas are composed by human beings (devoted sages) only and hence the Vedas are called as ‘Paurusheyas’. All this is perfectly correct as one side of the concept. The other side of this topic is to believe the Vedas as scriptures composed by God and hence the Vedas are called as ‘Apaurusheyas’. There is a controversy between Buddha and Hindu tradition in this point. Instead of bringing controversy up and to conclude that Buddha and Hindu tradition differ with each other, it is always better to show the correlation between these two opposing views. The correlation is that God revealed this knowledge called the Veda to the devoted sages and these devoted sages expressed that divine knowledge in their own statements. The composer of knowledge is God and the composer of the statement expressing that knowledge is the devoted sage. In the angle of God, the Veda is Aparusheya and in the angle of the devoted sage, the Veda is Paurusheya. Both views are correct without any contradiction. But, the meaning of statement is knowledge and this is the most important essence by which alone humanity is benefited. The language acts as a vehicle of communication only and is not so important as the knowledge. The goods in the vehicle is knowledge and the vehicle is the language. Both are necessary. The payment for the transport by vehicle is very little compared to the payment for goods indicating values. www.universal-spirituality[.]org Universal Spirituality for World Peace
  15. Devotees are confused about who is Father , Son and Holy Spirit. Today all their spiritual doubts will be clarified for ever. God comes to this world by entering a deserving devotee existing on this earth called as SON OF GOD to become human incarnation of God. The original God is unimaginable, and invisible. Such God enters an energetic form in the upper world and is called FATHER OF HEAVEN. This Father of heaven enters to a deserving devotee existing on the earth to become SON OF GOD or HUMAN INCARNATION OF GOD. Thus Jesus was such SON OF GOD to whom FATHER OF HEAVEN ENTERED for the mission of divine knowledge propagation in this world. Whoever has seen alive Jesus that time had seen Father of heaven only, this is the only way for human beings here, when any human being meeting present SON OF GOD he had seen the Father of heaven. This was the reason why Jesus told to Philip that when he had seen Jesus he had verily seen Father of heaven only. When the same God enters formless energy it become Holy Spirit. Thus: Unimaginable absolute God = Father of Heaven = Son of God (God-in-Flesh or Human incarnation) = Holy Spirit Let us analyse in detail these divine knowledge. The energetic incarnation in which unimaginable God merged is meant by the word ‘Father’. Son means the human being component selected by Father in which the Father gets merged and such son is called as human incarnation or Son of God. Since the unimaginable God exists in both Father and Son, both are one and the same because anything done by Father and Son must be the same due to the same common unimaginable God. Hence, there is no difference between Father and Son since both are the incarnations of unimaginable God only. Both are like the two hands doing the same work and two legs walking in the same direction. Jesus is the human incarnation like cotton shirt and the divine Father of heaven is the energetic incarnation like silk shirt of the same person called unimaginable God. Jesus says that the Son of God (Himself) will judge the souls and not the Father. The meaning of this statement is that though Father and Son are one and the same, you have to call the mediated unimaginable God by the name of the Son of God only since the Son of God (human incarnation) is relevant to this humanity and not the Father (energetic incarnation), who is relevant to the energetic souls present in the upper world only. When a person staying in the state of Tamilnadu says ‘our chief minister’, he is only referring the chief minister of the state of Tamilanadu only and not the chief minister of Orissa though both are the same chief ministers only. When you are staying in a state, the chief minister of that state is only relevant to you to approach for any grievance and not the chief minister of other state. This statement reveals only the stress of relevance of human incarnation for the humanity. The human being believing the human incarnation is always blessed by the absolute God, who exists in that very human incarnation only and such devotee crosses over from death to life. Here death means the state in which God is forgotten (Ref.: Sanat Sujitiyam of Mahabharata) and life means the state in which God is always remembered. It is crossing over the worldly bonds to reach bond with God. The believer in the human incarnation participates in the propagation of the knowledge of human incarnation and such a divine servant will not be judged in the upper world since his/her file will be kept inactive in cold storage. Other ordinary souls are judged and dispatched to the concerned upper worlds like heaven and hell as per the judicial inquiry of the file of the soul. In a question answer form I am giving the answer 'If Jesus is Almighty God, why did He fear dying and was so stressed that He sweated blood the night before?' Answer Swami replied:- Jesus is a human incarnation of the Father of heaven in whom the unimaginable God is existing in merged state. The human incarnation is a single face resulting by the merge of two components:- 1) The God component and 2) The human being component. When current enters the metallic wire, the properties of wire (like the colour of metal, leanness as wire etc.,) are not at all disturbed. The wire attains the property of current as additional property, which is giving shock when touched.This new property of the current attained by the wire also does not disturb the normal properties of the wire. Jesus, a devoted human being, is selected by God to undergo the suffering of sins of deserving devotees of God. It is the love of God to undergo suffering for the punishments of His beloved devotees standing in climax of devotion. Emmanuel is the word that means God came down to save His people and not to save all the people. The interpretation that God came to save all the people is not correct, but, it is useful to convert everybody into devotee of God through sympathy by saying so as per the Arthavaada (Arthavaada is a lie used to do some good work and such lie is not wrong.). Hence, the soul, called as Jesus, was selected by God for this purpose because of its divine virtues like kindness, patience etc. The soul was also willing to do this work of God and hence, such good soul is selected by God. But, when this good soul is associated with a human body, the soul develops some sort of attachment to the body due to the virtue of friendship. This association became naturally strong in the case of Jesus, in course of a long time of life for more than 30 years. Due to this long association, the soul is superimposed on the body due to excess of love to the body. You can find such superimposition in strong love of a boy and girl since each one feels that he/she is the same as the other partner! This is the nature of human soul even though it is merged with the God, who is non-interfering with the personal qualities of the soul. If you go to the house of your friend and stay for a few days for your personal work in that city, you will mind your work without interfering with discussions between your friend and his wife! Due to this freedom of soul, the association of body imparts tremendous love on the soul to such extent, in which the soul feels that it is the body. By this, the suffering of body is experienced by the soul. The expected suffering of the punishments of the devoted souls by Him was viewed by Jesus as tremendous one. Hence, He suffered a lot to say that He sweated blood. Sweating blood explains the intensity of suffering as a figure speech and need not be taken as reality. The next day suffering is going to be so high that even Jesus prayed to avoid the punishment, if possible. But, He immediately remembered His acceptance already given to God and told God that let the punishment take place since it is the will of God. Even after crucifixion, He cried with thirst based on the human nature and questioned God for leaving Him so. Actually God didn’t leave Him, who is also equally experiencing that suffering being merged with Jesus through the Father of heaven. Due to this homogenous and perfect merge only, we call the human incarnation (God in human form) itself as the ultimate God. In fact, God is appearing through the human form and is the master of the soul as well as the human body. God takes the place of the soul and the soul is degraded to the level (phase) of the body. Hence, the ultimate suffering is experienced by the ultimate God through Father of heaven and Jesus. Even then, the media of unimaginable God (Father of heaven as first energetic body and Jesus as human body) also undergoes suffering in the service of God. Jesus, Father of heaven and the ultimate unimaginable God are three, who underwent the suffering and this is the meaning of the statement of Jesus, who told that He will resurrect the body in three days. This is also the meaning of the word Aatreya in the name Dattaatreya. Aatreya means not three, but, one since al the three merged perfectly to become one. Every human soul tries to become God seeing the status and fame of human incarnation having miraculous powers. If the actual suffering of the human incarnation for the sake of its devotees is realized, people will run away from such monism with fastest speed! Hence, in reality, it is not the fruit of the effort of the soul, but, it is the duty assigned to the servant by God. Once, a devotee came to Shri Satya Sai Baba and asked Him to transfer His state to him. Immediately, Baba agreed and gave His state to the devotee, by keeping His hand on the head of the devotee. Then, the devotee heard thousands of cries asking Baba for help in the difficulties. Even by hearing so many cries, the devotee felt as if his head is breaking into million pieces! The poor devotee doesn’t know the later state in which the devotee becomes God through human incarnation and undergoes the suffering of all those, who cried for help!! Had he known this subsequent fact also, he would have become mad. This is the reason why Paramahamsa said that He would like to be an ant biting the sugar and not to be the sugar itself to be bitten by the devotee-ants! www.universal-spirituality[.]org Universal Spirituality for World Peace
  16. SECRET OF LIFE ENJOY MISERY ALSO THE SAME WAY LIKE HAPPINESS WHOLE LIFE & CREATION IS ALTERNATE HAPPINESS & MISERY O Learned and Devoted Servants of God, The human being is reluctant to miseries and enjoys the happy situation. The human being can be compared to an ignorant child, who enjoys the sweets only and is reluctant to chillies. Hence, such a human being is ignorant. The grown up adult enjoys both sweets and chillies in the meals. Similarly, a realized soul enjoys both happy situation and miseries in the life. Therefore, it is only ignorance, which is the inability of art of enjoyment. God created this world with happiness and misery. People enjoy the cinema, which contains both pleasant scenes and tragic scenes. Similarly, people enjoy both sweet dishes and hot dishes in the meals. People enjoy the day and night. People enjoy the hot summer and the cold winter. The whole life and creation is full of alternating happiness and misery. If a person can enjoy both happy times and miseries in the life, he is equal to God. You may say that God enjoys the creation from outside. God also enters the creation in the form of human incarnation and enjoys both pleasant times and miseries in the life span. We see this truth in the life history of Rama and Krishna. Therefore, if you always crave for happiness only and reject miseries, it is unnatural and also ignorance of a child. The knowledge of the Gita preaches that you should enjoy even a top most misery, which is the time of death. If you enjoy both miseries and happy situations, you are in a continuous state of enjoyment. You think that continuous enjoyment comes only through continuous times of happiness in the life. It is not correct. You get bored if you are served only with sweet dishes in the meals. Boring is misery. Therefore, misery is inevitable like summer after winter and winter after summer. The Indians denote happiness through cooling. The foreigners represent happiness through warming, which is heat. Therefore, the happiness to one is misery to the other. What is the reason? The foreigner is mainly exposed to winter, which bores him. Therefore, for a foreigner, the heat is happiness. The Indian is mainly exposed to summer and therefore, cool atmosphere is happiness to him. This is a practical proof that the enjoyment is not confined to happy scene or tragic scene only. This also proves that you can enjoy both happiness and misery. Therefore, it is ignorance to ask God for removal of misery and sanction of continuous happiness. Happiness should lie in the process of enjoyment. Whether it is misery or happiness, you will find real happiness in the process of enjoyment of both. The happiness neither lies in the sweet dish nor in the hot dish. The happiness lies in the process of eating the dish, which may be hot or sweet. If this secret of life is known, you will never pray God for removal of problems and tensions. You will enjoy the problems and tensions and hence, there is nothing to pray God for something. Your prayer to God must be due to your attraction to Him for His excellent personality. Your praise of God must be based on your love for His divine personality. But, today we find most of the people praying God for sanction of continuous sweet dishes. Therefore, the desire for something gets smashed if you know the secret of this concept. Hence, there is no meaning in wishing somebody for a happy new year because continuous happiness bores and leads to misery only. The aspiration for continuous happiness through out the year is based on foolishness and ignorance. On the New Year, you must pray God thinking His divine personality and get attracted for His divine quality. You must at least achieve one of His basic qualities, which is enjoying both happy scenes and tragic scenes in the creation. On the Telugu New Year day, people generally take sweets and sour items mixed as offering of God (Prasadam), which shows the same concept of enjoyment of both happy and tragic movements in the life. This is the divine knowledge in nutshell present in all the divine scriptures of all religions. This is essence of the Gita preached by Lord. He enjoyed continuously in His life and even in the last situation, when He was shot dead by a hunter. This is essence to be learnt and practiced by every human being in this world. By Shri Datta Swami www.universal-spirituality[.]org Universal Spirituality for World Peace
  17. Science discussed a lot about the boundary of space and beyond it. This boundary is unreachable for any human being and hence, is called as infinite. Unreachable need not be infinite. The finite space also can be unreachable since very very long finite space is also unreachable. Since space is creation of God, its boundary must be known to omniscient God and hence, space must be finite and unreachable for humanity. If it is finite, beyond it, something should exist. Science itself asks about the nature of the item present beyond the boundary wall of space. Anything beyond space is unimaginable. The reason is that an item beyond space must not have space in it. It must not have spatial dimensions and hence, must not have volume. Even if you concentrate for millions of years, you cannot imagine a volumeless item. Hence, space is finite having boundary, which is unreachable by us, beyond which some unimaginable item must exist, which is called as unimaginable God by us. If space is infinite, it must not have boundary. Hence, science calls space as infinite without boundary and therefore, there is nothing beyond its non-existent boundary. Hence, there is no reference of God in science. But, we prove the existence of unimaginable God, who is the source of unimaginable miracles seen in the world. Beyond the boundary of imaginable space (hence, we say that space is finite having boundary), proper place must be given to an unimaginable item that is proved by miracles. Science, unable to give the reason behind miracles, neither accepts these miracles (due to the inability of explanation) nor rejects miracles since these miracles are seen in the world. Hence, science is silent about God and miracles. This is sincere right path of research. Atheists are not scientific since they abandon miracles saying that miracles are simply magic. In case of genuine miracle, they say that science will explain these miracles tomorrow and that tomorrow never comes! Science never says so!] [Science says that space is expanding constantly. But, Einstein feels that space is totally non-existent. There is no meaning of expansion of non-existent item. If you treat space as infinite and say that the universe consisting of energy and matter is expanding, such expansion must result in the decrease of its density and disintegration of items in the universe, which are not experienced by us. You can say that fresh energy is created, which is converting into matter (and awareness also if you feel that awareness exists apart from the earth), then, the expansion of the universe is possible. In such case, there is no harm in saying that space is also a form of subtle energy and constant creation of energy means constant creation of space or subtle energy and subsequent constant creation of matter (and awareness). This means that the universe or space is constantly being created. This constant expansion (by creation) of the space or universe is needed to prove that the space is expanding so that no human being can reach the boundary of space and see the unimaginable item existing beyond it. This means that unreachable nature of space is not inherent characteristic of the space itself, but, is relative due to the impossibility of human being to touch the unimaginable God existing beyond it. You may doubt that the humanity is not travelling with such high velocity so that the present existing finite space has to expand further to make the human being unable to touch the unimaginable God. It is true if the reference is humanity only. In this creation, apart from humanity on the earth, there are upper energetic worlds in which energetic beings called as angels exist. Even if these energetic beings (angels) travel with very high terrible velocity, they are also unable to touch the boundary of space so that they cannot touch the unimaginable God. For such requirement, the space has to expand with more speed so that all the boundaries extend further by which even the angels do not touch the boundary of space. The Veda says that even angels could not obtain the unimaginable God (Nainat devaa aapnuvan…). Hence, the expansion of universe is with reference to the angels and not with reference to the humanity. Thus, the constant expansion of the universe proposed by science is correlated with the Vedic statement.] ] [Unimaginable God is undetectable by our human brains. ‘Undetectable’ does not mean that it does not exist. The simultaneous position and momentum of electron are undetectable by the most sophisticated electron microscope. When this instrument is used, the focussed beam attacks the electron and its position is disturbed. Hence, this microscope is unable to detect the exact position of the electron and hence, is unable to calculate the simultaneous momentum of the electron in its original position. This does not mean that the exact position and simultaneous momentum of electron do not co-exist. They exist, but, are undetectable to the instrument since the equipment used is crude before the sensitivity of the values of electron. This is propounded by Heisenberg as Uncertainty Principle in Science. Similarly, the sensitivity of the status of unimaginable God is very sharp compared to the crudeness of the imagination done by our intelligence-equipment. God, being the generator of space, does not have space in Him. The product can’t exist in its cause before its generation and if it exists, it is said to be existent even before its generation, which is impossible. God, having no space or spatial dimensions in Him, has no length, width and height. He is beyond space, having no volume. Any item beyond space can never be imagined by anybody even on concentrating for millions of years! Therefore, God exists, even though unimaginable for our intelligence.] [You should not argue that the existence of unimaginable God should be verified through natural explanations and not by unnatural or unscientific explanations. Nature means creation. Every item in the creation has spatial dimensions and hence, is not beyond space. It is having spatial dimensions and is imaginable. Your objection is that God is to be explained through natural concepts. We can explain the existence of unimaginable God even though we can’t explain the nature of God.The Veda also says that only the existence of God can be proved and not His nature (Asteetyeva…, Atarkyah…). We never say that we will explain the nature of God. We openly say that God is unimaginable, which means that the nature of God is beyond imagination. But, we can explain and prove the existence of God through natural concepts. If we examine a genuine miracle, it involves natural items and natural concepts only. Whenever the recent human incarnation Shri Satya Sai Baba created sacred ash or some material, His hand creating that is visible and natural. The rotation of His hand in circular way is also visible and natural. The produced item from space is also visible and natural. Only the mechanism or power of production of an item from space is unimaginable. All these visible natural items and natural processes indicate the final result that an item from the space is produced in unimaginable way. Hence, the unimaginable mechanism or power exists. We say that this unimaginable power or mechanism itself is unimaginable God because there can’t exist two unimaginable items. Any number of unimaginable items result only as one unimaginable item. Hence, we can’t say that there exists unimaginable God and separately unimaginable power. Hence, this unimaginable power itself is unimaginable God. We use the terminology like unimaginable God and unimaginable power for the sake of explaining to the human brains, which are based on the worldly logic. In the world, we find the source of power like Sun and his power like Sunlight as two different items. Based on this worldly logic only we use the terms unimaginable God and unimaginable power separately for a better clarification to the human brains. Therefore, once the existence of unimaginable power is proved, the existence of unimaginable God is proved by itself. Hence, the existence of unimaginable God is testable, which is the basic requirement of science for the proof of any concept. Hence, the existence of unimaginable God is to be accepted through the authority of perception and its deductive knowledge, which alone is believed by science as single authority. There is no need of inference and its inductive knowledge in the explanation of the genuine miracle. The testability can be implemented by the scientist in seeing that such generation of an item from the space is not through the magic. In this point, it is open. The generation of divine ash and special scented nectar from the photos of Baba and other forms of God were also clearly visible and proved beyond any doubt, which can’t be misinterpreted as magic. A magician may generate a hidden item from the hand through magic. But, sacred ash and nectar can’t be generated by his photos which are existing far from him! Hence, the testability of genuine miracle is proved beyond any doubt, which clearly establishes the existence of unimaginable God. This point is very very subtle (God existing at the boundary of universe) and any hasty proceeding will spoil the actual subtle concept. You have to examine this point very carefully and with lot of patience so that you will never miss the actual subtle point. This universe is imaginable and hence, its boundary must be also imaginable. When you are travelling in a ship in the sea, if the water of the sea is visible (imaginable world), the boundary of the sea, which is also water must be visible only. The boundary of the sea does not mean mere edge of the sea water only, but also, refers the adjacent boundary of the (unimaginable God) earth also. As per the rule, if you have reached the boundary of the sea, you must reach the boundary of earth also. This means that if you have reached the boundary of this imaginable space or world, you must have reached the boundary of unimaginable God also. But, actually, you can never reach the boundary of unimaginable God since God is beyond space being the generator of space (if space or spatial dimensions existed in God, it means space existed even before its generation in God and this is impossible contradiction). If you are not able to reach the boundary of unimaginable God, naturally, it means that you must be unable to reach even the visible (imaginable) boundary of visible-imaginable world also. This results in the inevitable impossibility to reach the imaginable boundary of the imaginable world. As you are running in the space to touch the imaginable boundary of imaginable world, it is also expanding before you reach it so that you can neither touch the imaginable boundary of the world nor touch the unimaginable boundary of God. This results in the constant expansion of world or space. The world or space may also be already so huge (in which case the expansion of universe is not necessary) that even the angels or energetic beings having the fastest speed of energy can’t reach the boundary of world. The Veda says that even angels can’t touch the unimaginable God, which means that they can’t touch the imaginable and visible boundary of the imaginable world also (Nainat devaa aapnuvan puurvamarshat). The core and boundary of the imaginable world and the boundary and core of unimaginable God (assuming that both boundary and core of God exist) are known to the unimaginable God Himself and this means clearly that the infinite world or space doesn’t mean that it is not having the boundary in reality. Infinite means not only the boundary-less item, but also, an item having the boundary unknowable and unknown to us. One should believe in the existence of the unimaginable God based on the authority of direct perception since unimaginable miracles are directly seen in this world. This world is imaginable to us. But the boundary of this world is permanently unreachable to us. We can neither reach it physically nor can we reach it mentally through our intelligence or imagination. So, the boundary of this imaginable world is unimaginable. The world can be said to be infinite in this fundamental unimaginable sense. On the other hand, if we think that the boundary of the world is located at an infinite distance, it is the conventional (commonly-understood) concept of infinity. As per this conventional understanding of infinity, when we say that the boundary is located at an infinite distance, we mean that the boundary is farther than any large distance that one can think of. This means that the distance is an extremely large number. But it is still a number, which is basically imaginable. It is not something that is fundamentally unimaginable by the human mind. It implies that the domain that exists beyond the boundary of this imaginable world is still imaginable. Then one would immediately ask, where the boundary of that imaginable domain would be, and so on…endlessly. So, the conventional understanding of the infinity of the universe leads to the logical error of infinite regress (anavasthā doṣa). The correct understanding of the infinity of the world is that an unimaginable domain exists beyond the boundary of the world. The essence of the entire imaginable world is space. So, the boundary of the world is the boundary of space. Only an unimaginable domain can exist beyond the boundary of space since any domain beyond space cannot even be imagined! All this is logical spiritual science. The unimaginable God is beyond space. Space has three dimensions called length, breadth, and height. Time also is an associated coordinate of space since, without space, time cannot exist. When we take the state of unimaginable God, He is beyond space and time, due to which He is unimaginable. Since He is beyond time, you should not ask Me about the time in which He existed alone without creation. His state, which is beyond the four-dimensional space-time, exists even now and it will exist even in the future. His state continues forever even after the creation of this world and even though He enters the world in the form of Incarnations. It is a wonder how God remains unchanged in spite of incarnating in multiple forms, and it is possible due to His inherent unimaginable nature. This is described in the Gita as “Avibhaktam vibhakteṣu” First, God created space, which is subtle inert energy. Space and the subtle energy are one and the same since the Veda says in one place that God created space (Ātmana ākāśaḥ...), and in another place, it also says that God created energy (Tat tejo’sṛjata...). Regarding the creation of the other elements and items of creation, a chain of cause and effect is described. It is told that from space arose air, and from air arose fire and so on. God is said to be the direct cause only for space and energy. Since both space and energy are separately said to be the first creations, which were directly created by God, they must be one and the same. It means that space, even though it appears to be ‘nothing’ is actually ‘something’. It is subtle energy. The visible gross energy is derived from the invisible subtle energy by the reduction in its frequency. We know that visible light is electromagnetic radiation. Electromagnetic radiation of higher frequencies such as ultraviolet light, x-rays and gamma rays, is invisible to us but it is detected by scientific instruments. The subtle energy has even higher frequencies than x-rays or gamma rays and it is not only invisible to us but it is also undetected by scientific instruments. However, it is not nothing, since it is basically energy. Just because something is invisible to your eyes or to scientific instruments, it does not mean it is ‘nothing’ or non-existent. It can exist even though it is invisible. Ancient Indian logic speaks about the quantization of space. They described ākāśa paramāṇus, which can roughly be translated as ‘atoms of space’. It clearly indicates that the ancient Indian philosophers knew that space, being one of the five elements, is something. Science also speaks about the bending of space, which suggests that space is something. It is possible that all of creation disappears yet space alone remains. Space has its own independent existence. Space need not disappear along with matter as some scientists think. God wanted to create this world and He created space or subtle energy as the first item. Without space, creation cannot exist even though space can exist without creation. God wanted to express Himself to the souls, which were to be created in the future. So, He created a divine energetic body containing a divine energetic soul. Both the energetic soul and body together are called as the energetic being. The unimaginable God merged with this first energetic being permanently to become the First Energetic Incarnation called Datta. Datta means ‘given’ or ‘expressed’ for the sake of souls. Datta is known by many names including Hiraṇyagarbha, Nārāyaṇa, Sadāśiva, Īśvara, Yahwah, Allah and Father of heaven. The first Energetic Incarnation occupies a certain amount of space from the point of view of its body and soul. The soul too is a form of energy and it requires space for its existence. Thus, the first Energetic Incarnation needs some amount of subtle energy for the creation of its body and soul. A part of the subtle energy, which is the first item created by God, is used for this purpose. Even in the final dissolution, this space occupied by the first Energetic Incarnation does not disappear because this First Incarnation is eternal. This holy space is called the ultimate space or parama vyoma. It is called ultimate or parama since it will not disappear even if the entire creation disappears. Actually, in the final dissolution, the world only goes from its gross state into a subtle or hidden state called avyaktam. A movie is projected on the screen in a movie theater during the show. This is like the gross state of creation. When the show is over, the movie is no longer projected on the screen, but it remains in a subtle form in the film reel. This is like the subtle state of creation during dissolution. Not only does the first Energetic Incarnation called Hiraṇyagarbha or Brahmā remain during the dissolution, but His abode called Brahma Loka also does not disappear. In other words, space never disappears. It is space which contains Brahma Loka and the rest of creation in a subtle state. It is this ultimate space that is mentioned in the Veda through the words “Parame vyoman...”. Brahma Loka also exists in its gross state after final dissolution and can be called as parama vyoma. The space occupied by the creation in subtle state, after final dissolution, is called as vyoma or space. WWW.universal-spirituality[.]org Universal Spirituality for World Peace
  18. Why I am not declaring Myself as Human Incarnation At the time of departure to Bombay,the devotee asked Swami Why dont you declare yourself clearly that you are the present Human Incarnation? Swami replied Buddha did not speak even about God and therefore, there is no question of the topic of the human incarnation. Therefore, Buddha was safe. Mohammed denied the concept of human incarnation and declared Himself as only the Messenger of God. Any body can be become Messenger and therefore, Mohammed was also safe. Lord Krishna emphasized on the concept of Human Incarnation through out Gita, but Krishna told that He is the Human Incarnation only to Arjuna and not to any other person. Therefore, Krishna was also safe. Jesus told that He is the Human Incarnation by telling that He and His Father are one and the same. He told this to many people and this news spread everywhere. This statement is in Bible and Bible is His message given to the public. For this statement He was brutally killed. Now, if I state the same in the present time, crucification may not be there due to improved legal atmosphere, but people will laugh at Me and will say that I am mad and should be admitted into a mental hospital. Of course this does not mean that I have accepted and stated that I am the human incarnation. Assuming that I am the Human Incarnation I am telling this. Let this not be taken as My declaration. This only means no human incarnation will declare himself as God after the crucification of Jesus. Since then God is terribly afraid of such declaration. Therefore, even if I am the real human incarnation I will not declare it. If I am not the human incarnation I should not declare it. Therefore, in any case I cannot declare this.
  19. Miracles and human incarnation Miracles are done even by demons and black magicians and therefore cannot be the identifying marks of God. Miracles alone are not sufficient to detect the Lord. Krishna is identified by not miracles but by excellent knowledge of Gita. Krishna lifted the mountain but Ravana also lifted the Kailasa Mountain. You should not test God by demanding miracles and this was told by Jesus to Satan, when Satan asked Him to convert the stone into bread. The saint asks Me to kill him and give him life again as proof. In the history of human incarnations no body asked like this and no human incarnation did like this. If such challenge is thrown, a demon will certainly come forward with a miracle. Lord Krishna killed several evil people but never gave life to them. Due to His plan only, Abhimanyu was killed. When Subhadra asked to give life to him, He refused. But He gave life to Parikshit and brought back the dead son of His Guru. He did miracles in the case of exceptionally deserving devotees only, but not on any challenge. Whenever the devotee deserves and the Lord by Himself wishes, any miracle can take place spontaneously. Sukracharaya knows to give life to a killed person but he is not God. Vatapi and Ilala were demons. Ilala kills Vatapi and serves him as food to the guest. Then Ilala calls Vatapi. Vatapi becomes alive and comes out by tearing the stomach of guest. Does this means that they are God? The saint told that Krishna only created, maintained and dissolved the Universe, which is an exceptional miracle. But Krishna did not dissolve all this Universe and created it again keeping you separately as a spectator. He only showed the cosmic form as a vision to Arjuna. In the vision He created the Universe, maintained it and finally dissolved it. During this vision the universe is not affected. Even Durroyadhana saw it and discarded it as hypnotic illusion. Arjuna believed the vision for some time. Udanka appreciated the vision forever. Of course, this vision proves that Krishna is God. Since Veda and Brahma sutra also gives this as the super most miracle of identification which is not possible for any body except God. On one Guru Purnima day I was giving a divine discourse and suddenly I stood for five minutes silently in highly excited state. Then I sat again in the chair. I asked two devotees in the crowd to tell what they saw simultaneously. Both of them told that they had the vision of cosmic form (Viswaroopam). Of course, God in Me gave that vision and I have nothing to do with it. If God is not in Me how that vision was given? How I identified only those two devotees? How I said that both of them had the same vision and they should explain it to other devotees? If one person gets the vision it may be illusion. How the same illusion is created to both the devotees simultaneously. The analysis made me also believe that God (Parabrahman) is present in Me. When God is given to the devotees through human body He is called as Datta. Veda also says that the special divine knowledge comes form God only (Satyam Jananam, Prajnanam..). Gita also says the same (Jnanitvatmaiva…..). I gave importance to these aspects in analyzing that God is in Me to give this special knowledge and that special vision. Of course, Duroyodhana discarded even that as hypnotiam. Brahma sutras also tell these two aspects as the identifying marks (Janmadyasya…, Sastrayonitvat). _________________ www.universal-spirituality.org Universal Spirituality for World Peace
  20. The Father & Jesus Jesus is said to be born to only mother without Father. He always praised Father and did not regard His mother so much. When a lady cried that His mother is great, He said that the follower of the instruction of His Father is really great. What is the inner meaning of all this? Does this mean that He disregarded His mother and praised the non-existing Father? No. In His language the Father is God. The mother is the primordial energy. He has gone to the final stage of divine knowledge and realized that God is the root of the root cause. An atheist does not accept Father and believes in the sole existence of mother (nature). A theist believes in both. A realized devotee believes only God, since the nature is also created by God. Without realizing this inner concept, the Christianity is divided into two schools of son and mother taking everything in physical sense. The son of virgin means the concept of science, which says that a child is produced from Nature which is in the form of parents. In science, both mother and father are equally important representing the sperm and ovum. This is the material sense, which is not here. In spiritual sense, both are nature or mother only. There are so many couples without children. The will of God is the father without which no child is produced. But God is hidden always and is inferred by knowledge. This point is represented in the example of father and mother even in physical sense. Therefore, Jesus caught the root of root cause, who is the God or divine Father and not this primordial energy or mother up to which only science can go based on perceptional analysis. This does not mean that Jesus really disregarded His mother and this explanation also does not mean that one should disregard the mother. In the physical sense both are equal because both are mother only in spiritual sense. God is the father in the spiritual sense, who is the hidden cause in both the concept and simile. www.universal-spirituality.org Universal Spirituality for World Peace
  21. dattaswami

    Salvation

    Salvation The liberated soul, who came down in a role to this earth along with the Lord to enjoy this world-drama by direct participation invites both happiness and misery simultaneously like sweet and hot dishes in the meals. Anything bores if it is continuous. Entertainment does not bore even if it is continuous. But entertainment through continuous happiness or continuous misery bores. A picture either with continuous scenes of happiness or with continuous scenes of misery bores and the entertainment also bores. Entertainment should be same as a product but the sources of entertainment should change. You cannot entertain yourself with continuous sweet dishes or continuous hot dishes. Such continuous entertainment is called Bliss or Ananda. The word Ananda means continuous happiness (Aa samantat Nandayati Iti). If the happiness is a product, it is continuous. If it is the source it is discontinuous. Therefore, you can be continuously happy, if your happiness is the product of alternating misery and happiness. You are happy, when you get happiness. But you should be happy when you get the misery also. You must enjoy both sweet and hot. You must be happy to praise and abuse, profit and loss, life and death, sincerity and cheating etc. This world is already arranged with these alternating sweet and hot items. If you can enjoy both, you are always happy during your life and after death. This is the state of God and is also the state of a liberated soul, who accompanies the Lord to this world. The king visited the cinema along with his family. All the family members including the king enjoy both the happy scenes and tragic scenes. This is equality of the liberated soul with the God in the cinema hall. When the cinema is over, king is king and servant is servant. The spiritual journey is to transform yourself from ignorant soul to realized soul and finally to become the liberated soul which is called as the complete salvation. You have to be dear and near to God to become a liberated soul. This transformation is possible by His grace only. His grace comes only when you are in true path. You can go in the true path if you get the true knowledge from Him only. This is the divine cycle. The true path is selfless service through words, mind, intelligence and work and fruit of work. Such five-fold service is rendered by you to your body and your family members. An ignorant soul is controlled by ignorance, which is real. A realized soul has neither ignorance nor the grace of God. This middle stage comes because, in this stage, the soul serves the Lord through words, mind and intelligence but not through work and fruit of work. The service is theoretical but not practical. In this stage, the coverage of ignorance (Avaranam) is removed but the practical effect (Vikshepa) is not removed. He realizes the Truth but is unable to practice it. In the final stage Gods grace dawns on him and the ignorance is removed theoretically and practically. The ignorance may exist in this stage also as a helper for the full entertainment. Such ignorance may appear real from the view of liberated soul also, but it will be removed by God whenever the scheduled duration ends. Such real ignorance is imposed by God also on Himself, which goes after the fixed schedule ends. www.universal-spirituality.org Universal Spirituality for World Peace
  22. Please careful before God Whenever, you pray the Lord, be careful about the meaning of the prayer. You must utter that only, which you can really practice. In the prayer you say that the Lord is every thing for you. You cannot practice this. You cannot prove this as long as the Lord remains formless or in the energetic form or as the statue. But when the Lord comes in the human form and asks you to sacrifice a little for His sake, you will go back. For this inconvenience only you deny the human form. You like the statue or formless aspect of or energetic form of God because they cannot ask you for any proof of your prayer. You want that God should believe your prayer and should blindly sanction whatever you ask. You think that God is innocent and should believe whatever you say without any practical proof or test. This is the main reason for the denial of human form of God. When you offer the food to the Lord, the formless God or the energetic form or the statue will not take even a single particle of your offered food. But if you offer the same food to the human form, you will not get back a single particle to eat. This is the reason for denying the human form of the Lord. First you must be sure of the extent of value you give to God. Then, you must be sure of the extent of your faith when you meet the human incarnation and in recognizing Him as the Lord. If you have full value for the Lord and if you recognize the human incarnation, the full value to God must be proved practically in the case of that human incarnation. If you have full value for God but do not recognize the human incarnation, then there is no opportunity for you to prove your full faith to God. In such case your full value to God is false and you are Hippocratic. Jesus gave full value to God and sacrificed His life for the sake of God. In the end He told the Lord that His will should be done. When He accepted the will of God to be done, He did not feel adversely in the crucification. Since the crucification was the will of the Lord He followed it sincerely because He told that His will must be done. Therefore, whatever is told must be practiced. During crucification He never asked the Lord to protect Him and stop the crucification. If He had asked for it, it would have been stopped immediately by the miraculous power of the God. Therefore, unless you have the determination of practice you should not utter any thing before the Lord. Once you utter you must follow it at least in the case of the Lord. Most of our prayers are lies only and even one percent cannot be practiced. By doing such false prayers one invokes the anger of the Lord only and not the grace of the Lord. Whatever value you have for the God should be proved in practice and such value only should be mentioned in your words while praying the Lord. Whatever, little love you have for God, mention that much only in words. The God will not be displeased for your little love. In fact He is more pleased because you are telling truth before Him. There are some people who call every greater human being as the Lord. The purpose of such usage is only to have some benefit from that greater human being. Thus, the word Lord has become means to achieve the selfish ends in the hands of clever materialistic people. The false human incarnations may be trapped by such clever people. But the real human incarnation will get reversed.
  23. You should know the relevant worship of God Relevant worship in this world means worship of the form of God, which is relevant to this world of humanity. Such a relevant form is only the human form of God(Shri Dattaswami). Irrelevant worship means worship of the irrelevant form of God for this humanity. Worship of energetic forms of God like Vishnu, Shiva etc. is irrelevant for the humanity. Such energetic forms are relevant to the upper worlds in which the souls existing in energetic forms stay. The angels and the departed souls from this world are the energetic bodies containing the souls. The energetic form of God is relevant to the upper world and is irrelevant to this world of humanity. Direct worship means the worship of the alive human form of God (Shri Dattaswami) in this world by the human beings or the worship of alive energetic form of God in the upper world by the souls existing in energetic bodies. Indirect worship here or in the upper world means the worship of statues and photos representing the energetic forms or human forms of God. Relevant–direct worship means the worship of human form of God by human beings in this world or the worship of energetic form of God by the souls existing in energetic bodies in the upper worlds. Relevant–indirect worship means the worship of statues and photos of human incarnations in this world or the worship of statues and photos of energetic forms of God in the upper world. Irrelevant–direct worship means the worship of the energetic form of God that appears in this world at the end of long penance. Such worship can be for very short period only. Irrelevant–indirect worship means the worship of statues and photos of the energetic forms of God in this world or worship of statues and photos of human incarnations in the upper world. Out of all these four types of worship, relevant–direct worship is the best. The next best here is irrelevant-direct worship, which can be for very short period only. The next best here is relevant–indirect worship in which the merit is that at least the relevant form is selected. Worship of statue of Krishna in this world comes under this category. The merit is that a human form of God is selected instead of the irrelevant energetic form of God. The devotees of ISKCON society come in this group. The merit is that they have identified the importance of the relevant human form of God instead of the irrelevant energetic form like Vishnu. The defect in them is that they are worshipping the statue of Krishna only, which does not receive the worship. Lord Krishna clearly said in the Gita that He will come in human form to this world again and again (Yadaa yadaahi …). They should search for the human form of God in this generation, which has different name and different form. The same unimaginable God (Parabramha), who charged the form of Krishna, also charges the present alive human form (Shri Dattaswami) in this generation. These devotees have 50% merit and 50% defect. The ISKCON devotees stand on their statement of the Gita, which says that Krishna asks the devotees to worship Him only. But, they forget one important point here, which is that this statement refers to the devotees present in the time of Krishna. The devotees alive at the time of Krishna can worship Krishna only so that their worship becomes relevant-direct worship. This important point is missing and hence, the ISKCON devotees are misled to worship the statue of Krishna. The devotees here, worshipping the statue of Lord Vishnu, come under the last category of irrelevant-indirect worship. Such devotees have 100% defect. The devotees coming under the category of irrelevant–direct worship are also 50% meritorious and 50% defective like ISKCON devotees. The 50% merit in these devotees is that they worship directly but the 50% defect is that they worship the irrelevant form of God, which appears after long strenuous penance for a very short period only. Therefore, such worship can be only temporary.
  24. The best worship of God The best worship in this world is the worship of the present alive relevant human form (Shri Dattaswami) directly. The identification of such human incarnation is by Its (Shri Dattaswami’s) wonderful knowledge only. The reason is that the true knowledge alone can lead you to the goal in the spiritual path. Miracles should not be taken as the identification because miracles only mislead you in the wrong direction since you are always tempted to use the miraculous power to solve your selfish problems. Moreover, miracles are exhibited even by demons and evil people having black magic also by attaining the power of God. The power of God is transferrable but not the knowledge of God. Hence, the Vedas say that knowledge alone is the identification mark of God (Satyam Jnanam…, Prajnanam…). Knowledge is said to be the characteristic of Sattvam. This does not mean that the incarnations of the deity of Sattvam, Lord Vishnu, alone preach knowledge. Even the incarnations of Bramha and Shiva preach knowledge. No incarnation is without preaching the knowledge. Mandana Mishra, the incarnation of Bramha, was a great scholar in philosophy. Shankara, the incarnation of Shiva was another great scholar in philosophy. Bramha is the deity of Rajas and Shiva is the deity of Tamas. Every quality of these three qualities contains the other two qualities also and there cannot be a single quality without the other two qualities. The scriptures say this point. Preaching this spiritual knowledge is the main characteristic of human incarnation of God. Based on this reason only, Ravana was rejected to be the human incarnation of God due to absence of preaching the spiritual knowledge even though the exhibition of miracles existed in him.
  25. For identifying present human form of God(Shri Dattaswami) what you should do Why you are not able to recognise God in human form (Shri Dattaswami) Rajas is the source of ego, which is the projection of self. Tamas is the source of jealousy, which is the denial of the greatness of others. The ego and jealousy are the covering layers of the two eyes with the help of which only you can see and identify the present human incarnation. Absence of ignorance is Sattvam, which only represents the pure devotion to God in which the self is completely forgotten and the greatness of the human incarnation alone prevails in the mind. Almost all the human beings are affected by the ego and jealousy and as a result they are unable to recognize the alive human incarnation. Even if they recognize, in no time the infection of ego and jealousy affects the two eyes and hence, based on the intensity of infection, the negligence and in course of time even the enmity result. The human form of God (Shri Dattaswami) also is not much bothered about this infection because such a situation of infection favors Him to lead undisturbed role in this world. If everybody recognizes the human incarnation as God, the play of God acting as a normal person gets disturbed. Of course, the human incarnation (Shri Dattaswami) reveals the whole truth in preaching the spiritual knowledge. Apart from this preaching, God in human form (Shri Dattaswami) will not put any supernatural effort to protect the devotee from this infection of Maya. God derives more and more enjoyment only when He leads a normal life in this world without His identification. Due to this, only one in millions succeeds in identifying the alive human incarnation and in retaining the faith in It without the infection. You can count such successful devotees on fingers like Lakshmana, Hanuman, Sita, Radha etc.
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