dattaswami

Unlike the Jivaatman, God is totally different and complete controller 119) Purnashaasako bhinno na jivaatmavat. (Unlike the Jivaatman, God is totally different and complete controller). In the case of Jivaatman and gross body, both are forms of the same inert energy. In the case of God and the human body, which consists of Jivaatman and gross body together, God is totally different from the human body and Jivaatman. The human body and Jivaatman are parts of creation, where as God is creator. In the case of Jivaatman, his control over the gross body is limited, which also depends on the will of God. But in the case of God, the control of God over the entire creation is complete.

Meaning of Deha and Dehi as per Gita 120) Avaantarabhedaatito jivaatmaa dehi gitah. (If the sub-division between Atman and Jiva is overlooked, jivaatman is treated as one entity as mentioned as dehi in Gita). In Gita only two entities are mentioned. One is the gross body (Deha) and the other is the Jivaatman (dehi), who is the composite of jiva and atman. Atman is general awareness and jiva is specific awareness. If this sub-division is neglected, both Atman and Jiva stand as one entity only, who was referred as Dehi in Gita. In that case, there are only two bodies viz the external gross body (Deha) and the internal Jivaatman (Dehi).

Atman is awareness of the primordial energy or space. Awareness of other objects is Jiva 121) Mulaakaashadhyeya atmaa tadanyadhyeyo jivah . (Atman is awareness of the primordial energy or space. Awareness of other objects is Jiva). Atman is called as general awareness. In such case, the object of awareness is nothing and it is blank vacuum or space. But the space is also subtle most inert energy since science says that space bends around the boundary of any item. Hence, in general awareness, the object is space or primordial energy or Mula Maya. There is nothing like nothing. Nothing means the space only. Thus we can say that Atman is aware of its basic essential form viz Mula Maya. When awareness fixes objects other than space, the same awareness is called as Jiva.

Self awareness means Atman and here the self is the primordial energy itself 122) Mulaprakrutiraatmaa svajnaanaavasheshe. (Self awareness means Atman and here the self is the primordial energy itself). Atman is said to be the self awareness. Here the word self means the basic essential form of Atman, which is the all pervading inert energy in the form of space called as primordial energy. Hence, awareness of space itself is self awareness. There is no contradiction between self awareness and awareness of space because self means space, which is the primordial energy. Note: Inert energy that is doing the process of awareness can become the object of knowledge. Awareness is process of knowing the knowledge it needs and object to be known. So when the basic inert energy or the space or primordial energy become the object of the process of knowing then that is the self knowledge, self realization or self awareness. Here object of worker is worker. Not work. Work cannot be both object as well as work. Work is the process and worker is the entity. You cannot call work as process as well as entity. It is different from the process. You are walking. Walking is process. Your self is the entity. So, both are different. Thus both must be different. If you say work of work it is meaning less.

Veda says that the entire world is generated from space 123) Srustisthitilayaah tata aatmani yujyante shruterapi. (Therefore Atman is the creator, maintainer and destroyer of the universe even as per Veda). Since Atman is the space or primordial energy, we can say that atman creates, maintains and dissolves the world. It is clearly understood that the entire universe is created, maintained and dissolved by primordial energy. Even Veda says that the entire world is generated from space (Aakaashaat vaayuh…). Since space is primordial energy and primordial energy is self, we can replace the space by the self or atman. Note: When the self is the basic inert energy, when that inert energy is the primordial energy that is the space, and in Veda, the creation is process is described as; God created space, from space air came, from air fire came, from fire water, from water earth, from earth plants, from plants animals, like that creation process is told. So space is the starting point. Of course God created space. Leave God what is the starting point of creation? Space only. According to the special theory of relativity space bends around the boundary of an object. It means that space is energy; it is proved by special theory of relativity. Energy itself cannot create but it is the material for the creation. The consequent idea is explained in the next sutra, which reject the Lordship of space. Energy is the creator in the sense that it is the material used for creation. Gold is the creator of ornaments, this does not mean that Gold itself will create the chain. It is in the limited sense. Creator here means the materialistic cause. Today science says that energy is the creator, by the theory of probability, they explain everything without any planning element or managerial element in the beginning. Suppose you take science it, does not accept the creator. According to science energy is the creator. They say that there is no planning and it is based on probability.

Single defect of absence of planning, space cannot be treated as God 124) Na svayamasamkalpaat jivastu pashchaat . (But the primordial energy itself cannot plan being inert. The awareness was not there in the beginning, which resulted in the end only in the chain of creation). As per Veda, God created space in the beginning. From space gradually the other elements came and finally from the earth plants and from plants the awareness (purusha) is produced. Hence, you cannot bring awareness to the space before it was generated. Therefore, for this single defect of absence of planning, space cannot be treated as God.

The awareness cannot exist in the beginning, since solid matter was not created 125) Ghanapruthivipurvam ghananaadyabhaavaat na chit . (Due to absence of solid state earth in the beginning of creation, the solid nervous system could not have existed which generated awareness). The awareness cannot exist in the beginning, since solid matter was not created. For the awareness to be generated, a designed material called as nervous system is needed. Since, solid state of matter is generated from earth only, the existence of nervous system in the beginning of creation is impossible. Without nervous system, awareness cannot be generated. Therefore, you cannot justify the planning of creation in the beginning of creation itself. If there was no plan, such regular systematic creation could not have existed.

Establishing the existence of God 126) Anuhyam maayayaa parabrahma ghanaabhaave. (If the solid state is absent, the existence of awareness must be proved in unimaginable way and this unimaginable component is God). If you say that awareness existed in the beginning of creation even without nervous system, logically it is impossible. Then you have to say that awareness must have existed in unimaginable way. This means that you have accepted the existence of unimaginable component in the beginning of creation, through which only, the possibility of existence of awareness without nervous system can be justified. Either you have to justify through logic or through unimaginable way. The path of logic is closed due to absence of solid state of matter in the beginning of creation. The only way left over is the unimaginable path, for which the unimaginable component is to be accepted. This unimaginable component is called as God by us and is denoted by the word Atma in Veda (Atmana aakaashah…). [8-01-08] Note: Suppose you take original God, the original God can be indicated by the world Atman, in metaphor. The lion, lion is not the actual lion staying in the world. But an important person is called lion. He is not an animal lion. Just like the animal lion is dignified and important in the world, this person is important and dignified in the society. Thus by metaphor we call him by lion. Just like the soul is important in whole this body; God is important in this entire world. So, God can be called as Atman. Just like a human being is called as a lion. In that sense it is the original God. Suppose we take the mediated God, God comes in the human form. When the original God is present in the human body, the original God is the same original God from whom the entire creation came. So, why I am taking the original God present in the human form, because the human form or medium helps me to give the address, Original God we cannot show, without medium we cannot give the address of God. I can refer the original God present in the human form also as original God. Either original God without medium; in that case metaphor sense; like lion; or God in the human form. Same original God is in the medium for indicating the address. There is no difference between the two. So the word Atma and Atman both are same.

Imaginable self existing in the human body is not the unimaginable God. 127) Naadyaadhaarajivaatmano bhinnam . (This unimaginable awareness is totally different from the imaginable awareness, which depends on the functioning of nervous system). You cannot say that the awareness present in the human body is the same awareness that existed in the beginning of creation. Both are totally different from each other. The awareness in the human body is based on the function of nervous system and is imaginable by logic. But the awareness in the beginning of creation is unimaginable due to the absence of solid human body and solid nervous system in it. Hence, you cannot say that the imaginable self existing in the human body is the unimaginable God. [8-01-08] Note: In the process of creation mentioned by Veda, God created space first, from space air came, from air fire; from fire water; from water earth; from earth plants; from plants animals like that. If you say that awareness is present already in the beginning of the creation; awareness requires the existence of solid nervous system. But earth is not present when space is created. When earth is not there how there can be solid nervous system. Without solid nervous system there cannot be any awareness.

The awareness in the beginning of creation is the work of God only 128) Kaarakajadashakterabhaavah praak. (In the beginning of creation, there is no space or inert primordial energy, which can be treated as entity to do the special work or awareness). The awareness is only a work and not an entity. In the human body the awareness is the work of inert energy in the functioning nervous system. Similarly, the awareness in the beginning of creation must be the work of some entity only. Such entity must be God and cannot be the inert energy, since neither inert energy nor nervous system existed before the beginning of creation of space.

God is totally unimaginable 129) Akaashaabhaavaat khyaatarupaabhaavaat nohyam. (In the beginning, the space did not exist and God cannot be any known form of inert energy existing in the beginning. God is totally unimaginable). If you say that God is also the primordial energy, which is the entity to do the special work or awareness, it is ruled out, because before the creation of space the inert energy did not exist. Hence, the only possibility of the entity to do the special work or awareness must be the unimaginable God and not the imaginable inert energy. However, if you argue that such God is also unimaginable form of inert energy, your argument has no validity because all forms of inert energy are known in the world. All the known forms of inert energy like matter etc., are available in the world as introduced in the chain of creation in sequence. Then you have to say that God must be some unknown form of inert energy. Such assumption is meaningless because in such case God becomes totally unimaginable. [8-01-08] Note: Suppose you think that God has pervaded all over space, then the space is existing in the creation, all over the creation space is present, then God is existing in all over the creation. If God is existing every in the creation, how the creation can become the object of entertainment to God? Suppose you are pervading all over the cinema, can the cinema become an object of entertainment for you? In bible in the Old Testament, it is mentioned that God does not live in the creation. If God is in the space then God has to live in the creation. But Old Testament says God does not live in the creation. And in Gita also it is mentioned ‘Neti Neti. If one says God is in the space then God must be in the creation. But God is not in the creation but only enters the creation, through human form. God has entered the world temporarily, not permanently for ever. If God is pervading every where and everything then all the living being must be God? In that case there is no sinner. So pervading of space by God is ruled out.

The unimaginable God can function without nervous system 130) Naadyabhaave tasyaa api nohyamubhayatah . (In the absence of nervous system, the inert energy can also be done away, since the unimaginable God can function without both). Assuming that God is some unknown form of inert energy, even then, you cannot achieve success in establishing awareness because of the absence of solid state nervous system. Once the unimaginable component is introduced to do away the nervous system, the inert energy also can be done away. The unimaginable God can do the process of awareness without the requirement of inert energy as well as the nervous system.

The unimaginable nature is not the characteristic of God since it disappears in the case of God 131) Anuhyataa na swarupam tasyaabhaavaat . (The unimaginable nature is not the characteristic of God since it disappears in the case of God.) The characteristic of any item exists for all the observers as well as for itself. Your form, the characteristic of yourself, does not change whether it is observed by others or yourself. God is unimaginable to all of us. If you say that the unimaginable nature is the characteristic of God, it should remain constant for all of us and God also. It means, God must become unimaginable not only to all of us but also to God Himself. But, it is not so. Veda says that God is understood by Himself (Brahmavit Brahmaiva…). This means that God is imaginable to Himself. If the unimaginable nature is a characteristic of God, God must be unimaginable to Himself as He is unimaginable to others. But, that is not so. Therefore the unimaginable nature of God is not a characteristic of God.

The unimaginable nature is only for the identification of unimaginable God 132) Na svarupamudhaasutravadabhijnaanam . (The unimaginable nature is only treated as characteristic for identification of unimaginable God like the yellow thread in the neck of a married lady standing for identification of her marriage). Since no characteristic of God is known, God is treated as unimaginable. This very aspect of God helps us to detect His existence in a specific medium. Since this aspect of unimaginable nature helps us to detect His existence, it can be treated as an aspect equivalent to the characteristic though it need not be the real characteristic. The yellow thread of a married lady is never removed and hence can act as the identifying mark to be treated as a characteristic. But, this does not mean that the yellow thread itself is a part and parcel of her body like her leg or hand, which is the real characteristic. Hence, the inseparable mark of identification need not be a real characteristic. Note: Unimaginable nature is not a characteristic of God, but an associated characteristic which can be treated as a real characteristic. It is like the yellow thread of a married lady. It is not like her leg and hand which is her real characteristic. But just like leg or hand cannot be separated from the body, the yellow thread of the married lady is also not separated. It can be treated as real characteristic. But not actually real characteristic. It can be removed. If husband dies then it is removed. It is separable but as long as the husband is alive, it is never separated. So as long as the husband is alive the yellow thread can be treated as leg or hand. Thus inseparable associated characteristics can be treated as the real characteristic. Similarly the unimaginable nature is not a real characteristic but can be treated as a real characteristic for identification.

The unimaginable God must be imaginable to Himself at least 132) Karturapi jnanabhagavat taduhyam svasya sattaayai . (At least the author should know the unknown subject. Similarly, the unimaginable God must be imaginable to Himself at least so that the existence of any unknown item becomes valid). At least one should know the unknown entity, if it has to exist. If it is unknown to every one, such entity does not exist at all. When you say that an unknown subject exists, it means that all most all do not know it except one or two persons. If no body knows the subject including the author, it means such subject does not exist at all. Therefore, the unimaginable God must be imaginable to Himself at least so that the existence of unimaginable God becomes valid. Note: Unimaginable characteristic is not a real characteristic. Because a real characteristic should remain unchanged even for self. Suppose you have got your form. Such and such form. That form is observed by others. The same form is also observed by you. But here if the unimaginable nature is the real characteristics of God, then He should be unimaginable to Himself also. The real characteristic will not change even if the observer is self. But God is imaginable to Himself. Your face is your characteristic the face is not changing when you observe it in the mirror. Your hand, it is observed by others and observed you also. It remains the same. If unimaginable nature is the real characteristic, God must be unimaginable to Himself also. But God is imaginable to Himself and there fore it is not the real characteristic. It is only an associated characteristic for the sake of others.

God is not the all pervading inert space 133) Na vyaapakajadaakaashah sopaadhirathavaa . (God is not the all pervading inert space. If God is pervading the space, He is only mediated God and not original God). Some say that God is all-pervading like the all-pervading space. There is only one space which is all pervading as is witnessed by us. The all pervading God is not separately witnessed. In such case there are two possibilities. One is to call the space itself as God. This possibility is ruled out because the inert space cannot plan the systematic design of creation. The second possibility is that God must be hidden in the space so that God is also all-pervading. If you take the second possibility, the all pervading space pervaded by God is a mediated God only and not the original God. The space is the medium in to which the God entered. In such case one cannot claim that all pervading God is the original God.

There is no difference between all pervading God & human incarnation 134) Tadabhedaat dehatrayasya naraavataaramatam . (The three sub-divisions of human body are also primordial energy. There is no difference between such all pervading God and human incarnation). The all pervading God is established as God pervading all over the space or primordial energy. The human body, which is a composite of causal, subtle and gross bodies, is also primordial energy in essence. Matter is condensed inert energy and awareness is special work of inert energy. In such case what is the difference between the all pervading God and the human incarnation, which is the human body pervaded by God? Both are mediated God only and not direct unimaginable God.

By ignorance one may think that blank space is beyond creation 135) Ajnaanaat atitam mulaakaashaatitamasaadhyam . (By ignorance one may think that blank space is beyond creation, but it is impossible to cross the space for anybody). On analysis, it is found that the all pervading God is also mediated and not original God. In the absence of analysis, you will assume that all pervading God is original and non-mediated God. Such assumption is due to ignorance only. It is impossible to imagine the unimaginable God. Even if you leave every thing and make your mind blank and empty, still your mind is thinking the empty space only, which is the basic primordial energy. By ignorance, you are thinking that you have surpassed all the creation and that you are thinking about the original God, who is beyond the creation. If you analyze, your mind cannot cross the ultimate space or primordial energy. You have not crossed the creation, but you have reached the ultimate plane of the creation, which is space or Mula Maya.

One may cross everything but cannot cross the ultimate space in the process of thinking 136) Aakaashatyaagaasambhavaat sarvasyaapi chiti dhyaatuh. (One may cross everything but cannot cross the ultimate space in the process of thinking as long as the awareness exists even in the ultimate state of meditation). By ignorance one thinks that he has left everything by not imagining anything in the world. In such state also, the person is thinking about the empty space, which is the first item of the creation. Hence, it is not possible to think crossing the entire creation as long as the awareness exists. In the meditation, one claims that he is concentrated on the self, by leaving every aspect of the world. But on analysis, you will find that in such state of meditation also, your awareness did not cross the creation, since your blank mind means that it is thinking about the vacuum, which is the space or primordial energy that is the first item of creation. You are thinking that your mind has gone beyond the creation but actually it is not so. The reason is that your mind can never go beyond the spatial dimensions and touch the unimaginable God, who is beyond space.

Deep sleep is not the awareness of God 137) Jaagratsvapnadhaayanachit na sarvaabhaavasushuptih . (The awareness exists in the states of awakening, dream and meditation. In deep sleep the awareness is totally lost and this is not awareness of God). In the state of meditation the awareness of space exists. In the state of awakening the awareness of the other worldly objects exists. In the state of dream, the awareness of the objects created by mind exists. Only in the state of deep sleep the awareness totally disappears and the awareness of everything is absent. But this does not mean the awareness of God, since here awareness does not exist at all, awareness of God is impossible. When God is aware of Himself, the awareness of God exists and such state cannot be equated to deep sleep where awareness of every thing including God is lost. The totally unknown state of deep sleep indicates the totally unknown state of God and this does not mean the knowledge of God. If some teacher says to a student that he should forget everything and remember the lesson only, this does not mean that the student should go into deep sleep to forget everything including the lesson!

God does not live in this world but enters the world for the requirement of a few devotees 138) Na vastyapi pravishati katipayaavasaraat sarvabodhaaya cha. (God does not live in this world but enters the world for the requirement of a few devotees, being omnipotent, but preaching benefits all). God is beyond creation and hence God does not exist in the world as supported by Veda (Neti Neti..), Gita (Natvaham teshu…) and Christian scripture which says that God does not live in this world. This only means that everything and every body in the world is not God. But this does not mean that God will not enter the world. Veda says that God enters the world (Tadevaanupraavishat). If you say that somebody is not residing in the city of Bombay, it does not mean that he will never visit Bombay. However, the above scriptural statements deny your all pervading God! The visit of God into this world is justified by the requirement and desire of certain top devotees. If you object the entry of God by rule, you are opposing the omni potency of God. Suppose you object the entry of God by establishing the lack of requirement for any devotee, it is also absurd. You may not require the entry of God but how can you deny the requirement of others, who need entry of the God for the sake of personal service? The entry of God is not for the sake of all human beings but it is for the requirement of a few devotees. You cannot generalize the policy of requirement to all the human beings. However, even though God comes to satisfy a few devotees only, He preaches the spiritual knowledge that benefits all. You can be also benefited by taking Him in the level of preacher only through personal discussions.

Self awareness is a work only 139. Kriyaavaachakam kriyaiva na kartaa shunyamaatmaa chiti. Translation: The verbal noun is verb itself and is not worker. The vacuum becomes the self in awareness Explanation: Knowledge is the process of knowing and it is a verbal noun, which is nothing but the verb itself. Walk is verbal noun, which means that the verb is in the form of a noun and this does not mean that the verbal noun is different from the verb. The Advaita philosophers speak about the knowledge remaining without object and they say that it is knowledge of knowledge or awareness of awareness or self knowledge or self awareness. Knowledge cannot become the work as well as the object. It is work only. There cannot be walk of walking or talk of talking or sight of seeing. In the self awareness, the awareness is the work or process of knowing and that cannot become the object also simultaneously. When you are aware of yourself, you are aware of your physical body. The physical body is the object and awareness is the work. Both are quite different from each other. Similarly in the awareness of awareness or knowledge of knowledge, the object is blank space or vacuum, which is the primordial energy or the inert energy. The basic form of awareness or knowledge is this inert energy only and hence it can be called as the self of awareness or knowledge. This self or inert energy becomes the object and hence in the word ‘Self knowledge’ or ‘self awareness’, the self is inert energy or space. The worker may be the body (kartaa) or may be the inert energy (kaarakam) present in the body. The work is neither the body nor the inert energy. In this sutra the work is denied to be the body and it simultaneously means the inert energy also present in the body.

The knowledge of God is to detect the unimaginable God through the imaginable medium 140. Anuhyamuhyena Brahmajnaanam sarvaanuhye naastiti. Translation: The knowledge of God is to detect the unimaginable God through the imaginable medium. If both God and medium are unimaginable, then it means both are non-existent. Explanation: If the medium is also unimaginable like the God entering it, then, you can never detect God. This results in the total non-existence of God. The medium must be imaginable, which is the basis for projecting the unimaginable nature unlike the other imaginable media, which project only the imaginable nature. The alive wire gives shock indicating the existence of electricity in it. Similarly, the imaginable medium containing God projects the unimaginable nature of God indicating the existence of unimaginable God. If the wire is also unseen like the unseen electricity, then, there is no basis for detecting the existence of unseen electricity. This means that there is no wire and no electricity. Similarly, if the medium is also unimaginable, there is no basis for the existence of unimaginable God to be indicated through imaginable medium. Therefore, for the projection of the existence of unimaginable God, the existence of imaginable medium is essential and this is the reason for creating this imaginable world through which only the unimaginable God can be detected. Such detection of unimaginable God in a specific imaginable medium is called as the knowledge of God or Brahmajnaanam.

There is no possibility of knowing the unknowable nature of God 141. Anuhyatvasya jnaanamevaanubhavah parikshaaphalayoh. Translation: The unimaginable nature is experienced in the stage of detection as well as the final result and the experience is the very knowledge itself. Explanation: When the unimaginable nature of God is experienced through imaginable medium, it means that you have attained the knowledge of unimaginable nature of God. This does not mean that the unimaginable nature of God becomes imaginable. Knowledge of unimaginable nature means that the existence of unimaginable nature is detected or known. Without the knowledge there cannot be experience. The experience of unimaginable nature means only the knowledge of existence of unimaginable nature of God and in this point there is no possibility of the unimaginable nature becoming imaginable. Through the knowledge of existence of unimaginable nature of God, you have concluded the existence of unimaginable God in a specific medium. Here either in the stage of detection or in the stage of result of detection, there is no possibility of knowing the unknowable nature of God. You can only know the existence of the unknowable God and this does not mean that you can know the unknowable nature of God.

God is neither every where nor God is awareness; God is unimaginable 142. Sarvavyaapakaatmavaadaavatitya gamyamanuhyam Vedena. Translation: We have to cross both the arguments of God being every where and God being awareness. With the help of scripture, we have to reach the goal, which is unimaginable God. Explanation: We are denying the two arguments viz., the argument of awareness being God and the argument of the all pervading God. We are establishing the argument of unimaginable nature of God. The above two arguments are like deep pits existing side by side and we have to travel in the narrow path existing between these two pits to reach the goal of unimaginable nature of God. Since awareness is the specific work of inert energy in the functioning nervous system and the concept of all pervading God does not require the need of any spiritual effort as every one is God, the above two pits are to be avoided. These two arguments can be denied by the scripture also. Veda says that God is the controller of souls (Atmesvaram…) and this denies that God is soul or awareness. Veda also says that nothing and none in this creation is God (Neti Neti…) and this denies that God is every where in this world. There are several Vedic statements speaking that God is unimaginable and even Gita says that no body knows God. Like this, we have to escape the danger of falling in the above two pits and reach the true goal of the unimaginable nature of God.