dattaswami

Ocean of World Devotees often pray that they should cross this ocean of world. What is this ocean? Does it mean this physical world which is made of matter, awareness and inert energy? No. The world here means the worldly bonds which are just your strong feelings of mind. The drama is neither the stage, nor the dress nor the actors. The drama means only the story, dialogues and actions. Therefore, the drama means only the activity of mind and does not have any physical sense. Such worldly bonds with your human form and some other human forms (family) constitute the ocean of the world, which you have to cross. God also comes in the same human form and competes with those worldly bonds. God will not compete with the worldly bonds of every soul, because He knows that He will be utterly defeated without deposit in the case of almost all the human beings. If He wants to have a real bond with soul, He should be born as the family member of the soul. Then only He can achieve the real love from any soul, being its family member. Dasaratha, Nanda, Kausalya and Yashoda etc., loved the Lord as their son but not as God. If God comes in human form, which is not related to the human being in anyway (as son or father or brother etc.), God is sure to lose His deposit in such competition. In such competition if God wins, you are blessed. Hanuman is not related to Rama in anyway. He does not belong to the family or caste or even the race (humanity) of Rama. But Hanuman was the top most blessed soul of God. Hanuman left His beloved mother to see Rama. Rama did not give such highest fruit to any relative.

Without eligibility, God will never give anything to anybody at any time. In the Bhagavad Gita Lord Krishna says ‘Bahuni me...’ i.e., ‘Several births have passed for you and for Me. I remember all of them but you do not remember.’ Sometimes the Sadhana (spiritual effort) done by a devotee during this birth may be little. Yet God shows a lot of grace on that devotee. The reason for this is the penance done by that devotee during his previous births. Even that devotee forgets the penance done by him. Other devotees, who are doing a lot of penance to God in this birth, become jealous of that devotee. They do not know that their penance done in this birth is far less compared to the penance done by that devotee in his previous births. The wealth of a person should not be decided by looking into his current account only. His fixed deposits, which are like the fruits of the penance of his previous birth, should also be taken into account. Only the Lord can see these fixed deposits; ordinary people cannot. Swami Vivekananda came to Shri Ramakrishna Paramahamsa for the first time. Paramahamsa took him into a room and placed a sweet in his mouth and wept with folded hands. Vivekananda could not understand this and was confused. Paramahamsa was the incarnation of Lord Rama and Lord Krishna together. Vivekananda was the reincarnation of Arjuna and he did not remember his previous births. But Paramahamsa remembered all the previous births. The other disciples could not digest this and became jealous of Vivekananda. Once, Satyabhama kicked Lord Krishna on the forehead by her left leg. Yet Krishna pressed her feet stating that her foot might have been pained. This looked very odd for all the other devotees. They thought that Krishna had become a slave of her beauty. Any external beauty in this world cannot attract the Lord. Only the internal beauty, which is the sacrifice and love, attracts Him. Satybhama was the incarnation of Goddess Earth. She was bearing the violence of all the demons that were strengthened by the boons of God. Thus she was tolerating God indirectly. She was tolerating the feet of all the living beings upon her. She is the other name of tolerance. Even though the Lord killed her son Narakasura, she had kept silent. Infact she had helped the Lord in that war. She had crossed the wheel of ‘Anahata’, which is connected, to children. Nobody could have more tolerance than the Goddess Earth. God knew all this background. Without eligibility, God will never give anything to anybody at any time. But the devotee must take the first step towards God. The necessity is for the devotee. The Veda says ‘Aptakamsya’ i.e., ‘God has attained everything and there is nothing which He has to achieve’. You have come near the sea with a pot. You should take a step into the water and make an effort to fill your pot. Then the sea moves in to fill the pot with its water. Therefore human effort is necessary even in the case of God. When God is in human form, He is bound by the manners of humanity. The properties of human body co-exist with divinity. The electric wire has both the qualities of the wire and electricity. Giving an electric shock is the property of electricity. Being thin and lean is the property of the wire. The property of the wire is clearly seen by the unclothed eye. Similarly the properties of the human body of God are clearly seen by people. As people misunderstand the live electric wire to be a common wire without electricity, the human body of God is also misunderstood to be that of an ordinary man. As the electric current is not seen, the divinity in the human form of the incarnation is also not seen. But whenever a necessity arises, the electricity becomes intensive in the wire and heat is radiated out. Similarly the divinity in the human form exposes its divine qualities like Jnana (knowledge), Love, Bliss and miracles whenever necessary.

How to recognize Datta in human form? How to recognize Datta in human form? He performs miracles. He gives blissful knowledge because he is both bliss and knowledge. He quotes from all the Vedas and the Bhagavad Gita because He Himself spoke the Vedas and the Bhagavad Gita, which are the Word of God. He treats this entire world as His family. He always tries to uplift all living beings. He is the embodiment of love and kindness. The incarnation of Datta is filled with all these divine qualities. Do not decide a person as Datta by miracles only. Even demons and devils perform miracles. Do not decide an ordinary scholar as Datta just because the scholar can give knowledge by quoting the Vedas and the Bhagavad Gita. The knowledge of Datta gives bliss. The bookish knowledge of a scholar cannot give bliss. A scholar can explain the Veda and the Bhagavad Gita based on the meaning given by another scholar. These scholars cannot grasp the actual view of God present in the Veda and the Bhagavad Gita. The Veda says ‘Brahma vit Brahmaiva…’ In this sentence the first word Brahma means the Veda. The second word Brahma means God. The meaning of this sentence is that God (Datta) alone can give the real meaning of the Veda. So, only Datta can give the real interpretation of the Veda and the Gita. Such real knowledge is called Prajnanam. The fourth great sentence (Maha vakya) says that by such Prajnanam, one should recognize Datta. Such Prajnanam is the characteristic property of the internal form of God in the incarnation. The first three great sentences (Maha vakyas) say that the external form of God is like me, you and him i.e. like an ordinary human being. Foolish people think that God is an ordinary man by seeing the external human body, which follows all the rules of the nature. The Gita says the same ‘Avajanantimaam Mudhah…’. The aim of God in such a human body is that He wants to suffer by taking the sins of His devotees in a real way. He will not suffer really if his body is beyond the rules of nature (if He comes in a divine body). If He took a body that was above the rules of nature, it would amount to cheating the deity of justice. Another aim of God in coming in a human body is that all the other people, who are not devotees, should not be able to recognize Him. If all recognize and follow Him, the drama of this world gets disturbed. He came only for His devotees and not for all. Only His devotees had prayed for Him. Only strong devotees can recognize Him. He will not allow weak devotees to recognize Him by deliberately talking or acting negatively (Maya). Generally people are not interested in recognizing God in human form due to their jealousy and egoism. One in thousands tries to recognize. One among those recognizes and reaches Him. This is told in the Gita as ‘Manushyanam...’

Why I am not declaring Myself as Present Human Incarnation At the time of departure to Bombay, Mr. Antony asked Swami “Why don’t 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. The identification of human incarnation is the most complicated subject because of several hurdles in it. The first hurdle is that people are generally affected by the egoism and jealousy. A human being never likes to accept another human form as God. Even if some human being conquers his egoism and jealousy and accepts it, it is only temporary. It is impossible to smash the egoism and jealousy. You can only reduce them temporarily. When Krishna taught Gita, Arjuna accepted Lord Krishna as the Lord, but just after eighteen days, Krishna asked Arjuna to get down from the chariot. Arjuna was reluctant because he expected Krishna, the driver, to first get down and then only the charioteer shall come down. It is the question of prestige of a charioteer in presence of soldiers. Just in eighteen days the egoism and jealousy grew in Arjuna and he forgot Krishna as the Lord. By eighteenth day he treated Krishna as driver only. Therefore, only one in thousands will accept the very concept of human incarnation for this reason. Even if one accepts this concept, he likes to limit it to the past dead human incarnations only. Unless one conquers his egoism and jealousy completely, one cannot accept the present human incarnation standing before his unclothed eyes. Therefore, only one in thousands accepts this concept of present human incarnation and starts to search for the address of the present human incarnation. This is told in Gita as “Manushyanaam Sahasreshu…”. Thus this verse refers to the devotees who are searching for the then human incarnation. This verse does not refer to the devotees who search for God because several people are theists and investigate for God. This verse says further “Kaschit Maam Vetti…”. This means only one in such devotees can identify the present human incarnation. This means though you have conquered your jealousy and egoism and though you are searching for the existing human incarnation, there are several hurdles before you identify the present human incarnation. What are these hurdles? As I told the first hurdle is your own egoism and jealousy. You may say that you have conquered them and therefore you are investigating for the present human form of Lord. Though you have conquered, your victory is only temporary. They are the two sleeping snakes in your heart. They will rise at any time and bite you. Therefore, you must try for a permanent conquer and thereby to destroy them forever. Then only the first hurdle is removed. Assuming that you have destroyed them, before you reach Him still there are several hurdles. The priests of the temples, the preachers of ethics and puranas and Scholars who preach the philosophy are the hurdles. They will not allow you to proceed, who wash your brain on the way. They are against the present human incarnation. If you reach the present human incarnation, they will loose income and fame from the devotees. They are earning money and fame by singing the glory of the past human incarnations. In fact, while Jesus was alive these people were His main enemies and the reason is very very clear. People started following Jesus who opposed the collection of money in the church. These people killed Jesus who was obstructing their income and fame. Even after the death of Jesus these people misinterpreted the statement of Jesus that He will come again. Jesus meant that He would come again and again in every human generation to give the same divine opportunity to every generation because He was the impartial God. If this meaning is accepted their income and fame will be obstructed in every generation. Therefore, these people misinterpreted the meaning of this statement by saying that Jesus will come only at the end of the world. When the world is destroyed even if Jesus comes, there will no problem. By this interpretation they have cleared their way of business till the end of the world. The followers are also congenial for such misinterpretation because of their inherent egoism and jealousy to accept the existing human incarnation. Therefore, there was a co-operation from both the sides. Assume that you have passed this hurdle also. The next hurdle is false human incarnations that will trap you for the same reason of income and fame. Of course these false incarnations are based on the will of God only. He tests your scriptural knowledge by which only you have to identify the real human incarnation. They are just like the wrong answers present in the multiple-choice question. The same examiner who gives the right answer creates the wrong answers also to test the power of your discrimination. The discrimination results only if you digest scriptural knowledge with perfect logical analysis. Then only you can eliminate the fraud incarnations like wrong answers. Poundraka Vasudeva was such false incarnation, who looked like Narayana wearing the same dress and the same weapons. Krishna was not having the same dress since He was having His own special peacock feather on His head. Instead of weapons He was carrying on a flute. Both these are not with Narayana. The main identification of Lord Krishna is only Gita. Veda says that the Lord is characterised by His own special divine knowledge, which cannot be preached by any other human being in that generation (Satyam, Jnanam…., Prajnanam Brahma). These fraud incarnations are like the artificial diamonds, which resemble the original diamond in many properties. The artificial diamonds glitter with seven colours just like the original diamond. But, the refractive index of the original diamond is very high and a scientist can only identify it. The false incarnations also preach knowledge. But the power of the knowledge of the real incarnation is very very high. Your self aided by your intellectual logical faculty (Buddhi) can only be convinced and get cleared from all the doubts only by such special divine knowledge (Prajnanam….). One person who was very close to Me posed a big problem through a question. He told Me “I have analysed your divine knowledge after hearing the knowledge of several divine preachers. My inner self is completely convinced by your knowledge only. This means you are the human incarnation. I doubt , you have given such procedure to Me by which the result falls on yourself only”. Then I replied “I have given you all the procedure as given by the sacred scripture, Veda. I have also given equal position to your logical analysis before accepting that procedure. The scripture along with logical analysis gives the correct result. If the result falls on Me, what shall I do? Shall I change the Scripture? Shall I say that there should be no logical analysis? To avoid Myself as the result, shall I say that the person who does not convince your inner self shall be the human incarnation? You can put your logic and if there is a logical question on the analysis of the scripture, I can answer that. If you are convinced by all means, I cannot help it”.

I & Father Are Same, Son Of God, Messenger Of God To a deserving devotee, Jesus told He and His father are one and the same. When Jesus saw a devotee who was slightly affected by jealousy and egoism, Jesus came down by one step saying that He was the son of the God. The word son is indicating that He is different from the God but the same spirit is present in both like the same blood in the father and the son. This means that He is different and smaller than the God but at the same time has the same essence. It is like the relationship between the mighty ocean and the tiny water drop. The father is major and the son is minor component. They resemble qualitatively but differ quantitatively. This is the visishta advaita of Ramanuja. When Jesus met a devotee who is fully bacterialised by jealousy and egoism He told that He was the humble messenger of God. This is the Dvaita of Madhva. Therefore the human incarnation will declare its level based on the level of the receiver. Mohammad told that He is the messenger of the Lord. Thus there is a gradual degradation of spiritual obedience and the gradual growth of jealousy and egoism. Jesus stands as a transition bridge between the Advaita of Krishna and Dvaita of Mohammad.

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.

Knowledge is the most important power in spiritual path 143. Sanmaargadarshanadrudhanishchayakaram jnaanam. Translation: Knowledge shows the true path and creates strong determination. Explanation: Knowledge is the most important power in spiritual path as per Shankara. Out of several paths, you have to discuss with sharp analysis to find out the correct path to reach the goal. When all the doubts are cleared, determination to implement effort in practice results. Deep analysis of knowledge alone can clarify all the doubts. Hence, these two are the important effects of spiritual knowledge and therefore lot of importance must be given to deep analysis of spiritual knowledge.

Bond with the God is eternal in all the births and is the most important 144. Shankaramatrutyago devaarthe na paarthasya. Translation: In interpreting the correct version of God, the sacrifice of mother by Shankara was correct, whereas Arjuna was not correct. Explanation: Shankara wanted to go out for serving the divine mission of the Lord by propagating the true spiritual knowledge to convert the atheists existing in that time into theists. He was the only son and she became very old. No relative helps her since she was boycotted by village. In such situation, it is the bound duty of the son to serve her, since Veda says that mother is God (Maatrudevobhava…). But Shankara took the interpretation of this Vedic statement to mean that God is the mother. In Pravrutti, the first interpretation is correct since the mother stands first among all the souls. But in Nivrutti the second interpretation becomes correct because one is having several mothers in several births. Such relationship is the bond between souls and it varies from birth to birth. But the bond with the God is eternal in all the births and is the most important. Shankara was convinced about the second interpretation with the help of deep analysis of knowledge. No body could change His determination since He was complete in the knowledge from all sides. If the knowledge is partial, one will not leave the mother especially in such situation. Arjuna was not having the complete knowledge and hence hesitated to fight with his grandfather even though the Lord Krishna decided the war. Thus, if the knowledge is partial, one will either take a wrong decision or will be misled in to wrong decision by others. If the knowledge is complete, none of these two possibilities can happen.

Importance of Satguru in the spiritual path 145. Ubhayaphalam satgurau gurau tu pramaadah syaat. Translation: In the case of Satguru both the fruits are achieved but in the case of guru there may be the danger of slip. Explanation: Satguru is the human form of God, who shows the correct path and also clarifies all your doubts with perfect analysis. Hence, the importance of Satguru is very much in the spiritual path. In the case of Satguru, He is also the goal of your spiritual effort. If you have attained Satguru, you have already reached the goal. With the help of His knowledge and sharp analysis, you have to only identify Satguru as the goal. The case of Guru is different. Sometimes, he may err and mislead you to the wrong goal. If the guru gives correct knowledge, you can identify Satguru with the help of such sharp knowledge. Sometimes, the guru may appear as Satguru and you may be stuck-up with such guru and not reach the goal.

Complete knowledge will lead to full determination and service to God 146. Purnajnasya na jnaanam nishchayadhaaraagopyah saphalaah. Translation: If the spiritual knowledge is complete, there is no need of preaching even from Satguru as in the case of Gopikas, who could maintain the determination and succeeded. Explanation: The spiritual aspirant having complete knowledge from all sides by achieving it through sharp analysis will straightly catch Satguru and serve Him with full determination and there is no need of any spiritual knowledge even from Satguru. The spiritual knowledge helps only to detect the Satguru. If Satguru is detected by your sharp analysis of spiritual knowledge, there is no need of spiritual knowledge from Satguru also. Gopikas were divine sages, who have already detected the human form of God as Krishna. They straightly loved and served Him with full determination and Krishna did not preach them any spiritual knowledge as there was no need of it. They were only tested by the Lord in the strength of their determination that has to be maintained forever. Those sages who maintained the same strong determination could withstand the tests and succeeded to get the eternal grace of the Lord. Some of them could not maintain the same strength of determination during the tests and hence failed.

Difference between ‘Son of God’ and other human beings 147. Yantraputraaviva srashtuh paramaatmanopi. Translation: Like the machine and son of an engineer, the creation and son of God exist. Explanation: All the human beings are part of the creation of God. A liberated soul is one of the human beings and when he is blessed by God, God enters in to him to make him the human incarnation of God on the earth. Such a blessed liberated soul is mentioned as the son of God. The son of God differs from all the other human beings and the rest of creation by having God in him. The entire creation including all the other human beings is also the product of God and the son of God is also the product of God. But the difference between the son of God and the rest of creation is the presence of God in the son of God and the absence of God in the rest of creation. A machine invented by the engineer is said to be his product. Similarly, the son of the engineer is also said to be the product of the same engineer. But the difference is that the blood of engineer exists in the son, where as, the blood of engineer is absent in the machine. Thus one has to clearly understand the meaning of the son of God.

Entry of God into ‘Son of God’ 148. Shrutapravesho gito lohamishravat shaktyaamshi vishishtah. Translation: The entry is said by Veda as well as Gita like the alloy of two metals. The major component is decided by power as in Vishistaadvaita. Explanation: The entry of God in to creation is explained by the Veda (Tadevaanupraavishat…). The entry of the blessed liberated soul in to God is mentioned by the Gita (Praveshtumcha…). In both the scriptures, the word entry is common. This shows the homogeneous mixing of God and liberated soul (Son of God) to form a single phase like the two metallic components mixing together homogeneously to form a single phased alloy. Since, God is unimaginable and unseen, He becomes undetectable. The human incarnation appears as the detectable liberated soul or human being only. In the case of alloy, if one of the two metals is a trace and is undetectable to the eye, the alloy appears to be the major single metal only. In the case of gold, a small amount of copper is mixed but the alloy appears to be gold only due to the major detectable gold only. In the quantitative sense, the major amount of metal is treated as the major component. But if the trace-metal happens to be very costly, the minor component can be treated as the major component from the point of the value of the metal. Similarly, even though God is undetectable to the eye, from the point of the value, God happens to be major component and the liberated soul is only the minor component. Hence, the theory of Ramanuja treating God as major component (Amshi) and the soul as minor component (Amsha) is correct from the point of the value of power of the component.