dattaswami

The human incarnation comes in every generation The human incarnation comes in every generation but you are not coming in every generation. The rebirth as human being is almost impossible and completely impossible as per Christianity. In such case you are having only one chance to contact the human incarnation present in your generation. If you miss this, never again this luck comes. The next meeting with God is direct where He acts as judge. Therefore, there is no second coming of Jesus for you and you will meet God finally only. In this way the second coming of Jesus at the end can be understood. But if you say that you cannot meet the human incarnation in your present generation, you are not having the opportunity even for once. In such case, why a particular generation in which God came in human form as Jesus was only blessed? They had the extra fortune and this means God is partial to that generation. Therefore, every person in every generation will have the equal chance of coming in contact with the human incarnation once in his or her life and the final contact with God in the energetic form as judge. Therefore, the impartial God comes again and again for every generation (Yada Yada hi…..Gita) but you are not having the chance to meet the human incarnation again since you have no human rebirth. One may get the human rebirth in extreme exceptional situation and you should not depend on that because it involves high risk. The human birth, the urge for salvation and coming in contact with the human incarnation are the three real fortunes and the importance increases from left to right in the order. Therefore, simply having the human birth and having the urge by taking orange robe are not sufficient. Unless you contact the Lord in human form and get the right knowledge for correct implementation, every thing is waste (Manushyatvam Mumukshatvam, Mahapurasha Samsrayah, Durlabham—Sankara). There is no quarrel if you say that the second coming of Jesus is only at the end because every one is having the equal chance. But if you say that I have to worship the past human incarnation only even in the present generation, then the equal opportunity is not given to Me when I am compared to the human being present in that generation in which Jesus came directly and clarified all the doubts face to face. I must have such equal privilege and here the quarrel comes with you since you deny the equal opportunity. The second coming is final with respect to every human being but not with respect to God because in such case several human generations miss the chance of direct contact with God in human form except that one particular human generation. Even if you say that Jesus told that His second coming is only final, it is true with respect to every human being and not with respect to Him. You have misinterpreted this statement by extending it with reference to Jesus also because you want to exploit the people in the name of past Jesus and get personal fame and other facilities from the devotees. You are in no way different from the priests present in that time of Jesus. Both of you do not admit the human form of Lord. Both of you keep the past which is invisible (invisible Jebhova or invisible Jesus) before the devotees and earn money and fame. The only difference between you both is that that priest got Jesus killed through the court and you cannot do that in the present time. The repulsion towards the human form before eyes is common to both the priests and devotees. But in the case priests there is an extra factor that they may lose fame and offerings from the devotees because they get benefited standing at the back ground of the invisible form of God or inert form of God. In the case of devotees, this extra factor does not exist because they are prepared to sacrifice for God and they are not losing since they do not receive. Any Guru or Priest immediately resists human form of God based on these two factors since he fears that the human form may get the fame or their offerings. Thus, there is political, economical and social issue of psychology in this spiritual line. Attraction to fame and money associated with jealously and egoism is the main back ground and Lord Datta brings out the truth that is buried up to any depth. All the details of truth are known to the omniscient God. Veda says that the knowledge of God is always based on truth (Satyam Jnamam).

A few new visitors have posed a question to Me “Who are You”? I must mention the answer to this question here because every new reader is obviously attacked by this question. My name is Venu Gopala Krishna Murthy with surname ‘Jannabhatla’. This name belongs only to this outer most gross body, which is composed of the inert five elements. The inner body is called as the subtle body, and is made of qualities and feelings which are like waves in a pond of water. The water is the pure awareness, which is called as the causal body or soul. If all My qualities and feelings subside as in the case of a realized scholar, the soul becomes like a pond with stand still water. There cannot be waves without water and thus the subtle body cannot exist without the causal body. The subtle body always includes its causal body, which is made of life energy. This subtle body enters the gross body in the womb of mother and leaves it at the time of death. The subtle body has no name or surname. Therefore, I am only introducing My gross body through My name and surname. Then, who am I? Am I the subtle body? If I become a realized soul and get full liberation My subtle body disappears and at last I remain as the causal body. Up to this there is no complication, because this is the inner X-ray photograph of any human being. In the ordinary photograph only the outer-most gross body appears. The X-rays of the spiritual knowledge reveal the subtle and causal bodies. A special situation appeared in My case as one can see from My life history. The experiences of devotees and the unimaginable excellent divine knowledge that is flowing from Me clearly demands the presence of some extra item in Me other than these three bodies. Some call it as sixth sense or intuition, which is a categorical imperative. Some call the same as God, power of God or grace of God. The people who do not want to accept this extra item, which is beyond this world, are called as atheists. From their angle I am a trickish human being cheating humanity through My speeches. But even to them I have posed a question at the beginning of the introduction. Let them answer that question and if they can convince Me, I shall give up this Mission. God is unimaginable and cannot be directly experienced. He donates Himself to His devotees through a medium and the best medium is the human body for human beings. People other than atheists are believers in God and are called as theists. Among these theists, the first type of people think that the unimaginable God entered and pervaded all over this human body. In this case the electric current that entered a medium of a wire pervades the wire. Such a wire is called as current itself. Fortunately or unfortunately almost all My devotees belong to this first type and call Me as Lord Datta. Swami means Lord and Datta means the Lord donated to human beings through a human body. Thus I am named as ‘Datta Swami’ by My devotees. This is the state when Jesus said that He and His Father were one and the same. The second type of people treat Me as a devotee of Lord Datta, who like a father visited the house of My gross body and stays in the central room called the heart. Jesus as the Son sitting on the right side of His Father stated this state. Hanuman, a devotee tore his heart and showed the Lord in it. I (subtle body along with causal body) am the owner of this house and it is My fortune that My Father visited My house. The invisible Father does all the miraculous work and gives fame to the visible Me. Such fortune is possible only in the case of the topmost devotee. The third category devotees never admit the entrance of God into any human being. These people worship formless God like space or cosmic energy. Some people of this category worship the energetic body of God as the Father in Heaven and some of this category worship statues and photos. The worship of all these people belonging to the third category is only indirect representative worship. This third category accepts that some power of the God enters a human being, who brings His message to the earth. These people call the human incarnation as Messenger only. However these people believe in the messengers who were dead, but they do not believe the living Messenger present in their time. Such people like the priests of the Jewish temple had Lord Jesus crucified and did not accept Him even as a Messenger. For the same reason the Kapalika followers killed Sankara and conservative Hindus killed Swami Dayananda. Therefore, I have to answer the question “Who are You?” for different people in different ways: 1. Yes, I am the very Lord Datta 2. Lord Datta is in My heart as I am His strongest devotee 3. I have been sent by Lord Datta as His messenger However I prefer to stand by the third answer because that will not contradict the first two categories and is sharply accepted by the third category. The people standing on 100, 50 and 25 can commonly accept the least number 25. Lord Krishna gave the first answer because He was preaching the Bhagavad Gita only to Arjuna who believed in Him as the Lord. But I am giving My discourses to all the three categories of the people. A Messenger is just a microphone who is near to the speaker (person who speaks). The nearness is only for the convenience of the speaker and should not be misunderstood as dearness. The speaker is invisible and the visible microphone appears as if it is speaking. Similarly, you think that I am generating this divine knowledge since the speaker in Me is invisible. Similarly, whatever miracle is experienced by the devotee through Me is from that invisible speaker alone. The movement of the visible fan is due to the power of invisible electric current in it. In this angle of Messenger, the final essence is that this divine knowledge is coming from the Lord Himself. You can study it with utmost care and you can neglect Me since I am only a post man. The microphone covers only a small circle of people around it. But the amplifiers cover large circles and propagate in a big way. Similarly, I have propagated this spiritual knowledge through My speeches in small circles only. I am donating only My words and intelligence in the Mission of the Lord. But, My devotees are far superior to Me since have sacrificed not only the work but also the fruit of their work (money) in propagating this divine knowledge to the entire world. They call Me as the Greatest. But they are greater than this Greatest. The Lord may be far or near the microphone or might have entered the microphone and spread all over the microphone to become one with it. In any case the microphone and the speaker are different. Electric current and the wire are different. The microphone may be very close to the speaker due to such a requirement. The amplifiers may be far from the speaker due to such a requirement. The nearest microphone does not mean that it is the dearest. Actually the amplifiers situated far from the speaker are doing greater service and become dearest to the speaker. Thus My devotees are dearer to the Lord than Myself. The closeness of Myself is just for the convenience of the Speaker (the Lord). I often say to My devotees that I am greater than them by the role that I have taken in this world-drama. But as an actor of that role, I have the least value. In a film an actor may act as the Lord and another actor may act as the devotee. The actor acting as devotee may be paid ten times more than the actor acting as Lord. The value of the actor in the role of the devotee may be far more. Therefore, I say to My devotees “O fortunate devotees! When all of us go the Lord as His servants, you will be in the front and I will be in the back”. Bible says the same that the first will become last and the last will become first. This situation arises because we stand there as bare actors in front of the Lord since our roles are left on the earth”. The microphone, which is near to the speaker, must imbibe at least a little of the nature of the speaker. The speaker is invisible and is giving all the credit to the microphone. Unfortunately I am visible and cannot hide Myself to give the total credit to My devotees, which they really deserve. At least let Me give equal credit. The microphone and amplifiers are only instruments and there is no difference between instruments. All of us are only the servants of the Lord. As a cook I have prepared the food. My devotees are catering this with utmost efficiency. They think that I have prepared this food with special taste. They don’t know that I have prepared this food with the help of the cookbook, which is hidden, in My pocket. The whole credit goes to that book as far as the special taste of the food is considered. However the book has nothing to do with catering. Thus all the credit of My work goes to the Lord only. But the credit of My devotees in the catering goes to them only. I have many devotees who come to Me for their worldly problems, treating Me as an astrologer or a person having some power of God. I treat such devotees as the gravel stones and their number is useless. But I have a few devotees about whom I should express My appreciation here. They are the original gems. They are so few that they can be counted on one’s fingers. If the Lord really exists in Me, I shall certainly give a higher place to My devotees. Lord Krishna created ‘Goloka’, which is the 15th upper most world above His ‘Satyaloka’ so that the dust of the feet of His sacred devotees (Gopikas) shall fall on the head of the Lord. He indicated this in His lifetime itself by asking for the dust of the feet of Gopikas to be applied on His forehead. It is the expression of the purest love of the highest Lord towards His top-star devotees who proved their devotion through service. I am addressing the invisible speaker as Swami, who is experienced by the devotees through this human body. Swami represents the invisible current flowing in the visible wire. The miracles and the special knowledge are the electric shock (which is the effect) of that current. But people say, “This wire is giving a shock”. Therefore, the word Swami indicates this aggregate of three bodies (Wire), which is visible only in the external sense but in the internal sense the same word indicates the invisible fourth item, the speaker (current). When we say that the Lord spreads all over the human-body like current in the wire or dissolved sugar in water, even then, the Lord and the human body exist separately. Here the word human body indicates all the three bodies together. Therefore, the first part (the human body) should be also very careful about the other part (Lord). When Arjuna asked Lord Krishna to repeat the Gita after the war, Krishna replied that He could not repeat it because at that time the Yogeswara present in Him had told the Gita. The human incarnation is a two-in-one system. Even in the sugar solution the dissolved sugar molecules and water molecules co-exist. In the second angle the Lord and human body are closely associated like a transistor and a tape-recorder in one electronic instrument. In the third angle, the Lord and the human body are far from each other like the sun and a lens. Only the energy of sun enters the lens in this angle In the Gita,. when Krishna told that He was everything, it was the Yogeswara (the Lord) who was speaking. When Krishna told that He could not repeat the Gita, it was the human body, which spoke like that. The Lord left the human body of Lord Krishna at the end. Arjuna cremated the dead gross body of the Lord. The subtle and causal bodies were not entangled in the cycle of Karma and therefore, both of them merged with the cosmic energy. Rama never spoke as Lord and worshipped the Lord. Buddha kept silent about the Lord and just lived like a saint. Even Sankara told in one of His prayers “O Lord, we both are qualitatively similar but differ quantitatively. The ocean is not in the wave but the wave is in the ocean”. Sankara prayed to the Lord through several songs. Jesus cried at the end O Lord, why did you leave Me?” Shirdi Sai always spoke that the Lord is His master (Allah Malik). Sri Satya Sai mentions the word Sai only whenever He gives statements like “No power can oppose Him (Sai). Sri Ganapathi Satchidananda uses the word Swamiji when He states that He is not touched by these worldly aspects. All this proves that the human incarnation should also be careful about the egoism of the human body. Therefore, whatever analysis is given by Datta Swami regarding Datta Swami applies to all the human incarnations in the world in toto. Don’t think that the above analysis is limited only to the case of Datta Swami. It is in general about the human incarnation. However, the devotee should serve the human body of the Lord with a faith that the human body itself is the Lord. Otherwise the concept of two separate items will not serve the purpose of the devotee. The devotee is assured of direct vision, direct conversation etc., with the Lord through the human body. Therefore, to such first angle devotees, the human body is the Lord, which is possible by His super power. The examples of sugar solution and current-wire cannot explain the concept of the Lord completely. There is no example in this creation, which can give (illustrate) the concept of the Lord completely. The Lord and human body exist separately but close, for the people of second angle. The Lord and the human body exist separately and far from each other for the people of third angle. He exists according to the angle of the devotee. In fact dualism was shown by Krishna etc., from the point of a special concept. Whenever, a devotee or servant aspires to become human incarnation, the Lord fulfils it. Parasurama, a devotee, aspired for this and the Lord entered into his body, but when the Lord left, Parasurama continued to feel that he was the Lord. The Lord had to preach to him in the form of His next incarnation, Rama. Similarly, Balarama (Adisesha) also became a human incarnation. Adisesha is the L:ord’s closest servant. The power of the Lord entered into the servant and he was placed in the list of ten incarnations of the Lord. But Balarama misused that power by killing Bhurisravasa, a pot maker, who was presiding over a sacrifice. Thus when a devotee or servant (Jeeva) becomes a human incarnation, there is a danger of posterior egoistic effect or misuse of granted powers. To warn His devotee or servant from such dangers, the Lord maintained dualism in His original incarnations like Krishna etc., You may ask a question “Why is the Lord so rigid in not transforming the individual soul (Jeeva) into the Lord Himself?” Jeeva (Y) is a part of the creation and the Lord is the Creator (X). Y can never be transformed into X. If Y is transformed into X, then the original X plus the new X obtained by transformation becomes larger. This would mean that the Lord grows whenever a soul is transformed. But the Lord never grows nor decreases. Therefore, the only way left is to destroy the soul and make it nothing. If that is done, it is the greatest loss to the soul. Moreover when the soul does not exist, how can it recognize that it has become the Lord? If the soul remains to grasp this result, the soul is not transformed into the Lord. Therefore, you should understand the logical implication and you should not be rigid to become the Lord. Radha never wanted to become the Lord. She wanted to remain separately and enjoy in the Lord. That soul is given higher position (Goloka) and was kept on the head of the Lord. When you are attain a higher position, why should you insist on an equal position?

Infinite happiness from world is impossible 196. Shreshthavichaare sankramanam vikaarapraachuryayorapyaanandasya. Translation: In the search of finding the greatest category among the five categories, no where the analysis is stopped. Even the final category of bliss is not the greatest either in the sense of modification or in the sense of majority. Explanation: In the case of ordinary human being, the analysis continued because no category is found to be the greatest or Brahman. Within the sphere of the affairs of human souls (Pravrutti), the greatest item is being searched in this analysis. Each category is great but not the greatest. Food and respiration stand for inert objects and trees, which are not the greatest. The mind stands for birds and animals, which are also not the greatest. Intelligence stands for human beings which are not the greatest. Happiness or bliss is finally concluded as the greatest item because happiness is the ultimate aim of Pravrutti and even for misunderstood Nivrutti. Unfortunately, happiness is always limited because it is linked with non-eternal items of the world. The entire creation is non-eternal and hence the happiness derived from the creation cannot be eternal or infinite. Therefore, even happiness is found to be only limited (Kosha). The word Anandamaya stands for either a modification of happiness (Mayat stands for vikara), or it stands for majority of happiness (Mayat stands for praachurya). In the first case, since the happiness from the world is non-eternal and limited, any modification of such happiness is also finite and cannot be the greatest or Brahman. In the second case, if you have major region of happiness, there must be minor region of misery because happiness is finite. Therefore, infinite happiness from world is impossible and such finite worldly bliss cannot be the greatest (Brahman).

The soul is mistaking the peace as bliss after deep sleep 197. Shantyaanandabhraantih jaagratsvapnaduhkhaabhaavasushuptiparam satyaabhaavaat. Translation: The soul is mistaking the peace as bliss after deep sleep due to the absence of the loss of awareness as in the waking and dream. This is due to the relative experience of disturbance and peace and also due to the lack of tasting true bliss even once. Explanation: The withdrawal from the non-eternal world and fixation of yourself in the eternal primordial energy, which in limited form is the self itself, also does not give infinite bliss. The withdrawal from the non-eternal world will certainly remove all the miseries. The removal of misery is peace but not bliss. The removal of minus is zero but not plus. The resistance of loss is not real profit. Relatively, the absence of misery may appear as bliss in comparison to misery but it is not bliss in the absolute sense. Suppose all people have lost their investments in a business and you have not lost anything from your investment. It only means an absence of loss and not the presence of any trace of profit. The Advaitins say that such self is attained in deep sleep. This is correct because it is stated by Shankara (Sushuptyekasiddhah…). But, in deep sleep, you are not having any disturbance or expenditure of nervous energy or awareness. Either in the waking state or in the state of dream, there is a lot of disturbance due to the expenditure of awareness or over work caused by the association with worldly affairs. But in deep sleep, the awareness or the work of nervous system, or the expenditure of inert energy functioning in the nervous system, is arrested. This gives a conservation of energy and it is only the prevention of loss. After deep sleep, you are enjoying this peace created by the storage of your own energy without any loss. Such enjoyment is termed as bliss, since you are not aware of the real bliss that is granted by God. You are thinking the enjoyment of peace as bliss due to the comparison with the experienced disturbance and due to lack of even a single time experience of real divine bliss. Hence, the peace is felt as absolute bliss and under such circumstances, it is also justified.

The immediate waking state after deep sleep is the awareness of self 198. Sushuptyantapradhamakshanashuddhaatmaa dhyaanavat. Translation: The pure awareness of self exists in the first moment of waking state just after the deep sleep and this is almost similar to the state of meditation. Explanation: The immediate waking state after deep sleep is the awareness of self or blankness or space or inert energy that existed during the deep sleep. The immediate moment after deep sleep is almost the state of deep sleep and the waking state is not yet developed. This first moment contains awareness of waking state and inert energy of deep sleep. In the deep sleep, only inert energy existed without awareness. But the first moment after deep sleep can be taken as the awareness of itself (basic form) or the inert energy. This first moment is similar to the meditation state, in which the mind is withdrawn from all affairs of waking state and remains in the awareness of blankness. However, the first moment after deep sleep is a better state of meditation since all the affairs of waking state are absent naturally. In the meditation state the affairs of waking state are subsided by force and hence it is not absolutely a pure state of absence of affairs. Hence, from this point of comparison, the first moment after the deep sleep can be called as pure awareness of self. This first moment can be treated as almost the state of awareness during the deep sleep. However, you should strongly remember that the awareness is totally absent during the state of deep sleep.

Pure awareness is nothing but the first moment after deep sleep 199. Chit tatkriyaa vishishtanaadimandalaritimati paraa api. Translation: Awareness is work of inert energy only associated with a specific style introduced by the specific nervous system. The other works like respiration etc. are also similar. Explanation: Awareness is the work of inert energy in the nervous system. It is like the dance of a dancer in a trained specific style. The dancer is the inert energy and the dance is awareness. The specific style is the nervous system. The current is inert energy. The grinding machine with a specific design is the nervous system. The grinding work is the awareness. Therefore the inert energy working in a specific style in the nervous system, designed in such a specific style, is the awareness. Hence, awareness is a specific form of inert energy only. The inert energy functioning in the respiratory system does a special work of respiration. The inert energy functioning in the digestive system does a specific work of digestion. Awareness is nothing but inert energy, but awareness differs from the inert energy due to the specific style introduced by the nervous system. In the deep sleep, this specific style of work is totally absent and hence only the inert energy remains. The experience of this inert energy during the deep sleep is impossible due to the absence of the specific style of work or awareness. Pure awareness is nothing but the first moment after deep sleep, which can be almost treated as the awareness of self during the deep sleep.

Avadhuta Vs A mad person 200. Vijayyavadhuto naatarkasangonmatto Brahmaatmaastu. Translation: The Avadhuta is a successful controller of dissociation with worldly affairs and he is different from a mad person associated with affairs without logic. Let him remain as God and there is no other way. Explanation: The pure awareness is possible only in the state of first moment after deep sleep or in the successful state of meditation. If the meditation is successful, it means the soul could totally throw away all the affairs (Vishayas) of waking state. Such a successful state is called as Avadhuta, in which the peace is enjoyed under the impression of bliss. This is the climax state of Advaita, in which there is no reference to God other than self. Since, such peace is attained from the soul, the soul is mistaken as God and the peace is mistaken as bliss. For an atheist, nothing more is possible than this, since he never believes God other than self. When a boy does not believe in the existence of college or University other than the school, the only possible way is to see the boy in getting the highest degree of the school. The boy after passing out from the school feels that he has obtained highest educational degree that is possible on the earth. The responsibility of the teacher under such unfortunate circumstances is only to see the boy in successfully getting the highest degree of the school. Shankara did such work in the case of atheists, who were the foolish rigid boys of the school believing that there is no higher institution other than their school. Hence, the highest possible degree in Advaita is the state of Avadhuta only. The Avadhuta differs from the mad person. The mad person is in association of affairs of waking state without logic. A normal person is in association of waking state with logic. The Avadhuta is in total dissociation of all affairs of waking state. Such dissociation of affairs of the world is a good pre-requisite for the strong association with God. Hence, the state of Avadhuta is intermediate step in the spiritual journey. But, if one stops in the intermediate state only, he is most unfortunate because neither he is in his native place nor he is in the place of goal. Enjoying the worldly affairs is better than such state of Avadhuta. If we advice a student to study well by withdrawing himself from all other activities, our goal is his studies. If he withdraws from all activities and does not study at all, such withdrawal is useless and it is better for him to keep himself engaged in some activity!

Awareness is not even an independent item like inert energy or the nervous system 201. Jadashaktinaadimandalanayanenaiva neyaa chit. Translation: The awareness can be transferred from one place to the other along with the inert energy and the nervous system only. Explanation: Awareness is not even an independent item like inert energy or the nervous system. The current can be transferred from one machine to another machine. The grinding machine can also be transferred from one place to another place. But the grinding work separated from the current (inert energy) and the grinding machine cannot be transferred from one place to the other place. If the grinding work is to be transferred from one place to the other place, you have to transfer the grinding machine which is in working condition due to the current working in the machine. Hence, the awareness can be transferred from one place to another place along with the working nervous system (the person possessing the nervous system) along with the working inert energy in it. This makes it clear that the awareness has no status of even an independent item like inert energy and the nervous system. In such a case, what is the use of creating a great field of philosophy around it?

The basic confusion of Advaitins 202. Chit mithyaa vyavahaarepi jadashaktistu paramaarthe. Translation: The awareness is relatively true even in the present relative plane of the existence of the world. The inert energy becomes relatively true only in the absolute plane, when the entire world is dissolved into inert energy called as primordial energy. Explanation: Of course, if you analyze the inert energy, it is also a work in the absolute plane. The nervous system being matter is also a form of inert energy and thus it is also inert energy. When the entire creation is converted into inert energy in the final dissolution, such final state of inert energy in the absence of any modification of it is called as primordial energy. This primordial energy is also work only and the working element or worker of this primordial energy in the absolute plane is God. But we are discussing the awareness in the present existing stage of creation i.e., the relative plane. The awareness is realized as work even in the present relative plane. In the present relative plane, the primordial energy maintains its status as an entity or an absolute item. You should not bring the concept of the absolute plane to the present relative plane and conclude that since inert energy is also a relative item in the absolute plane, it is equal to the awareness, which is a relative item in the present relative plane. The difference between the inert energy and awareness is that the former is relative in the absolute plane and the awareness is relative even in the present relative plane. This is the basic confusion of Advaitins, who say that the entire creation including primordial energy, is relative (mithya) in the present relative plane itself.

Statement of the Advaitins is a point to be laughed at thrice! 203. Chit paramaarthasaditi tridhaa haasyam drugapyevam. Translation: To say that awareness is the absolute truth is a point to be laughed at thrice. Even the view or sight of the seer is similar to awareness). Explanation: This theory of relativity is mainly based on the view of the seer. The view or sight of the seer is also mithya even in the relative plane like awareness. The reason is that the view is a specific style of awareness only. Seeing, hearing etc. are the various modes of awareness only. In such a case, how can the seer discuss about the absolute plane? With respect to the primordial energy itself, the view (drishti) is a relative truth even in the present relative plane of existence of the world (vyavahaara dasha). How can this view become an authority to talk about the relative existence of the primordial energy in the absolute plane, when the entire world is converted into inert primordial energy in which the seer and the sight have also become a trace of inert primordial energy? Hence any seer should limit himself or herself to the present existing relative plane only. Therefore, twice impossible for the seer to become the absolute truth before which even the primordial energy stands as a relative truth only in the absolute plane. The primordial energy is the daughter of the absolute truth and the view (awareness) is the daughter of the primordial energy. It is twice impossible for the awareness to become the absolute truth. The granddaughter cannot even become her mother and is aspiring to become her grandmother! This is a point to be laughed twice. Advaitins say that the granddaughter is already the grandmother, when there is no possibility of the granddaughter becoming the grandmother at anytime in the future. Hence, the statement of the Advaitins is a point to be laughed at thrice!

The state of Advaitins, who have misunderstood Shankara, is really pitiable 204. Drugantaah shochaniyaah druguhayorbhedaat. Translation: The Advaitins who keep the sight as the ultimate truth are really pitiable since there is a lot of difference between sight and imagination. Explanation: The state of Advaitins, who have misunderstood Shankara, is really pitiable. They are keeping the sight (Druk) or awareness as the absolute truth and trying to discuss the entire philosophy around it. They have taken the granddaughter who is just a kid and are treating this kid as the grandmother! They are so confused that they treat the mother and grandmother as the issues of the granddaughter! They feel that the awareness has generated the God taken as the human incarnation and also the primordial energy. They say that the awareness created the cosmic energy and the cosmos in which the human incarnation is also a product. The sight involves practical implementation, whereas the imagination involves theoretical assumptions. You can say that the wall is relatively real with respect to God existing in the form of Shankara. This is your imagination. Shankara crossed the bolted doors of the house of Mandana Mishra proving this concept. You can mention this point and imagine the relative reality of creation including primordial energy with respect to God (Shankara). By such imagination, your sight has not reached the state of that imagination so that you can also pass through the bolted doors. Hence, you are not God (Shankara). Shankara proved this by swallowing molten lead and asking His disciples to do the same. The disciples failed to do that because their imagination and practical sight are quite different. In the case of Shankara, being God in the absolute plane, the imagination and sight become one and the same, since the entire world including primordial energy is just imagination of God. When you see something in your imaginary world that also remains as imagination only and hence, your sight and imagination are one and the same in your imaginary world. But when you see something in the world, your sight is not your imagination since this world is not your imagination.

There is no the enjoyment of freshness during the deep sleep 205. Bhogojnaanam jaagradaadaaveva na praaktadaatmanah. Translation: The enjoyment of freshness itself is a mode of awareness, which starts only in the first moment of the waking state and not in deep sleep at all. The object of this state is the blankness or space or inert energy or self. Explanation: In the waking and dream states the inert energy is in the state of functioning through the nervous system and hence is always associated with its special work called as awareness. Hence in these two states, the awareness cannot be realized as a dependent on the inert energy only. Only from deep sleep, when the awareness disappears and the inert energy alone is realized, all the show of awareness disappears. Only from deep sleep you can realize that the awareness is a dependent of the inert energy and you can realize that the basic and eternal form of awareness is inert energy, which is an entity as the worker or working element. In the very first moment of waking state, there is awareness or perception of blankness or vacuum (space), in which no modification of space (any worldly item) exists. From this state of that first moment, you are inferring the existence of the same state during the deep sleep also. It is a matter of straight self-experience of any human being that it is not aware of even the blankness during the deep sleep. In deep sleep, blankness or space or finite inert energy exists but it is not identified, since awareness or the special mode of work of the same inert energy is absent. Inert energy was not functioning in such special style called as awareness during deep sleep. The enjoyment of freshness due to the perception of blankness (absence of any worldly items or affairs) is also done in the very first moment of the waking state only (yassaakshaat kurute prabodhasamaye—Shankara). Enjoyment is a mode of awareness. When the awareness itself was absent in the deep sleep, how can there be the enjoyment of freshness during the deep sleep? This blankness or vacuum or space or primordial energy or inert energy is nothing but the self of the awareness. The worker or the working element is the self of the work. The conclusion is: In the deep sleep only the inert energy remains which is the subject and it has no object because the inert energy does not function to have the awareness by which it can know some thing different from itself. As soon as the deep sleep ends, the inert energy starts functioning and is associated with the awareness by which itself becomes the object of its own process of awareness. Therefore, after the deep sleep the awareness of self or inert energy exists, in which awareness is the subject (grasper) and the self is object (grasped). But, during the deep sleep, only the self exists, which is not grasped by the awareness since the awareness is absent. Hence, the self only remains in the deep sleep as the subject. In the deep sleep, since awareness is totally absent, enjoyment cannot also exist during the deep sleep because enjoyment is a mode of awareness. It means enjoyment cannot exist without awareness. The enjoyment of freshness or blankness of affairs happens only in the first moment of the waking state. From such enjoyment, you are inferring a possibility of such enjoyment during the deep sleep also. In fact, there is no enjoyment of freshness during deep sleep and your assumption based on the inference is not true at all. During the deep sleep, the blankness of affairs existed but such blankness was not grasped or enjoyed due to absence of awareness.

Absence of any guna in deep sleep means the absence of all the characteristics of awareness 206. Guno rudhah chiti chidabhaavo nirguna upaadherbhedah. Translation: The word guna is fixed in the property of awareness. Therefore, the word nirguna means the absence of total awareness. Due to the media the inert energy is differentiated. Explanation: Shankara stated that the self in the deep sleep is nirguna i.e. not associated with any gunas or qualities. Though the word guna means property of any entity in general through yoga (root meaning), but the word guna is fixed in usage in the properties of awareness only like seeing, enjoying, hearing, fear, courage, generosity etc. The word guna is used in the three qualities i.e. sattvam, rajas and tamas. These three qualities are confined to the properties of awareness only as we see in the chapter of Triguna Vibhaga of the Gita. The property of burning of fire is indicated by the word dharma and not guna. Therefore, the absence of any guna in deep sleep means the absence of all the characteristics of awareness. In conclusion, it means the absence of awareness itself! When the awareness disappeared, the remaining item is only the basic form of awareness which is inert energy lacking all the gunas. Hence, Shankara referred the inert energy only through the word Nirgunam in the deep sleep. Such inert energy is qualitatively one and the same cosmic energy. The inert energy remaining in the deep sleep quantitatively multiplied by infinity becomes the cosmic energy. The cosmic energy being the creator, ruler and destroyer of the world is the greatest or Brahman (Here Brahman is not in the sense of God). Therefore, the self is qualitatively the same Brahman. The difference between the self (Atman) and Brahman (cosmic energy) is only quantitative due to the difference in the media of human body and the cosmos. Thus the difference between Atman and Brahman is only due to their media (Upadhi bheda) as per the explanation of Shankara.

Source of energy in Pravrutti and Nivrutti 207. Gitakriyaavyayanigrahaat saivaatmaa na bhinnassa iva. Translation: In the Gita, the control on unnecessary expenditure of inert energy is stressed to attain happiness from the self and this proves that the self is basically inert energy. In the case of Nivrutti, such control is not needed since God, the source of happiness, is different from inert energy. Explanation: Since the self is limited inert energy only due to the limited human body, its expenditure is to be balanced to enjoy the freshness that can be obtained from the control of self or Atma Yoga. Since awareness is work and since inert energy is a form of work, the expenditure of awareness is the expenditure of inert energy itself. If this expenditure is not controlled, the freshness of the stored inert energy, which is the basic form of awareness or self cannot be obtained. Hence, the Gita says that the expenditure of inert energy through activities during the states of waking and dream must be controlled to enjoy the stored inert energy (Yuktacheshtasya karmasu, Yuktassvapnaavabodhasya, Yogobhavati…). The Gita also says here that the food, which is the source of inert energy, should also be controlled because of the limitations of the efficiency of the digestive system. Otherwise, food being the source of inert energy, could have been recommended for eating without control (Yuktaahaara…). The word Yoga in Pravritti without referring to God means only the control of the extra expenditure of inert energy to enjoy its freshness due to its storage. The word yoga in Nivrutti means the attainment of God in human form like Vasudeva and the happiness attained from Yoga in Nivrutti has no relevance to such expenditure. In fact, in Nivrutti, a lot of expenditure of inert energy is to be done in divine service. Such expenditure has no relevance for happiness since the happiness is derived from God here. But in Pravrutti, the happiness is due to the freshness of stored inert energy only by controlling its unnecessary expenditure. If the self (inert energy which is the basic form of awareness) is a special entity like God, the unnecessary expenditure need not be mentioned in the Yoga of Pravrutti.

The awareness is not different from qualities and its source is food 208. Annacharyaabhinnakriyaagunaat gunaabhinnachit shrutaa. Translation: The various qualities are the different activities resulting due to different intensities of inert energy based on the different modes of reactivity of digestion of food. By this analysis, the conversion of food into awareness as said in Veda can be understood. The awareness is not different from qualities. Explanation: Different foods have different speeds of digestion liberating the same inert energy with different intensities. The intensity of inert energy is related to the speed of its special work or awareness. These different speeds of the special work (awareness) are the different qualities of awareness. The work will be in some speed. Without speed, the work cannot exist at all. This means that the awareness cannot exist without the quality. In fact, awareness is only a bundle of qualities. There is no race (Jaati) apart from its individual items. There is no humanity apart from human beings. Humanity means the single word embracing all the human beings and is not an individual entity apart from its items. Similarly, awareness is the bundle of various qualities. If you remove all the qualities, awareness does not exist at all. If you remove all the human beings, there is no existence of humanity at all. This bundle of all qualities is responsible for doing any work related to awareness. Works like reading, talking, seeing etc., are done by their corresponding qualities only. Hence, a specific quality is a specific sub-style of bundle of the specific styles of works. Awareness is a specific style of work of inert energy in the nervous system. This specific style of work is sub-divided into various sub-styles and these sub-styles are called as qualities. There is no separate awareness that can exist beyond qualities. The specific style does not exist separately from its components, which are specific sub-styles. Thus, awareness becomes abstract as a race (Jaati), when it is separated from its individual components. All these qualities are again grouped into three ranges, which are called as sattvam, Rajas and Tamas. The mild intensity of the inert energy creating less activity due to improper digestion of certain foods is called as Tamas. Thus, the food prepared long back causes improper digestion leading to less intensity of inert energy resulting in less activity and is the food of Tamas (Yaatayaamam…Gita). Similarly foods causing intensive stimulation generating more enzymes causing more digestion resulting in high intensity of inert energy and its corresponding rapid activity are foods of Rajas. Foods which are balanced between these two are foods of Sattvam resulting in balance of activity and peace. Thus, the inert food, through the speed of digestion and influence of reactivity influence the intensities of inert energy resulting in various trends of activity becomes responsible in generating various qualities. Certain foods like masaala generate specific hormones, which are responsible for the quality of desire and sex (Kama guna). Thus, all the qualities are only the effects of various chemical reactions taking place with different rates. The inertness of the food and the awareness of quality loose their difference in this way. The link between inert energy and awareness can be understood through the analysis of the link between these two called as quality. By this we can understand the conversion of inert food into awareness as said by Veda (Annatpurushah…).

The Atman or soul is the working element (worker) and is beyond all qualities as per Gita. 209. Kriyaakarakanirgunaatmaa jivamularupo giyate. Translation: The Atman or soul is the working element (worker) and is beyond all qualities as per Gita. This Atman is the basic form of Jiva. Explanation: The awareness, which is not at all different from qualities, is responsible for various types of works of the human being in its life. This awareness or the bundle of qualities, which is just a special type of work of inert energy in nervous system, is called as Jiva. Hence, Jiva is called as the doer or worker by Gita (Naanyam gunebhyah kartaaram…). Therefore, awareness is completely confined as the meaning of the word Jiva only. Atman is different from such Jiva because Atman is not affected by the qualities and their corresponding works. This Atman is referred as the inert energy which is totally different from the bundle of qualities or awareness in Gita (Gunebhyashcha param…). The inert energy or Atman is the working element of the specific work called as Jiva. The specific work of the inert energy in nervous system, which is sub-divided in to qualities, is the work done by the working element or soul. The working element is beyond the work or the bundle of sub-works called as qualities and hence the working element or soul or Atman is called as Nirguna (Nirgunohyaatmaa…). The link between the specific work (Jiva) and the working element (Atman) is referred in the above verse of Gita. In the above verse it is said that Jiva is also Atman in basic sense. The work is a form of inert energy according to science. Therefore, the basic essential form of Jiva is Atman. Atman is like stand still water. Jiva is like bundle of waves present in the water. The waves are forms of kinetic energy representing work. Hence, the working material is Atman and the work is Jiva. Generally Atman and Jiva are easily confused as one item and it is very difficult to isolate both from each other. Jiva and Atman treated as single item (Jivaatman) called as Dehi can be easily separated from the gross inert body. But it is very difficult to isolate the waves in the disturbed water from the water as the work and working element. It is easy to isolate the disturbed water (Jivaatman) from the vessel (Gross body). But, it is very difficult to isolate the disturbance in the form of waves from the water.

The inert energy or soul is not bound by the work and its fruits only Jiva is. 210. Kartrubhoktrujivabhinna aatmaa visvajadashaktibrahma. Translation: The Jiva, who is the doer and enjoyer of works and fruits respectively, is different from his basic form of inert energy or soul. The soul is qualitatively the same cosmic energy or Brahman. Explanation: For the first time, it is the Shankara, who isolated Jiva from Atman. The word Jiva means life or awareness. The word Atman means the material that pervades all over the qualities like water pervading all the waves. When Jiva disappears in deep sleep, the awareness also disappears since awareness itself is called as Jiva. The work disappears, which is the awareness. The working element is left over, which is the inert energy. The inert energy is not at all involved in the qualities that initiate the work. Hence, the inert energy or soul is not bound by the work and its fruits. Though inert energy is the basic essence of awareness and is responsible for all the activities directly, yet, it is not at all responsible for any activity and will not receive the fruit. It is the Jiva who initiates the work (Karma) and becomes the doer (Karta). Hence, the same Jiva becomes the enjoyer (Bhokta) of the fruits of the work. The inert energy is the basic working element but it is not involved in any way in the work. When you kill some body, you are responsible for the murder and you have to enjoy the punishment. The inert knife with which the murder is done is not at all responsible. All these points like not doer, not enjoyer, not initiator of work etc., clearly prove that the soul is inert energy only and isolate the inert energy from its specific work or awareness. All these points are common to the cosmic energy (Brahman) also, since the soul is a drop of cosmic energy. A drop of ocean is qualitatively one and the same ocean. The difference is only quantitative due to limited human body of the soul and unlimited cosmos of the cosmic energy. The difference between the soul and Brahman is only by virtue of difference between human body and cosmos, which are the corresponding media (Upadhi bheda). The cosmic energy is the creator, maintainer and destroyer of this creation and thus satisfies the Vedic definition of Brahman. Since all the items of the creation are just modifications (apparent modifications as per Shankara and real modifications as per Ramanuja) of cosmic energy, you can say that the entire creation is essentially Brahman or cosmic energy as said in Veda (Sarvamkhalvidam…). The apparent modification is in the view of God and real modification is in the view of human being and thus there is no contradiction between Shankara and Ramanuja. The conclusions of science, today, were already discovered by Shankara in this way. The word Brahman here is the inert cosmic energy and not God. God being the source of all qualities and works can wish, where as the cosmic energy can never wish. By this point, the cosmic energy is not God. However, by this point you should not conclude that God is awareness. God wishes being the omnipotent and not because that He is awareness. He can also burn anything and this does not mean that He is fire. Awareness cannot burn anything in the creation. If you say that that awareness, for which, this creation is imagination can burn anything in the world, in such case you have to differentiate that awareness from this awareness of human being by this point. Then, you cannot say that this awareness or soul of human being is that awareness or God. Since, you do not have the perception of that awareness in any human being, your assumption of that awareness is not correct. In the absence of authority of available perception, it is better to call that awareness as unimaginable item, which can wish due to its unimaginable nature itself. In such case, assumption of that as awareness is meaningless. You cannot also argue that the word Brahman always stands for God only, since, Veda is also called as Brahman, in the sense of greatest item in Gita.

Atmayoga is the final state for atheists and intermediate state for theists 211. Samamubhayoh madhyamantamcha brahmaapyarthe tu. Translation: For both theists and atheists, this state is common as intermediate and final respectively. Even the word Brahman is common to both, but the sense differs. Explanation: Shankara established the nature of Atman or soul as inert energy and proved that it is the same cosmic energy or Brahman. By getting rid off Jiva, who is the doer and enjoyer of all works and by attaining the soul, one gets total peace by disassociating with all worldly affairs. This is called as the attainment of self by filtering the essence of Jiva, which is the inert energy or Atman. Since, Jiva is the work of Atman, leaving Jiva means only stopping the work of Atman as in the deep sleep. Thus, Atmayoga means attainment of deep sleep during the state of waking itself and therefore it is the attainment of peace in the waking state itself. This state is also needed for theists to do the divine service of God. This state is the final state for atheists where they enjoy the peace as bliss and treat soul as God. But the theists also enjoy the peace as peace and soul as soul in this state. Such attainment of peace is essential even for theists, who try to please God and achieve bliss from God. This Atmayoga is the final state for atheists and intermediate state for theists. The final degree of the school is common to a student, who stops there, and also for a student, who advances to college. The stopping student feels that it is the ultimate degree and the advancing student feels that it is an intermediate degree. This difference in their feelings has no relevance in doing efforts to attain the degree. Hence, the final degree of school is open to all and need not be specified for anyone of these students. For this reason, Shankara did not specify theists or atheists as relevant for His commentary, which establishes the Atmayoga. Shankara did not mention God beyond Atmayoga in His commentary, for the reason that the atheists will run away if such mention of God related to theists only is done in His commentary. Therefore, the commentary of Shankara is universal to all humanity irrespective of theists and atheists. The word Brahman satisfies both theists and atheists. For atheists, the cosmic energy is the ultimate God or Brahman. For theists, the cosmic energy is the greatest item in the creation or Brahman. Since, Brahman can mean both God as well as greatest item in a category, the theists and atheists are not separated in using the word Brahman. Both are separated only in the sense of the word to be taken in relevance to their context.

Cosmic energy is the ultimate for atheists, it can be called as God of atheists. 212. Naastikaanaam ubhau karmakaamanigrahabodhakau. Translation: For the sake of atheists both Buddha and Shankara were forced to preach the Yoga of Pravrutti only, stressing on the control of actions and desires. Explanation: The Yoga in Pravrutti (Atmayoga) is totally different from the Yoga in Nivrutti (Brahmayoga) since atheists do not believe in God. The Yoga of Nivrutti is irrelevant to them. The only possible advice to help them is the Yoga in Pravrutti which is the attainment of the stored inert energy or self. The Yoga in Pravrutti is common to both atheists and theists, which is the attainment of perfect physical and mental health that gives happiness, but not the bliss of God. This happiness is non-eternal, where as the happiness from God is eternal and is called as bliss. The happiness in Pravrutti yoga is nothing but peace attained by arresting the loss of inert energy in the worldly affairs. Hence, the storage of inert energy is mainly based on the discipline of life and the control of desires, which are responsible for extra activities leading to extra expenditure of inert energy. Since the inert energy cannot be supplied infinitely, by taking infinite food, the control on expenditure is essential. Since the expenditure is only work (Karma) and the initiator of work is the desire or qulaity, control of desires has to be advised in the Yoga of Pravrutti. Hence Buddha stressed on the control of desires, to attain happiness in the case of atheists and this is the reason for His silence about God. Shankara was also concentrating on atheists and hence had to follow the path of Buddha by saying that God does not exist separately other than the self. This is also another style of atheism. Hence, Shankara was said to be a follower of Buddha in disguise (prachchhanna bauddha). You must remember that neither Buddha nor Shankara were atheists but they had to act like atheists in dealing with atheists. Buddha kept silent about God in the case of atheists. Shankara, being the top most genius, introduced the word Brahman which means both inert cosmic energy as well as God. Since, self is a part of the cosmic energy and qualitatively the same, Shankara extended the word Brahman meaning cosmic energy to soul also. The word Brahman can be taken as God also in the sense that it is the ultimate. Since, cosmic energy is the ultimate for atheists, it can be called as God of atheists.

The control of expenditure of inert energy for worldly affairs 213. Laukikavyayanirodhah patanjaleh tasmai puurnavyayah. Translation: Even Patanjali appreciated the control of expenditure of inert energy for worldly affairs so that the expenditure is totally diverted towards the divine mission. Explanation: The expenditure of inert energy in the world, has to be controlled for the Yoga, both in Pravrutti and Nivrutti. In Pravrutti, you can derive peace as happiness directly from the stored inert energy due to the control of expenditure. But in Nivrutti, you have to spend the entire inert energy without any control in the divine mission of God. In Nivrutti, since God, who is beyond the inert energy, is the source of happiness, you need not worry about its expenditure. But in Nivrutti, the expenditure must be for God alone and not for the world. Hence, the control of worldly expenditure is also advised in the Yoga of Nivrutti by Patanjali (Yogah chittavrutti nirodhah). The Yoga Sutras of Patanjali keep the Lord or Ishwara as the goal and hence the Yoga of Patanjali is not the Yoga of Pravrutti for atheists, which is the Nirisvarasankhyayoga of Kapila (sage not the human incarnation).

The first and final step for atheists 214. Aatmasamyamasteshaamparamo brahmaapi Gitah. Translation: For atheists self control is the ultimate and hence the self itself is the ultimate God. The self also means God in human form as seen in the Gita. Explanation: The Aatmasamyama Yoga is mentioned in the Gita, which means that the self should be controlled. Here the self means the inert energy which is the basic form of awareness. This is the first and final step for atheists. This step is essential for the Nivrutti Yoga also because the self or inert energy is to be diverted for the divine work. Therefore, the Atma Yoga is common for both atheists and theists. The atheists stop in Atma Yoga itself and attain happiness by getting liberation from the expenditure of self in worldly issues. For an atheist, the attainment of self or inert energy reducing the activities of awareness is the end. The self is God for him and hence, Shankara used the word Brahman sounding God to mean the self. Here Brahman (God) means the ultimate goal. Any ultimate goal, beyond which the journey is stopped, can be called as God. A guardian for a boy is said to be the godfather. Here the guardian is neither God nor father. It only means that the guardian is the ultimate. But for a theist, this Atma Yoga is only a preparatory ground for the real spiritual effort. His goal is not the self present in the human body. His goal is God. But God is also present in a specific human being like Shankara, Vasudeva etc. Since God exists in a self, the self could also mean the medium in which God is present. For him, the Atma Yoga means the attainment of God in human form. The meaning of the word Atman or self should be carefully understood as per the context. For example, in the Gita, it is said that the self should uplift the self (Uddharedatmanaatmanam…). The first self means the contemporary human incarnation of God and the second self means the ordinary human being who is trying to spiritually uplift himself. A soul cannot uplift itself and also cannot be uplifted by any other soul. Only God in the form of a soul like Vasudeva or Shankara can uplift any soul. The theist gets infinite happiness from God whereas an atheist gets finite happiness from self-attainment or Atma Yoga as per the Gita (Vindantyamani yatsukham…, Sukhamakshayamashnute…). Thus, the word Atman is also double edged like the word Brahman.

Any self is not God God cannot be attained either in the original state or in the energetic form 215. Atmayoga ubhayadhaa svarupataijasaalaabhaat. Translation: Atamayoga stands not only for the attainment of self but also the attainment of God, since the original form and energetic form are not available. Explanation: Since Atman means ordinary soul as well as God existing in an ordinary soul, the word Atmayoga stands not only for the attainment of self but also the attainment of God in human form. Other than the contemporary human incarnation, God cannot be attained either in the original state or in the energetic form. God can never be attained in the original state because God is unimaginable. God can also not be attained in energetic form like Narayana, Shiva and Brahma, since energetic form is relevant to departed souls only. Hence, the only possibility of God is in the form of a contemporary human being like Vasudeva for any human being. Therefore, Atmayoga means the spiritual path in which the self is attained first and then God in the form of self. This concept is the basis for misunderstanding that any self is God.

The self is the inert energy and is the working element 216. Naadvaitamekasaamyaat tadbrahmaatmanaam. Translation: By single similarity, the monism cannot be concluded in God, Brahman and the self. Explanation: The self is the inert energy and is the working element. The work done by self is the triad of qualities. The self is beyond its work or the triad of qualities (Sattvam, Rajas and Tamas) and therefore it is beyond the qualities (Gunaatita). Since, self is the same cosmic energy qualitatively; the cosmic energy or Brahman is also beyond the qualities (Gunaatita). Comparing self and cosmic energy, we can build the logic, which states that since self is beyond qualities, cosmic energy is also beyond qualities and hence both the self and cosmic energy are one and the same. God is also beyond qualities (Gunaatita) since God is beyond the entire creation. Qualities are a part of the creation and hence God is beyond the qualities. Now you cannot apply the same logic existing between self (Atman) and cosmic energy (Brahman) to self and God (Parabrahman). You cannot say that since self and God are beyond qualities, the self must be God. Self and cosmic energy are items of creation. The logic applicable to the creation cannot be applied to self (item of creation) and God (creator). Even in the case of self and cosmic energy, the similarity is only qualitative and still the quantitative difference exists. In the case of self and God, the difference is total because self is imaginable and God is unimaginable. Similarly, the cosmic energy (the first item of creation) is imaginable and is totally different from the unimaginable God. Even in the case of the items of creation, based on one similarity, you cannot conclude that two items are one and the same. Since, the king and beggar are human beings, you cannot say that king and beggar are one and the same based on single similarity.

Claiming that the soul is already God is not correct 217. Saadhanakriyaasadekatve Shankarabodhabheda ubhayoh. Translation: If there is no difference in the practical effort, there can be difference in the mode of preaching and this was followed by Shankara. Explanation: A soul can become God and such a chance is open to every soul. But claiming that the soul is already God is not correct. It is against logic, scripture and also experience. Even Shankara told that a lot of spiritual effort must be made to become God. In order to convince the atheists Shankara told that the soul is already God. If you say to an atheist that he will become God in future, he will not agree at the outset because if he agrees, it means that in the present moment, God is existing separately from himself. Saying that he is already God, is a talented trap for the foolish atheist. Even though Shankara said that the soul is already God, He recommended a lot of spiritual effort to realize this truth. If it is a reality, no time or no effort is needed to realize what you are already. If I say that you are a man, does it require any time or any effort to realize that you are a man? Therefore, it is not a reality but a talented twist of the preacher to uplift the rigid and egoistic foolish disciple. Actually a lot of effort and time is needed to become God. If I say that you are already the district collector and if it is a reality, you should become aware of your designation right from that moment. Since such practical realization is not happening, because it is not the reality, the other way is that you should put a lot of effort for a long time to remove your ignorance about your designation of collector. Now the reality of this statement is that you should put a lot of effort in studying for the IAS examination for a certain period and then become the collector. The reality is that you are not really the collector right now and that you have to put a lot of effort for sometime to become the collector. This reality is presented in a twisted form without affecting the basic reality to convince a foolish fellow in the above manner. Such a twist is to say that he is already the collector and the study for the IAS examination is only an effort to remove his ignorance about his designation as collector. Both versions are the same as far as the basic practicality is concerned. When basic practicality is not affected, the theoretical twist is not wrong. This theoretical twist is given by Shankara to bring an atheist to the path. Shankara told that an atheist is already God and he has to do certain spiritual effort to remove his ignorance about his already present Godliness. For a theist, Shankara tells that he is not God already and he has to do the same spiritual effort to become God. Practically, both are one and the same, though theoretically both the cases differ.

When the path and goal are not affected, a theoretical twist is not a sin 218. Sanmaargaphalaaya vakravaak na paapaaya kramamukteh. Translation: If the path and the fruit are true and not affected, a twist in preaching is not a sin since in course of time, the twist gets released. Explanation: The practical spiritual effort is to worship God intensively to become God. By the worship of God, a soul gets liberated and enters the inner circle of God. When God wants to incarnate in human form in the world, He will select some liberated soul and enter it. That blessed liberated soul gets a human body and such a human being charged with God is the human incarnation. The human being along with its human body becomes God since God pervades all over the soul and body. We say that God pervaded all over the human body because the soul is a part of the human body. A metallic wire becomes electricity when the current pervades all over it. Now we can say that the soul becomes God. Hence, the chance of becoming God is open to every soul provided it becomes deserving for the entry of God. Advaita or monism is quite possible and any soul has the chance to become God. But, in basic reality, the current is not converted into the wire and the wire is not converted to current. Similarly the current is not wire already and the wire is not current already. But the electrified wire is electricity for all practical purposes. This is the true concept, which can be accepted by any non-egoistic and non-ambitious soul. But the atheist is highly egoistic and highly ambitious. He will never worship God because he does not even accept God. Hence Shankara modified the style of the concept without affecting the basic reality to suit the atheists for their upliftment. He told atheists that they are already God and worship of the mediated God is a relative truth only to achieve the ambition. The atheist now starts worshipping the mediated God, Ishwara, believing that such worship is not true in the absolute plane. Therefore, his worship of the Lord, Ishwara, is not sincere. However, during the course of his insincere worship, the kindest Lord will pity on him and change his mind so that even this atheist becomes sincere and an obedient servant without any trace of ambition. When the path and goal are not affected, a theoretical twist is not a sin to lead a foolish human being into the correct path. The mother says to the child that the moon will come down if the child eats the food. This twist of the fact is not a sin because it is for the welfare of the child.