dattaswami

The ego and desire to become God are the poison that hinders the soul 219. Ahantaakaamau visham phalaaya tadarthamadvaitam. Translation: The ego and desire to become God are the poison that hinders the soul becoming God through the human incarnation. The soul becomes God in the human incarnation only to fulfill the work of God and not to satisfy its ego and ambition. Explanation: Neither the possibility of the above-explained monism nor the open chance for such monism to any soul is false. The twist that the soul is already God is for the sake of an atheist only. Such an atheist worships the Lord without true sincerity since he feels that the difference between the Lord and Himself is only relative and in the absolute plane, both the Lord and Himself are already one. Such defective worship is inevitable in the beginning because every beginning has to be associated with defects only as per the Gita (Sarvaarambhaahi doshena…). Such defects must be removed in course of time and the soul must feel that it is a part of the imaginable creation, whereas God is the Unimaginable Creator. The difference is eternal and hence, Dvaita or duality is the basic eternal truth. God grants the above explained monism when the soul gets a chance to become the human incarnation. The soul pervaded by God becomes God for all practical purposes and the monism is practically true. The duality in the human incarnation is only the theoretical truth. Before such a chance of human incarnation, duality is the practical truth and during the human incarnation, monism is the practical truth. Hence, both monism and duality are equally important and equally true in different contexts. In the same context of human incarnation, the monism is true in the view of devotee, whereas duality is true in the view of the liberated soul charged by God. This means simultaneously the liberated soul charged by God is treated as God by devotee, whereas the liberated soul charged by God treats Himself different from God. As long as the soul aspires to become God, it will never get this chance because this ambition is the greatest poison and sin. Once this ambition is totally eradicated from the soul during the long worship of the Lord, the soul deserves to become the human incarnation. The human incarnation is to fulfill the work of God and not to satisfy the ambition of the soul. Unless this ambition and ego are completely eradicated, the soul remains undeserving to become the human incarnation.

The present Advaitins were atheists in the previous births 220. Taabhyaam tasya dvitiyamukham vistaarabhaashitam. Translation: The second part of Shankara exposed in his prayers for the minority of theists in His time was elaborated in commentaries of Ramanuja and Madhva. Explanation: The present Advaitins were atheists in the previous births and sufficient time has passed in doing the worship of mediated God. The Advaitins worship the mediated God in all forms but the sincerity is not true because they believe that they and the mediated God are one and the same in the absolute plane. They feel that the difference is only in the present relative plane and that the difference is only due to ignorance. The Advaitin thinks that his ignorance about his Godliness is not yet removed fully and the ignorance of the Lord whom he worships is already removed. Except this apparent difference, the Advaitin feels that the Lord and Himself are one and same. The Advaitin feels that the moment he rises to the absolute plane, even this apparent difference between him and the Lord gets removed. Even the demon who claims that he is also God worshipped the Lord with true sincerity for a long time. After getting powers from the Lord through the boon, the demon becomes egoistic and feels that he is God since he is controlling the creation through his superpowers. The Advaitin is a worse case than even the demon because he is worshipping the Lord without true sincerity and he never worshipped the Lord with sincerity even for a little time. The Advaitin does not have any superpower granted by the Lord like the demon and cannot control anything in the world like an ordinary human being. But his ignorance mixed with over-intelligence makes him say that he need not control the world since the world is unreal. It is again another dimension of ignorance because the world can never become unreal for him in the present relative plane and except God, none can exist in the absolute plane. To uplift such Advaitins only, Ramanuja and Madhva came down to stress the preaching of Shankara given through His composed prayers. The commentaries of Shankara were for the majority of atheists existing in His time as final goal and the same commentaries were intermediate stage for minority of theists existing in His time. The prayers were for the same minority of theists existing in His time after passing the intermediate state. After Shankara, in due course of time, the situation is reversed and theists are in majority whereas atheists are in minority. In such a situation, Ramanuja and Madhva gave the commentaries in which the concept of Shankara presented in His prayers was stressed and elaborated. Hence, Ramanuja and Madhva have exposed the other side of Shankara which was already exposed to the minority of theists in His time. Therefore, Ramanuja and Madhva have propagated the second part of the preaching of Shankara only.

God Vs Awareness 221. Sarvadravyagunakriyaasrashtaa samyojakah na chideva. Translation: God being the Creator of all entities, all properties and all works and also being the Designer of their specific associations, cannot be concluded to be mere awareness due to the work form of wish. Explanation: Simply based on the wish to create the world, you should not decide that God is awareness. God can do everything, whereas the awareness cannot do everything. God can wish anything and also can burn anything simultaneously. Awareness can only think anything but cannot burn anything. If you say that God is awareness, since God wished, you have to say that God is fire since He burns anything. God is the source of all items, all qualities and all works in the creation. By the order of God only, a specific item is associated with a specific quality and corresponding specific work. The fire is an entity. Its quality is heat. Its work is to burn anything. The fire is associated with the property of heat and the work of burning only by the will of the Lord. If God wishes, the fire is no more hot and cannot burn anything. If God wishes, the water gets the property of heat and starts burning everything. You can identify the entity through the specific property or specific work based on the already sanction of God. Since God is the creator of all entities, all properties and all works, God can attain any quality and can do any work. In such a case, you have to conclude that God is every item in this creation. The Brahma Sutra (Ikshateh…) means, that God enters the item qualified by awareness. It means that God does not enter into a non-living being. The awareness is the broad step of the address of God existing in the specific medium. This is the basic point where Advaitins slipped and their basic confusion continued throughout their philosophy.

Exceptional spiritual knowledge given by human incarnation is the greatest 222. Saamaanyapanchakosheshu nivruttigamakam prajnaanam. Translation: In the analysis of the five categories of an ordinary human being, the final conclusion of the greatest is only the spiritual knowledge through which one can attain infinite bliss. Explanation: In the analysis of five categories existing in ordinary human beings, even the limited bliss cannot be the greatest. Without God, infinite bliss is impossible. Hence, the final conclusion is that the exceptional spiritual knowledge (Prajnaanam) given by Sadguru or the human incarnation is the greatest (Brahman). By such spiritual knowledge only you can have a correct approach to God and you can be blessed by God with infinite bliss.

God is having infinite bliss because He derives bliss even from misery 223. Avataarepi naanandah prajnaanamevopaadhidharmah. Translation: Even in the human incarnation, the bliss cannot be the permanent identity mark due to the entertained misery and the internal infinite bliss is invisible. The special spiritual knowledge is the permanent identity mark but even that is the inseparable characteristic of the medium only. Explanation: God is having infinite bliss because He derives bliss even from misery 223. Avataarepi naanandah prajnaanamevopaadhidharmah. Translation: Even in the human incarnation, the bliss cannot be the permanent identity mark due to the entertained misery and the internal infinite bliss is invisible. The special spiritual knowledge is the permanent identity mark but even that is the inseparable characteristic of the medium only. Explanation: The same analysis of five categories in the human incarnation shows the other meaning of Brahman, which is God. The five categories of the human being indicate the address steps of the existence of God in a specific medium. All the five categories indicate that God exists in a selected liberated soul having His own human body. In the case of the human incarnation also, the happiness is limited because of the existence of misery also in its life of the role. God is having infinite bliss because He derives bliss even from misery like an actor enjoying all types of scenes in his role, while acting in a drama. Hence the limited happiness (Anandamaya Kosha) is only an alternating object along with misery of the human incarnation, since God is internally associated with infinite bliss. Even in the case of the human incarnation, bliss is not given the greatest position or a permanent mark of identification, since the human incarnation is associated with misery also in external life. Hence, you cannot identify God with mere happiness. Rama was weeping several times in His life and hence, His external limited happiness cannot be His sign. The internal infinite bliss is not exposed to us and hence cannot be a permanent identity mark. But the special spiritual knowledge radiated by Him stands as an identity mark to recognize God in human form. Even this exceptional spiritual knowledge is not His inherent characteristic since He is unimaginable. It is only the inseparable external characteristic of the medium in which God exists. ke an actor enjoying all types of scenes in his role, while acting in a drama. Hence the limited happiness (Anandamaya Kosha) is only an alternating object along with misery of the human incarnation, since God is internally associated with infinite bliss. Even in the case of the human incarnation, bliss is not given the greatest position or a permanent mark of identification, since the human incarnation is associated with misery also in external life. Hence, you cannot identify God with mere happiness. Rama was weeping several times in His life and hence, His external limited happiness cannot be His sign. The internal infinite bliss is not exposed to us and hence cannot be a permanent identity mark. But the special spiritual knowledge radiated by Him stands as an identity mark to recognize God in human form. Even this exceptional spiritual knowledge is not His inherent characteristic since He is unimaginable. It is only the inseparable external characteristic of the medium in which God exists.

Liberated soul in human incarnation should never go egoistic 224. Bhagavaduktaa gitaa yashodaanaat na bhaargavastu. Translation: The Gita was spoken by God directly and not by the liberated soul in the human incarnation. God gives the credit to the liberated soul. Parashurama declared otherwise and got insulted. Explanation: Whenever the human incarnation declares itself as God, such a declaration may be from the God-component directly or from the liberated soul. While preaching the Gita, Krishna declared that He is the ultimate God. These declarations are from the God directly due to the requirement of such declarations. Hence, everywhere it is written that God is speaking (Shri Bhagavan uvacha…) and not that Krishna is speaking (Krishna uvaacha…). In the case of Parashurama, who is also an equivalent human incarnation (since He is one of the ten incarnations), a declaration that none can oppose Him was made. This declaration was from the liberated soul and hence, there was a subsequent insult at the hands of Rama. When Arjuna asked Krishna to repeat the Gita at the end of the war, Krishna said that He is unable to repeat it again. This is the reply from Krishna (liberated soul). Krishna was true in His reply because He wishes to establish the fact of the existence of God in a liberated soul, in the same human body. Krishna was not hypocritical to save His ego by saying that He does not want to repeat since Arjuna was not attentive when He spoke first. When God is speaking directly the Gita, He used the voice of Krishna as His instrument. God can speak from space also without the help of any human voice. But when an instrument is available, the superpower is never exhibited by God. The liberated soul was blessed and God entered it to give all the credit to the liberated soul. For this purpose also God spoke through Krishna only.

Excellent books on Divine knowledge, for all the levels of spiritual aspirants including scientists and atheist These discourses freely downloadable from the links shown below are the excellent collection of divine discourses of His Holiness Shri Datta Swami, given to different devotees around the world, over a period of time. These discourses are embedded with excellent logic supported by various scriptures of the world, and aimed for all the levels of spiritual aspirants including scientists and atheist. You can see use of extensive logic in these discourses which are used at the level of intelligence, thus avoiding any emotional impact, but imparts a thorough understanding of the spiritual concepts through analysis which one cannot observe in any other works elsewhere. All your questions in the spiritual field are explained in the most convincing manner with scientific logic and supported by all the scriptures of the world, like Veda, Gita, Bible, Quran etc.  Who is God?,  Can we see God?  What is divine knowledge?, who gives it?  Difference between Guru and Sat Guru  What is soul?, Is soul God?  Who is Human incarnation? or ‘Immanuael’  Who is Jesus, Krishna, Bhudha etc are they the same?  Is there only one God?  How to see and please God?  Whether God is with form or formless?  How to convince atheist?  Re-birth is true or not?  If there is only one God then why so many religions  Hell, Heaven exists or not?  Reality of Advaita philosophy  Can God come to this earth in human form?  Idol worship, rituals, temple/churches  Is there any truth in Astrology  Religious Fanatics  What is self-realisaton, is it God realization?  Use of the work ‘Brahman’ and ‘Parabrahman’  God & Science, God & Logic  Veda, Gita, Bible, Quran etc  Miracles whether they are true? Divine Discourse Volume No-1 Divine Discourse Volume No-1[Zip] Divine Discourse Volume No-2 Divine Discourse Volume No-2[Zip] Divine Discourse Volume No-3 Divine Discourse Volume No-3[Zip] Divine Discourse Volume No-4 Divine Discourse Volume No-4[Zip] Divine Discourse Volume No-5 Divine Discourse Volume No-5[Zip] Divine Discourse Volume No-6 Divine Discourse Volume No-6[Zip] Divine Discourse Volume No-7 Divine Discourse Volume No-7[Zip] Divine Discourse Volume No-8 Divine Discourse Volume No-8[Zip] Divine Discourse Volume No-9 Divine Discourse Volume No-9[Zip] Divine Discourse Volume No-10 Divine Discourse Volume No-10[Zip] Mahima-Yamuna--Divine-Miracles Mahima-Yamuna--Divine-Miracles[Zip]

Excellent books on Divine knowledge, for all the levels of spiritual aspirants including scientists and atheist These discourses freely downloadable from the links shown below are the excellent collection of divine discourses of His Holiness Shri Datta Swami, given to different devotees around the world, over a period of time. These discourses are embedded with excellent logic supported by various scriptures of the world, and aimed for all the levels of spiritual aspirants including scientists and atheist. You can see use of extensive logic in these discourses which are used at the level of intelligence, thus avoiding any emotional impact, but imparts a thorough understanding of the spiritual concepts through analysis which one cannot observe in any other works elsewhere. All your questions in the spiritual field are explained in the most convincing manner with scientific logic and supported by all the scriptures of the world, like Veda, Gita, Bible, Quran etc.  Who is God?,  Can we see God?  What is divine knowledge?, who gives it?  Difference between Guru and Sat Guru  What is soul?, Is soul God?  Who is Human incarnation? or ‘Immanuael’  Who is Jesus, Krishna, Bhudha etc are they the same?  Is there only one God?  How to see and please God?  Whether God is with form or formless?  How to convince atheist?  Re-birth is true or not?  If there is only one God then why so many religions  Hell, Heaven exists or not?  Reality of Advaita philosophy  Can God come to this earth in human form?  Idol worship, rituals, temple/churches  Is there any truth in Astrology  Religious Fanatics  What is self-realisaton, is it God realization?  Use of the work ‘Brahman’ and ‘Parabrahman’  God & Science, God & Logic  Veda, Gita, Bible, Quran etc  Miracles whether they are true? Divine Discourse Volume No-1 Divine Discourse Volume No-1[Zip] Divine Discourse Volume No-2 Divine Discourse Volume No-2[Zip] Divine Discourse Volume No-3 Divine Discourse Volume No-3[Zip] Divine Discourse Volume No-4 Divine Discourse Volume No-4[Zip] Divine Discourse Volume No-5 Divine Discourse Volume No-5[Zip] Divine Discourse Volume No-6 Divine Discourse Volume No-6[Zip] Divine Discourse Volume No-7 Divine Discourse Volume No-7[Zip] Divine Discourse Volume No-8 Divine Discourse Volume No-8[Zip] Divine Discourse Volume No-9 Divine Discourse Volume No-9[Zip] Divine Discourse Volume No-10 Divine Discourse Volume No-10[Zip] Mahima-Yamuna--Divine-Miracles Mahima-Yamuna--Divine-Miracles[Zip]

Soul is the product of food 55) Jivo nityopi purvakaryamevopachito navagunaih. (Even though the jiva is eternal, he was the product of food in past. Even now jiva is becoming stronger by new qualities produced with the help of basic awareness that is generated from the present food). The soul taken as a group of qualities is called as jiva. The soul or jiva is eternal in the sense that he is coming from past several births. He is not generated in this birth from the present food. But still, the jiva was the product of food in some past time. From the present food, general awareness is generated, which is modified into qualities based on the present environment. The soul becomes stronger and stronger by the added strong new qualities. However, weak qualities produced in the present birth fade away. Hence, in spite of eternality of jiva (soul), you cannot do away with the basic concept that the soul is the product of food. Soul is only a created item 56) Gitah paraaprakrutih prakruteh shreshthaiva . (In Gita, the soul is said to be paraaprakruti, which means best part of the creation. Para means best and not different here, because both para and apara are said to be prakruti or creation). The soul or Jiva is said to be a part of the creation only in Gita. The inert part is called as Apara and the living part is called as Para. Since, both are parts of the creation only, no part is God or creator. Moreover, we have said above that both para and apara are inter convertible. Inert energy is a form of inert matter. Awareness is a special work of inert energy. Therefore, the inter conversion of energy into matter and energy into work are scientific concepts. Hence, you cannot say that para means different from apara. The difference is only superficial. Basically both are one and the same and hence para can be said as the best form of apara and hence both constitute the same item of creation. Without analysis, you should not reject any point of anybody 57) Maunanishedhavijnanachaarvaakau mataavatra tarkaat . (The science keeping silent about God and Charvaka, atheist, objecting existence of God are correct in the point that the soul is modification of food). Science and atheism establish that soul is a modification of food only. In this point both are acceptable. Regarding the existence of God, science is silent and atheism opposes. In this point both are refuted and rejected by us. This does not mean that we shall totally reject anybody. We reject only a point and not the entire points without analysis. Without analysis, you should not reject any point of anybody. The soul is not destroyed but exits, during death 58) Annanishedhaat gato nityo na nashto vijnaatah . (When the food is not given, the person dies and in death, the eternal soul or Jiva exits the body, but not destroyed as per science). According to science the soul is formed in this birth only and is destroyed in this birth itself and as long as food is digested, the soul functions. When the food is not digested due to disease or damage, the soul is not destroyed but exits. This does not mean that we are refusing the conversion of food into soul. History of soul and the constitution of soul 59) Vajramashivat . (The soul or Jiva and the feelings or qualities generated in this birth are like the hard diamond and the soft charcoal paint on it). The diamond is a hard condensed product of carbon atoms. The charcoal paint is also a soft product of same carbon atoms. Hence, both diamond and paint are products of same carbon. On wash, the paint goes away, but the diamond is left over without any slightest damage. Similarly, the weak qualities generated from the awareness produced by food in this birth are like the charcoal paint. The strong qualities generated from food in the past births got condensed and the hard Jiva is formed. Deep sleep or death destroys the weak qualities of this birth but not Jiva who was the hard condensed product of strong qualities of past births. In any case, soul or Jiva is the product of awareness generated by food only.

God is not awareness 60) Ekshateti kriyaa saivaatmaa na tu karakah . (Wish is verb and not any agent that wishes. The soul or Jiva is only a special work and not the working element). Veda says that God wished to create this world. Hence, people say that God is awareness due to wish. Here wish is a verb and not noun. This means that the awareness, which is wish, means a work only and not a working element. Already we have established that awareness is a special work of inert energy functioning in the special system called as nervous system. Therefore, the soul is the name of some special work only done by inert energy in the nervous system similar to grinding work done by current in grinding machine. Hence, the word soul is only a verb and not a noun, if you analyze deeply on scientific and logical line. Bliss is not God 61) Anantaghanasukhaanandopi kriyaiva tasyeti shruterna tat . (Even the bliss is a verb and not noun on deep analysis. Veda mentions bliss of God and hence bliss is not God. Bliss is only continuous and intensive happiness). Some say that bliss is God. But bliss is intensive and continuous happiness only and thus it means the verb. If you say that one is happy, the happiness appears as noun, but it is only a verb on analysis. Veda says that such happiness is the bliss of God (Brahmana Anandah). If you say that this is the house of the king, it does not mean that the house is king. Veda says that bliss is Brahman 62) Sopi vargottamo Brahma shrutah . (If you say that Veda says that bliss is Brahman, here the word Brahman stands for the best in the category of desirable qualities. If you give same meaning to Brahman, contradiction appears). Veda also says that bliss is Brahman (Anando Brahma). Here the word Brahman stands for the best in the category of desirable qualities. Bliss is the most desirable quality of awareness. Hence, bliss can be called as Brahman. Like this, you have to give different meanings for the word Brahman in both these contexts. Otherwise, there will be self contradiction. If you say that this is the house of the king and at the same time say that the house itself is the king, it becomes self contradiction. In the first statement king means an alive person. In the second statement, king means the best among the houses. Now both the statements can be correlated.

Awareness and bliss are verbal nouns and not genuine nouns 63) Chidaanandau kriyaavaachakau na kartaarau. (The awareness and bliss are verbal nouns and not genuine nouns) The word chit or awareness is a noun created from verb and not actual noun. A man is noun. Walking is verb. Walk is verbal noun, indicating the verb or work only and not any entity that does the work. The root word of chit is a verb having two meanings. One is the process of knowing and the other is the process of remembering. Hence, chit or knowledge (Jnanam) is not an independent entity that does work like a man. Similarly, bliss is a noun created from the verb indicating the process of being happy and is not an independent entity to do the work. Inert energy is called as soul or Aatman that pervades all over the body 64) Jaanaati nandati kriye kartaatvaatmaa jadashaktiratati. (The verbs are ‘knowing’ and ‘happy’. The actual noun or entity doing the work is Aatman, which is inert energy that pervades). You are knowing. You are happy. These two verbs give the verbal nouns, which are chit (Jnanam) and bliss (Ananda). The actual noun that does these works is human body, which is inert energy in the form of inert matter. This inert energy is called as soul or Aatman that pervades all over the body. Since awareness is also a special work of inert energy only, the inert energy pervades all the systems of the body including nervous system. All the other systems of the body are pervaded by the inert energy itself directly. Work needs a different entity as working element or worker 65) Jnaanakriyaavaachakakartaa jada eva kriyaashrayatvaat (Knowledge is verbal noun. The entity or actual noun doing the work of knowing can be inert only, since the work of knowing always requires a different worker, which can be inert only). The process of knowing or knowledge is only a work and itself can never be an entity. Work needs an entity as worker or working element, which must be other than the work of knowing. Then, the worker here can be inert only and not knowledge. Since, work is knowledge and worker cannot be also knowledge, worker must be inert. Work needs a different entity as working element or worker.

Inert energy that remains in the deep sleep is devoid of qualities 66) Sushuptisiddhanirgunajadashaktyaatmaa nityah. (The eternal Aatman or the inert energy that remains in the deep sleep is devoid of qualities, which are properties of awareness). The entity that does the work of knowing is the inert energy or Aatman that remains in the deep sleep. It is eternal because the inert energy is never destroyed even in the final dissolution of the world. This Aatman is nirguna, meaning devoid of qualities. Here the word quality is restricted to the property of awareness only and not the property in general. In deep sleep, awareness disappears and hence all its qualities also disappear. This inert energy left over in deep sleep, which is devoid of qualities is called as nirguna Aatman. Remember that the word quality here is confined to the property of awareness only and not to any inert property. This inert energy is the material cause of this creation 67) Aatmaa Brahma srushtimulam mulaprakrutih sarvamidam . (This inert energy remaining in deep sleep called as Aatman can be called as Brahman because this inert energy is the material cause of this creation. It is called as mula prakruti. Since, matter is also its form only, the body is also inert energy and thus basically continuous homogeneity is achieved as it is this entire creation). The inert energy limited to the body is called as Aatman. Even the body or matter is basically inert energy and hence there is no discontinuity of the inert energy. Even the space is inert energy. In this way the homogeneous Brahman is the result. This greatest inert energy can be called as Brahman or Mula prakruti. Since, the body cannot limit the inert energy in basic sense, Aatman is simultaneously Brahman. This entire creation is generated from this mula prakruti, which is called as Brahman (Kaarya Brahman). Mula Prakruti or inert energy is dynamic and is also work 68) Paramaarthe tasya drusi saapi kriyaiva vyavahaare kartaa . (Even this mula prakruti or inert energy is dynamic and is also work. But this absolute concept is in the view of God only. In the relative view of the souls, this inert energy or matter is entity that does work). Even this mula prakruti is just work of God in the view of the God, which is the absolute reality. But in the view of souls, only relative reality becomes absolute and hence for souls the same inert energy acts as an entity doing the work. The awareness is a verb in the relative reality or the view of the souls 69) Vyavahaara eva chit kriyaa paramaarthaanupapattih . (The awareness is a verb in the relative reality or the view of the souls. Hence, there is no use of dragging down the view of absolute reality to save chit). There is no need of bringing the absolute reality in to the present discussion because chit is proved as a verbal noun or verb in the relative reality itself, where the inert energy is the noun or entity or doer. There is no use of converting the inert energy into work in the view of God, because there is no necessity for such effort. Already in the relative reality itself, chit is proved to be a verb or verbal noun and not actual noun.

Matter is a form of work like the awareness 70) Shaktinirodhakriyaabhramadravyam na anubhavaat kartuh. (If you say that even the matter is an illusion created by the work of resistance of force in atoms, it is negated, due to experience of entity). In atoms lot of space exists as per science. In fact, the solid matter consisting of packed atoms is only full of vacuum and hence the experience of solid state of matter should be the experience of the vacuum only. But the experience of solid state is quite different. When you put the finger, actually the finger should penetrate in to the solid state due to lot of vacuum existing in the closely packed atoms. But the finger does not penetrate into the solid state, which is quite opposite experience. The reason for the non penetration of finger is not due to absence of vacuum in the atoms. The highly revolving subatomic particles in the atoms create resistance-force, which does not allow the finger to penetrate in to the vacuum. Due to this an illusion is created to the observer, so that the observer thinks that there is no vacuum at all in the solid state. Hence, the solid state of matter is the effect of the work of resistance only. Now, this concludes that even the matter is a form of work like the awareness. In such case the matter should not be an entity or working element like the awareness. All this is the argument of opposition to establish awareness also as an entity like matter or to establish matter also as work or non entity like awareness. The answer for this opposing argument is given like this: Even though the solid matter is the form of work of force or inert energy like the awareness, the result of the illusion created by such work is ending in experiencing the matter as an entity. Such experience of entity is not the result in the case of awareness even though awareness is also a form of work like solid matter. Hence, due to the difference between the experience of awareness and solid matter in the end, you cannot treat awareness as an entity like solid matter. Hence, the opposition is negated.

The creation is a work without object 73) Srushtirakarmakakriyaiva shivanrutyam . (The creation is a work without object and hence is called as the dance of God Shiva). There are two types of works. One is objectless work (Akarmakakriyaa) and the other is work with object (Sakarmakakriyaa). Rama killed Ravana. In this statement the verb is with object. The verb is the work of killing and the object is Ravana. Rama walks. In this statement the verb is the work of walking, which has no object. Now in the absolute plane, even the primordial energy, which is the ultimate cause of the creation, is proved to be a form of work only. Hence, the entire creation, which is only the different modified forms of primordial energy, becomes work only. Now, this work of creation has no object because the entire creation consisting of all objects has become work. There is no object or entity leftover, which is not work. But remember, this state is the absolute plane and not the relative plane in which we are experiencing certain forms of work as objects and certain other forms of work as work only. Therefore, in the absolute plane, no object is leftover and hence the entire creation becomes the work without object. When we say that somebody is dancing, the work of dancing is without object. Therefore, this entire creation is stated to be the dance of God Shiva.

Even the primordial energy is a form of work only 72) Kriyaarupamulashakteranubhavopi bhramah paramaarthe . (Even the primordial energy is a form of work only and its experience as inert energy is illusion, but, this illusion is restricted to the absolute plane). We have proved that the matter is also a form of work and its experience as matter is illusion. Similarly, the inert energy, which is in the primary causal form as primordial energy is also a form of work only and its experience as energy is also illusion. But this illusion cannot be taken to be in the relative world, which is the experience of the human beings. Only in the absolute plane, which means the view of God, this primordial energy is treated as a form of work and an illusion. Here you must differentiate the case of matter from the case of primordial energy. In the case of matter, the illusion of the experience of solid state is due to the work of primordial energy. Thus, the worker is known in the case of matter in the relative plane itself. But if you take the case of primordial energy, it is realized as work but the worker is not realized in the relative plane because the primordial energy itself is the ultimate worker in the relative world. Hence, the worker of primordial energy can be only realized in the absolute plane and never in the relative plane. Hence, you cannot completely declare the primordial energy as an illusion since the worker of primordial energy is never realized in the relative plane. The worker of the primordial energy being realized as work is God Himself and since God cannot be realized in the relative plane, you cannot cross the illusion of primordial energy. Only God can cross this ultimate illusion of the primordial energy or Mula prakruti or Mula maya.

Vishishtaatmaa rupakopaadhih. (When God enters a particular soul as His medium, such medium can stand as not only a medium but also as the metaphor representing ordinary soul). The inert items can be rejected as the media of God based on the above basic concept. But, when a soul is mentioned, how to know whether the soul is a metaphor or medium? The word ‘soul’ can stand for either possibilities to become medium or metaphor. This objection can be overruled because the soul acting as medium for God is already an ordinary soul, which can also act as metaphor. This means that even if you take the soul acting as medium to be metaphor, there is no harm. According to the requirement of context, you can take the soul as an ordinary soul standing as metaphor or as a specific soul standing as the medium of God. A single soul can stand for both the possibilities as per the requirement of the context.

Nopameyadoshopamaanam tadupaadhivaachyam. (There is no worldly item that can be perfectly compared to God. Hence, any simile has defect in the case of God. God can be said to be the item if God enters that due to identification). All the worldly items have dimensions of the space and hence are not beyond space. If the items are beyond space, they will be also unimaginable. But all the items of the world are imaginable only. No imaginable item can be a simile to the unimaginable God. Hence, a complete simile for God is absent in this world. A simile among the worldly items also is never perfect in all aspects. The face is compared to the moon. Moon increases and decreases in the month but the face has no such increase and decrease. An imaginable item cannot be a perfect simile to another imaginable item in the world. Then, how can you bring a perfect simile from the imaginable items to the unimaginable God? Of course, God enters into an imaginable item as medium. In that case the medium itself is said to be God as the live wire is said to be the current itself. Here also the medium is treated as God but actually the medium is not God directly.

Atibodhaakaashaatitamanuhyam tatkaaranam. (God is unimaginable because God, the generator of space, is beyond the space. The intelligence can never go beyond the space). Veda says that God is the cause of space (Atmaana Aakaashah….). Cause can be seen in its original form, only when its effect is destroyed. The lump of mud can be visualized only when the pot is destroyed. Hence, to understand the original God, the space must be destroyed. When the space is destroyed and does not exist, the situation is unimaginable, in spite of your intensive imagination even for hundred years. Since, your intelligence cannot cross the space, God, who is beyond space can never be imagined by human intelligence. This is the reason for God being unimaginable.

Jnanopadeshaat maanushopaadhi giyate. (The purpose of the mediated God is preaching the spiritual knowledge to the human beings. Hence, the medium is human being and this is said in Gita). The main purpose of the entry of God into a medium is to preach the spiritual knowledge to human beings and hence the medium must be a living being and especially must be a human being. This is clearly said in Gita that God enters the human being (Maanusheem tanumaashritam).

Amnaayaat na pratimaa bhutejyaagaanat cha. (Veda says that God is not in the statue. Gita also says that those who worship the inert five elements will be born as inert elements). Veda says that God does not exist in the statue (Natasya Pratimaa). The statue is only the representative model of God and God does not exist in the inert statue. Similarly, the inert energy like light etc. Gita also says that those who worship the inert matter and energy (inert five elements) are born as inert objects in the world (Bhutejya yaanti…). Hence, the medium into which God enters is not inert but is a living being which is mainly characterized by awareness. The body of the living being is inert but a living being is mainly characterized by life, mind etc., which is awareness.

Vidyullateva . (An electric wire is seen but not the electricity. This is a simile to the mediated God. ) When the electricity charges the metallic wire, the wire is treated as the electricity. The electric wire is seen but you can say that the electricity is seen. The electricity is seen through the wire indirectly though not directly. The electricity pervades all over the wire and when the wire is touched anywhere, the electricity is experienced through the touch of the wire. Therefore, the verbs like seen, touched etc., apply to the wire and not to the electricity. But, indirectly the electricity is experienced through the shock. Similarly God is experienced through the medium, since the medium can be treated as God like the live wire.

Vedaahamaikshadityavirodha Oupadhikam hi . (Veda says that God is known and seen. This does not contradict the above said unimaginable nature of God. These statements only refer to the medium in to which God entered.) Veda says that God is not seen by eyes. But the same Veda says else where that a fortunate devotee sees God (Kaschit Dhirah..). Similarly, Veda says that God alone knows God. But the same Veda says that a devotee knows God (Vedaahametam….). This seems to be a contradiction in Veda. But there is no contradiction, because God enters a medium for the sake of devotees. Then the medium is charged by God and the verbs like known, seen etc., apply to the charged medium and not to the original God.

Aarshaprakaranasaamarthyaabhavat Kalahah. (The present confusion and split are due to the absence of ability of the sages to take the meaning of the word Brahman according to the context). The ancient sages were having the divine ability to take the correct meaning of the word Brahman as per the context. Therefore, there was no confusion in the case of sages and hence the word Brahman was used to mean both the God and other greatest worldly items. According to the context, either God or the worldly item was perfectly selected by the sages in the Veda. Hence, there was no necessity of using a separate word like Para Brahman for God. But, today, the human beings are not having such divine ability due to fall in their standards. Hence, there is a real need for restricting God by an isolated word i.e., Para Brahman.

Aamnaaya Vistarat cha. (The unimaginable nature of God is elaborated in Veda by various statements). Veda clearly elaborates the unimaginable nature of God through the following statements: Words cannot give knowledge of God (Yatovaachah, Na tatra vaak…). Even mind cannot touch God (Apraapya Manasaa Saha). Intelligence cannot reach God (Namedhayaa, Yo Buddheh Paratah..). You cannot understand God through logic (Naishaa Tarkena…, Atarkyah..). Senses cannot grasp God (Nachakshushaa…, Aprameyah…, Atindriyam….). All these statements have elaborated the concept of unimaginable nature of God by any means.

Amatam Matamiti Shruyate Giyate cha. (God is known as unknown. This is said in Veda and in Gita also) Veda says that angels and sages came to know only one point about the God after long hectic discussions. That single point is that God is unknown (Yasyaamatam Tasyamatam…). Even Gita says that no body knows anything about God (Mamtu veda Nakaschana.). Therefore, the unimaginable nature of God is clearly established by the sacred scriptures.