dattaswami

Misunderstanding of soul as God The whole tragedy is based on the investigation of the source of ‘I’. In the olden days the science was not developed and the subject of physiology in medical science was not existing in which neurology is a chapter. ‘I’ is just a feeling as good as any other feeling. All the feelings including ‘I’ constitute the subtle body which is a bundle of feelings or information. In deep sleep all these feelings are stored in a chip called as chittam. The awareness - current is absent in the computer. The information is exhibited only when the computer is associated with current. In deep sleep the current (awareness) is absent because the nervous system or battery is not functioning. The state of meditation is a functioning battery associated with current but the computer is not connected and therefore the information is not exhibited. In death the battery is not functioning permanently and the current is not produced. The information chip (jeeva) also left the computer after the death. Now the computer is just the dead gross body without the chip and without the supply of current. When the person awakes from the deep sleep the battery is supplying the current and the information is connected so that all the information is exhibited. It is not necessary that everybody feels that he slept well. This feeling is generalized to every human being and therefore it is concluded that as soon as one awakes from the deep sleep the ‘I’ is rising up in the first instance. This imagines the false inference of the existence of the ‘I’ during deep sleep. You must note that several people remember very important information other than “I slept well”, as soon as they awake from the deep sleep . If a human being goes into deep sleep after suffering a tragedy, as soon as the human being awakes from the deep sleep, it immediately remembers the tragedy only and not the feeling of happiness after the deep sleep. Even during the awakened state, the feeling of ‘I’ does not continuously exist while feeling or discussing several aspects. Even in the awakened state there is no continuous existence of the feeling of ‘I’. What is the use of your unnecessary effort of establishing the continuous existence of ‘I’ in the deep sleep through the inference? In the awakened state everything is established by direct experience and even in such a state the feeling of ‘I’ does not exist continuously. You are trying to establish the continuous existence of ‘I’ in deep sleep through inference in which direct experience is absent! In fact the feeling of ‘I’ and the strong feelings are recorded in the chip (chittam) during the deep sleep but during this state the awareness is absent. During this state of deep sleep the basis of ‘I’ and other strong feelings is only inert energy and not awareness. Hence, the source of the ‘I’ and other strong feelings is only the chip (chittam) in which the information is permanently recorded. The association of current with the chip is not permanent and therefore the source of ‘I’ is the chip (inert energy) and not the awareness (self) or current. However, if you consider the inert energy as the basic form of awareness, you can hold on the policy of constancy of self or awareness. If you limit the self as awareness only, the self is born daily and dies daily (Athachainam nityajatam… Gita). But if you consider the self as the basic inert energy also, the constancy of self can be accepted because the basic primary inert energy (mula maya) is eternal (Ajo nityah… Gita). If you take the self as awareness only the constancy of self is lost. If you take the self as permanent awareness, the permanency is lost. You cannot have self as permanent awareness because in deep sleep the awareness is disappearing due to which only the state of deep sleep is full of ignorance. Either you have to sacrifice the single constant nature (awareness) of the self or permanency of the self. Since you are fixing the nature of the self as awareness, you cannot establish the existence of the same nature in deep sleep through inference. In the absence of this knowledge of neurology in the olden days, our ancestors should not be blamed as blind conservative believers. They tried their level best and made the hypothesis of the existence of the self in deep sleep also through inference. They were correct in their hypothesis because the self exists in the deep sleep also with a different nature, which is inertness and not awareness. They could succeed partially in imagining the constancy of the self in deep sleep and they failed only in finding out the alternative nature of the self, which is inertness. In absence of science they were unable to know the inter conversion of inert energy and awareness which was not their fault. If the same ancestors exist today they will certainly appreciate the truth and modify their concept with open mind. Today you must be blamed as blind because even though the science has analyzed the whole concept, you are not accepting it due to your closed conservative blind mind clinging rigidly to their hypothesis, which was made in the absence of the science. The inter conversions of inert energy into awareness is well established by science because the oxygen supplied by the functioning respiratory system oxidizes the food digested by the digestive system and the oxidation reaction of the food releases the inert energy. This inert energy associated with the functioning nervous system releases awareness, which is a special work form of inert energy itself. This awareness-current associated with the chip of information stored in the functioning brain exhibits the experience of the past important information and also gives the experience of the events grasped from the external world. The advaita philosophy based on the investigations of the advaita philosophers is only a partial development of neurology which is a part of medical science and this cannot be called as spiritual knowledge because the unimaginable God is not at all touched anywhere. Even the concepts of the self were not completely established by them (which are now completely established by the present neurology) and such self is misunderstood as God, which in fact is not as clearly established by the present neurology. Therefore they have not touched even the boundaries of spiritual knowledge, because spiritual knowledge means the subject related to God. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Difference between Human Incarnation and soul A king told “I am the king ruling this country”. A scientist with certain scientific equipments started to analyze the king. He found only three items in the king. The external gross body, the internal subtle body and the ultimate innermost causal body (self) are the three items. Now he started analyzing the source of the word ‘I’ in his statement. With all his logical analysis he found that the word ‘I’ means the causal body in the king. Therefore he derived the conclusion that the causal body is always the king. With the same equipment and analysis he found that the same three bodies exist in him also. Since the causal body is the king, the causal body in himself must also be the king. Therefore, he wanted to rule the country like the king and for which he was arrested and put in the jail by the king. What is the point that slipped here in the analysis? The only item that slipped here is the invisible kingship, which is different from the causal body. Therefore, the causal body as the source of the ‘I’ is only referred as king because that causal body alone is charged by the invisible kingship. Similarly, the advaitin analyzed his preacher Adi Shankara. He found the same three bodies in himself also as in the case of his preacher. Adi Shankara told “I am Brahman”. The student thought that the causal body (the source of ‘I’) in himself is also Brahman. Here the unimaginable Brahman exists in the causal body (self) of Shankara and the word ’I’ indicates the unimaginable Brahman in the self but not the self alone. When you say the live wire as current, the word current indicates the current existing in the live wire but not mere wire. If you understand that current indicates mere wire, you will call the mere wire without current also as current. The invisible kingship (and the unimaginable God) and the invisible current are misunderstood as visible causal body and the visible wire respectively. You must differentiate the live wire from the mere wire atleast by knowing the property of current like shock. You must call the live wire alone as current because it gives shock. You should not call the mere wire as current because it does not give shock. Similarly Brahman is supposed to rule the Sun (Bishodeti Suryah… Veda). Krishna and Adi Shankara can control the sun who swallowed the forest-fire and the molten lead respectively. Thus both are the live wires. The advaita philosopher is just dead by the summer stroke and should be treated as mere wire. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Difference between a realized soul and liberated soul Question Shri. G.Lakshman asked about the difference between the realized soul and the liberated soul. Answer Swami replied: Realization is theoretical knowledge of the concept where as liberation is the practical implementation of the same concept. These two words can mean knowledge of some concept and the process of release of something bound by some other thing respectively. Realization is used in general as the knowledge of some forgotten truth and liberation also can mean release of an animal from the chain by which it is bound. In the spiritual knowledge these two words have to be applied to the required context about which you are concerned. The causal body (soul) is super imposed on the external gross body and the internal subtle (mind) body. When the soul gets rid of these two super impositions and realizes its own nature of pure awareness, this is called as realization according to the advaitin (who say that soul is God). The advaitin is concerned only about the realization of the self and hence you cannot use this word in any other context. Similarly for advaitin the liberation means the release of the soul from the illusions of super impositions of itself on subtle and gross bodies. The advaitin is limiting himself to these contexts only and hence these two words cannot be used in any other context. For an ignorant villager these two words are limited to his specific context only. For him the realization means finding out the place of an agricultural tool forgotten by him for some time. For him the liberation means release of the cow from its chain to go to field. You cannot bring the context of advaitin to the context of the villager and vice versa. Therefore the realized soul and the liberated soul stand for certain specified contexts only as per the scope of the observer. However, if you are interested to know these two words in the context of final spiritual knowledge, the meanings are different. In the final level of spiritual knowledge the realized soul is that soul which realizes that the unimaginable God is in a particular alive human form. Realization means knowledge of some forgotten concept. But God is always unknowable and hence there is no point of forgetting and realizing the forgotten nature of the God. Only in the case of the knowable item the word realization has its application. Therefore, realization of absolute God is impossible and hence, the words like the knowledge of Brahman (Brahma Jnana) or education about God (Brahma Vidya) are meaningless in the absolute sense. But these words exist and the sense of such words is to be explained. The unknowable God enters and charges the medium like the current entering a metallic wire to give the knowledge about His existence and not to give the knowledge about His nature. Hence these words must mean the knowledge of the medium in which the unknowable Brahman exists (Astityeva….Veda). Brahman or God always enters the common medium of human beings so that God can mix freely and also can preach the human beings through the human body. Therefore, the knowledge of the existence of Brahman in the alive human body of a particular incarnation is Brahma Jnana or Brahma Vidya, which is complete only when the contemporary human incarnation is recognized. Therefore, the realization means the recognition of the contemporary human incarnation only. To please the Lord in such alive human form, practical devotion (service) is necessary. Such service is seen in your family bonds. The service in the family bonds shows the real attraction to those bonds. When your service is diverted from the family bonds to God in the alive human form, you are a liberated soul and the liberation is from your family bonds. For such liberation, the realization of alive human form of God must be the reason (Before all this you must be liberated from the illusion that yourself is God). Without such reason if the soul is liberated from the worldly bonds, it is just a state of a stone. All the advaitins who fix themselves in the state of pure awareness or life energy without mind (subtle body) are just like the plants in the human form. All the avadhutas who are just in the state of deep sleep without even a trace of awareness of anything are just the stones in human form. All these are liberated souls from the worldly bonds but since they are not realized souls, there is no use of such liberation. Such permanent liberation from the worldly bonds and such permanent realization of the self is again due to your constant prayer to God with the rigid request to grant such permanent liberation and the subsequent grace of God only. God grants your request since you are rigid in your foolish desire. Otherwise, such liberation and such realization without the grace of God are momentary only. Shankara also stressed on the God’s grace to get such permanent realization, which was called as vasana (pumsam advaita vasana). The word vasana here means the strong and permanent feeling of realization. The realized soul without liberation is an incapable theorist and a liberated soul without realization is an inert practical example. Both are useless. Hanuman and Gopikas are such realized and liberated souls who recognized the contemporary human incarnation and they were liberated from the worldly bonds for the sake of such alive human forms of God. The realization without liberation is like lame and liberation without realization is like blind. Duryodhana was neither realized nor liberated soul. Dhritarashtra was a realized soul who recognized Krishna as God but not liberated from the bond of the son. Pandavas are realized souls who recognized Krishna as God but their liberation from worldly bonds was almost complete but not fully complete. The reason for such a little deficiency in the liberation was only a little deficiency in the realization. Therefore, if the realization is without any doubt, the determination will result in practice and the liberation will become complete. Dharmaraja knows that Krishna is the incarnation of Lord Narayana. His concept was that Krishna is one percent human being and ninety nine percent Narayana. Narayana is hundred percent justice according to Dharmaraja. When Krishna asked him to tell a lie, Dharmaraja thought that the one percent human being is asking to tell the lie. According to him, Narayana is hundred percent sattvam, which is good quality. Therefore, Narayana is hundred percent good. Krishna is also good everywhere except in this instance. Therefore Dharmaraja thought that Krishna is ninety nine percent Narayana only. Therefore he refused to tell the lie. This little fault in the realization led him to slip a little from the full liberation and hence he could not liberate himself from the bond of justice. The reason for this deficiency is in the knowledge about God and also even about the qualities. No single quality can have isolated existence. God is beyond the three qualities. He is beyond sattvam also and therefore beyond justice also. (Sarva dharman…….Gita, Punya Pape vidhuya…..Veda). Thus the realization becomes complete only when the divine knowledge is perfect and therefore God in human form (Satguru or Guru Datta) is giving stress on the propagation of the true divine knowledge. In fact Krishna is hundred percent Narayana and one percent human being. (Manushiam Tanumaasritam) This means that the full Lord Narayana entered into the human being and therefore the total Krishna is hundred plus one and not hundred. Since the one percent human being is relatively true, in the absolute plane Krishna is also hundred percent Narayana. Even in Narayana, Rajas and Tamas co-exist as traces, which can also predominate whenever it is required in the divine game. For example the same Lord Narayana became Narasimha in whom Rajas (anger) came out to almost hundred percent. In fact Narayana is also hundred plus one because the hundred percent God entered the one percent human energetic form. Since energy and matter are one and the same according to science (E=MC*C) the human body or the energetic body is one percent only. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Atheists, Buddhists and Human Incarnation If God is introduced through the medium of human body, atheists will not agree. Hence Shankara ( a human incarnation of God) selected the pure awareness (soul) as the medium of God for introduction. Even in the human incarnation, the pure awareness (soul) acts as a medium charged by God. Let us isolate that part of soul only from the human incarnation and all this isolation is only an assumption. In general, the pure awareness alone can act as the medium of God, since basically there is no objection for any item of the creation to act as medium for God. The medium charged by God can be treated as God like the metallic wire charged by current. In this way you can call the assumed pure awareness or soul charged by God in the human incarnation as God. But a soul without God exists in every human being and Shankara called every soul as God due to the possibility of a soul to be charged by God and due to the existence of the soul charged by God in human incarnation. What is the use of all this? The atheists are mainly characterized by ego and will not accept God other than themselves. This rigid psychology of the atheist cannot be condemned in the beginning. The preacher must follow the psychology of a rigid ignorant student and should slowly uplift him. Hence, there is no other way to uplift the atheists existing in the time of Shankara (Budhhists and purva mimasakas). Shankara told that the soul in every human being is God and this satisfies the rigid psychology of the atheists. At least they have accepted the existence of God as the existence of themselves. Buddhists were in a very pitiable condition since they were thinking that everything including themselves is nothing (shunya). Shankara brought them up by stating that there should be the soul to experience the nothing. Otherwise, when nothing is not experienced, nothing cannot be established. The Buddhists came up and accepted the existence of the soul that experiences nothing (the school of prajnavada of Dignaga). Since that soul is God, they have accepted the existence of God. But they were rigid of nothing except the soul and therefore Shankara had to follow their rigid psychology of nothing except the soul. Hence Shankara told that the soul is truth and God and except the soul or God everything (world) is nothing. (Brahma satyam….). The ego of the atheist was also satisfied because the soul itself is the supreme God. The purva mimasakas were already accepting the existence of soul and world. Now there is a contradiction between Buddhists and purva mimasakas in the existence of the world though not in the existence of soul. To convince both these rigid and ignorant students, Shankara told that the world is neither existent nor non-existent (mithya). A negligible trace can be treated almost as non-existent and is existent in the strict sense. Since the world is a negligible dream of the soul, it is existent as well as non-existent. Thus he combined both in the concept of the world and made them accept the existence of God as a soul. The purva mimasakas were interested in achieving the happiness in heaven by doing rituals. Shankara exploited their ambition for happiness and stated that the God or soul is infinite happiness (ananda). This attracted the purva mimasakas to concentrate on God than on heaven. But in practical experience all of them found the absence of the experience of the natural infinite happiness and this raised the doubt whether the soul is actually God in its original state. Shankara had to drag these atheists further; otherwise, they will go back to their original atheism. Then Shankara applied another trick by stating that the ignorance of soul must be removed practically due to its long-standing effect. This long-standing influence of ignorance is called as vikshepa. Even if you awake from the dream and realize that the tiger in the dream was unreal, its effect like vibration and fear will not cease immediately. The theoretically realization removes only the apparent layer of ignorance called as avaranam. For this removal of practical effect of ignorance, Shankara suggested about the meditation of a completely liberated soul called as Eshwara, who is just a leader of the same class. Both the soul and the Eshwara are essentially the students of the same class but Eshwara, is a more meritorious student whose help can be taken by the soul. The atheist is trapped here because basically there is no difference between himself and the Eshwara. He thought that there is nothing wrong to take the help of a meritorious student of the same class so that the less meritorious student can become the same meritorious student on one day or the other. Shankara maintained the essential equality of Eshwara and the individual soul as Brahman to satisfy the continuing ego of the atheist. The atheists started meditating upon the Eshwara. See the wonderful talent of Shankara who made the atheist not only to accept God but also meditate upon God! That is the talent of the Satguru when God comes in human form. Nobody can handle this situation except God. The technique used by Shankara was in the line of Vedic tradition only. Veda is also attracting the theists by projecting God as the source of materialistic benefits here as well as in the heaven. The worship of God is introduced through this attraction (kamya karma). Slowly the theist tastes the nature of God and gets attracted to God leaving the other attractions. Shankara has extended the same to the atheists also. If you take the path of Shankara as the absolute truth, you must have been an atheist like Buddhist or purva mimasaka. You are a grown up student going to college and should not aspire for the chocolates given to kids to go to school. Shankara was correct in that time for those atheists since the final result was in their eternal welfare only. A psychological trick with good application for the benefit is always appreciable because ends justify means. You should take Shankara as the Guru with affection on ignorant students and not as a mere scholar who just reveals the absolute truth and goes away without bothering about the practical uplift of the students. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Logic is used to reject and imaginable item claimed to be an unimaginable item Adi Shankara ( a previous human incarnation of God) made certain assumptions, which are hypothetical to preach the spiritual knowledge to the devotees at various levels. Generally the devotees are trained in the logic pertaining to the imaginable items in the world. The development of a concept by them is from a worldly example and also its application is to another worldly example. For example since the black color of the mud (cause) is entering into pot (its effect), the conclusion is that the nature of cause enters its effect. This conclusion is applied to another worldly example and they say that the bright color of the gold lump (cause) must also enter the chain (its effect). Here, mud, pot, gold lump and chain are imaginable items and are worldly examples. Hence, all their logic is limited to the imaginable items only and that cannot be extended to the unimaginable God and His link with creation is also unimaginable because it is a link between unimaginable God and imaginable creation. This does not mean that logic is useless. It is useful in denying an imaginable item claimed to be unimaginable. For example in the ancient time the awareness is thought to be independent energy like a free electromagnetic wave in space. But today due to advancement of science and analytical faculty it is clearly proved that awareness is not an independent item but it is completely dependent on the co-existence of functioning nervous system and the inert heat energy produced by the oxidation of food. It is only a special work form of energy appearing through a complicated special technology of brain and nervous system. It is not independent even like the electromagnetic radiation traveling in the space. That which was wonderful yesterday is clear today. It was unimaginable but now is imaginable. Therefore, there is a knowable region extending up to space in the creation. In this knowable region there are certain layers of attained knowledge and certain layers of unimaginable nature. But the layers of unimaginable nature will certainly be analyzed by logic and science in the course of time. But there is a dead limit of this logic and analysis of science, which is the space beyond which the region of eternal unimaginable nature exists. Therefore, by conquering the unimaginable layers within the knowable region, it does not mean that one day or other the logic or science will cross the dead limit of space also and capture the unimaginable God existing beyond space. That is impossible. You may try and try and one day you may touch the roof of your house by the constant practice of high jumps. But this does not mean that one day or other you will also touch the sky by the continuous practice of high jumps. Today the unimaginable layers within the knowable region may appear wonderful and these layers can be called as Maya. The word Maya comes from root meaning “wonder” (Maya vaichitrye). The word wonder does not mean that it will be always unimaginable. The temporarily unimaginable systems also look wonderful before the analysis. The magic show looks wonderful but it can be analyzed and the wonder may disappear after analysis. Hence, wonder need not mean the permanently unimaginable item only. The deeper layers of this universe are wonderful without analysis but may be realized in future. These layers are temporarily unimaginable and the word wonder is used in the case of these also. Therefore, Gita says that you will find the universe as wonderful (Mayamtu Prakrutim…..). At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

God comes again and again in human form to preach- Negligence of present human incarnation Identification of the contemporary human incarnation and selfless service to it is the total essence of the total spiritual knowledge. The starting point is the direct atheist or the scientist (an indirect atheist) misled by the ambition of the follower of Advaita (who think soul is God). Whenever Veda uses the word Atman in the context of God, it means only the particular individual soul, which is charged by God called as human incarnation. When it is said in Veda that the space is generated by the soul, the word soul means the human being charged by God like Krishna who came as the human incarnation. Krishna says that He is the source of the entire creation and the first item of the creation is space, which is the first of the five elements. Gita clearly says that God comes in the form of a human being (Manusheem …..). But the serious objection to the human incarnation is that if there was only one human incarnation like Krishna, only one human generation was blessed and therefore God must be partial. To avoid this blame, Krishna told that He will come again and again (Yadayadahi …). But the same human body of Krishna is not seen again and again. This means that God is beyond the human body and hence God is beyond this entire creation. God takes a fresh human body every time just like the soul. The human body is only a shirt which can be changed often (Vasamsi..Gita). Unfortunately, the human beings due to repulsion between common items neglect God in the human body. The human beings do not recognize God existing in a particular human body and treat that particular human body as an ordinary human being only (Parambhavamajananto…Gita). As long as the human incarnation is alive, no human being recognizes it but recognizes it after its exit. Krishna said that a human being recognizing Him as God is very rare (Kaschitmam.., Samahatma Sudurlabhah…Gita). But, today most of us recognize Krishna as God. In such case how Krishna said this? Is not Gita Universal, which is applicable to all times? A simple analysis of this point shows that Krishna said this in view of negligence shown to Him by the human beings in His lifetime. Hence this statement means that many do not recognize the alive human incarnation and several only after its exit recognize it. This statement also clearly proves that Krishna was speaking about the human incarnation (Himself) existing in His time only (Contemporary human incarnation) and this does not mean a single human incarnation generalized for all the times. If Krishna was the single human incarnation generalized to all the times, this statement becomes wrong because later on several human beings worshiped Krishna. The recognition of Krishna as God exists during several human generations after Him (a long span of time) and only a short time (His life time) is related to this statement. This means that there is no single human incarnation generalized to all times. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

The cosmos is with infinite unimaginable limits The exhibition of endless cosmos by the Lord to Arjuna ( a devotee) shows only one point that the cosmos is with infinite unimaginable limits. If this is the only point, everybody is receiving the same point by looking into the sky with the unclothed eyes or a telescope. In any case the final conclusion is that the world is with infinite unimaginable limits. Then what is the use of the same vision given by the Lord to Arjuna, which anyone can get by looking into the sky? The essence of the cosmic vision is also stated by the Lord as one point that is this cosmos is endless (Nantosti…. Gita). Arjuna also draws the same conclusion (Nanto nachadih…. Gita). The specialty is not in the vision because any body can very easily obtain the same vision by simply looking into the sky. The knowledge behind this vision is important without which the simple cosmic vision is useless. The knowledge in this cosmic vision is that the existence of permanently unimaginable item is exhibited by the unimaginable limits of the infinite cosmos to everyone. One need not recognize the existence of unimaginable nature by searching the human incarnation and its miracles. The unimaginable nature is an indication of the unimaginable God. Hence, the proof for the unimaginable God is exhibited to everyone through this infinite cosmos. This is the essence of the knowledge of Viswarupam. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

God does not exists in any imaginable item except Human Incarnation The Maya in the form of permanently unimaginable miracles is seen in an imaginable item of the world with definite limits like a particular human being called as human incarnation and it is not in every human being. The Maya (Power of God) is also in the unimaginable limits of the Universe but not in any item of the Universe except the human incarnation. Thus, you see the evidence of Maya, which is a proof for the existence of the God in the limited human incarnation and in the unlimited boundary of the Universe. Krishna ( a past human incarnation) as finite human incarnation and His cosmic vision with infinite limits simultaneously stand for this concept. The exhibition of the Universe with unperceivable and hence unimaginable limits is the only aim of the Lord in showing the cosmic vision to Arjuna (a devotee of God) (Nantosti…Gita). Such exhibition indicates the unimaginable nature in the core of Krishna also simultaneously. Thus both the vision of infinite cosmos and the vision of unimaginable nature through the miracles in the human incarnation together prove that God is unimaginable in the limits as well as in the core. This vision concludes that the unimaginable limits of the Universe and the unimaginable nature of the human incarnation simultaneously. This vision gives simultaneous conclusion also that any item in the Universe except the human incarnation is imaginable and hence does not indicate the existence of God in any imaginable item except the human incarnation. The final conclusion of cosmic vision is that unimaginable God exists beyond (the limits of) the Universe and God also exists in the human incarnation. God in this human body of this Datta Swami gave this cosmic vision to two devotees (Ajay and Sitamma) simultaneously during a divine discourse on the day of Gurupurnima and asked both of them to explain their experience, who were keeping silent in a gathering of devotees. The identification of those two devotees only from the gathering of several devotees who were also silently hearing the discourse is also miraculous apart from giving such vision. The cosmic vision (Vishwarupam) was given during the discourse of Gita by Krishna. Hence, the miracles associated with miraculous divine knowledge alone can be the indication of God (Yadyat Vibhutimat Sattvam…Gita). Otherwise demons also perform miracles and hence miracles alone cannot give the address of God. Of course, the miracles exhibited even by demons indicate the unimaginable God but do not give the address of God in the demon. Since miracles serve their original purpose of indicating the existence of unimaginable God, God grants miracles even to demons. This satisfies the desire of demons and also the publicity of the existence of unimaginable God in the world simultaneously. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Any item of the world can be analyzed by science thoroughly-Statue do not contain God Science is the absolute master as far as the world within its limits is concerned. Any item of the world can be analyzed by science thoroughly and the report of science is final. This is a great advantage to protect the correct spiritual knowledge from exploitations. Ignorant and selfish scholars exploit by misleading us in making us believe that certain worldly items are God directly. Awareness (Soul) is such best exploitation. Here comes science to rescue us from such twists and exploitations. The priests exploit us by saying that a statue is God or contains God. The analysis by science clears such exploitation. At least in the case of the soul, God may enter some soul (human incarnation) to preach the knowledge. But such necessity does not exist in the case of a statue and hence God never enters any statue. The only purpose of statue is to keep it as a representative model of God. The Advaita Scholars exploit themselves only to enjoy the sweet dream. The priests exploit others to enjoy the sweets offered by others! Of course, the soul can be treated as the greatest item among the imaginable items of the creation and hence the soul can be called as Brahman because the root meaning of the word Brahman is that which is greatest. The word Brahman is Yaugika, which means that it can be applied to any item if the root meaning is applicable (Yoga Rudha means the word fixed to a particular item only when its root meaning is applicable to many including that particular item). The word Brahman is also applied to mean the scripture Veda that is greatest among all the scriptures (since Veda is protected by recitation from generation to generation without any deletions or introductions) as said in Gita (Brahmakshara Samudbhavam). The word Brahman is applied to God also since He is greater than every thing in the universe and hence the greatest. You can meditate upon yourself separating from the body and get temporary relief from stress, which is like the first aid to injury. Like this the word Brahman is not Yoga Rudha and is not fixed in God only. The ignorance of this concept misleads you to think that the soul is God when it is said that the soul is Brahman (Ayamaatmaa Brahma…Veda). This means that a particular soul like Krishna, Adi Shankara etc., is God if you take the word Brahman to mean God. If you take the word Brahman to mean a greatest item in any category, this means that the soul is greatest in the universe. This may also be giving the metaphor for soul and God. You can keep the statue to represent God as a model (Pratika) in the beginning. Veda says that you can worship the inert globe of Sun as representative model for God but immediately says that Sun is not God, Sun fears for God and God is not in inert object (Adityam Brahmeti…., Nedam tat…., Bhishodeti….,Natasya Pratima…). The tradition of Advaita and the tradition of worship of inert objects as models for God are good as long as they are limited to their specified levels and should not be over extended for exploitation of self and other selves. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

The world and the human body of the Lord give the proof for the existence of God beyond the world The world and the human body of the Lord give the proof for the existence of God beyond the world and God beyond the human body of human incarnation respectively. You have not perceived the electricity in the wire and you have only experienced the existence of unperceivable electricity through the medium of wire and electricity is separate from the wire. Of course, electricity is imaginable for scientists and here it is used, as a simile only for God and the unperceivable nature of electricity is a comparison for the unimaginable nature of God. Except God, all are imaginable items and hence there is no other way than to choose an imaginable item as a comparison for the unimaginable God. We take the unperceivable item or an item, which can be imagined with lot of difficulty as a comparison for the really unimaginable God. Awareness is an item of the world, which can be imagined with lot of difficulty and hence is selected as the best comparison for unimaginable God. Unfortunately, the concept of comparison is lost and awareness itself is thought to be God directly. One day the electricity in the wire compared to God by Me may become God! Another reason for such misunderstanding is metaphor, which is a figure of speech like simile. The simile reminds constantly that God and awareness are different items. But the metaphor misleads easily the ignorant people to think that awareness is God. Only scholars can recognize the metaphor carefully. If you say that a person is like a lion, it is simile. The word “like” acts as the torchlight constantly to separate the person and the lion. In metaphor, we say, “The person is lion”. This misleads ignorant people to think that the person is actually the lion and they think that every lion (person) of the “Lions club” (A club of important persons who serve the people) is actually a lion, which will kill the people! Veda is the greatest poetry of the greatest poet, the God (Kavim Kavinam….Veda). Advaita scholars are also great scholars of all Shastras and they know this figure of speech very well. Alankara Shastra deals with figures of speech. They know the truth very well. But already they are so much intensively attracted by the concept of the soul to be God, that they cannot come out of this sweetest dream in which they get the highest without the least effort! The dreamer knows that it is only dream but the sweetness is so much that he does not like to come out of it. A scientist is relatively better than such Advaita Scholar, who is caught by the powerful ghost of Mohini, because the scientist thinks himself as an ordinary soul and not God. You may say that the scientist denies God, which is the greatest sin. I agree to it, but if you analyze, even the Advaita scholar is also an indirect atheist. He is denying God apart from himself, which also means an indirect negation of God. After the establishment of a simile, metaphor is used further in all contexts. A great person is compared to a lion and once this simile is established, the metaphor is used further and every important person is called as the lion. Thus, the lions of the lions club mean the important persons and not the actual cruel animals (lions). Similarly, it is established that the God is compared to soul and the universe is compared to the human body. Therefore, the word soul can stand for God as the word lion stands for the important person. Hence, in Veda the word Atman (soul) is used to mean God in some places. It does not mean that the word soul stands for the actual soul, just like the word lion in the lions club does not stand for the actual lion. At least in the first case the great person and lion are imaginable items and we can use the word ‘great person’ without lion. But in the second case, God is unimaginable and always needs an imaginable item for comparison. This problem becomes more significant when God comes in the form of a soul (human incarnation) where the word soul has to be used as the external cover (Upadhi) to indicate the direct address of God. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Unimaginable God and imaginable human form The unimaginable God needs the imaginable human form as a medium for expressing Himself to His devotees. In the case of human incarnation of God also, you have only understood the existence of the unimaginable God and you have not imagined the nature of God as in the case of the limits of the Universe. You have only seen that the limits of space are beyond the sight and this does not mean that you have seen the limits of space. In all these examples, Maya (Unimaginable item) exists in the imaginable items to give a proof for its existence just like the unperceivable electricity exists in the perceivable metallic wire to give experience of its existence. The wire with electricity can be treated as the electricity itself and there is no other way than this to perceive the electricity. The electricity has to be treated as the wire containing electricity. But every wire is not electricity. Therefore, the unimaginable Maya has to be treated as the imaginable world, which shows the unimaginable limits. This does not mean that every imaginable item in the world with definite limits is Maya. Therefore, this world can be treated as Maya (Mayamtu Prakrutim….Gita). Here the word Prakruti stands for the world with unimaginable limits and it does not stand for any imaginable item in the world with definite limits. Similarly, the person charged by God (human incarnation) can be treated as God but not every person. The world with unimaginable limits and human incarnation with unimaginable miracles can be treated as God (Viswam Vishnuh.., Vasudevah Sarvamiti…..) and this does not mean that the world or the human body of human incarnation itself is God (Avyaktam Vyaktimapannam…Gita). At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Scientists have established the existence of permanently unimaginable God You have two regions of unimaginable nature. One is the temporarily unimaginable region containing the deeper planes of world within the limits of the space and these are surely going to be analyzed in future by scientists. The other is the permanently unimaginable region, which exhibits the permanently unimaginable limits of space or God. Hence, scientists have established the existence of permanently unimaginable God. The unimaginable nature is the reason for wonder. Maya means wonder by its root word. Hence, we have temporary and permanent regions of Maya. Even the magic show, which creates wonder, is called as Maya, which is temporary since you can analyze it and know it after some time. But the miracle performed by the human form of the Lord can never be analyzed which is not magic and such divine miracle is a permanent Maya indicating the permanently unimaginable God in the human form. Therefore, the miracle of human incarnation and the unimaginable limits of space are one and the same in establishing the permanently unimaginable and hence permanently wonderful God. Since there cannot be existence of two unimaginable items, there is no place for Maya and God together since both are permanently unimaginable. There can be several temporary unimaginable items in the world just like two items of a magic show. On realization the two items of the magic show give different imaginable technologies of performance of magic. But the realization of various permanently unimaginable miracles indicates only one unimaginable God. Therefore, in all the permanently unimaginable miracles, there is only one God as the basis, who is permanently unimaginable. Maya needs a medium of imaginable nature to exhibit its unimaginable nature. The unimaginable limits of the Universe are exhibited by the imaginable Universe, which is composed by imaginable items. Similarly, the unimaginable God is exhibited by the imaginable human body, which performs the unimaginable miracles through imaginable actions and imaginable items. For example, when the human incarnation moves its hand and produces sacred ash, the human form, hand, movement of hand and the final ash are imaginable items. With the help of these imaginable items, the generation of ash from space is exhibited as the permanently unimaginable miracle. Even the temporary Maya needs imaginable items in the magic show for exhibition. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Unimaginable limits of space are God Let Me even say that the unimaginable limits of space are God. The scientist agrees the existence of these unimaginable limits of space and therefore the scientists is agreeing to the existence of God. Even the common man is experiencing the existence of these unimaginable limits of space by seeing the space with his unclothed eyes. The scientists see the space through the telescope and arrive at the same conclusion. The human intelligence cannot cross the four-dimensional space-time model at any cost on any day. The beginning and the end of the space (limits of boundary) are always untouchable and unimaginable for the intelligence of even top most scientists. If he crosses the limits of this space, certainly he can touch (Know) God who is beyond the space or exists in the limits of space. The unlimited space stands forever reminding the scientist regarding this eternal truth. Thus, the Universe is visible to all human beings in all times exhibiting the unimaginable item through its unimaginable limits. This Universe is a practical proof and the clear miracle of God available to all to declare this basic concept for every human being on this earth. Nobody needs the demonstration of any miracle other than this to indicate the unimaginable God. The miracles are not available to all in all times. Even if some miracle is demonstrated, people may conclude it as illusion or coincidence of events. But in this demonstrated example of unimaginable limits of space, there is no such controversy. Moreover, in this miracle there is no hope to disprove the unimaginable limits of space in future even according to the opinion of scientists. There cannot be two or more than two unimaginable items. Hence, the unimaginable limits of the Universe are showing only one unimaginable God directly to every human being. Since, you do not perceive the limits of the Universe, you have not perceived God. The existence of unperceivable limits establishes the unimaginable limits. The Universe is exhibiting its unperceivable and unimaginable limits. This means that you have not seen these limits. Hence, you have not seen the unimaginable limits, which are God. But the existence of unimaginable and unperceivable limits is exhibited. This means that the unperceivable and unimaginable God exists and His existence is clearly exhibited. This Universe itself exhibits the existence of such God. From this, the conclusion is that you have understood only the existence of unperceivable and unimaginable God but this does not mean that you have seen or imagined God. Veda says “Asteetyeva Upalabdhavyah” which means that you can know only the existence of the unknowable God. Veda says that God is unperceivable and unimaginable (Na Chakshusha…, Yasyaamatam…..). Gita also confirms that God is unimaginable (Mamtuveda Nakaschana…). At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

The link between God and World is unimaginable; Ego of scientists God is unimaginable. The link between the soul and world with God is also unimaginable because a link between two imaginable items only becomes imaginable. The actions of God are also unimaginable since the actions of imaginable items are only imaginable. The only imaginable region is about all the items of the world and relationships between those items and the dead boundary of this world (imaginable region) is space. In this imaginable region there may be some temporary unimaginable regions, which are not analyzed today but one day or other those regions will be analyzed by the science. The unimaginable region for an ignorant person may be simultaneously imaginable to a scholar like the technology of an electronic instrument. Of course, even today, there are certain unimaginable regions even for scholars in the deeper planes of the science of world. Such planes will be known to scholars (Scientists) after some time by the grace of God, because such planes are within the limits of the space. The scientist is misled at this precise point. Some time back, he did not know certain deeper planes of the world. Now he succeeded in analyzing those unknown planes. Due to this, scientist becomes blind with ego. Based on this success, he feels that he will analyze the final truth of the unimaginable limits of infinite space (world) in future on some day. This is not correct. The reason for this is that the planes which were not known to him and which are now known to him are within the limits of space only. Still, there are more deeper planes which are not known as on today. In the case of these planes, I assure the success for the scientist because these planes are also within the limits of space. But he should know that on any day he cannot cross the dead limits of space and God is beyond such space. Since God is the generator of space (Atmana Akashah..Veda), we can touch the edge of God only in the unimaginable limits of the space. We can say that once we have touched the limits of space we have touched God. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

How can God be unimaginable? If a student comes and asks the preacher “What is God?” and the preacher says, “God is Unimaginable”; then the student asks again “How God created this world?” and the preacher says, “The process of creation is unimaginable”; the student will think that the preacher does not know the answers for his questions and will leave the preacher. This is the practical problem in revealing the absolute truth. The preacher should say the answers in positive way and the answers should satisfy the logical faculty of the student. Now you should analyze the basis of such logical faculty of the student. The basis is the observation of this world containing all imaginable items only. Hence all his logic is based on the observation of the nature of imaginable items and the relationships between the imaginable items only. This means that the preacher should say that God is an imaginable item and the imaginable process of generation of the imaginable world from imaginable God is in imaginable way only. Every sentence of the preacher should be imaginable to the student and then only the student gets satisfied. The introduction of the word “Unimaginable” by the preacher leads the student to think that the preacher is ignorant. Hence to satisfy the student and to solve this practical problem, the preacher has to make certain assumptions and should preach about God through hypothesis only and not through real theory. The reality is that the unimaginable God created the world through unimaginable way. But to satisfy the student the hypothesis introduced here is that God is pure awareness. Here the infinite ocean of pure awareness is an assumption created because there is no proof of such ocean of awareness anywhere because you can find only the infinite ocean of inert energy. The infinite ocean of awareness is created by the preacher and such ocean charged by God can be treated as God Himself like the live wire treated as current. Now the student is satisfied. Similarly, the creation of world from God should be also done through the imaginable way answering all the objections through imaginable ways only. This makes again the creation of another assumption for the process of creating the world by God. The assumption here is that a second unimaginable item called as the power of God is created which is modified into the world. Since the power is negligible, the world is negligible and maintains the existence of single God or Brahman. It is like the dream of a person created by the modification of the mind and the mind is negligible compared to the materialistic person. In course of time to satisfy the logic of students, changes in the hypothesis are made by Ramanuja and Madhva who introduced the assumption of a separate material, which is modified as the world without any connection to God. The hypothetical assumptions can be varied for the sake of preaching the truth to the students in order to satisfy their logic developed from the observation of the world containing only imaginable items. This does not mean that the theories are different. There is only one real theory that both God and the link between God and world are unimaginable. But the preaching requires complete elimination of the word unimaginable and the whole preaching should continue with the assumptions of imaginable items and imaginable relationships between those imaginable items only. In such case all the assumptions are not true at all in the absolute sense. In such case you need not misunderstand that the three Acharyas are differing from each other with different theories of truth. The same truth is explained in different ways with different created assumptions of hypothesis for the sake of understanding of various types of mentalities of the students which are always based on the constant observation of imaginable items only (Ekam Sat Viprah bahudha vadanti…..Veda). The final truth is known to Anjaneya who did not like to preach the truth through assumptions and hence kept silent in preaching. He showed the essence of all the divine knowledge through action (Karma) only because Karma can only be real and fruitful. His recognition of contemporary human incarnation and practical service to Him is the essence of the message of Anjaneya. For those who cannot accept the human incarnation, Shankara preached the divine knowledge with several assumptions and the most powerful assumption is that the soul itself is God. Shankara preached atheists and this powerful assumption attracted them to come and at least here the subject. All the Acharayas followed this method of preaching by assumptions to various levels of students who are based on the logic of imaginable items only. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Madness of God Datta is called as Unmatta Datta, which means that Datta is mad. The reason for this is that He gives the absolute divine knowledge from His absolute state, which is the absolute reality. In that state, every thing except Him is relatively real including the souls. In this state He is called as Nirguna Datta, which means that He is in the state of absolute reality without any relative reality. The entire creation including the souls is a relative reality only and is just His imagination or quality or feeling (Guna) only. The guna is a property, which is not independent and depends on its substratum (Guni) only. Such substratum is God or Para Brahman who is far from imagination. The knowledge radiating from that state is absolute truth, which cannot be digested by human beings who are in the lowest layer called as Maya. Therefore, Datta looks like a mad fellow whose statements are beyond the normal digestion. Shri Rama Krishna Parama Hamsa was going to Panchavati for meditation and was in that top state. A newly married person told Him that his wife is hindering him from participating in the spiritual discussion (Satsanga). Immediately Parama Hamsa told him just to divorce his wife. He was shocked. For the plane of normal human beings such knowledge looks like the statements of a mad person. In fact, the souls are mad of the plane of lower relative reality. For mad people, a wise person is mad relatively. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Significance of practical service to Lord in Human form When you divert the service or practical devotion from the world (family and society), which consists of the live human beings to God, the God must also be in live human form so that the service like feeding is diverted practically from one side to the other side. If your world contains only the photos or statues of your forefathers, who are not alive today, then you can divert your service of cleaning the statues of your forefathers to the statues of God. The diversion of service should be in the same phase i.e., either all in alive human forms or all in forms of statues. There cannot be diversion of practical devotion from one phase to the other phase. Suppose you have offered ten kg of food to a statue of God and offered half kg of food to your son, you cannot say that you have twenty times more devotion on God than your son. Here, the comparison is not in one phase. If God comes in human form, will you offer half kg of food to Him daily as you are offering the same to your son? Therefore, the proof of diversion or transformation can be in a single-phase system only. Hanuman left His alive mother and worshipped alive Rama. He did not leave His alive mother to worship a statue in the temple or to meditate upon the formless God in a forest or to serve Himself feeling that He is God. Gopikas left the bonds with all alive forms (parents, in-laws, husbands, children etc.) only to worship a specific alive form, who was Krishna in their time and one should note that Krishna was not having any relationship with them. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

If you identify the live human form of God, service is generated Brahma indicates knowledge. Vishnu indicates devotion. The dancing Shiva indicates action or service. Lord Datta indicates these three associated together. Hanuman served Rama in His personal matter. Hanuman knows strongly that Rama is God and this knowledge is constantly maintained in His service. His devotion on Rama was in climax in the service. When Sita was not found, He wanted to commit suicide. This shows His love to Rama in the service. You can find knowledge and devotion of Hanuman always in service only as per the Valmiki Ramayana. You can never see Hanuman in debates on God or in singing songs on God. He is always seen in service to Rama throughout the Ramayana and knowledge and devotion always exist in the service simultaneously. All the essence of His knowledge is only in identifying the contemporary human form of God. All the essence of His devotion is only in serving practically such live human form. Sundara kanda means the beautiful part of Ramayana since it describes the selfless service of Hanuman to the live human form without aspiring any fruit in return. You have to read Sundara kanda to learn this aspect only. But, people read it to get success in selfish works! Hanuman did not accept even a garland for His service at the end. Such selfless service based on the spiritual knowledge learnt from God Sun and devotion learnt from His mother, yielded the topmost fruit of becoming Brahma (God). Such selfless service integrated with knowledge and devotion is the Nishkama Karma yoga of the Gita. Service is work and hence, called as karma yoga. Work is energy and matter (money) is energy. Hence, work and matter are one and the same. Therefore, both sacrifice of work and sacrifice of fruit of work (money) come under karma yoga or seva yoga. The sages were always busy with knowledge and devotion to God. They did not do any service to Rama practically even though they identified Rama as God. The water and fertilizer without the plant could not get the fruit and they had to take another birth as Gopikas to get salvation. Hanuman got the top most divine fruit in that life itself, since He did not stop with knowledge and devotion. He extended His knowledge and devotion into service. The moment you recognize your child it is Jnana yoga. Immediately, the love is generated and it is Bhakti yoga. Spontaneously, you start serving your child and this is karma yoga, which is Nishkama karma yoga, since you do not aspire any fruit in return. In the case of your child, really no fruit is achieved. But, in the case of God, for the same selfless service, unimaginable fruit is given to Hanuman. Here, the transformation of knowledge into love and into service is spontaneous in the case of your child. But, in the case of God, why the transformation is incomplete? I mean why some stop at knowledge and why some stop at devotion? The reason is that their knowledge itself is fully wrong in not generating devotion. If the knowledge is partially wrong, devotion is generated but not the service. If you identify God as formless, it is fully wrong knowledge and hence, no devotion is developed. If you identify God in human form, but worship statues of such human form, devotion is generated and not the service. If you identify the live human form of God, service is generated. When you fully identify your child, the knowledge is fully correct and love and service are generated spontaneously. When you have a doubt in the identity of your child, your knowledge is partially correct. Then love is generated, which will not really transform into service. The service always includes correct knowledge and full love. The formless God has no expenditure of your work and money. The statues have partial expenditure like cleaning (sacrifice of work) and repairs (sacrifice of money). The live human form of God has lot of recurring expenditure like feeding everyday etc. The essence of sacrifice is deciding the concept of God. The Advaitin is very clever, who says that he is God and feeding himself everyday is accounted in the recurring expenditure in the account of God. The human form of God (Sadguru) alone can give the fully correct knowledge that transforms into devotion and service spontaneously. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Born of water and spirit. In bible it is told that unless you born of water and spirit you will not enter the Kingdom of God , what is the meaning of this? The spirit and water indicate Knowledge given by Sadguru like Jesus, Krishna etc., which cleans your soul from the dirty ignorance so that you can be a citizen of the kingdom of God . Then by your service you will become an employee of the king and slowly you can become the Son of God and finally God in human form. This means that Knowledge is the basis and Sadguru is the source of such True Knowledge. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

The proof of God The divine knowledge alone can be the proof of the God as per Veda. The exceptional quality of the divine knowledge (Prajnanam) is the spontaneous proof. You can experience the available highest quality of the knowledge and there is no need of any testing procedure for that. How are you selecting the Miss. World? You are experiencing the spontaneous beauty directly and there is no need of instruments to test the beauty. You are selecting the top most beauty in the available competition. If you say that some higher beauty may exist somewhere and some time in this world, the result of the competition can never be declared. Only ugly sadists may tell like that. Gita says that the possessor of such top most knowledge that can give the most perfect guidance to the souls is God Himself (Jnanitvatmaiva…). The importance of Divine knowledge is only due to the importance of correct guidance in the spiritual path. For this the exhibition of miracle is not required. The exhibition of super power through the miracle is needed only for the low level atheists and to punish the low level devils. When a Police Officer is invited to address the college, he goes in normal civil dress. When he has to deal with criminals, he will be in the Police uniform. Even there, he will send his subordinates in the uniform to deal with the criminals. But he will not send his subordinates in uniform to address the college. Similarly God comes to preach the Divine knowledge and sends His subordinates to exhibit miracles. Since majority is in the lower strata, the miracles have to be exhibited widely. Hence God gives the Super powers even to devils. The miracles include even the miraculous experiences in the life of any one, which prove the existence of unimaginable God. Miracles and knowledge are the two requirements of people here in lower and higher levels respectively. Generally God meets directly the requirement of higher level. The liberated souls who are the servants of God generally meet the requirement of lower level. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

God and Miracles Miracle indicates the existence of unimaginability. The unimaginability is God and its existence indicates the existence of God. The unimaginable power is the source of miracle. The source of that power is God. That power may or may not give the address of the God in a person who exhibits the miracle. But the miracle gives the existence of that power in that person. The power gives the indirect existence of God elsewhere. Therefore miracle is an indirect proof of existence of God but not the direct proof of the address of God. The black magic is also power of God, which is given to Satan. The Satan and his followers are sufficient for atheists to prove the existence of super power and thereby existence of God indirectly. Let the atheist cross the miracle of a demon first. The theist should be above the level of these miracles and should try to achieve the Divine grace of God through spiritual knowledge, devotion and selfless service through sacrifice in the Divine mission of the Lord. If a Post Graduate student forgets the alphabets, what to do? Similar is the case of the theist who wants the miracle as a proof. The theist requires the correct guidance by correct spiritual knowledge at that standard. Therefore the divine knowledge alone can be the proof of the God as per Veda. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

How to become like Jesus Everybody wants to become Jesus or Krishna to get the divine fame in the society in a similar way without such cruel death at the end. Such desire is hidden in the subconscious state of all the devotees even without their knowledge. Today there is freedom of expression of spiritual thought and there is the constitutional protection and hence a preacher need not fear for the crucifixion. Hence, now, the above desire is very strong. But one must remember that Jesus allowed the crucifixion from the view of a single point that is to suffer for the sins of His people (Refer to the meaning of the word Emmanuel), who are deserving and to save them from sins. In Bible it is clearly said that He came to save His people and not all the people. Now, can you suffer like Jesus for the sake of sins of your closest deserving devotees? Perhaps, now, your above desire is subsided! Powers are always associated with responsibilities. However, if any devotee wants the position of human incarnation in spite of the awareness of responsibilities, there is an open chance for every human being to become the human incarnation. First you must concentrate on the correct divine knowledge, through which you must receive a clear-cut picture of the whole procedure. You must know that you are not already the God since God is not the ancestral property that is already given to you without any effort as felt by Advaitin. You must know that practical service to God alone can give any divine fruit. The correct spiritual knowledge and the theoretical devotion are only like water and fertilizer for the service-plant, which alone can yield the fruit. Through such selfless sacrifice of service in terms of sacrifice of work and fruit of work, you will be selected as a servant by God provided your service is not aspiring any fruit including the above fruit of becoming human incarnation. Now you have entered the inner circle of God and this is the first step called as Dvaita. People often misunderstand that Dvaita is the relationship between God and an ordinary human being. Such relationship is only the creator-created relationship. In Dvaita, Madhva says that the relationship between God and the soul is the relationship of Master-servant. Madhva Himself kept in the position of the servant of God. Every human being cannot claim such position of Madhva, without reaching that state by spiritual effort as explained above ( Correct Spiritual Knowledge – Theoretical Devotion – Service). If you see Hanuman, He straightly jumped from the knowledge to the service and never expressed His love on God through songs and tears as per Valmiki Ramayana. Some plants yield fruits just with supply of water without fertilizer. Therefore, sometimes knowledge and service are sufficient without the intermediate theoretical devotion. But here the soil acts as a hidden fertilizer. Similarly, the theoretical devotion of Hanuman was kept hidden in the mind only. Hence this intermediate state exists in a hidden way in such cases. Now one of the closest servants, excels other servants in service and becomes the Son of God and sits on the right side of God as told by Jesus. Ramanuja also says that one of the most fortunate devotees sits on the lap of Lord Narayana and talks with Him and this is exactly coinciding with the above point of Bible. This is the second state of Vishishtaadvaita. Now such Son of God comes down to the earth with a gross body (as usual like any other human being) and God enters him and pervades all over the soul and body. Now, this Son of God is the human incarnation and is treated as God by the devotees for hearing the knowledge and serving the God. This Son of God gets the credit of all the wonderful works done by God, who is hidden in him. This is the third final state of Advaita. God entered the devotee, stays for his lifetime and exits at the end. The entry of God is mentioned in the Veda (Tadevanupravishat…). The exit of God is mentioned in the Bible, when Jesus cried stating ‘Oh! God! Why did You leave me?’ Jesus told these three statements to different devotees in different times, but one should understand that Jesus remained in all the three states simultaneously because these states are only the simultaneous angles. In the third (Advaita) state, the other two lower states co-exist. This means that the lower state is always in the higher state but not reverse. In the human incarnation, which is the state of Advaita, Vishishtaadvaita also exists because the Son of God treated as God is the Son of God by himself simultaneously even in that state of Advaita. The live wire is a wire always. Similarly in the state of Vishishtaadvaita, Dvaita exists because the Son of God was selected from the closest servants and therefore, the Son of God is also a servant by himself even in the state of Vishishtaadvaita. Hence, the human incarnation can mention itself to be in the two lower states also simultaneously, which is also the truth. The human incarnation always says the truth only. The reverse of these three states is not true. Every servant is not the Son of God and hence, Vishishtaadvaita cannot exist in Dvaita. The Son of God is God only in the time of human incarnation and he is not God always. Therefore, Advaita cannot exist in Vishishtaadvaita. Adishesha was one of the closest servants of God. When he was born as Lakshmana, he became the Son of God by his exceptional service. Then in the next birth, Lakshmana became the human incarnation called as Balarama, who is placed in the ten incarnations of God. In this incarnation, God pervaded all over Balarama. Even the God Krishna served this incarnation as younger brother to prove that He will become the servant of His servants. Even Jesus served His devotees by washing and kissing their feet. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Analysis of the various statement of Jesus Jesus asked Peter about the opinion of public on Him. Peter told that some are looking Jesus as the Messenger and some are looking Jesus as Son of God. He told that he is looking Jesus as the God Himself. Three views about the human incarnation are always available and these are Dvaita, Vishishtaadvaita and Advaita. According to these three views, Jesus gave the three statements that He is the Messenger, that He is the Son of God and that He is not different from God. This does not mean that He is changing His state from one to the other in these three positions. His three statements about Himself are given to the devotees of corresponding levels of ego and jealousy. As the ego and jealousy decrease, these three states change according to the devotee. Through out the Gita, Krishna told Arjuna that He is God and remained in the state of Advaita only. The reason for this is that Arjuna was in the lower state of Vishishtaadvaita thinking that Krishna is a partial incarnation of God Narayana. For him, the higher state of Advaita is preached. This does not mean that Krishna is always in the highest state of Advaita and Jesus is changing between these three states. The difference in the statements of Jesus and Krishna is to be understood from the point of the other side. The other side in the case of Jesus is various devotees at different levels in different times. The other side in the case of Krishna is a single devotee, Arjuna, in a particular time only. The Bible is a collection of statements of Jesus given to various devotees in various times. The Gita is a single statement given to a particular devotee only in a particular time or situation only. Therefore, Jesus and Krishna are not different from each other in the state of human incarnation. Krishna was looked by Gopikas as God and hence, there is no necessity to preach Advaita to Gopikas, who were already in the highest state. Pandavas looked Krishna as incarnation of Narayana or as Son of God, which is lower state than that of Gopikas. Pandavas thought that justice is above the visible Krishna and only the absolute invisible God Narayana is above the justice. Hence, they could not cross the justice for the sake of Krishna. Dharma Raja refused to tell a lie even on the request from Krishna. Arjuna did not leave Gaya in spite of repeated requests from Krishna. Dhrutarashtra looked Krishna as a divine messenger only and did not grant even five villages to Pandavas in spite of repeated requests from Krishna. As the king, he had the power to grant anything. In the Gita, since there is only the reference of Arjuna, all the three views could not be given. Therefore, Hindus should not say that Krishna alone is God always and that Jesus is a changing God. Apart from these three angles of devotees, there is a fourth angle of ordinary human beings who do not recognize the human incarnation even as a messenger. The priests of the church looked Jesus through this fourth angle in which, they thought that Jesus is a fraud person cheating the public to get fame. Due to this fourth angle, Jesus was crucified. Mohammad, the next Prophet kept Himself always in the position of Messenger only to avoid this fourth angle. But some ignorant human beings fought with Him also in the fourth angle, who did not believe Him even as the Messenger. Yohon claimed Himself as a Prophet only but His head was also cut due to this fourth angle. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

What is soul? If it is produced from food then, when food stops soul is destroyed? Soul is pure awareness, which is a special work form of energy produced by the oxidation of food. Its generation requires the function of several biological systems also like lungs, stomach, nervous system etc. When any one of these fail, the energy is not produced and awareness in general disappears as in the deep sleep in which the nervous system takes rest. But the subtle body, which is a bundle of strong feelings (Samskaras), which are the waves of awareness, is not destroyed and it leaves the body for final enquiry. The enquiry is conducted by God based on these Samskaras only and not mere pure awareness, which is common in every soul. If you mean the subtle body for the soul, it is not destroyed. Even in the subtle body, pure awareness exists like gold in the jewels. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org

Jesus-Mohammed-Bhudha . When God enters the soul and body of His most beloved devotee (son of God), such devotee is called as the human incarnation. In the human incarnation, we find both God and Son of God mixed with each other in a perfect homogeneous state so that both are inseparable like the wire and the current in the live wire. The wire is the Son of God and current is God. The live wire is the human incarnation. The live wire must be treated as the current and there is no alternative way to experience the existence of current. In this context, the misunderstanding arises. The live wire says that it is moving the fan. In fact, the current is speaking this through the wire. People misunderstand that the bloody wire is boasting about itself as itself moving the fan. The live wire looks like any other wire as far as the properties of the wire (metallic nature, leanness, etc.,) are concerned. This makes other wires to think that the live wire is also an ordinary wire without current, which is boasting about itself. This confusion lead to the crucifixion of Jesus by the public. When Jesus claimed that He is the truth, the light and the Father of the heaven, this claim was not from the Son of God, but it was from God Himself. But, the observers have misunderstood this statement as that of Jesus. When the speaker is invisible, the mike looks as if it is speaking by itself. Here, at any time the speaker is not converted into mike or the current is not converted into wire. The two units exist separately even during the time of the human incarnation in which, both are homogeneously mixed to form a single phase. If this point is realized, Jesus might have escaped the crucifixion. It is this point, which is stressed by Mohammed. He said that God would never become human being or the vice-versa. This does not mean that the Son of God should not be treated as God in the human incarnation by the devotees. If you deny this assumption of treating the Son of God as God, the devotees become dissatisfied because they prayed God for the experience of God and service to God. Then the very purpose of the human incarnation is lost. Mohammed clarified this concept to avoid the danger. But, His followers misunderstood that He denied the very concept of human incarnation. Thus Buddha and Mohammed should be taken as the preachers who warned about the reality of the concept to avoid the danger of loosing the highest fruit and punishing the human incarnation respectively. The followers have extrapolated the preaching and as a result, Buddhists thought that God does not exist and Muslims thought that the human incarnation does not exist. The concept of human incarnation is introduced and explained well by Krishna in the Gita and Jesus in the Bible. Krishna says that God enters the human being and Jesus says that God is in flesh. This clearly means that God is neither the human being nor the flesh at any time. Buddha and Mohammed clarified the misunderstandings of the human beings about this concept. Buddha indicated God as unimaginable through silence and Mohammed indicated God as invisible. The desire to become God comes generally, when God is seen by eyes in human form. Generally, the concept of human incarnation is avoided only to avoid the birth of this desire to become God. When God is invisible, generally the human tendency is to get some benefit from the invisible God and not to become God. But, Alas! The Advaitin has not left even the invisible God! He wants to become even that invisible God! Why becoming God? He claims that he is already God. For this, he proposed that God is the invisible awareness (soul), which exists in his body mixed with qualities, which is called as the individual soul (jeeva). He proposed that simple filtration of qualities from the soul will yield the absolute God because according to him God is pure awareness without qualities. The Advaitin gave his own false concept of God and also his own false way to become God. At the Lotus Feet of His Holiness Sri Dattaswami Anil Antony www.universal-spirituality.org Universal Spirituality for World Peace antonyanil@universal-spirituality.org