dattaswami2

The awareness in the beginning of creation is the work of God only 128) Kaarakajadashakterabhaavah praak. (In the beginning of creation, there is no space or inert primordial energy, which can be treated as entity to do the special work or awareness). The awareness is only a work and not an entity. In the human body the awareness is the work of inert energy in the functioning nervous system. Similarly, the awareness in the beginning of creation must be the work of some entity only. Such entity must be God and cannot be the inert energy, since neither inert energy nor nervous system existed before the beginning of creation of space. But as soon as a man is born he will have awareness continuously if he is healthy, then it can be called as an entity? God is totally unimaginable 129) Akaashaabhaavaat khyaatarupaabhaavaat nohyam. (In the beginning, the space did not exist and God cannot be any known form of inert energy existing in the beginning. God is totally unimaginable). If you say that God is also the primordial energy, which is the entity to do the special work or awareness, it is ruled out, because before the creation of space the inert energy did not exist. Hence, the only possibility of the entity to do the special work or awareness must be the unimaginable God and not the imaginable inert energy. However, if you argue that such God is also unimaginable form of inert energy, your argument has no validity because all forms of inert energy are known in the world. All the known forms of inert energy like matter etc., are available in the world as introduced in the chain of creation in sequence. Then you have to say that God must be some unknown form of inert energy. Such assumption is meaningless because in such case God becomes totally unimaginable. [8-01-08] Note: Suppose you think that God has pervaded all over space, then the space is existing in the creation, all over the creation space is present, then God is existing in all over the creation. If God is existing every in the creation, how the creation can become the object of entertainment to God? Suppose you are pervading all over the cinema, can the cinema become an object of entertainment for you? In bible in the Old Testament, it is mentioned that God does not live in the creation. If God is in the space then God has to live in the creation. But Old Testament says God does not live in the creation. And in Gita also it is mentioned ‘Neti Neti. If one says God is in the space then God must be in the creation. But God is not in the creation but only enters the creation, through human form. God has entered the world temporarily, not permanently for ever. If God is pervading every where and everything then all the living being must be God? In that case there is no sinner. So pervading of space by God is ruled out. The unimaginable God can function without nervous system 130) Naadyabhaave tasyaa api nohyamubhayatah . (In the absence of nervous system, the inert energy can also be done away, since the unimaginable God can function without both). Assuming that God is some unknown form of inert energy, even then, you cannot achieve success in establishing awareness because of the absence of solid state nervous system. Once the unimaginable component is introduced to do away the nervous system, the inert energy also can be done away. The unimaginable God can do the process of awareness without the requirement of inert energy as well as the nervous system.

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

The unimaginable nature is only for the identification of unimaginable God 132) Na svarupamudhaasutravadabhijnaanam . (The unimaginable nature is only treated as characteristic for identification of unimaginable God like the yellow thread in the neck of a married lady standing for identification of her marriage). Since no characteristic of God is known, God is treated as unimaginable. This very aspect of God helps us to detect His existence in a specific medium. Since this aspect of unimaginable nature helps us to detect His existence, it can be treated as an aspect equivalent to the characteristic though it need not be the real characteristic. The yellow thread of a married lady is never removed and hence can act as the identifying mark to be treated as a characteristic. But, this does not mean that the yellow thread itself is a part and parcel of her body like her leg or hand, which is the real characteristic. Hence, the inseparable mark of identification need not be a real characteristic. Note: Unimaginable nature is not a characteristic of God, but an associated characteristic which can be treated as a real characteristic. It is like the yellow thread of a married lady. It is not like her leg and hand which is her real characteristic. But just like leg or hand cannot be separated from the body, the yellow thread of the married lady is also not separated. It can be treated as real characteristic. But not actually real characteristic. It can be removed. If husband dies then it is removed. It is separable but as long as the husband is alive, it is never separated. So as long as the husband is alive the yellow thread can be treated as leg or hand. Thus inseparable associated characteristics can be treated as the real characteristic. Similarly the unimaginable nature is not a real characteristic but can be treated as a real characteristic for identification. The unimaginable God must be imaginable to Himself at least 132) Karturapi jnanabhagavat taduhyam svasya sattaayai . (At least the author should know the unknown subject. Similarly, the unimaginable God must be imaginable to Himself at least so that the existence of any unknown item becomes valid). At least one should know the unknown entity, if it has to exist. If it is unknown to every one, such entity does not exist at all. When you say that an unknown subject exists, it means that all most all do not know it except one or two persons. If no body knows the subject including the author, it means such subject does not exist at all. Therefore, the unimaginable God must be imaginable to Himself at least so that the existence of unimaginable God becomes valid. Note: Unimaginable characteristic is not a real characteristic. Because a real characteristic should remain unchanged even for self. Suppose you have got your form. Such and such form. That form is observed by others. The same form is also observed by you. But here if the unimaginable nature is the real characteristics of God, then He should be unimaginable to Himself also. The real characteristic will not change even if the observer is self. But God is imaginable to Himself. Your face is your characteristic the face is not changing when you observe it in the mirror. Your hand, it is observed by others and observed you also. It remains the same. If unimaginable nature is the real characteristic, God must be unimaginable to Himself also. But God is imaginable to Himself and there fore it is not the real characteristic. It is only an associated characteristic for the sake of others.

God is not the all pervading inert space 133) Na vyaapakajadaakaashah sopaadhirathavaa . (God is not the all pervading inert space. If God is pervading the space, He is only mediated God and not original God). Some say that God is all-pervading like the all-pervading space. There is only one space which is all pervading as is witnessed by us. The all pervading God is not separately witnessed. In such case there are two possibilities. One is to call the space itself as God. This possibility is ruled out because the inert space cannot plan the systematic design of creation. The second possibility is that God must be hidden in the space so that God is also all-pervading. If you take the second possibility, the all pervading space pervaded by God is a mediated God only and not the original God. The space is the medium in to which the God entered. In such case one cannot claim that all pervading God is the original God. There is no difference between all pervading God & human incarnation 134) Tadabhedaat dehatrayasya naraavataaramatam . (The three sub-divisions of human body are also primordial energy. There is no difference between such all pervading God and human incarnation). The all pervading God is established as God pervading all over the space or primordial energy. The human body, which is a composite of causal, subtle and gross bodies, is also primordial energy in essence. Matter is condensed inert energy and awareness is special work of inert energy. In such case what is the difference between the all pervading God and the human incarnation, which is the human body pervaded by God? Both are mediated God only and not direct unimaginable God.

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

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

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

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

Dear Prashanti; Absolute God is unimaginable and incoprehensible and beyond human beings logic. But if He is not giving His presence to us, then all will deny GOd's existence. Such Unimaginable GOd comes down in human form known as 'Human Incarnation' to give HIS presence to us. He comes in every human generation to preach and uplift the human souls. By this we can touch Him, talk to Him, see Him and Co-live with Him. It is for our benifit only He is coming in human form, so that we can approach Him without any tension or fear and clear all our doubts. God need a medium to express to us. He selects the most suitable soul known as 'Son of God' to enter. The human incarnation is a two in one system, in which 'Son of God' and 'God', exists simultanously. When you approach a human incaration present in your time now, you have seen the unimaginable God. You can expereince Him thorugh that human body. Still you are not understood the God, you have only expereinced the unimaginablity of God through that medium. Human incanriaton gives infinite true divine knoweldge which an ordinary soul cannot give you. Human incarnaiton is like a live wire. Wire is the medium or body of human incariaotn and current is the invisible God. If you touch the human incarnation you have touched the unimaginable God. When you have seen the human incaraiton you have seen the invisible GOd who pervaded that human incarnation. This is the only way you can experience the unimagianble God no other way. God will never enter inert statue, He enters only to a living being especailly human being to preach and uplift the human souls. God is coming to the earth in human form from the beginning itself. He is preaching the atheists, He also shows miracles, then why this unimaginable state of God? If you know everything about God, after some time the value on God will decrease. Suppose a subject is not understood, you will have some difficulty regarding that subject, but if it is understood then you will have light view on that subject. Therefore God maintains His unimaginable state, so as to save human beings from Ego. For such divine purpose only He is keeping the unimaginable state. God knows about Himself this statement is not with respect to human beings. Who is the knower of God? God alone. No body can know Him. The meaning of these scriptures is; nobody other than God can know Him. When He comes in human form and perform Miracles, nobody can understand those miracles. But the miracle is under His control only. So God exists, but we do not know His existence, that is all. God is unimaginable but God enters a medium also become imaginable. There are two aspects. The medium is imaginable, you can see, touch, talk, embrace, and can kiss the feet of Jesus. All this is imaginable. Now the unimaginable component is homogenously mixed with the imaginable component, like electricity in the wire, so that the medium itself is God. Now God is not unimaginable, He is now imaginable through the medium. Why then this unimaginable component? Suppose that God is only imaginable, and then everything become known and imaginable, it will develop some negligence towards God. You are experiencing God through the imaginable medium but you are not experiencing the God directly. Then you take the unimaginable concept of God. Still God is unimaginable and by this your devotion and attraction to God is made alive and it continues. Some thing is known to you it will develop negligence. If God is completely unknown then also you will neglect God. So God should have both the concepts of known as well as unknown. Because God is known you will have devotion. Since God is known after some time the devotion will fall. Then you take the unimaginable concept. The actual God present in this medium is still unknown. Here you take the unimaginable concept, then attraction become alive and negligence will disappear. To create devotion, God become imaginable and to continue the devotion, by avoiding the negligence He is also unimaginable; He is both imaginable and unimaginable. In an electric wire you treat wire (imaginable) as current (unimaginable) which has pervaded also over the wire. Here current become imaginable. But at the same time electricity is electricity only. You have seen only the wire; the chain of metallic crystals; not the stream of electrons. To create devotion and continue devotion both these concepts are there. If you take Jesus, He has done unimaginable miracle, that any body cannot do, don’t you think that unimaginable components in Him? You are touching Him, talking to Him, all these are imaginable components. The unimaginable component attracts and imaginable component maintains the devotion. Live wire is an analogy used for Human incarnation.

God is not awareness Samkalpakrudupaadhi nachit tadattaa naagnih. (When God is said to have will, the medium is awareness. This does not mean that God is awareness. If that is so, God is said to be burner of all the creation in the end. This does not mean that God is fire). In Veda it is said that God wished to create this world (Sa ekshata..). People thought that God must be awareness due to the will, because awareness alone can wish. It is also said that God burns all the creation in the end as per Brahma Sutra (Attaa charaachara….). This does not mean that God is the inert fire. God can do every thing without being that God is beyond the worldly logic). Sarvakrut sarvayonitvaat gunashaasi na lokatarkyam. (God being the source of all items and their properties of the creation, God can do every thing without being that. Items have specific properties by His order only. God is beyond the worldly logic). The creation contains various items. Each item is having certain prescribed qualities. All the items and their qualities are generated from God only. By the will of God only, a quality exists in a particular item. No item has any inherent quality by itself. It is by the order of God only that an item has a particular quality. If God wishes the qualities may change. By the will of God fire may become cold and water may become hot. In the world you are recognizing the item by its quality thinking as if that quality is inherent of that item only. The worldly logic is not standard because it is based on the will of God only. This worldly logic cannot be applied to the case of God, who is omnipotent to change the quality of any item. God being the source of all the qualities, God can posses any quality and due to that God need not be that item possessing the quality as seen in this world. Without being awareness, God can wish. Without being fire, God can burn anything. Hence, you should not apply the logic of identifying items by their qualities to God as in the case of this world. A quality indicates the potential work of the item. Burning is the quality and also is the potential work of the item. Therefore, God can have any quality and is potent to do any work.

God is also said to be a bird in Veda Para Brahma taadaatmyaat suparnavat. (God is also said to be a bird in Veda. Here the unimaginable God charged the Jivaatman, the bird. Hence, God is also treated as bird). Here God is also said to be a bird. This does not mean that God is also another composite of subtle and causal bodies. God is unimaginable and cannot be said as any known item. The subtle and causal bodies are known items and hence God cannot be said as the composite of other subtle and causal bodies. Hence, God cannot be said as the bird. But here God is said to be another bird, because, when God entered the human being, God charged Jivaatman and hence God is also treated as another Jivaatman. When current enters a wire, the current is treated as the wire itself. In this way, the unimaginable God is treated as the imaginable Jivaatman or bird. The unimaginable God cannot be mentioned directly Anirdeshaat suparno dvitiyah paramaatmaa. (Since the unimaginable God cannot be mentioned directly and hence is mentioned as the bird or Jivaatman, since God charged the same Jivaatman. Since God is different from the Jivaatman or bird, the second bird stands for denoting the different God). The unimaginable God cannot be mentioned directly. Since, the unimaginable God charged the Jivaatman or bird, God has to be mentioned as Jivaatman or bird only. Whenever God enters a medium, God has to be mentioned in the name of that medium only. The live wire stands for current. Hence, here God is mentioned as Jivaatman or bird. But the doubt comes about mentioning God as second bird. When God charged the bird, the bird itself stands as God and there is no need of second bird. But here the second bird is mentioned. This means that God is not the bird actually and is quite different from the bird or Jivaatman. Hence, the second bird means that God is not actually bird and mentioned as the bird since God charged the bird. The word ‘second’ denotes the separate existence of the original God.

Atman or soul is only the most subtle part of the human body Maanushatanoh sukshmatamaamsha atmaa. (Atman or soul is only the most subtle part of the human body) In Gita it is said that God enters the human body. This does not mean that God enters the inert human Gross body only. The human body is the human being and is a composite of three bodies (Gross, subtle and causal). The causal part is called as soul or Atman. Hence, when Gita says that God enters the human body, it means that God enters a human being, which is a composite of Gross, subtle and causal bodies. Veda says that two birds exist on the tree Sthulavrukshe jivaatmaa suparnah. (In Vedic statement, the gross body is the tree and Jivaatman, the composite of subtle and causal bodies is said to be the bird). Veda says that two birds exist on the tree. Here the inert gross body is the tree. The two birds are God and the Jivaatman of the tree. Here the Jivaatman is the composite of subtle and causal bodies, being the owner of the gross body. Here the tree and bird are mentioned as two items. The tree stands for gross body. The bird stands for both subtle and causal bodies, because these two bodies cannot be isolated like water and its wave. Jiva cannot exist without Atman Apruthak karanam tayorna kaamya atmaa. (Jiva and Atman cannot be isolated from each other. Though Atman can exist without Jiva, it is not desirable). Jiva cannot exist without Atman as the wave cannot exist without water. Hence, when Jiva is mentioned, Atman is simultaneously mentioned. According to Advaita, in a realized soul, the Atman can exist without Jiva. But here also, the qualities of the world are subsided and the water (soul) is without worldly qualities (waves). However, the divine qualities (waves) must exist in the realized soul also. A soul without any quality is not the real salvation and such salvation of monism (Advaita) is only useless inert state of a stone that is obtained in deep sleep every day. Hence, though the soul without any quality can be achieved by effort, such a state is meaningless and hence the soul also should not exist without any quality in salvation. Salvation is only liberation from the worldly qualities and simultaneous achievement of divine qualities.

Veda says that God is not in the statue 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. The purpose of the mediated God is preaching the spiritual knowledge 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). All the Vedic statements are trying to give the detection of the medium in which God enters Upaadhisamjnaa panchakoshadehaanaamapi . (All the Vedic statements are trying to give the detection of the medium in which God enters and do not speak about God. Even the Vedic statements about five sheaths of three bodies also speak about medium of God only). The medium of God is human being, which consists of the five sheaths (Panchakosha). Veda says that the five sheaths like food, oxygen, mind, intelligence and bliss are recognized as God (Annam Brahmeti…etc.,). This means that the statements mean the medium of God and not God directly. These five sheaths constitute the three bodies of the human being, which are Gross, subtle and causal states. The food (Annam) and oxygen (Pranah) constitute the gross body. The mind (manah), intelligence (Buddhih) and bliss (Anandah) constitute the subtle body. The material of the subtle body (Jiva) is awareness which is the causal body (Atman). The causal body is always mentioned if the subtle body is mentioned. The water is mentioned if the water-wave is mentioned. The gold is mentioned if the golden chain is mentioned. A bundle of golden jewels is called as gold directly. Hence, when Jiva is mentioned, naturally Atman is mentioned through Jiva and a separate mention of Atman is not necessary. Ananda is intensive and continuous happiness (Sukham) only and thus it is a quality. Jiva is a bundle of various qualities. Mind is a bundle of wishes. Wish is a quality. Intelligence is a bundle of confirmed wishes and thus it is also a bundle of qualities. Hence, Jiva is a group of qualities, which are like waves of water. Awareness is the water in these waves or qualities.

The will of God does not mean that God is awareness Ekshaternaashabdopadhi. (The will of God does not mean that God is awareness. It means only that the medium of God is not inert). Veda says that God wished to create this world (Sa Ekshata..). People thought that this Vedic statement means that God is awareness and not inert energy or matter because awareness alone can wish. This means that the medium of God is not inert. This means that the medium of God is awareness. The final conclusion is that God enters a living being as the medium and neither the inert statues nor the inert light etc.,(energy). Veda never speaks about the nature of original God because Veda has already spoken elaborately that the nature of God is unimaginable. The Vedic statements regarding the nature of the medium are misunderstood to be the statements regarding the nature of original God.

God enters a living body Suparnadvayashruteh Jivopaadhi Tat . (Veda says that two birds are on a single tree. This means that God enters a living body and is in association with the soul.) Veda says that God and soul exist together in a living body (Dvaasuparnaa…). Therefore, the medium of God is always a living body and not any inert item in the world. The bird represents a living item. God is beyond living and inert items. God can exhibit any property of any item because the items and properties of the world are generated from God only. Hence, God exhibits the properties of life also, though He is beyond life. Hence, God and soul are treated as two living items or two living birds.