Posted on: 15 Jul 2015
Note: This article is meant for intellectuals only
[Third Part of Dr. Nikhil’s Questions] We can conclude all the above discussions by categorizing the whole subject in to three phases.
Unimaginable Phase: The existence of unimaginable entity can be noted in two ways: 1) the unimaginable boundary of this infinite universe is a standing proof for the existence of unimaginable entity. If you reach the edge of this imaginable universe, you must find something, which is different from imaginable phase. Beyond the edge of this imaginable universe, if you find again imaginable entity only, you cannot say that it is the end or edge of the imaginable universe since such a possibility gives only the continuation of the imaginable entity only. Something different from imaginable entity means only unimaginable entity. Unimaginable entity cannot be even imagined, not to speak of its observation. If you have reached the edge of the soil, you must find water, which is different from the soil. I have taken this example since water is the cause and the soil is its created product or effect (Adbhyah Pruthivi... Veda). Similarly, the unimaginable entity, which is beyond the imaginable boundary of the universe, is the cause of this universe. The unimaginable entity is realized as that which can never be achieved even by imagination. This directly means that you can never reach the edge of this imaginable universe. You cannot give a better reason for the unreachable edge of the universe, which is unimaginable. Once, science admitted the word ‘infinity’, it has accepted the existence of unimaginable entity, which is called as the original absolute God.
2) The miracles, which are observed in this world, are the unimaginable events indicating unimaginable God, the unimaginable source of such miracles. Miracles may be exhibited by demons also, but, it is immaterial. A technician exhibits a scientific concept through practical demonstration, which is called as experiment. The character of technician is immaterial and only the established concept is important. You cannot cancel all the miracles as magic of Sarkar [a famous magician in India]. There are genuine miracles also, which are experienced by highly intellectual human beings. The miracles exhibited by demons are also from the same unimaginable source (God). Hence, the miracle of a demon also indicates the unimaginable God. God grants these miraculous powers to demons for their rigid penance. The devils are destroyed by the God for the misuse of such miracles. The destruction of a devil does not mean the destruction of concept established by the miracle performed by him.
The Veda, the Brahma Sutras and the Gita clearly state that the absolute God is unimaginable. The authority of these scriptures is based on the above mentioned practical proof given by the unimaginable boundary of the universe and the miracles exhibited in the world. To fulfil the statements of the scripture, the above practical proof is provided by God. Therefore, we do not force anybody to accept a concept simply because it is stated in the scripture. Scripture (Shruti and its non-contradicting Smruti), logical analysis (Yukti) and the practical observed experience (Anubhava) are the three components of the authority.
Imaginable Phase
There is no much problem to establish this phase since this universe, which is daily experienced by our senses, forms this phase. This phase is divided into two sub-divisions a) the phase, which is grasped by the senses of all the human beings b) the phase, which is not grasped by the senses of ordinary human beings, but, still exists since it is inferred by intellectual scholars and scientists. This second sub-division is not at all the unimaginable phase. The invisible range of electromagnetic spectrum seen by scientists through powerful microscopes constitutes this second sub-division. The Advaita philosophers slipped at this point because they have misunderstood this second sub-division for the unimaginable God. The soul is a specific work form of inert energy only, which cannot be seen. This second sub-division is invisible but not unimaginable. It may be unimaginable for ordinary human beings but is imaginable to scholars and scientists (Vimudhaah naanupashyanti Pashyanti Jnana Chakshushah... Gita). Hence, the soul is part and parcel of the imaginable creation and cannot be the unimaginable creator. The first sub-division is visible (means grasped by the senses) and imaginable and this is experienced by all the humanity. The second sub-division is invisible but imaginable entity, which is experienced by scholars and scientists. Both the sub-divisions form the imaginable creation.
Homogeneous Mixture of Unimaginable And Imaginable Phases
The unimaginable God created this imaginable world by unimaginable power or unimaginable technique. The imaginable world contains both visible and invisible phases, which come under a single headline, called imaginable entity. This third phase denotes the entry of unimaginable creator into imaginable world. Such entry of unimaginable God into the imaginable world can take place in two ways: a) when the unimaginable God created this imaginable world through unimaginable technique, God (cause) is forced to enter the world (effect). The mud (cause) is forced to enter the pot (effect). The problem here is that both mud and pot along with the production technique of pot from the mud are imaginable items. This worldly logic involved in the cases of imaginable items cannot be applied to the production of the imaginable world from the unimaginable God through unimaginable technique. In the worldly example, the cause, effect and the production technique of the effect from the cause are imaginable. But, in the cause of creation of world from God, only the effect is imaginable, where as the cause and the production technique are unimaginable. We can understand this special case by taking the example of production of magic (effect) by a magician (cause). The magician does not enter the magic. The production technique of the magic by the magician is also known to us. We give this example to stress only one point that the cause does not enter the effect. You should take the example in view of the limits of the concept to be explained and you should not extend the simile out of the boundaries of the concept. You cannot differ from this simile by stating that the magician is imaginable human being unlike the unimaginable God. We can say here, that the human incarnation representing the unimaginable God is also imaginable human being. You may further say that the technique of magic can be known by us by making special effort. In the concept, the unimaginable technique is confined to God only. This is the reason to say that no simile can represent the concept in all angles especially in the unique case of unimaginable God as said in the Brahma Sutras. Hence, the conclusion is that the unimaginable God does not enter this world bound by the rules of the logic observed in the case of mud and pot. However, by this, you need not dispose the possibility of entry of God into this world since the force of worldly logic fails in His case and this is the slip of Advaita philosophers. They do not understand even Shankara, who often gives the simile of magician and magic (Mayaaviva...) and this is also expressed by the Veda (Indro maayaabhih...). Their unimaginable ambition to become God without any effort is the reason for such blindness. This rejects the concept that every living being is already God by virtue of its awareness. We do not reject the concept of a specific human being becoming God called as human incarnation. The Advaita concept is not totally rejected, but, it is reduced to a specific case only. You can find this real sense of Advaita if you carefully understand the statement of Shankara that He (a specific case only) alone is God (Shivah kevaloham). The word ‘Kevala’ meaning ‘alone’ is deleted and the statement is reduced to “I am God” (Shivoham). First, Shankara told the second statement only that He is God and this was extended to itself by every human being. Then, Shankara swallowed the molten lead (which cannot be done by any other human being) and the first statement with clarification came out, which is that He alone is God.
The human incarnation is a direct proof of the unimaginable God. In the case of miracles, which infer the unimaginable source, the proof is indirect as inference. The unimaginable power of God is exhibited in three ways, which are seen in knowledge, strength and activity as said by the Veda (Jnana bala kriyaacha). The unimaginable knowledge is seen in the Gita, the unimaginable strength and activity are seen in lifting the huge mountain by the tender finger. The knowledge is more important for any human being because it clarifies all the doubts giving the correct concept and correct guidance to achieve the grace of God. The strength and activity denote only the existence of unimaginable God. The concept of human incarnation should be isolated from the forcible entry of God in to the world through worldly logic since God enters the world by His free will in the case of human incarnation. No human being can become human incarnation by His aspiration because God enters a human being whenever He likes to do the activity that guides the humanity. In fact, as long as the aspiration to become God exists, one can never become human incarnation. Hanuman is the best example in this concept. Shankara also clearly stated that a specific human being becomes God by the free will and grace of God alone (Eshwaraanugrahaadeva...). The word ‘alone’ (Eva) indicates that the free will of God is the only cause. Once God decides to enter this world through a human form, the selection of a specific devoted human being is based on the deservingness of such devotee. The fundamental basis of the deservingness is not to have the aspiration to become God but to have the aspiration only to serve the God. Your proposal is always disposed by God. This concept can be very clearly realized through the example of Hanuman.
When God enters the human being as human incarnation, not only He is unimaginable but also the process of His entry is unimaginable. The entry of God is not only in the soul (awareness) to give unimaginable knowledge to the humanity but also in the body as seen in the unimaginable process of lifting the mountain by the tender finger (Antar bahishcha... Veda). This concept of monism (Advaita) indicating the oneness of God and human form is important for the devotees, who worship the human incarnation as God. In this angle, Shankara stands. The human being in which God exists should not think that it is God. It should always think that God is in it for the sake of humanity. If it thinks that it is really God, the human part of the human incarnation is insulted like Parashurama. The human part should be always in dualism (Dvaita) as preached by Ramanuja and Madhva. Both these angles should be maintained separately since one angle spoils the other. The devotees and human part are human beings only and therefore, both these angles are for the welfare of the humanity only. The Veda states this point very clearly by saying that God remained in His original form (Sat) and simultaneously became the medium (Tyat) in to which He entered (Satcha tyatcha). This can be understood by the example of electrified wire. The electricity in the electrified wire is in its original form of stream of electrons (Sat), which is totally different from the chain of metallic crystals or wire and at the same time, the electricity is identified with the wire because the wire exhibits the property (shock) of the electricity anywhere touched.