Posted on: 11 Jan 2018
1) Uktam paramahamsena, shukopyaakaasha vartmagah,
Adyaapiti matam viddhi, shishyaakarnaya me priya!
My dear disciple! Listen Me. Shri Paramahamsa told that sage Shuka is still travelling in space. Understand the meaning of this.
[No soul can cross the space because the link between the generator-unimaginable God and generated imaginable space is unimaginable. Unless this link is crossed, you can’t touch unimaginable God. The space can’t exist in God before its generation. If it existed, it is not generated. Hence, God has no space or volume in Him. Anything having no volume can never be imagined by anybody even if He concentrates for millions of years. Hence, unimaginable God can never be touched by the brain of the soul.]
2) Asmatpratyaya chit praapta! Gehaantargeha maatraga!
Shukena naaptam kim praaptam? shishyaakarnaya me priya!
My dear disciple! Listen Me. You have obtained awareness as the source of ‘I’. By this, you have just gone from one room to the other room in your own house. By this, you are thinking that you have obtained that which is not obtained by even sage Shuka!
[You can find very easily the source of ‘I’ as awareness just like you can find that the source of a golden jewel is gold. ‘I’ is a thought or mode of awareness. By this you think that you have obtained unimaginable God! Sage Shuka travelled from ‘I’ to awareness (purusha), to food to plants to earth to water to fire to air and lastly to space (This is reverse of the chain of creation explained in the Veda.). Before attaching the ‘I’ to any item, the item should be understood and become imaginable. He couldn’t touch God, who is beyond space in spite of such long journey. You have travelled just one step from ‘I’ to awareness. How can you obtain unimaginable God, who is not attained by even sage Shuka?]
3) Brahmaanda iva pindaande, vartate sargashrunkhalaa,
Ahamaakaasha ityeva, shishyaakarnaya me priya!
My dear disciple! Listen Me. This human body is a mini world and hence, the chain of creation exists in human body also. At the maximum, you can reach space and attach the ‘I’ to space stating that you are the space!
[All the components from awareness to space exist not only in the world but also in this human body. The final step of your self-analysis can be only that you are the space!]
4) Maayiyogipuram srashtaa, Vishennaadhaaravanna cha,
Tadadhinaprathamayaa, shishyaakarnaya me priya!
My dear disciple! Listen Me. A magician or a sage doesn’t enter a city created by his will and doesn’t form the basis of it. Hence, if the created city is told as the creator, you have to take it as the city controlled by the creator (Tadadhinaprathamaa).
[Shankara told that this world is an illusory city created by magician or sage (maayaaviva.... mahaayogiva). In this, you find the creator always beyond the city and not in the city. Similarly, God is beyond world. If the Veda says that this world is God, you have to take it as the world controlled by God. When it is said that (Kalingoyam deshah) all this state is Kalinga (Kalinga is the name of the king), it means that this entire state is ruled by Kalinga. Shri Ramanuja gave this wonderful interpretation.]
5) Parinaamavivartau na, svashaktyaanuhyayaa jagat,
Anuhyadvayamekam tat, shishyaakarnaya me priya!
My dear disciple! Listen Me. Creation of first item (space or subtle energy) from God is neither real nor apparent modification. Such creation process is by His unimaginable power. Two unimaginables can’t exist and hence here, power is the possessor of power only.
[Shankara said that the process of creation is apparent modification whereas Ramanuja said it as real modification. These can be applied in the context of creation from space onwards. Shankara said about the unimaginable knowledge (anirvachaniyataa khyaati). He also said “O God! Which is known, related to you?” (Viditam kim naama Shambho! Tavaa?) Creation of space is directly related to God and hence, is unimaginable.]
6) Anupraveshavaakyam tat, avataare hi sammatam,
Sarvam tat langhyate nohyam, shishyaakarnaya me priya!
My dear disciple! Listen Me. We agree that unimaginable God entered the creation in the form of incarnations. When He enters human being, He becomes all the external body also. He alone can cross the unimaginable link between Him and space (since link is imaginable to Him) and come down as incarnation.
[Avataara or incarnation means descended God and not ascended human being since soul can’t cross the unimaginable link and go beyond space. By total merge, the human being becomes God and in such process even the external gross body becomes God along with the soul. The Veda says the same (Antarbahishcha…).]
7) Ekamvobhayamapyatra, samdarbhasyaanusaaratah,
Drushyate Shankare Krishne, shishyaakarnaya me priya!
My dear disciple! Listen Me. Whether God merges with soul only or with body also is inferred from the context. This can be seen in Krishna and Shankara.
[When God merged with body also, the body becomes unimaginable as seen in Krishna (tender boy) while lifting the hill with finger and in Shankara while withstanding the swallowed molten lead. When God is confined to soul only and not with body, the same finger of Krishna (adult) was cut by sugar cane (by this, He wanted to test the devotion of Draupadi to see whether she will tear her costly sari to bind the finger or not) and the same body of Shankara suffered with blood motions (Bhagandara Roga) since He wanted to leave the body.]
8) Netinetiti gatvaapi, tvayi naaptam hi kaaranam,
Ititi sadgurau praaptam, shishyaakarnaya me priya!
My dear disciple! Listen Me. When you analyzed your five sheaths, you could not get the ultimate cause. But, when you analyze the five sheaths of Sadguru (incarnation), you find every sheath as God!
[In the Veda, the analysis of five sheaths (panchakosha) is given and every sheath is known to be God (Annam Brahmeti vyajaanaat) and such knowledge is not denied there as wrong. The context of this analysis is human incarnation and not the mere human being. In mere human being, no sheath is God and even God can’t be found as the direct basis like a table supporting articles on it (Netineti...)]
9) Shrunkhalaa purushaantaa yat, jivaloka iti smrutaat,
Maanushim tanumityasmaat, shishyaakarnaya me priya!
My dear disciple! Listen Me. God didn’t enter the creation as awareness. The reasons are 1) In the chain of creation, awareness is told as end product. 2) His part became soul in the world of already existing souls and 3) God entered the human body alone.
[Some false scholars say that God entered His creation as awareness or soul (jivarupena). This means that God merged with a soul and entered the world as a soul or in the form of a soul. The reasons for denying the entry of God as awareness are i) Already in the chain of creation, awareness was created from food as the end product. If God is that awareness entering the world, the chain of creation should have stopped with food and further statement should have been that God entered the world as awareness. ii) In the Gita it is said that a part of God (amsha) entered the world of souls as soul. Here also, the existence of pre-created souls (as world of souls) is clear. This means that God entered the already created world of souls as a soul. Here, if you take God as unimaginable, the whole-part concept can’t exist in unimaginable item. When human incarnation takes place, the Lord (Eshwara) enters the womb of mother as energetic incarnation. Since the energy of the body of Lord is with high frequency, the womb can’t withstand it. The frequency of the energy of the body is very much reduced, which can be treated as part of the original frequency. Since unimaginable God merged with energetic body, the reduced frequency can be said as a part of the original frequency of God (God means the energetic body with which God merged). With respect to the energy of the body (or God merged with the energetic body), the whole-part concept is sustained even with respect to God. iii) In the Gita, it is said that God entered the human body. If you take God as awareness, it means, other human beings are without awareness! If you say that God entered every human body as awareness, it should mean that other living beings (other than human being) are without awareness! Here, the human body includes awareness also because awareness is told as a part of creation or body (Prakruti) only in the name of Paraa prakruti or the best part of the creation. Hence, you need not take the human body as mere body without awareness. Due to these three reasons, God already created awareness as the last product in the creation and then only entered the creation as incarnation.]
10) Ajnaanaavaranam tubhyam, Avikshepaat samanvayah,
Nohyatvaat ubhayam mulaat, shishyaakarnaya me priya!
My dear disciple! Listen Me. For the sake of soul, theoretical ignorance is maintained, correlation is due to absence of practical ignorance and no contradiction due to original unimaginable nature.
[In incarnation, when God identifies with the soul by total merge, He imposes self-ignorance on Him so that when soul asks Him to tell about the nature of unimaginable God, He can show this ignorance as an excuse for not explaining the nature of unimaginable God. In fact, this is not cheating the soul. It is only the inability of the brain of the soul to understand anything beyond space. Since this ignorance is not real (since it is self-imposed), He can come back to His original state of full knowledge without any trace of ignorance at any time in this world.
You may doubt that when His ignorance is removed by His will while existing as human incarnation, the absolute plane (Paramaartha dashaa) results by which this whole world should disappear. You may also doubt that while the human incarnation is in the self-ignorance, how can He perform miracles, which are the main characteristics of the absolute plane (unimaginable God) only? (Purvapaksha)
The answer for this is:- Ignorance is of two types: i) Theoretical (ajnaana aavarana) and ii) Practical (ajnaana vikshepa). The self-imposed ignorance by God in the incarnation is only theoretical and not practical. Theory means absence of force. Practical means full force. Hence, both your doubts are overruled. Since His self-imposed ignorance is theoretical without any force, on removal of it and subsequently on attaining theoretical self-realization, the world is existing as it is in its relative plane. You can say that His theoretical realization doesn’t dissolve this world. Since God is not deviated from His practical absolute plane, His inherent characteristics called as miracles do not leave Him (since inherent characteristics or miracles are also unimaginable, His unimaginable nature is not disturbed). You need not doubt that how the absolute plane of plane of God exists in the relative plane without disturbing the latter (like light unable to exist in darkness), the answer for this is His very unimaginable nature called as omnipotence. This point is supporting the very unimaginable nature of absolute God. Krishna showed cosmic vision (creation, maintenance and dissolution of the world, which is the nature of unimaginable God) in this relative world while existing in a relative human body. Shri Narasimha Saraswati existed in eight villages simultaneously (this is concept of beyond space, which is the nature of unimaginable God) in this relative world while existing in a relative human body. You should not say that we are taking the advantage of unimaginable God wherever we have no answer. This is not correct because the very foundation theory of our spiritual knowledge is only establishment of unimaginable God. We have not brought this unimaginable concept in this context only, since it existed as our heart from the beginning itself. By this co-existence of absolute plane and relative plane together without contradiction, it is clear that Shankara, Ramanuja and Madhva are seated together as the divine preachers of single concept in various contexts, representing the supreme preacher, God Datta, as Shiva, Vishnu and Brahma respectively. – (Siddhaanta)]
11) Chidaakaashau nrunaam saarau, Ramanaanveshaneritau,
Anuhyam hi parabrahma, shishyaakarnaya me priya!
My dear disciple! Listen Me. Shri Ramana Maharshi asked to investigate the source of I. Awareness and space are investigated as sources by people. The ultimate source expected to be investigated is unimaginable God or Parabrahma.
[Shri Ramana Maharshi said to investigate the source of I, which (I) is identical to you and he/she. People thought that by investigating awareness as its source (since I is a thought or mode of awareness), they feel that they have investigated after great research! Even a boy will say that gold is the source of the golden jewel! A scholar with analysis following the Vedic scripture will find the ultimate source as space. Of course, this is research, but not very great research. The real very great research is to find out the failure of investigation at the unimaginable link between unimaginable God and imaginable space in the beginning of creation. The real result of the real research is that the ultimate source is the unimaginable God from whom the first item called as space or subtle energy is created. This is the real knowledge of God in essence as said in the Gita (Kashchit maam vetti tattvatah, maam tu Veda na kashchana). There are several Vedic statements also stating that God is beyond imagination and logic (Avijnaatam, atarkyah, buddheh paratah… etc.). ‘None knows Me’ means that God is unimaginable. ‘One knows Me in essence’ means that one blessed soul only knows that God is unimaginable.]
12) Bruhattvaat Brahma varge hi, Bruhattat Brahmanaamapi,
Vishvaatitam param prauhuh, shishyaakarnaya me priya!
My dear disciple! Listen Me. Brahman is the greatest item in a category. God is greater than all Brahmans and also beyond the world unlike other Brahmans, which are worldly items only. Hence, Para is introduced before Brahman to indicate that He is beyond world.
[In explaining that world is God, if you don’t like Ramanuja’s interpretation (since He opposes monism), you can interpret this in another way, which doesn’t contradict the first interpretation. Brahman means greatest in its category. The greatest item and other items of the category belong to the same category of worldly items. Energy can be called as greatest item of the category of all worldly items. Energy is also a created item like other worldly items. Energy exists in several forms and even matter and awareness are forms of energy only. Hence, energy is called as Brahman. When it is said that this entire world is Brahman, it means that all this world is made of energy only in various forms. Among the various forms of energy, awareness (soul) is greatest and hence, called as Paraaprakruti or greatest of creation. God is greater than energy as well as awareness and hence, must be really greatest or Brahman. But, God is not in the category of worldly items since God is beyond space or world. To focus this point, God is called as Parabrahma by Shankara. Para means beyond the world or space or unimaginable.]
13) Etayoh saahacharyena, dvaaramaatramasat param,
Satkudyam satsamam teshaam, shishyaakarnaya me priya!
My dear disciple! Listen Me. Due to co-existence of absolute and relative planes, for Shankara entering the bolted doors, the gate is unreal while the side two walls are real. For other disciples, all are real simultaneously.
[Since absolute and relative planes co-exist like light and darkness together due to omnipotence of unimaginable God in the form of Shankara, you can explain the entry of Shankara through the bolted doors of house of Mandanamishra. Shankara stands as Parabrahma (unimaginable God) in and out before the doors. The portion of the gate having doors becomes unreal to Shankara as God while the two side walls of the gate remain as real for Shankara as human being. For the other disciples (as human beings), both the gate, side walls and Shankara as human being are real. This is beyond worldly logic and unimaginable God is beyond worldly logic. Such mechanism is very critical and complex to understand with utmost carefulness.]
14) Eshwarah sagunam sange, jnaanamaatram tu nohyachit,
Nohya triputi chaadvaitam, shishyaakarnaya me priya!
My dear disciple! Listen Me. In the philosophy of Shankara, unimaginable awareness in association with world is called as saguna Brahman. The same in energetic body is Eshwara. Unimaginable awareness means that which has similarity with imaginable awareness in ‘just knowing’. Otherwise, knower, process of knowing and known object are quite different being unimaginable.
[Unimaginable awareness means the process of just knowing of unimaginable God (Shashthi tat purusha samaasa). It doesn’t mean the awareness, which is undetectable (visheshana purvapada karmadhaaraya samaasa). The reason is, once it is awareness (relative), it can’t be undetectable since we understand the awareness, which is now represented as waves of energy on the screen also. The awareness in the word ‘unimaginable awareness’ means only that God is just knowing like the human being. If you analyze, in the case of God, the knower is unimaginable (being not imaginable awareness), the process of knowing is unimaginable (due to absence of nervous energy and nervous system) and the object of knowledge is also unimaginable (this universe with unimaginable boundary). Shankara introduces knower (drashtaa), process of knowing (druk) and object of knowledge (drushyam). Among these three, he accepts only the process of knowing (just to know or druk) as the common real point to understand the unimaginable God. It indicates awareness as just the process of knowing only by which the unimaginable God can be very nearly taken as awareness (like the visible Vashishta star indicates its very near invisible Arundhati star). Actually, the process of knowing (knowing) is also unimaginable in the case of God, but, jut to know (without the details of the process of knowing) can be common to imaginable awareness also, which links the imaginable awareness to be thought as almost God. This concept can be digested only by scholars.]
15) Taijasam rupamantastat, taiyoh saamaanyagocharam,
Taijasaakaasha purvatvam, shishyaakarnaya me priya!
My dear disciple! Listen Me. Both have taken the Lord with first energetic body having unimaginable God merged for the facility of common people. But, this requires acceptance of space or energy along with Lord with equal reality as relative plane.
[Ramanuja and Madhva took the same concept for common people so that they can very easily even see with mind. The same unimaginable awareness is taken in divine energetic body as Eshwara or Narayana. But, such concept needs the pre-existence of created space (for holding the energetic body) and energy (for making the energetic body). This means that already the unimaginable God created space, which itself is (subtle) energy. They have taken Narayana (unimaginable God merging with first energetic body) as the starting point. By this, the co-existence of energy (Mulaprakruti or the original material for further creation) along with Narayana becomes essential requisite in the starting point itself. The absolute plane is before even the creation of space as referred by Shankara. The relative plane is after creation of space (subtle energy) and after creation of first energetic body (with which the unimaginable God merged) and subtle energy already created also stands as the real co-existing material in the beginning point itself. Shankara concentrates on the unimaginable God present in the Lord (Eshwara) even in the further creation, whereas Ramanuja and Madhva take the Lord (Narayana or Eshwara) as the absolute God having unimaginable powers (which are due to unimaginable God and He is reduced to unimaginable power). The unity is in the common acceptance of unimaginable power (can be called as unimaginable God) of the Lord to create further. The difference is only that Shankara stressed on the merged unimaginable God whereas both stressed on the Lord (as energetic body with unimaginable power) to be easily grasped by common people also.]
16) Advaitaadamshamaashritya, vishvarupam Phaniritam,
Aakshepaat maruto baahyam, shishyaakarnaya me priya!
My dear disciple! Listen Me. Ramanuja (incarnation of Lord of serpants) told that soul is a part of the God so that the soul is consoled after falling from monism. For this purpose, he took the world as another external body in which the soul can fit as a part. Criticism came that the body is effected by the changes in the world and hence Madhva (incarnation of air or vaayu) told that world is totally external and different.
[Shankara dragged atheist in to theism by saying that he is God already. By this, the atheist accepted the existence of God (since he accepts his existence). When he asked that he has known that he is God, why he has not practically become God by attaining miraculous powers? --then, for this, Shankara replied that even though theoretical ignorance (Ajnaana Aavarana) disappeared, practical effect of ignorance (Ajnaana Vikshepa) didn’t disappear and for that God should be worshipped with devotion. He said that God alone can remove such practical effect and grant monism (Eshvanugrahaat…). The converted theist continued the worship of God standing in the inevitable dualism since he can’t go back after coming half distance! Then, Shankara reappeared as Ramanuja and told that the soul is not God, but, only a part of the God. If He says that the soul is not God at all, it will be a steep fall from the top of the hill. Hence, He created an intermediate state for soul to be part of God. This whole-part concept also is in the body of God and not in the God. Since soul is a part of the world, the world is taken as another external body (apart from the energetic body) so that soul can become a part of body of God (since soul is superimposed on body, the soul can be treated as part of God!). But, by this, the changes in the world shall be taken as changes in the body of God. In order to answer this criticism, Madhva told that world is like a pot and God is like pot maker only. By this, changes in the world will not affect the body of God. Madhva also told the final truth that soul is the part of the world and totally different from God. But, Madhva maintained a trace of consolation that God and soul are made of the same awareness even though powers are different (powerless awareness is useless!). Finally, Datta Swami came and told that there is no trace of similarity between God and soul since God is unimaginable and soul is imaginable awareness being the product of food.]
17) Paramaarthah purah pashchaat, vyavahaaro dashaadvayam,
Yugapat saadhyametasya, shishyaakarnaya me priya!
My dear disciple! Listen Me. The absolute plane alone exists before the creation of space. The relative plane starts with the generation of space. Co-existence of both planes is also possible for the omnipotent God.
[The absolute plane alone existed before the creation of even the first item called as space. In this plane, the unimaginable God alone existed, who was imaginable to Himself. He is unimaginable only to the soul created later on in the creation. The unimaginable nature is only partial with respect to the soul. It is not total unimaginable nature so that you can always neglect a total unimaginable item, which must be unimaginable to itself also. In such case, you can treat it as non-existent. If it is imaginable to itself, it must be existing not only to itself, but, also to all. If its existence itself is unimaginable, it must not exist at all. Its existence is proved to the souls by the exhibition of unimaginable events called as miracles. Miracles are proving only the existence of unimaginable nature of God and not His non-existence through unimaginable nature.
The relative plane starts once the space is created. Since space itself is subtle energy, the first item created can be treated as energy also (space is subtle energy). Hence, the relative plane started even before the appearance of the Lord (Eshwara) with His energetic body. The absolute plane is quite different since it exists along with unimaginable God only. Hence, many philosophers (Ramanuja, Madhva, Dayaananda, Christianity, Islam etc.) starting with relative plane (so that a clear and very easy understanding of God is attained), had to accept God (as energetic incarnation) and world (containing both inert items and awareness as souls) together as equal realities. Since soul has been given the special best status in the world, God, soul and inert world (three as per Dayananda) are taken as equal realities. Even then, these philosophers accept God having unimaginable power (due to merged unimaginable God even though they do not speak about unimaginable God) and thus indicate their indirect acceptance of unimaginable God taken as unimaginable power.
Due to the unimaginable power, God becomes omnipotent even in the philosophies of preachers sticking to relative plane only. Due to this, the relative plane exists as it is while the absolute plane also co-exists with it. Shankara accepted the co-existence of both planes by saying that world is neither real nor unreal (Mithyaa) since it is unreal for unimaginable God and real for unreal soul (since unreal world is real to unreal soul). But, Buddha took absolute plane alone treating the relative plane as unreal and indicating the unimaginable God in such plane by silence.
When soul becomes God in incarnation, the entire world is unreal or a part of the world becomes unreal as per His will. Even the entire world stands as real if He wishes so. This makes the absolute plane alone to exist or the relative plane alone to exist or both planes to exist together without any contradiction. Due to this, one may find the world as unreal while simultaneously other soul may find the world as real. To avoid such contradictions based on worldly logic without realizing the omnipotence of God, some confuse this world as real only, others confuse this world as unreal only (some go to the extent that the world is not created at all for His entertainment also as seen in Ajaativaada!). The world remains as real or unreal or both real and unreal by the will of omnipotent God. Recognition of such unimaginable God through theoretical spiritual knowledge and practical miracles leading the soul to surrender to God totally is the spiritual science.]
To be continued …