Shri Dattaguru Bhagavat Gita: Kaalabhairava Khanda: Chapter-15 Part-1

(Song of Preacher – God Shri Datta)

Kaalabhairava Khanda—Part of Kaalabhairava

Fifteenth Chapter- Shri Datta Vishvavyaapaka Yogah

(Vision of Omnipresence of Shri Datta)

God-Preacher Shri Datta spoke:

1. My body is made of this subtle cosmic energy only in a qualitative sense and not in a quantitative sense. Neglecting the quantitative sense, and taking it only in a qualitative sense, You can say that this entire cosmos is just My body alone. People mistake this entire cosmos to be My body in a quantitative sense also.
2. The above concept that this universe is made of inert subtle cosmic energy alone, is justified in the sense that the awareness, matter and energy put together, form the original subtle cosmic energy. This is because, matter and awareness are just different forms of inert energy. Taking both awareness and matter to be inert energy itself, we can say that this universe is made of subtle cosmic energy alone.
3. In My body, the main material is inert energy itself. Awareness also exists in it, and the awareness can also be treated to be inert energy. In this way, My entire body is subtle cosmic energy, even though matter is absent. Apart from inert energy and awareness, the unimaginable God exists in Me, who has pervaded and merged with My entire body.
4. Even if You take a human being, its body contains the soul (awareness), some portion of inert energy, and matter. All these three components are inert subtle cosmic energy alone in a qualitative sense; but not in a quantitative sense. Neglecting the quantitative sense, every human body or even every living body (Pindaanda) can be said to be this entire subtle cosmic energy (Brahmaanda).
5. A significant difference between My body and a human body is that the unimaginable God is absent in the human body. Therefore, the human body is only a little part of this huge cosmos and cannot be either omnipresent or omniscient. The human being is also not omnipotent due to the absence of unimaginable God in it.
6. My energetic body is just like the human body in the sense that both bodies are made of subtle cosmic energy and its forms. This of course is true only in a qualitative sense. In this way, there is no difference in the media (bodies) occupied by an ordinary soul and Eshvara. The only difference is the existence of the unimaginable God in Me (Eshvara), making Me omnipotent and omniscient.
7. As per worldly logic, omnipresence is essential to become omniscient. Unless You are moving around in all the rooms of Your house constantly, You cannot know what is happening in each room. Even if You are moving around constantly in Your house, by the time You go to the next room, You do not know what is instantly happening in the room that You just left. Hence, the soul can never become omniscient because constant omnipresence in every place, is not possible for the soul.
8. The same is the case with My finite body also. But, due to the presence of the unimaginable God in Me, I attain unimaginable nature. There is no trace of difference between Me and unimaginable God. I become omniscient without being omnipresent. Worldly logic stands as the basis of the concept that in order to become omniscient, one must be omnipresent. But I am omniscient due to My omnipotence without being omnipresent, since I am beyond worldly logic.
9. If I were to become omnipresent, which is also possible for Me with My omnipotence, it might lead to several doubts in the minds of people. People may ask how such a horrible sin happened in a certain place when God is also present in that place. Of course, I can be omnipresent without being touched by the sins happening anywhere. But people will not go into this depth and will hastily ask the above question. Since I already know what happens in any place, without being there, omnipresence is unnecessary for Me. On knowing everything, taking place everywhere, I can respond even though I am not in that place.
10. As the pure unimaginable God, I am beyond this creation. As the mediated unimaginable God (Eshvara or Datta), I exist in this creation, maintaining My unimaginable nature. The unimaginable God exists above creation when non-mediated, and He exists in creation when mediated. The non-mediated unimaginable God can exist in this creation also, but nobody can even imagine Him. Hence, the unimaginable God, mediated by an entity of this creation alone exists in creation.
11. The three components of the universe, which are forms of the subtle cosmic energy are called as Vishva (matter), Viraat or taijasa (inert subtle cosmic energy and its gross energy) and Praajna (awareness). Vishva belongs to this world in the wakeful state, in which matter, energy and awareness exist. Viraat or taijasa belongs to the upper worlds and to the dream state in which energy and awareness exist. Praajna belongs to pure awareness or the meditation state. In this state, both the actual world and the dream world do not exist and the pure awareness is aware of itself alone.
12. In this meditation-state, since there is no contact of worldly ideas, the awareness takes full rest while existing as awareness alone. Such rest gives strength and thereby a lot of happiness, which can be called as bliss. Since all the worldly matters disappear in this state, it is almost like deep sleep (Sushupti)—simply a state of rest.
13. The meditation-state is very very near to the state of deep sleep in the sense of bliss and rest. But in the meditation-state, bliss is enjoyed during the meditation-state itself. In the state of deep sleep, the bliss is not enjoyed during the deep sleep, since in deep sleep awareness is absent. When the nervous system is taking rest and is not functioning, there is no possibility of the generation of awareness. The inert energy from the body cannot be converted into awareness through the resting nervous system and the brain. Rice cannot become flour in a grinding machine, which is not functioning.
14. The meditation-state and the deep sleep-state are very similar in one aspect that the nervous system is resting in both cases. That rest produces bliss. In the meditation-state, awareness exists, but it does not function. In the deep sleep state, awareness is absent whereas the nervous system exists, without functioning. The non-functioning awareness can be treated as non-existent awareness and hence, in the meditation-state, You can assume the awareness is absent even though it exists without any activity. In the deep sleep state, awareness is non-functioning since it does not exist at all. The net result is the absence of any activity or thought.
15. Due to this very close similarity between these two states, people were confused. They started saying that awareness is enjoying bliss throughout the state of deep sleep. In this statement, the last portion of the statement should be corrected. It should be said that awareness is enjoying bliss throughout the state of meditation, which is almost like deep sleep. The almost perfect similarity between these two states is justified due to the absence of any thought in both the states.
16. The word Praajna also can be used in both states in different senses: (i) In the meditation-state Praajna indicates the existence of awareness, since Praajna means awareness and (ii) In the deep sleep state, the absence of awareness results in total ignorance, which can also be the meaning of Praajna (Pra + Ajna). Pra means total and Ajna means ignorance. In the case of deep sleep, the awareness or soul enjoys the bliss as a result of being rested, only after awakening. Since awareness is absent in deep sleep, there cannot be the enjoyment of anything.
17. In the meditation-state, only self-awareness exists. Awareness itself means self-awareness. You can say that such awareness is the source of the imaginary or dream world, but you cannot say that it is the source of this real world. This concept is told in the Gita (yayedam dhaaryate jagat) and is also supported by the Veda (Yonih sarvasya—Maanduukyopanishad). The awareness of a soul cannot be the source of this real world due to contradicting experience. If You go to the deep sleep state, that awareness itself is absent! Hence, You can take the word Sushupti as the meditation state in which at least the awareness exists. Since awareness generates a dream or an imaginary world, You can take the awareness to be the source (Yonih) and maintainer (dhaaryate) of the dream or the imaginary world.
18. However, if You are particular of taking the deep sleep state alone as the meaning of the word Sushupti, You can take the deep sleep state of the Human Incarnation. In that case, the imaginable awareness produced in the body of the Incarnation may disappear due to the non-functioning of the nervous system. But the unimaginable awareness or the unimaginable God existing in that disappearing imaginable awareness remains. That unimaginable God is praised as the Source and Maintainer of this real world.
19. In the Gita, the awareness mentioned by Krishna may be the awareness of an ordinary human being like Arjuna. Alternatively, it could be the imaginable awareness in which the unimaginable awareness has merged, as in the case of a Human Incarnation like Krishna. In both cases, the above-mentioned two ways shall be applied separately.
20. The unimaginable awareness existing in My finite imaginable awareness is bringing all impossible wonders. Neither My body nor My soul is infinite to pervade the whole cosmos. But the unimaginable awareness existing in Me makes Me omniscient. Due to my omniscience, I am thought to be omnipresent. My soul and My body are finite like Your soul and Your body. The unimaginable awareness is beyond the concepts of finite and infinite, which makes My soul become omniscient and it makes My body appear anywhere I like. The omnipotence of the unimaginable God doing all these impossibilities makes Me appear simultaneously in any number of places, while I remain in My abode.

 

(To be continued…)