Shri Datta Swami

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BRAHMAJNAANA SAMHITAA

Posted on: 09 Mar 2018
O Learned and Devoted Servants of God,

(Scripture of Knowledge of God)

Puurvaardhacharchaa—First Half Part of Discussion

1)  Kim mulamasya? Idam vijneyamatraakaashah purobhutam yadvinaa naanyat yannaasat na dravyaapekshitam vyatyayena vaachyam sukshmashaktiraakaasho hi.

[What is the root cause of this world? --- Before getting answer for this, we must know that space is the first of five elements (the five components) of this world. Without space, no other element can appear or exist. Hence, space is the fundamental item of this world. It is subtle energy. It is non-existent before its generation, existent after generation and non-existent after dissolution. No product is existent in the cause before its generation. Pot does not exist in its cause (lump of mud) before its generation. The capability of generating the product (Kaaryotpaadana Shakti) can exist in the cause and not the product. Same logic is valid after destruction of the product also. Einstein feels that space is always non-existent. He feels that space is conventional with respect to matter. It means that space between two materialized bodies is disappearing when the two bodies are destroyed. We are not experiencing this disappearance of space due to the presence of space between some other two bodies beyond these two destroyed bodies. The space between those some other bodies is experienced by us due to which the disappearance of space between two destroyed bodies is not experienced by us. Hence, according to him, the space is always geometrical and conventional existing relatively with respect to absolute matter. But, the objection to this concept is that if space is non-existent by itself, can it have the disappearance, which needs existence before it? A non-existent item can’t have existence and disappearance because it is always non-existent. Hence, space is not non-existent. If space is not non-existent, it can’t be relatively existent with respect to matter since an existent item by itself can’t be relatively existent. Its non-existence will contradict its relative existence since a totally non-existent item can’t have relative existence also. Space is as existent as the matter. If matter disappears, space need not disappear because space is independently existent as matter. This means that even if matter in this world disappears, space can exist. Moreover, science says that space bends along the boundary of the object. Non-existent item can’t bend. This also proves that space is an existent item like matter. Space is very subtle energy that can’t be grasped by us even through instruments unlike the gross energy propagating as electromagnetic waves. Even in the electromagnetic spectrum of gross energy, there are still some electromagnetic waves of higher range of frequency, which are to be grasped by the scientific instruments. The range of frequency of the subtle energy or space is very far from the entire electromagnetic spectrum of gross energy. Astronomy also agrees with the generation of enormous energy from space, which means that space is the source form of energy. Since matter is a form of energy, we can say that matter is a relative reality with respect to the subtle energy or space and we shall say the reverse that matter disappears as soon as the space disappears.]

2)  Shakterdravyam praanashcha kramena chit kaaryam dvayoh shakti vishishitarupameva.

[The other four elements (air, fire, water and solid earth) are also existent like space. Air, water and solid earth represent the three states of matter, which are gas, liquid and solid. Fire represents gross energy. Space represents subtle energy. Similarly, air is subtle matter. Liquid and solid are gross matter. Overlooking the subtle and gross states, we have two components, which are energy and matter. Since space is the fundamental component, which is energy, we can say that matter is generated from energy. From space, air is generated as per the Veda, which shows that energy is the cause of matter. Air also represents the plasma state of energy. When the generation of matter from energy is over, life and awareness were generated as per the Veda and this is coinciding with the theory of evolution also. Life is also a mechanical inert process representing the system taking oxygen and leaving carbon dioxide. Plants represent the stage of life generated from energy and matter. Plants are living beings, but, have no awareness. The Veda says that after generation of solid earth, plants evolved and from plants awareness is evolved (Annaat purushah). Plant is only a junction between inert and non-inert phases. This clearly means that awareness is a product of matter and energy only. In fact, awareness or nervous energy is a specific work form of energy generated in a specific nervous system. Grinding machine is a specific system. When energy (current) enters this specific system, it is converted into a specific work form of energy, which is called as grinding work. Awareness is also a work of transferring the information from senses to the brain through nervous system with the help of neurons. Hence, awareness is a product of both energy (generated by digestion of food) and matter (materialized brain and nervous system).]

3)  Trigunaah trimurtayah srushtyaadikaraah vaijnaanikaanaam mulaprakrutireva mulamasya tarkyante kriyaah uuhyabhaagasya drushyaadrushysya.

[With the addition of evolved awareness, the components of the world can be simplified as three:- i) inert energy or rajas in creation ii) inert matter or tamas in dissolution and iii) Non-inert awareness or sattvam in ruling. Hence, the creator Brahma is Rajas, the ruler Vishnu is sattvam and the destroyer Shiva is tamas. Rajas is the subtle energy or the root material for creation. Sattvam is special knowledge required in ruling. Tamas is indiscrimination of good and bad in total destruction. When space or subtle energy is taken as the source form of energy for the appearance of gross energy, subtle matter, gross matter, life as junction of inert and non-inert phases and the final non-inert awareness, scientists feel that energy (space) itself can be taken as the root cause of this world. Science explains all the phenomena of the world through systematic logic supported by experimental evidence in every step. Thus, starting from the root cause (energy) up to the end product of this world (awareness) including all the phenomena related to energy, matter and awareness are perfectly explained by science and all this constitutes as the imaginable domain. In this imaginable domain, apart from the visible sub-domain, invisible sub-domain also exists like the subject related to invisible electromagnetic radiations like X-rays, gamma rays etc. This is the outline of science from top to bottom, which is confined to imaginable domain only.]

4)  Anuuhyakriyaashcha drushyante jagati naastikairavishleshitaah shvo vijneyaah iti kathitaah taavadvaa sammataah kriyaasamarthitajnaataah.

[In this world, some inexplicable and unimaginable phenomena are seen, which are called as miracles. Atheists or pseudo-scientists blindly refuse these as magic. Of course, magic also exists, which is a false miracle, appearing as genuine before analysis. But, there are several miracles, which are genuine standing as unimaginable and inexplicable events beyond the scope of science. We appreciate the dignity and noble nature of science, which keeps silent on these genuine miracles indicating the incapability of science to explain genuine miracles. Atheists are always overactive saying that science will explain these miracles by tomorrow! Several tomorrows have gone away and we do not know when that specific tomorrow comes on which the miracles are explained! At least, the norms of logic stipulate that you must accept the alternative hypothesis or explanation, not having any logical defect, till you give your opposing theory based on experimental evidence. When there is no logical defect, the hypothesis is always having good future of its establishment. In fact, if you take the unimaginable miracle itself as the experimental evidence (since you have not disproved it), the hypothesis given as explanation is standing as theory itself!]

5)  Aakaashaabhaavah na kathamapichohyah purohetuh nohyakriyaamuulam lokohyahetubhyohyatitam kaaryakaaranasaamyaabhavaruupam na shaktijadachidaatmakam na laukyadrushtaantanirupyam mahaayogisrushtivat svayamevopamaanam bhavati.

[The hypothesis (in your view) or theory (in our view) given is like this: Disappearance of space is mentioned by Einstein also. We also mention the absence (disappearance) of space in absence of this world before its creation. The absence of space can never be imagined by anybody even if he/she concentrates the mind for millions of years. It is a concept of purely unimaginable nature. We can link this unimaginable nature to the unimaginable nature of miracles observed in this world. The source of unimaginable miracles must be also unimaginable. We take this unimaginable source in the place of the absence of space before its creation. By this, an unimaginable item exists before the creation of space. We call this unimaginable item as cause and the space as product. The lump of mud (cause) exists before the creation of the pot (product). You must remember that this cause is unimaginable and the product is imaginable unlike the imaginable mud and imaginable pot. In this imaginable world, you always observe imaginable cause generating imaginable product. Hence, you need not apply the logic of imaginable items of this world to the unimaginable item as cause generating imaginable product. What I mean is that you should not say that there should be similar point in cause and product (like black colour of the mud in the black pot or yellow colour of gold in its chain) even in the case of unimaginable cause and imaginable product (space). Hence, you should not expect that energy, matter and awareness to exist in the unimaginable cause expected to enter the space and gradually into the world. This means that you should not conclude the unimaginable cause to be energy or matter or awareness or mixture of these three. To give an example for this special unimaginable cause, anybody will fail to pick up an exactly similar example from the world containing only imaginable items. Only an unimaginable example can be picked up from the world, which is a miracle done by a supernatural personality. Krishna showed entire world in His small mouth. Shri Satya Sai Baba showed entire Shirdi village in a closed room to a devotee. A supernatural sage creates a real building. Neither the building exists in the sage nor does the sage exist in the building. This shows that no characteristics of imaginable product exist in unimaginable cause nor vice-versa. You may say that the space in the body of the sage is existing in the building also. Here, the cause should not be taken as the body of the sage, but, the supernatural potentiality of the sage to do the miracle, which is beyond space. The body of the sage is just a medium of such supernatural potentiality like energetic body of unimaginable God (both combinedly taken as Eshwara). The unimaginable God created space or subtle energy by which the body of Eshwara is created (which requires space) and merged with it. The body of Eshwara can be compared to the body of the sage and the unimaginable God merged with the body of Eshwara can be compared to the unimaginable potentiality that merged with the body of the sage. In fact, this unimaginable potentiality of the sage itself is the unimaginable God. Any number of unimaginable items have to be concluded as one only and hence, possessor of unimaginable power and unimaginable power are one only. By this, we can say that the unimaginable God (unimaginable power) present in the sage is compared to the unimaginable God. The Brahma Sutra says that He can be the only simile for Himself since no item of the imaginable world can stand as a simile to Him. The best simile here is the supernatural sage only and not a magician. The simile of magician becomes limited since the magic can be analyzed later on whereas the supernatural miracle of the sage can never be analyzed.]

6)  Aakaashopi jagatkartrulakshnabodhyamuulaparamaarthasadapekshitah naagresat jaatavyahaarasat jiivadrushtyaiva nobhayam tasyaalpashakteh Brahmasattaivaanubhuuyate.

[We have already established that space is subtle energy and is the source (mula prakruti) of all further items of the world (created by Eshwara after creation of space by unimaginable God). Hence, space cannot be relative truth with respect to the matter to be taken as absolute truth. Space along with its further products (gross energy, matter and awareness) is relative truth with respect to its root cause or unimaginable God or the ultimate absolute truth. Before this creation of space, only absolute existence of unimaginable God existed (Sadeva somyedamagra asiit— Veda). The unimaginable God is taken as mere absolute existence since His nature is not known (Asteetyeva... Veda). Here, it is said that this world existed as the absolute existence in the beginning before the creation of this world. This is like saying that pot existed as mud before the production of the pot. You can’t say straight that the unimaginable God existed in the beginning since you cannot start with an unknown item. The unimaginable God is mentioned as the cause of this world even by the Brahma Sutra (Janmaadyasya yatah). This is because that in the absence of direct identification (svaruupa lakshanam), at least indirect identification (tatastha lakshanam) shall be given. If somebody asks you “who is Rama?”, you must at least say that Rama is the builder of this house (since you can’t give direct characteristic of Rama like colour, height etc., as you have not seen Rama). Similarly, the unimaginable God as the cause of this world was said to exist in terms of existence only since its nature is unknown. This may mislead you to think that this world itself existed as absolute reality in the beginning. To deny this, the Veda again says that this world existed as non-existent in the beginning (Asadvaa idamagra aseet). Since this world, which was non-existent in the beginning is now existent, the Veda says that the existence of the world is generated (Tato vai sadajaayata). The immediate objection is that the existence of a non-existent item can’t be generated. Such non-existence generated as existence is always non-existent only in the view of unimaginable God. Such non-existence is existent in the view of the soul only, which is a part of non-existence itself. Such existence (for soul) of non-existence (for unimaginable God) is called as relative existence (vyavahaara sattaa). The most important point here to be always remembered is that the existence and non-existence are not for the same reference (God or Soul), in which case self-contradiction results. This self-contradiction can’t be specially allowed in the case of soul, which is not omnipotent to solve the contradiction between contradicting points through unimaginable power. Hence, the existence of existent item (unimaginable God), which alone exists always is called as absolute reality (Paramaarthasattaa) or unimaginable God, who is the ultimate root cause of space or world. In this absolute plane, only unimaginable God exists and hence, anything told about the absolute plane is with reference to unimaginable God only since none or nothing else exists in this plane. Hence, the soul, which was generated later on in the relative plane after creation of the world should only speak about the absolute plane by mouth and can never imagine itself to exist practically in the absolute plane. Soul is awareness and can’t exist in God since any characteristic of imaginable product can’t exist in its unimaginable cause. This is the monism of Shankara, which means that no second item exists in the absolute plane (ekameva advitiyam Brahma). This absolute plane can’t exist in view of the soul, which is a component (awareness) of the created product or world. The soul is always in the relative plane unable to touch the unimaginable God even by intelligence or by experience. It is said that God can be known by experience only (Anubhavaika Vedyam Brahma). This means that the existence of God is made experienced through the miracles by the soul. The Veda says that existence of unimaginable God alone can be achieved by soul (asteetyeva upalabdhavyah). Existence of unimaginable God is the only identification or the aspect of experience of the soul.]

7)  Tadicchaa nohyajnaanakriyaiva na chit sarvam dahati naagnih sarvakaaranatvaat tasyohyachittaa naastikaakarshanaayaiva na jnaanamaatrasaamyam chidavataaramaatram vaa.

[The unimaginable God wished to create this world for His entertainment (Ekaakii na ramate, sa idam sarvamasrujata— Veda). By this, you should not think that God is awareness or has awareness in Him. Awareness is generated by matter and energy together. Before creation, matter and energy never existed and hence, this awareness observed by us in this world was not present in unimaginable God. If it is imaginable item, you can analyze that whether it is inert matter or inert energy or non-inert awareness. These three are components of creation and by deciding one as the unimaginable God, you are concluding that God is a component of creation and not the creator of this entire world. Since every item or quality was created by Him, He can do any action without being that specific acting material. He can think without being awareness. He can burn everything in the final dissolution without being energy. By His wish a dry grass blade couldn’t be burnt by fire as said in the Veda. He can stop the action of any acting material also just by His wish since every action is connected to a specific material by His wish only! Lack of this deep analysis misled the followers of Shankara to think that God is awareness, awareness is soul and soul must be God. This chocolate that soul is God was given to atheists by Shankara so that they will accept at least the existence of God in the first step (soul is awareness, God is awareness, soul is God and God exists since soul exists). You may say that the three divine preachers unanimously accepted that God is awareness in commenting the Brahma Sutra (Ekshateh naashabdam). Yes. The unimaginable God has (or is) awareness, but, doesn’t have materialized nervous system and inert energy to generate awareness as in the case of a human being. This means that the awareness generated in the God was without nervous system and energy. The awareness found in the living beings is imaginable for us due to the generating devise. But, the awareness in God is unimaginable, which is generated without the required devise. Hence, unimaginable awareness exists in God or God is unimaginable awareness (since two unimaginable items can’t co-exist). Awareness means the work of knowing. The unimaginable God does the work of knowing everything without having the imaginable awareness due to omnipotence or unimaginable power. Therefore, at any cost, you can’t say that this imaginable awareness (soul) is that unimaginable awareness (God) by blindly taking a simple similar word ‘awareness’ without analysis. We can bring another interpretation for the statement that God is this imaginable awareness. This means that God is always associated with imaginable awareness or human soul while coming down as human incarnation. He is never associated with inert items. The item associated with its possessor can be used to call the possessor. We can call the seller (possessor) of apples by calling him “Oh apples! Come here”. By this, you can’t conclude that the seller of apples is actually the apples!]

8)  Ramanam dharmapraadhaanyaat na parasya duhkhaayaa vidyaalayasthaapakasyeva.

[The unimaginable God wished to create this world for entertainment. Entertainment shall be always followed by justified ways so that the entertained items are not unduly exploited! Hence, you can never blame God that His entertainment resulted in your suffering. A rich person started a college for his entertainment to pass on the time. He established the college very well, with excellent teachers and justified examination system. One student failed and blames the owner of the college that he got the misery of failure since the college was established for the owner’s entertainment. Is this valid? At least, if all the students failed, there can be some possibility for this case. The misery and happiness of the soul is due to its own deeds. In the college continuous counseling was given that every student should read well to pass in the exams. But this student neglected the advice and never studied to fail in the end. Such failure has no connection with the secondary entertainment of the owner of the college, who took all the care in justified establishment of the college and in giving continuous spiritual preaching to humanity.]

9)  Muulaprakrutyaakaashasrashtaa paramavyomni shaktirupam Dattamisham tridhoktam sasarja jiivagrahanaaya tena taadaatmyam praapa cha.

[The unimaginable God created the space in the beginning. Hence, there was a situation when space alone existed without matter, gross energy and awareness. This space being subtle energy acts as the root material (Mula Prakruti) for the further creation. Along with this subtle energy, a human form was created occupying some holy space called as Paramavyoma by the Veda and awareness was also created in that form. Even though materialized nervous system is absent, the awareness was also created by super technology of unimaginable God. Thus, the first relative or imaginable awareness was created in this first energetic body, which perceives the created subtle energy and further creation as full reality. The subtle energy in the form of space accommodates the volume of the energetic body of the first created energetic form. The unimaginable God merged with this first energetic form and the first energetic incarnation called as Eshwara resulted. The unimaginable God made Eshwara as His permanent address and hence, Eshwara is eternal, though had beginning. Since unimaginable God merged with Eshwara through perfect monism, you can call Eshwara also as beginningless (since unimaginable God is beginningless.). Further creation was done by Eshwara (unimaginable God in the form of Eshwara). Air, fire, water, earth, plants, awareness are created subsequently by Eshwara or unimaginable God. The upper worlds made of energy (Rajas) contain energetic beings, which are souls (awareness) in energetic bodies. The human beings along with other living beings (Tamas with Rajas) were created on the earth. All these beings have awareness (Sattvam). The upper energetic worlds along with energetic beings are invisible to human beings. But, the souls present in the human beings leave the materialized bodies and enter into energetic bodies to go to the upper energetic worlds after their death. Eshwara was called as Datta, meaning that the unimaginable God is given to souls as visible God (Datta means given). Datta is always seen by energetic beings in the upper worlds and is also seen rarely by human devotees. Eshwara was also called as Hiranyagarbha while creating the world, called as Narayana while ruling the world and called as Sada Shiva while destroying the world.]

10)    Praarambhanohyam syaat nohyaikohyam vaa dvaitatraite tadvapuramsha eva jiivah dharmabodhaaya doshanishedhashcha nohyohyayorasaadrushyam.

[The starting point of Shankara was the absolute plane before creation. The starting point of Ramanuja and Madhva was the first energetic incarnation taken as Narayana since the present status of the world is the stage of ruling. Since the unimaginable God is merged with the Eshwara or mediated God, the unimaginable God is not given a separate place since He cannot be imagined even by intelligence. Hence, the mediated God is said to be the basis or permanent address of unimaginable God (Brahmanopi pratisthaaham- Gita). The mediated God or Narayana is taken as the absolute God, along with co-existing source material of creation or subtle energy or space (Mula Prakruti). Soul, inert world and mediated God are the three items (traitam) existing in the relative plane. If soul is taken as part of the world, only two items (dvaitam) exist, which are creation and creator (mediated God). Even though soul is a part of creation, it is given a separate status in the creation differentiating it (awareness) from the rest inert world. Ramanuja told the soul as a part of mediated God. This does not mean that soul is a part of unimaginable God. This means that soul is a part of the body (energy) along with awareness or medium of God. This is reasonable since awareness along with energy is an energetic being only. Even if you take human being having matter also along with energy and awareness, matter being a form of energy can fit as a part of the energetic body of mediated God. Such statement was given by Ramanuja to wipe the tears of spiritual aspirants, who were denied from the monism of God given by Shankara. Madhva denied this also by saying that soul is totally different from God since the defects of the souls should not touch even the body of the God. Madhva confined God to the mere energetic form created by unimaginable God. Ramanuja took the world also as an external body (Vishva rupa) so that the soul becomes a direct part of the body of God. The intention of Ramanuja was that God feels this creation as His own body, which should not be disturbed by the defects of the souls. This warns every soul to rectify its defects (at least with due devotion to God). Shankara also allowed monism with a view that the soul on feeling itself as God will behave in a noble way supporting justice always. When these concepts were misused by the souls, Madhva separated the soul totally from mediated God. Datta Swami never allowed any connection of soul with God since God is taken as the unimaginable item and hence, no connection can be attempted between unimaginable (God) and imaginable (soul) items.]

11)    Saparamaadyamaadyasya param dvayoh Vishishtaadvaitamavataareshu dvaitamanyajiiveshu tadadvaitam parivartanaaya smaranaruddhaashcha bhaktaashcha syaadadvaitam kasyachidanipsitam dvaitasahaayena dvaite syaat yajamaanash cha.

[The absolute plane of unimaginable God before creation represents exclusively Shankara. The relative plane with the mediated God and creation represents both Ramanuja and Madhva. The Vishishta Advaita of Ramanuja gives the concept of incarnations of God, which are either energetic or human. The unimaginable God merged with the first energetic form resulting in first energetic incarnation called as Datta. Further, energetic and human incarnations deal with the entry of Datta in to selected specific energetic and human beings. Except the first energetic form called as Datta, the unimaginable God enters other incarnations only through Datta and not directly. Datta merges with energetic or human being through perfect monism and the resulting incarnation is either energetic or human respectively. This merge is union between two Vishishta items (Vishishta means the item or Visheshya possessing a quality or Visheshana. Lotus is visheshya and blue colour is Visheshana. The blue lotus flower is Vishishta.). Datta is one Vishishta item in which the unimaginable God is mediated with energetic body. The energetic being or human being is another Vishishta item in which the soul is mediated with energetic or human body. Both these Vishishta items (Datta and energetic or human being) merge through perfect monism (Advaita) resulting in one energetic or human incarnation, which is God Datta alone as the end result. Such perfect monism between two Vishishta items to result in incarnations is the actual idea of Vishishta Advaita of Ramanuja. The word Advaita is not perfect in showing just similarity between God having universal body and soul having human body (or energetic body). If such similarity is the actual idea of Ramanuja, He could have used the word precisely as Vishishta saadrushya. Hence, if Shankara represents the unimaginable God in absolute plane without any second item, Ramanuja represents the relative plane in which the formation of incarnations from God Datta (Narayana) is dealt with. Madhva represents the relationship between God and ordinary soul as perfect dualism (Dvaita). As far as Shankara is concerned, He not only represented the absolute plane, but also the relative plane of Ramanuja and Madhva. Shankara used the absolute plane as a biscuit for attracting the atheistic child and such inevitable concept shall be understood as per the context in which He was placed. When everybody was an atheist only (either Purvamimaamsaka or Buddhist), God incarnated as Shankara and turned all atheists into theists showing the monism biscuit. If you realise the context of the preacher, you will not misunderstand His concept. Shankara told that if one uses the continuous memory that he is God, he will become God. But, by such path, God was not attained by any soul. Then, He suggested that the practical effect of ignorance (Vikshepa) is very strong and can be removed only by the grace of Eshwara or mediated God. Thus, He slowly brought the atheist into relative plane to become a devotee of mediated God in perfect dualism. This is the talent of preacher using the psychology of the student. Many of the atheists turned into theists standing in real dualism worshiping mediated God. But, some of them still were having the idea of future monism. Such ambitious psychology can’t be brought to the lowest ground level of reality by saying that God is totally different from soul. Hence, Ramanuja appeared, who is the incarnation of same God Shankara. This means that Shankara reappeared as Ramanuja to correct His disciples and lead them into right dualism in which the soul shall worship the mediated God without any aspiration for monism or for any other benefit. The concentration of Ramanuja and Madhva was mainly on the followers of Shankara, who didn’t come into dualism (in spite of Shankara’s advice), sticking to the level of constant memorization of monism only. A soul is not already God, but, can become God through human incarnation provided the soul doesn’t wish for it and God only wishes to use the soul as His medium to propagate the spiritual knowledge, which is masked by wrong interpretations frequently. This is clearly revealed by Shankara that monism is the wish or grace of Eshwara only and not of the soul (Eshwaraanugrahadeva). Hence, a soul becoming God is not totally false, but, is true in the case of a specific soul selected by God. The specification of soul is truth, but, the generalization of the soul was dilution of the actual concept for the sake of atheists. Ramanuja told that soul is not God, but, a part of God. Ramanuja is the intermediate earth-level for the discouraged devotee falling from the hope of monism-sky. Since Monism will never result if the soul aspires total or partial oneness with God, which results only if the soul is in perfect dualism without any aspiration, Madhva finally told that God and soul are totally different. Such concept of total difference removes the aspiration of total or partial oneness with God, which is the basis for attaining perfect monism with God by becoming incarnation. Hence, Ramanuja and Madhva helped the soul to attain the perfect monism with God. The misled follower of Shankara couldn’t attain perfect monism since the follower always stood aspiring the monism with God. Ramanuja and Madhva helped the follower of Shankara to attain the real monism by standing always in perfect dualism only. The fruit of Ramanuja is monism through incarnation and the fruit of Madhva is super dualism in which God becomes the servant of devotee. Even the founder of the dualism, Madhva, maintained the similarly of awareness between God and soul to give the least consolation-benefit to the soul. But, the awareness of God is unimaginable whereas the awareness of soul is imaginable, which brings total separation of God from soul.]

12)    Na parinaama vivartau jagatyanirvachaniyakhyaatasya advayamavatirnam svasyaadyam vartamaanepi parasyaparam naikatra virodhaaya.

[The absolute plane of unimaginable God is well understood before the creation of this world and the only receiver of that plane is unimaginable God Himself. This unimaginable God is not converted into imaginable world since cause is unimaginable and product is imaginable. Such impossibility of conversion of unimaginable cause into imaginable product is mentioned by the Gita (Avyaktam vyaktimaapannam…). Neither real or apparent modification is justified when God generated the world since the generation is unimaginable. But, when the unimaginable God becomes imaginable human (or energetic) being in becoming the incarnation, we have to accept the real conversion of unimaginable God into imaginable human or energetic being. In fact, it is not conversion (in which the milk is exhausted on converting into curd) since God remains as Himself and becomes the soul simultaneously. The Veda says that the unimaginable God remains as Himself without any subtraction being beyond space and at the same time is totally converted into imaginable being (Sat cha tyat cha abhavat). Here, the point is conversion of unimaginable God into imaginable soul in the incarnation and not conversion of imaginable soul into unimaginable God. The omnipotent God is capable of such conversion whereas the soul with limited potency is not capable of such conversion. Hence, we call the incarnation as descended God (Avataara) and not as ascended soul. The absolute plane still continues even after creation of the world in view of the unimaginable God and hence, the incarnation says that the absolute plane still exists. In the Gita, Krishna says that nothing other than Him exists (present tense) “Mattah parataram kinchit naasti”. The verb naasti (doesn’t exist) is in present tense. This means that the absolute plane still continues in view of the unimaginable God. The relative plane continues in view of the medium, which perceives the relative plane as full reality. By this, it means that the incarnation maintains both the planes simultaneously with respect to the unimaginable God and His imaginable medium. The unimaginable God alone also can perceive the relative plane with full reality due to His omnipotence. But, since the medium serves such purpose, the unimaginable God does not use His unimaginable power for that purpose, which is alternatively accomplished. The necessity of medium is inevitable to express Himself before the devotees. Thus, a balance between unimaginable absolute plane and imaginable relative plane is maintained simultaneously by the two different references (unimaginable God and His imaginable medium) avoiding the contradiction since both are not applied to single reference. Such maintenance of both planes is possible for the incarnation of unimaginable God and not for the simple soul. Hence, Krishna, the incarnation of unimaginable God can say that nothing other than Him exists and the same can’t be told by an ordinary soul.]

13)    Nohyamuuhyam drushyaadrushyam jagadishvarau nityau na sarvayvaapi parimitaavataarah shrutisamanvayo graahyah sa satyakaamah prajnaani cha.

[The unimaginable domain represents the unimaginable God present alone in the absolute plane before creation of the world. The invisible sub-domain of imaginable domain represents all the energetic incarnations in the energetic worlds along with energetic beings. The visible sub-domain of imaginable domain represents all the human incarnations on this earth along with human beings. The first form in the imaginable domain is the first energetic incarnation or Datta or Eshwara representing the unimaginable God merged with Him through perfect monism existing forever. The creation also remains forever and dissolution of world doesn’t mean total destruction of creation. It means only the creation going from gross state to subtle state (avyaktam). The reel of cinema after a show is not destroyed and is not prepared again for the next show. This means that Eshwara and the world are eternal once the creation started. The world had beginning but will never end. Eshwara is also similar to world, but, can be told as having no beginning also from the view of merged unimaginable God in Him. God didn’t enter into the world as awareness since awareness was created during the course of creation of world. Hence, the Veda says that God is nowhere in the world (neti neti). But, the Veda says that God entered the world as specific incarnation (Tadevaanu praavishat). The Gita also says that God enters into a specific human form (maanusheem tanum...). If you say that a person entered the house, he can be in a single room and need not occupy the entire house. You need not be confused that the Veda said that all this world is God (sarvam khalvidam) since God entered and occupied the entire world. The meaning of this statement can be taken as that this entire world is under the control of God (tadadhina prathamaa) since the name of the owner is mentioned for the property owned by him. You need not be confused that Lord entered and pervaded the entire world (Eshaavaasyamidam… Veda) since there it is told that Lord pervades any selected mini world (human body) present in the world (jagatyaam jagat). Lord pervades the entire mini world in and out (kimchit jagat... Antarbahishcha… Veda). Clear practical proof is that a specific human incarnation alone exhibits miracles and excellent knowledge (identification marks told by the Veda as satyakaamah, prajnaanam) and not every soul. The word Prajnaanam means excellent knowledge and not mere awareness.]

14) Iirshyaahantayaa ubhayatra bhrashtah Raamaacharanam Krishnoktam kaaryam bahuhetubhih Krishno jneyah mahimnaa sarve jnannena daityaah tyaajyaah parikshaa jiivakrute prakatita shaktyaameva bhedah .

[Human incarnation is relevant to humanity since clarification of spiritual knowledge can be obtained in free atmosphere without excitation since God is in human form looking like ordinary human being exhibiting the natural properties of medium like birth, hunger, thirst etc. Even though these properties of medium help in free mixing, these develop the repulsion between common media due to ego and jealousy towards co-human form resulting in missing the human incarnation here. When this soul goes to the upper world after death in energetic body, same principle becomes active and the energetic incarnations there are also missed. The soul misses God always here and there. God came in human form called as Rama as ideal human being to preach the ideal practice to humanity (Aadarshamaanusha). Hence, He always declared Himself as human being only. Krishna came to project God (Leelaamaanusha) and declared Himself as God in the Gita. You must act as Rama acted or as Krishna told in the Gita. You shall not imitate Krishna in action without understanding that Krishna is projected God and Gopikas are sages for several births craving for salvation from strong worldly bonds called as Eshanaas (with life partner, with issues and with wealth). Krishna tested them by stealing butter-wealth (bonds with wealth and issues are tested) and by dancing with Gopikas (bond with life partner is tested). After the test, He never returned. He didn’t repeat this test anywhere since sages were not existing anywhere else. Due to several such reasons, Krishna must be properly understood and understanding the Bhagavatam is said to be a test for scholars. You can do the first stage of filtration of God from all other ordinary souls by miracle in lifting huge hill for seven days on finger. 99% humanity gets filtered by miracles. The rest 1% demons doing same miracles (obtained from God through rigid penance) can be filtered by the excellent spiritual knowledge. Ravana also lifted hill, but, can be filtered from Krishna since Krishna told the Gita, the excellent knowledge. In this way, identification of human incarnation is to be done carefully. Tests are not for the sake of omniscient God to know the stage of devotee. Tests are for the sake of devotee to understand his/her correct position so that effort can be put up from that real point onwards. Same unimaginable God exists in every incarnation and hence, there is no difference between any two incarnations from the point of the same possessor of full power or God existing in every incarnation. Rama is said to be full (purna) incarnation of 12 kalas whereas Krishna is said to be fullest (paripurna) incarnation of 16 kalas. The difference is only in the exhibited power of the incarnation as required by the context and not in the possessed power of the same unimaginable God. Based on this only, incarnations of Kala, Amsha, Aavesha etc., are divided. Some are fond of a specific incarnation only like Jambavaan accepting Rama and refusing Krishna. The inner unimaginable God is one and the same and difference is in the external form of the media only.]

15) Tridhaa svayam prakatayati bhktaavasthaamanusrutya trimataachaaryamatasamanvayena Raadhaa Hanumantau vartamaanamaanushamevaashritau naanyam.

[The human incarnation comes for climax devotees, who wish to see and talk with God directly. The Omnipotent God is totally converted in to a specific human form to fulfill the wish of devotees. The Omnipotent God appears as human form with 100% conversion since there is no need for cheating the devotees in the case of omnipotent God. Thus, perfect monism of Shankara can be realized in the case of human incarnation (or energetic incarnation) meant for climax devotees. Hanuman and Radha are such climax devotees for whom Rama and Krishna are total God respectively. Both these devotees worshiped their contemporary human incarnations only and not the unimaginable God or energetic incarnation or statue of energetic incarnation or statue of previous human incarnation. God comes in human form in every generation to avoid partiality to one generation only. But, due to ego and jealousy, lesser grade of devotees finds basic dualism between God and human soul in the human incarnation. Dharmaraja praised Krishna as God on several occasions, but didn’t tell a lie when Krishna requested him. This is the middle stage of Ramanuja in which a special monism results due to inseparable (Apruthak karanam) God and soul. The example for this is electrified wire in which wire acts as electricity (since gives shock touched anywhere) for all practical purposes. Still electricity as stream of electrons and wire as a chain of metallic crystals exist separately. The least stage observed in all ordinary souls as observed by Madhva is perfect dualism between God and soul. The electricity is in power house. The non-electrified wire is in our house in to which connection with power house is not given. These three stages represent the soul to be father, son of the father and messenger of the master respectively. The third stage is “I am in the light”. The second stage is “The light is in me”. The first stage is “I am the light”. The same human incarnation presents Himself in all the three stages according to the grade of the devotee. The percentage of ego and jealousy of the devotee is known to the omniscient human incarnation, which projects itself accordingly.]

16) Vruddhatamam Brahma bahutvena param tebhyah Parabrahmeti pruthak vaachyam maunasuuchyam.

[The word Brahman is used for God everywhere in the scripture. But, the same word is used for every greatest item in its related category. For example, the Veda is called as Brahman being the greatest among the category of scriptures. Similarly, food, life, mind, intelligence, bliss etc., are also called as Brahman or greatest among their specific categories. Even the soul is called as Brahman by Shankara since it is the greatest among the imaginable items of the world. But, unimaginable God is greater than even this soul and naturally is greater than any other Brahman (like food, mind etc.,). The unimaginable God is beyond space and hence, is beyond any imaginable Brahman. This sense of ‘beyond’ is indicated by the word ‘para’ and the unimaginable God is best represented by the word ‘Parabrahman’ rather than Brahman by which confusion may be avoided. Such unimaginable God can’t be touched by any word and hence, He is best represented by silence as told by Shankara (mounavyaakhyaa prakatita Parabrahma tattvam).

First half part of discussion is completed.

 
   

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