Shri Dattaguru Bhagavat Gita: Brahma Khanda: Chapter-2

Song of Preacher-God Shri Datta

Brahma Khanda – Part of Brahma

Second Chapter-Dattaparabrahma Darshana Yogah

(Vision of Datta as Unimaginable God)

God-preacher Shri Datta spoke:-

Vacant space is said to be formless item by scholars. The other three elements:- air, fire and water are also formless taking the form of container. The fourth element, solid earth is said to have specific form with its own boundaries.
These five elements look infinite to the human mind. Am I a formless item like the prior four elements? Am I having a form like solid earth with specific boundaries? As unimaginable God, I am beyond these five elements and hence, beyond the concepts of form and formless. My medium or this body is made of items having form and no form. Since I am identifying with this medium, I am not only beyond form and formless but also form and formless.
It is said that the eye grasps form and formless is not grasped by eyes. But, the eye grasps the separate existence of all the five elements. I am beyond Your vision as unimaginable God and I am not grasped by other senses also like ear, nose, tongue and skin. But, My medium is grasped by all the senses.
Since I am not grasped by any sense, You can’t call Me having form or formless. When I am mediated, You can call Me with form containing formless elements also.
If You call Me as awareness since I had a will to create this world, I burn all this world in the final dissolution. Hence, will You call Me as fire? You shall not decide My nature based on My works. Since I am omnipotent, I can do any work.
You shall not say that God is awareness as per the commentary on the 5^th Brahma Sutra (Iikshateh na ashabdam). The sutra is interpreted in this way:- Iikshateh = since God had a will, na ashabdam = God is not the inert item. This sutra can be interpreted in another way also:- Iikshateh na = due to will, God shall not be concluded as awareness, Ashabdam = since God is not any item of the creation indicated by a word. Ashabdam means that which is beyond every word since every word indicates an item of imaginable creation. Since God is unimaginable, He can’t be indicated by any word. The Veda says that God is Ashabdam (Ashabdamasparshamarupamavyam). You need not worry about the commentary of the three divine preachers saying that God is awareness. It means only that God incarnates associated with non-inert medium only. The container can be addressed by the contained or possessed items as we call the bearer of apples by the word ‘apples’. God associated with awareness only during incarnation can be called as awareness.
Oh Kaashyapa! The Veda says that no item in this creation is God (Neti Neti). Every item in this imaginable world is attainable. God can’t be attained by even the imagination of intelligence. I can be attained by strong love as mediated God as said in the Veda (yamevaisha vrunute).
As unimaginable God, I can’t be attained by making journey and by seeing Me with eyes. As mediated God, I can be attained and seen by You. You can recognize Me through My knowledge and serve Me through Your strong devotion. My grace will be always on My servant. My service itself is real penance. My grace is far better than seeing Me. What is the use of seeing the king going on the road? Even if You don’t see him, if You are benefited by his graceful gifts, You are more fortunate.
Just like the mother leaves other children and picks up her own child for her service, a true devotee leaves all the inert and non-inert worldly items and picks up Me only in the mediated form.
Mother refused other children to be her children. Similarly, the true devotee refuses all the inert and non-inert worldly items except Me. Her child is also a child like other children. Similarly, I am also a human form (human incarnation) like any other human being.
God is said to be Ashabdam by the Veda, which means that God is not any imaginable item indicated by a word. This means God is unimaginable existing in all forms of His divine medium. God (Brahman) is a word indicating such unimaginable God. Ashabdam means unimaginable item and doesn’t mean that it should not be indicated by any word. Hence, the word God is not to be rejected.
Even Ashabdam is a word, which indicates God, who can’t be indicated by any other word. Since the word Ashabdam indicates the unimaginable item, the word ‘God’ can also indicate the same unimaginable item.
The Veda means the scripture that informs about the knowledge of unknowable truths like performing a sacrifice resulting in attaining good fruits. Hence, the Veda is the only authority to speak about the unimaginable God. Science is authority in the knowledge of imaginable items of imaginable creation.
My divine spiritual servants perform the miracles due to the miraculous powers blessed by Me. They also say that the Veda is the final authority to know the existence unknowable truths. Miracles are unknowable facts observed by the eyes of even atheists and hence, the Veda is in equal status with science.
The Veda and the Gita are spoken by Me. Even the Brahma Sutras are spoken by Me only since sage Vyaasa (author of the Brahma Sutras) is My incarnation only. All these three are the three authorities (Prasthaanatrayam) and I am the author of these three.
The Veda says that creation, maintenance and destruction of this world are done by God only (Yato vaa imaani...). The Brahma Sutras also say the same (Janmaadyasya...). The Gita also says the same (Prabhavah pralayastathaa..., Mayi sarvamidam protam).
Creation of the world etc., is not useful inherent characteristic (Svarupa lakshnam) of God. It is only an associated characteristic (Tatastha lakshnam). The first is to say that Rama is blue in colour. The second is to say that Rama is the killer of Ravana. You can take the second also in equal status of first when the second is unique. There is no second person, who killed Ravana. In absence of first, such unique second characteristic can be taken as first. A second item will not come into the picture since the associated characteristic is unique found in that one item only.
Creation etc., of this world can’t exist in any other item except God and hence, such unique associated characteristic indicates only one item, which alone is capable of such works. The potency of doing a work is associated with an item and such potential energy is taken as the inherent characteristic of the item confined to a specific context. Work and materialized working item are also forms of the same energy only as per science.
Burning is the quality or work or potency of the burner or fire. All these are different forms of basic energy only as per science.
Creation, maintenance and destruction are done by one item only as said by the Veda. I am only one and these three works are done by My three faces. In this way, the concept told by the Veda is exactly correlated in My form presently seen by You.
When this form is directly correlated with the Vedic definition, why shall You force another form on the Vedic definition? Why shall one become rigid on a formless God, which shows madness only?
A human form is not eternal. The form of Sun is eternal in comparison to the human form. My present form is eternal without any comparison. Except this form, all other forms are non-eternal.
Due to complete merge with this body, I am this body. I am also the qualities of the body like the beauty, shining, scent, kindness, generosity etc. In view of this concept, the Veda says that all this is God (sarvam khalvidam Brahma).
I am this total body and each part of this body also. In essence, there is no plurality in Me. Even My single hair, being God, can create, maintain and destroy this world. (The unimaginable God is devoid of the three differences, which are: 1) Sajaateeya:- There is no second similar God, 2) Vijaateeya:- There is no second dissimilar item also since in the absolute plane except God, anything else is not true and 3) Svagata:- There is no difference between the parts of God since He is unimaginable and even the concept of whole-parts is absent. Since unimaginable God merged with the energetic body of the Lord, this body also attains the nature of unimaginable God and hence, the body also is devoid of the above three differences in its essential nature, though not in visible nature. It means that the body looks with difference in the parts, but, has unity in the sense that each part is God. Hence, every part of the body is the complete unimaginable God.).
A soul uses the word ‘I’ to mean the body having plurality. Even there, all parts of the body are basically energy only and justify the use of single word ‘I’. All the parts of human body are basically energy and thus, have qualitative unity, but, they have quantitative difference. In the case of the body of God, all parts have qualitative and quantitative unity since each part is unimaginable God due to complete merge.
The Vedic definition applies totally in this form seen by Your eyes directly. Is this form an enemy to You? Is another form a relative to You? Why do You force and rub other forms on the Vedic definition? Since I exist in all the other divine forms, such forms are also Myself only. The speciality of this form is that this stands as a proof for the Vedic definition of God word by word.
The Veda says that God can be seen by Your eyes (yat saakshaat aparokhshaat Brahma...). You are seeing Me clearly with Your eyes and You are easily correlating the Vedic definition in this form.
Energy is controlled by space. Hence, every part of the body of a human being is different from other parts in quality and quantity. Since I am beyond the space and its volume, every part of My body is total God.
I was seen by sage Atri in the Treta age. Does it mean that I was born in Treta age? If You sleep up to the noon, awake and see the Sun in the sky, does it mean that Sun rose in the noon only?
If You see Me in essence, I am totally God in every unit of My body. The atoms of mud are condensed energy only. The bonds binding the atoms are also energy only. The unity seen in worldly items shall be helping You to see the unity of God in every part of My body and in every divine form taken as incarnation by Me.
The Veda uses the word Tanu for the body of God (Tanuum svaam). Tanu means matter with lesser volume resulting by the condensation of energy. The body of God shall not be called as Shariram (that which is destroyed) or Dehah (that which is burnt) since this body of Datta or Eshwara is eternal. This can be called as Tanu only since this resulted due to condensation of energy to become visible to You.
The word Brahman means greatest since Brahman or God is unimaginable to the intelligence of any soul, whether human being or angel. Hill with form is greater than formless air. Lion with smaller body is greater than the elephant with huge body. Even though I am with a form having small body like You, I am the greatest Brahman. Greatness doesn’t depend on form and size.
The inert matter, inert energy and non-inert awareness form the material of the body of human incarnation. The latter two form material of the body of energetic incarnation. Whatever may be the case, the inert energy (Prakruti) is the source material of the body since matter is condensed form of energy and awareness is a specific work firm of energy. In this way, the creation becomes the basis (medium) of unimaginable God in expression (Brahmanopi pratishthaaham— Gita). A part of the creation becomes the body of unimaginable God for expression and this part can be called as creation due to qualitative similarity. Of course, unimaginable God is the basis for entire creation (Brahma puccham pratishthaa- Veda). This present divine form is the true form of God and other divine forms are only dresses of this original form.
The word ‘Daaraah’ is plural and in masculine gender. But, it means single wife in female gender! Hence, meanings should not be decided by the external words used in the scriptures. If You take the meaning of scripture in the view of Your worldly fascinations, the internal essence is lost. When such people become spiritual preachers, they are like blind people preaching about moon to the other blind people!
If the power is very high, the possessor of such power is called by the word power itself. Brahman also is a word in neutral gender, which means greatest unimaginable power. I am the unimaginable possessor of such unimaginable power and I am really that unimaginable power itself since no two unimaginable items exist together. You need not take the above said advantage of calling the possessor by the name of possessed item in My case.
Space (subtle energy) and fire (gross energy) attain the shape of container and both are made of quanta of energy and thus, are composites of finite particles having boundaries or forms. Air and water also attain the shape of container and both are made of fundamental units of matter, called as subatomic particles with forms. Solid earth has clear form. Hence, all the five elements have form and not formless at all. Hence, even the devotee of formless God is meditating on formful God only. Even awareness made of neurons propagating in nerves is not formless. Even if You take the absolute unimaginable God, You can’t say Him as formless because He is above the concepts of formful and formless.
Hence, there is nothing like formless. All the five elements exist having no beginning and no end. ‘No beginning’ is true in the view of soul also since the word also means the unknown beginning (na jnaatah aadih-anaadih). In the view of God, these elements have beginning, which were created by Him only. This view of unimaginable God applies to mediated God also since unimaginable God totally merged with the medium to identify Himself with the medium. The medium contains various components of creation in micro scale. When God becomes this medium (Pindaanda), each of all the components of the medium also become God totally since God is beyond space. When the Veda says that God has become every component of the creation, it refers to each component of the body of God, which is this total creation in micro scale having qualitative similarity. This is misunderstood as God has become every component this macro world (Brahmaanda).
Unimaginable means beyond our imagination. The form of God is seen by our eyes and this doesn’t mean that we have understood the nature of this seen form. Hence, unimaginable need not always mean unseen only. Krishna is seen by the eyes. But, His nature in lifting the hill by His tender finger is unimaginable. ‘Seen’ and ‘unimaginable’ don’t contradict each other. Hence, the Veda says that one lucky fellow has seen the unimaginable God in the form of incarnation (Kashchit dheerah…). At the same time, the Veda says that God can’t be seen by eyes (Na tatra chakshuh...) and this refers to the non-mediated unimaginable God. Contradiction can be resolved by selecting proper relevant references.
My power is beyond the eight miraculous powers. A person having eight miraculous powers becomes small by decreasing his volume (Animaa) and becomes big by increasing his volume (Garimaa). I can become small or big without any modification in My volume as said in the Veda that God is simultaneously smaller than atom and bigger than biggest (anoraniyaan...).
In fact, whenever any soul performs miracles based on eight miraculous powers, I am only doing those miracles and I hide Myself so that My devotee gets the credit. Sometimes, My devotee is effected by ego thinking that he has done the miracle and I smile at him like a father seeing his ignorant child!
This creation is like an epic created by a poet. The Veda says that I am poet (Kavim kaveenaam). A poet tolerates abuse on him, but, can’t tolerate the abuse of his epic. Hence, never criticize My creation without understanding the inner truths. There is no salvation from this world and from work. Both the souls bound and liberated have to continuously take birth in this world and do selfish work and My service respectively.
My creation is very auspicious and very beautiful. A soul, lazy to do work, failing to attain selfish fruits scolds this creation as worst.
You have to liberate from selfishness and not from world and work. Scholars say that ignorance is bond and knowledge is liberation. Even though both these are theoretical, they are important since theory is the mother of practice. One day or other, the right theory will lead You in to right practice.
Before the creation of this world, nothing existed other than Me. I created this world for My entertainment only. Yet, I maintain this creation always protecting justice and destroying injustice. In My administration, never injustice wins and never justice fails. Since You don’t know the background picture completely, You criticize Me for the victory of injustice in a place. You don’t know that You have done injustice in Your previous birth to that person, who is doing injustice to You in retort as per My constitution. Even if the person is doing injustice to You freshly now, I will give some time to that person for permanent reformation through knowledge taught by Me since punishment brings only temporary reformation. In such case, I will totally compensate Your loss. I can destroy this world at any time and enter My absolute plane. But, I maintain this creation forever for My continuous entertainment. In the destructions of this creation, it goes into subtle state from gross state like a cinema exhibited becomes the reel after show.
When I am bored with this entertainment, this creation is condensed into subtle state, which is maintained by Myself in the state of Eshwara or Lord. I take rest, which is called as Yoganidraa. This rest is needed for Me since I am in the state of Eshwara with a created energetic body. For Me, as unimaginable God, no rest is needed. Since I merged with the body of Eshwara completely, I say that I need rest. In long run, the energetic body is also tired due to decrease in density.
A small article is seen as big through magnifying lens. Eshwara (Myself with energetic body) is viewed as this huge world through My unimaginable power called as Maayaa (bimba pratibimba vaada). Hence, this creation is also called as Kaarya Brahma or God appearing as product. Eshwara is called as Kaarana Brahma or God as cause since there is no difference between unimaginable God (Parabrahma or Kaarana Brahma) and Eshwara due to complete merge.
In the final dissolution, I maintain this entire creation in subtle state like the ideological world is maintained in the deep sleep that enters in exhibited state in dream. This dream is not the dream of the soul in which the soul is bound. This dream is nothing but the imaginary state of the soul. For God, the dream is imaginary state whereas for soul dream, imaginary state and awaken state exist separately, in which God is controlling the world like the soul controlling its imaginary state.
In the final dissolution of this world, space alone is leftover in which the other four elements (becoming gross energy, which is converted into subtle energy) merge. Eshwara or Lord alone is leftover with the space occupied by Him and occupied by His specific world (Datta Loka or Satya loka or Brahma Loka or Vishnu Loka or Shiva Loka). Hence, the root source-material of the world (space or mula prakruti) confined to this world (Paramavyoma) remains along with the divine energetic body of Lord in whom unimaginable God is always in totally merged state only.
The dissolution of the energetic body along with the space never takes place so that You can’t imagine the presence of unimaginable God alone in the absolute plane. This means that the situation before this creation will be never attained. But, even this can happen so that the unimaginable God alone can directly maintain the creation in subtle state. Even the creation can disappear so that unimaginable God is leftover alone, who can create this world again as it is. All these possibilities are possible with unimaginable God. No possibility can be ruled out due to omnipotence of God. In all these possibilities, the unimaginable nature of God alone is the basic reason. Selection of a possibility depends on the will of God. But, the eternality of Lord is most proper (Uchita), which selects the first possibility.
Yoganidraa means rest after the association of kaarya Brahma (world) with Karana Brahma (Eshwara) as said above (Sahaatah para madhidhaanaat - Brahma Sutra). Yoga means association and Nidra means rest. Here, merge of the world in Eshwara is more proper than merge of Eshwara with unimaginable God as interpreted by some scholars. The Brahma Sutra means that one item along with other item merged with God. The first item is world with five elements and souls, called as Kaarya Brahma. The second item is the forms in the world. God means mediated God (Eshwara). Even though the body of Eshwara was created by unimaginable God after creating space, it is not necessary that Eshwara should have an end like a human being. This rule applies to souls only and not to Eshwara, who is eternal since unimaginable God fixed Him as His permanent residential address.
As soon as I (Lord) get up from the rest, the entire world is also getting up for the sake of My entertainment. The subtle energy (resulted from the gross energies of the other four elements through forward reaction) merged in the space is converted back into gross energy, matter and awareness gradually through the backward reaction. The reel generates the next show of the same old cinema (Dhaataa yathaa puurvam… Veda).
Maayaa means both wonderful and non-existent. The wonderful mechanisms of creation in relative plane create wonder in the view of the soul. This world is non-existent in the view of the unimaginable God in absolute plane. The planes are highly specific to their relevant references. If the references are changed, lot of confusion will be created.
Maayaa is My capability, which is not different from Me. When You say that a person is capable of doing a specific work, You clearly mean that the person is not different from his capability. We say that a person has built this house. We don’t say that the capability of a person has built this house!
Fire alone burns and other item can’t burn anything. There is no difference between the burner and its burning capacity. The capability of creation, maintenance and dissolution of this world is not different from Me and hence, can’t be isolated from Me. Especially in the case of unimaginable God, unimaginable power can’t be differentiated from God since no two or more unimaginable items exist together. In the case of unimaginable God, there is no need of the help of the above worldly logic.
The soul is a part of My creation, which is awareness and awareness is a specific form of energy only created by Me. The world is unreal in My view of absolute plane and hence, the soul is also unreal being a part of the world. Unreal (world) is unreal for reality (God). Unreal (world) is real for unreal (soul) being part of the unreal (world).
Since world is unreal to Me, soul being its part is also unreal to Me in My view of absolute plane. But, since I am totally merged with the energetic body of Eshwara, soul is also real in My view of relative plane of Eshwara. The soul being part of the world (kaarya Brahma) is maintained by Me in the state of Eshwara. I have both the views of both planes and naturally Eshwara also has both views since I am not different from Him due to total merge.
I can pass through bolted doors in the state of incarnation and I did so as Shankara. My disciples being souls stood outside the bolted doors only since world is real to them. The incarnation gets the view of the absolute plane also since I merged totally with the human being-component.
This unreal (for Me) or real (for soul) world contains some items as permanent and some other items as temporary. The soul and the five elements are permanent whereas all the forms made of the five elements are temporary. Awareness or soul is permanent like the five elements and not eternal like the unimaginable God. Soul is permanent with respect to its temporary body and not absolutely permanent like God. By this, we shall not misunderstand that soul is the eternal God. In the beginning of the Gita, soul is stressed to be permanent for which the reference is its temporary body (Na hanyate hanyamaane sharire).
The spiritual preacher can mention about the absolute plane of God for the completeness of knowledge. This should not be brought frequently in preaching the soul, which may be misled to think that this world is unreal. If it thinks that world is unreal, it should also think simultaneously that itself is also unreal being a tiny part of the world!
Even if You take the quantitative aspect, the energy that is converted into this world is just a negligible trace of My unimaginable energy. A trace of My unimaginable energy is converted into imaginable energy through unimaginable (to soul) mechanism. But, if the soul is examined, it is a trace of the imaginable energy that is converted into world. Trace can be neglected as almost non-existent. From this view also, world becomes non-existent to Me. For world, the soul may be negligible and can be treated as almost non-existent, but, reverse is highly laughable!

Disciple of Datta (Datta Swami) spoke:-

Are You with form or without form? You told that this world is a mirror image of Your form and the mirror image is non-existent in Your view. We understand that mirror image is not as true as original object. What is the mirror here? Mirror must be as real as the original object.
If this world is unreal in Your view, how can You be entertained by the non-existent and hence, unseen world? If the world is giving entertainment to You, it must be existent and must be seen by You as existent.
Oh! God Datta! I am asking this question due to My ignorance. You are such ocean of knowledge in the form of preacher, who is not only unseen but also unheard so far!

God-preacher Shri Datta spoke:-

The worldly logic establishes that the object and mirror must be equally true and the mirror image is also not totally unreal since it is formed by reflected energy. In this concept, both matter (object and mirror with equal reality) and energy (reflection with negligible reality) are involved as per science.
You should not directly rub Your worldly logic on Me, who is unimaginable and omnipotent. The object is Myself, the unimaginable God in the state of Eshwara. I am also Eshwara since I am the mediated God also due to total merge. The unreal body of Eshwara also became Myself due to merge and My total identification with it. This energetic body is visible and unreal to Me before My merge with it. This energetic body has My original unimaginable power also due to My merge. By this merge, I, remaining invisible-unimaginable God become visible-mediated God also. This energetic body has dual nature after becoming Eshwara. Hence, I have dual nature. Using the relative nature of My energetic body, I can see the unreal creation also as real in the state of mediated God and get entertainment. The object here is not the single absolute unimaginable God, but, Myself as Eshwara with dual nature. Hence, I, as Eshwara using My relative nature of the medium can be reflected in the mirror. The mirror is My unimaginable power itself, which is Myself. Hence, I am both the object and mirror. The reflection can be treated as almost non-existent being negligible as stated by Yourself. Hence, the world is unreal compared to Me and My power.
You can have another better example for this concept from this world. A person (soul or awareness) is seeing the imaginary world created in himself acting as mirror (soul or awareness) only. He sees the items of imaginary world as unreal since they are made of trace of energy, which is negligible. Here, the object and mirror are one and the same awareness of soul.
This world is not real to You and hence, You get the entertainment from the unreal imaginary world. You may be entertained with an imaginary tiger, but not with a real tiger from which You shiver with shock! Hence, the concept of unreal nature of the creation is also required for entertainment along with the concept of the reality of the world for the sake of seeing it. The unreal nature of the world is achieved by Me using My unimaginable nature of unimaginable God. The real nature of the world is achieved by the imaginable relative nature of the energetic body of Eshwara.
In dream, if You see the tiger, You are fearing from it. The dream is also the imaginary world. But, the seer is not Yourself, who is real. The seer in dream is also unreal being a reflection of Yourself. The unreal imaginary world is real for Your unreal reflection looking like Yourself. Hence, the soul is affected by the world. Even in the imaginary world, Your reflection alone is existing. But, You have totally merged with such reflection in Your imaginary world and hence, the imaginary world also looks unreal for Your reflection, which is like the incarnation of God in the actual concept (By this, You should not say that soul is God bound by ignorance and incarnation becoming God is the soul having no such ignorance. The other concept existing in simile is extended by You into the actual concept. This is not possible since You are imaginable awareness whereas God is totally unimaginable. The simile should be restricted to the required point only without extension into other points.).
In the case of simile taken here, the reflection of Yourself in the imaginary world and in the dream are one and the same since Yourself as the object of both reflections, is one and the same. This is an extra point in simile standing outside the concept. Your reflection in the imaginary world is merged with You (unimaginable God also merges with unreal human soul in His imaginary world to become incarnation) and became Your direct reflection in union with You (like incarnation). The incarnation looks like Your reflection externally but, essentially is the unimaginable God. Your reflection in the dream is not merged with Yourself (God). In the simile, there are basically two items only, which are Yourself and Your reflection in dream or imaginary state. Your reflection in dream is not united with You whereas Your reflection in the imaginary world is united with You. In both cases, You are the one item standing as common item. In the concept, there are three basic items:- i) The unimaginable God merging with Yourself taken as reflection, ii) The incarnation, which is Yourself merging with the unimaginable God and iii) Yourself existing always as reflection only in this world and never as reality. (In the simile:- You are standing in imaginary world as reality in the awaken state. You are standing as reality outside the imaginary world and You (awaken state) are united with Your reflection in imaginary world. In the dream, You (awaken state) do not exist outside the dream and You are totally disconnected with Your reflection in the dream. You stand outside Your imaginary world as controller of it. You unite with Your reflection in the imaginary world. In the dream state, You exist only in the dream controlled by the dream. In the state of deep sleep, You totally disappear along with Your imaginary world and dream. In the concept:- You are always existing as unreal item only as a part of unreal imaginary world or unreal dream. In the state of imaginary world of God (which is the unreal world in which You exist as unreal item only), the generator of this imaginary world is God (not Yourself), who is united with some specific deserving unreal energetic or human being to become incarnation. In the awaken state or state of ultimate reality, Eshwara alone exists as controller of His imaginary world, which is the real world of the soul. There is no dream state for God to be controlled by the world. There is only one state of imaginary world in the case of God. In the deep sleep, the imaginary world (to God), which is the real world in awaken state (to soul) disappears, but, God exists in His absolute plane.)
In the imaginary world or dream, we can explain the conversion of awareness into imaginary world or dream. Awareness is a form of energy only and hence, is converted into matter (materialized objects) and energy (energetic light etc.) in imaginary world or dream. In the concept, we can’t explain the conversion of unimaginable God into imaginable space or subtle energy. This point also differentiates concept and simile and hence, extension of points is restricted in comparison.
Awareness is a direct work form of energy, which (awareness) can’t surpass the condensed energy (matter) in this real world. Even in the phase of matter associated with energy, density plays a key role. The air with lesser density (weaker inter atomic bonds exist in air giving lesser quantitative value of energy) can’t cut the stone. But, a diamond with more density (stronger inter atomic bonds exist in diamond giving more quantitative value of energy) can cut the stone.
Both air and hill contain the same matter in the form of atoms. But, the associated energy existing as bond energies differ a lot (in hill, bond energies between particles are very high whereas the bond energies between particles of air are very weak). Hence, Your human body can pierce through air and not through a hill or bolted doors. Even in the dream, this difference in the energy exists in creating inert and non-inert items. Hence, Your reflection is unable to pierce a hill in the dream also (due to same difference in bond energies). But, in the imaginary world having the same mechanism of dream in construction, Your reflection is able to pierce the hill due to Your merge with it. This is difference between soul and incarnation to understand in terms of simile. In such explanation, in the case of imaginary world You stand in the position of unimaginable God and Your reflection stands in the position of Yourself. In the case of dream, Yourself and Your reflection stand as one and the same.
This entire world is negligible before Me like a ray before the sun. In this point, I shall be taken as mediated God only. The soul, which is weakest energy in the world itself, is very very negligible part before Me. The soul is taken as a part of mediated God. In fact, the soul is a part of the medium (energetic body) of God. Since God is totally identified with the energetic body, Ramanuja told that soul is a part of God.
The Veda says that God is solidified exceptional knowledge (Prajnaana ghanah). This actually means that God as incarnation is personified special knowledge expressed in figure of speech. This can be explained in scientific way also. Knowledge is basically awareness, which is energy in very diluted form. On condensation or concentration, this weakest energy becomes gross energy and matter gradually as density increases. You can say that unimaginable awareness generated this world containing matter and gross energy. The imaginable awareness can be explained to become imaginable world through imaginable real modification (Parinaama) or imaginable apparent modification (vivarta). But, the conversion of unimaginable God into imaginable energy (space) can’t be explained. If God (root cause) is the imaginable awareness only, there should not exist unimaginable events (Miracles) in this world, which prove the existence of unimaginable item beyond space.
All the evolution of the world can be explained by You if You take mediated God only as the root cause, in which case explanations of the laws of evolution also become imaginable. If You take unimaginable God as the root cause, the explanation of generation of imaginable energy from unimaginable cause always remains as unimaginable. Since the link is unimaginable, the defects of the world (Product) don’t touch the unimaginable cause. Even if You take mediated God, due to the unimaginable nature of the energetic body (since unimaginable God merged with it) even the mediated God is not touched by the defects of the world. For more clear understanding in easier way, Madhva took God as designer only and took the already created subtle energy or space as the material cause.
The space occupied by My energetic body exists in My body itself with which unimaginable God identified Himself. Hence, this space occupied by My body (as a component of the body) is also the unimaginable God and is called as ‘Paramavyoma’, which means greatest space. It means unimaginable God (parama) becoming space. This space has both inherent visible nature and associated unimaginable nature also.
Similarly, the awareness present in My body is also the unimaginable God due to His total merge. Your space and awareness existing in Your body don’t have the unimaginable nature due to absence of merge of unimaginable God with You. Eshwara (Myself) also differs from the soul in this point even though the imaginable-visible nature is common. Thus, there is difference and similarity of soul with the mediated God. With unimaginable God, the soul has only difference. Ramanuja and Madhva took only difference between God and soul and in such case, they are taking God as unimaginable only, which is the concept of Shankara. Shankara is taking the point of similarity between God and soul, which means that He is touching mediated God, which is the concept of Ramanuja and Madhva. In this way, all the three preachers are inclusive with each other.
Along with the space existing in Me, the space existing around Me (mediated God) as My world is also eternal by the will of Me (mediatedGod) and is taken as Paramavyoma. By this, in the final dissolution not only mediated God but also His world remain undisturbed. Its unimaginable nature is stated by the Veda as smallest space occupied by smallest particle to be simultaneously biggest space occupied by biggest item (Anoraneeyaan...). This means that small eternal space occupied by the energetic body of Eshwara is simultaneously the big eternal space occupied by His world due to unimaginable nature. My world is the ultimate, called as Satya Loka or Brahma Loka.

The second chapter is completed.