Posted on: 31 Oct 2017
[After explaining the original status of God as Parabrahma (unimaginable God) in the absolute plane beyond world (called as paramaarthadashaa) in the previous chapter, we proceed to explain the mediated God in relative plane or world (vyavahaaradashaa), who is the unimaginable God mediated by a portion of the imaginable creation.]
[The basic necessity for the unimaginable God to get mediated by a portion of imaginable creation is to introduce Himself to the souls created by Him in the creation. If God remains in His absolute unimaginable state only, there is every danger that may lead the souls to atheism thinking that an entity beyond imagination shall not exist at all. Of course, this is not accepted by science since simultaneous values of position and momentum of electron exist truly even though they are not simultaneously captured by the electron microscope due to the crudeness of equipment (uncertainty principle). Similarly, the capacity of imagination of any soul is crude to grasp the nature (form and composing material) of God in the absolute plane because this absolute God is beyond space being its generator. The crudeness of the intelligence of the soul is also justified because no intelligence can grasp anything beyond space and the absolute God is beyond space.]
[When the unimaginable God enters the imaginable creation by getting mediated with a small portion of imaginable creation, the absolute God with His unimaginable nature doesn’t disappear like the actor absent in his house while acting in a role in the drama elsewhere. All such doubts are answered by the unimaginable power of God since the actor remains in the house while acting in the drama and unimaginable God is that actor! At the same time, the actor is only one, who is neither split in to two nor doubled as two. He is two without splitting or doubling, which is said in the Veda (purnamadah…). By this, the ultimate aim is that you shall recognize the existence of unimaginable God and not to confuse you with sadism! All miracles observed in this world have this single aim only. The Gita also says that He is not divided while divided (avibhaktam vibhakteshu). It is like the division of zero! Due to unimaginable power of God every incarnation is the undivided absolute God only. This doesn’t mean that God is mediated in different forms one after the other. This means that God is simultaneously mediated in various forms and each form is the undivided absolute God. Ex.: each of Brahma, Vishnu and Shiva existing simultaneously is the undivided Parabrahma.]
[The first incarnation was energetic incarnation after creating space, which is subtle energy from which radiating energy appeared simultaneously in the form called as Datta, which means only that unimaginable God is given to the creation through this mediated form. Hinduism named this form as Datta and other religions called this form as Father of heaven. Some religions agreed to this radiating energy without form. This radiating energy is called as light or fire by some other religions. Whether the energy is formless or formful, this is the unimaginable God mediated by energy called as the first energetic incarnation of God.]
[Datta merged with three energetic forms called as Brahma (creator or rajas), Vishnu (ruler or Sattvam) and Shiva (destroyer or Tamas). The equilibrium state of these three qualities is called as Datta or pradhaana (meaning very important). This is the procedure of formation of any incarnation (energetic or human), which is that Datta (in whom unimaginable God merged) gets merged with the medium. Datta resulted by the merge of unimaginable God with imaginable energetic medium through unimaginable way (interaction between unimaginable and imaginable must be unimaginable only). Datta, the imaginable energetic form merges with imaginable energetic or human form through imaginable way. Datta means unimaginable God given to imaginable creation through imaginable medium and this word has no any specific religious significance.]
[Datta, while merging with Brahma is called as Hiranyagarbha, while merging with Vishnu is called as Narayana and while merging with Shiva is called as Sadashiva. The medium of unimaginable God is basically the root subtle energy (Mulashakti), which is modified into radiation, matter and awareness. Hence, whether the medium is energetic form or human form, there is no difference between energetic and human incarnations because in both unimaginable God and the root subtle energy along with its modifications (medium) only exists. In both forms, awareness is a must since the incarnation is for the sake of spiritual welfare of souls and not for inert items. This is the reason to refuse any medium without awareness to become medium of God as explained in the 5th Brahma Sutra. In the energetic form and in the human form awareness exists. God is always associated with awareness and can be called as awareness (like the bearer of apples is called as apples. This does not mean that really the bearer is apple!). In the energetic form, matter is absent except the inertia of energy (if you consider the rest mass of photon as matter, there is no difference between energetic and human forms). In human form, clear matter and energy co-exist.]
[There are several purposes for which the unimaginable God incarnates Himself to become not only imaginable but also even visible. For souls in human bodies, here, the imaginable-visible is human incarnation and energetic incarnation is imaginable-invisible. For the same souls in energetic bodies, there, the energetic incarnation is imaginable-visible. Datta is energetic incarnation whereas Krishna is human incarnation. Both Datta and Krishna are one and the same containing unimaginable God in imaginable medium. Even though both are one and the same in all aspects, the human incarnation is visible to human beings in this world whereas the energetic incarnation is visible to departed souls and angels existing in energetic bodies in the upper worlds. The energetic incarnation is relevant to the soul in energetic body in the upper world and the human incarnation is relevant to the same soul in human body here. Due to this, Hanuman and Radha worshipped only their contemporary human incarnations (Rama and Krishna) only and stood in the climax of spiritual path. Both neither worshipped energetic incarnation (being irrelevant and invisible) nor past human incarnation (being relevant, but invisible), but, worshipped only contemporary human incarnation (being relevant and visible). The reason is that a human being can easily mix with the contemporary human incarnation to get all its doubts clarified from God directly, which is very important for any human being to get the right direction in the spiritual journey.]
[The relevant and visible contemporary incarnation is very important for a soul in this world or in the upper world since common media facilitates direct approach to clarify doubts with true concepts directly coming from the ultimate God Himself. This is the most rarest opportunity and climax of fortune for any soul and hence, this is the real meaning of the word Yoga (the most fortunate association). A soul gets this opportunity only once in the chain of births since human re-birth is very rare. This is the highest fortune like getting divine nectar from the churned ocean. At the same time, the most unfortunate horrible poison is also generated even before the divine nectar and that is the repulsion between common media developed due to ego and jealousy towards co-human beings and both these lead to negligence and hatred insulting the contemporary human incarnation as said in the Gita (avajaananti maam mudhaah, maanushim tanumaashritam). The visible common properties of the media enhance the repulsion. Due to this horrible poison, the soul in human body neglects contemporary human incarnation in this world and the same departed soul in energetic body in the upper world neglects contemporary energetic incarnation affected by the same principle of repulsion between common media here and there and hence, everywhere at any time resulting in eternal loss as said in the Veda (ihachet…mahati vinashtih…).]
[The main aim of unimaginable God to become imaginable and visible through the medium relevant to humanity is to establish justice and to avoid the sin or injustice in this world as said in the Gita (paritraanaaya…). Only pravrutti is His aim. But, for this purpose of Pravrutti, the sin is to be avoided and the cause of the sin is always selfishness and fascination to bonds of limited family of self. If the sin is not controlled, the balance of the creation (society) gets damaged, which is the breakage of fundamental stage for the drama of both pravrutti and nivrutti. God concentrates His entire activity on this single purpose only. The root cause is worldly fascination, which can be easily reduced without any force by developing the attraction or devotion to God. God is developing the devotion to Him not for the sake of self propaganda like the politician, but, for the only purpose of reducing the fascination to worldly bonds there by to control the sin. The devotion required for the sake of pravrutti is not much also since devotion to some extent aided by the fear for hell will serve this purpose. For the sake of inevitable punishments here and there for sins, His unimaginable power is to be established by exhibiting miracles. His main program is to preach the true spiritual knowledge so that real and permanent reformation of souls results. The miracles and punishment of demons exhibits establishment of fear for the sin. In Tretayuga, justice was disturbed a little and hence, preaching by practice was done by Rama without miracles. By the end of Dvaaparayuga, justice was disturbed very much and hence miraculous powers were to be exhibited many in number to establish strong fear for sins and this program was done by Krishna through preaching and many miracles. The miracles cause fear for inevitable punishment to be given by Him in miraculous way, here and there and the preaching causes real reformation. The preaching of Krishna was associated with the mighty miracle of exhibiting His cosmic vision. Not only the miracles are exhibited indicating their source (unimaginable God), but also the actual source also appears by getting suitably mediated as direct proof. After pravrutti, development of devotion (nivrutti) is the option of the devotee and there is no compulsion from God from this point onwards. When God is associated with a human being and imposes his experience on Him, the unreal world appears as real resulting in full entertainment of God. This betterment of His entertainment is only an associated purpose, which is not the above said main purpose. This shows lack of selfishness in God in becoming the incarnation.]