Shri Datta Swami

Posted on: 14 Jan 2017



Note: This article is meant for intellectuals only

[January 14, 2017] 7th Chapter (By P. V. N. M. Sharma)

30-03-1993, 5.00 pm.

Soul may be God as per Shankara. Soul may be part of God as per Ramanuja. Soul may be totally disconnected from God as per Madhva. But, the reality is that soul is awareness whereas God is unimaginable beyond awareness and hence not awareness. God is neither non-inert awareness, nor inert energy and nor inert matter. He is beyond all this imaginable creation made of matter, energy and awareness, in which both visible and invisible components exist. God is unimaginable and hence invariably invisible. But, you should not mistake God to be invisible component of imaginable creation. Light is visible component of imaginable domain (creation). X-ray is invisible component of imaginable domain. You should not mistake X-ray as God (due to common invisible nature) since God is unimaginable-invisible being beyond the imaginable domain whereas X-ray is imaginable-invisible existing in imaginable creation. In the ancient days, awareness was also invisible but, its existence was inferred always through experience. Today, the awareness is expressed as waves of inert energy in equipment.

Awareness was also taken as the component of imaginable domain only, but, was thought as God since preachers feared the possibility of atheism if God is said to be unimaginable. There is every possibility to think that unimaginable may not exist. Hence, some imaginable item has to be selected as God and the awareness, the most precious item of creation (Para Prakruti) is selected as God. If soul is awareness and God is also awareness, it results that soul is God. This concept was forced on Shankara due to surrounding context of atheists. In such case, God and world exist in the same phase of unreal-imaginable domain and unreal world can‘t be unreal before unreal God. Thus, world should be real to God and both God and soul should be real to each other since soul is part of the world. Due to absence of unimaginable absolute reality, unreal can never result because imaginable creation is unreal with reference to unimaginable domain only and not with reference to the imaginable domain. Hence, God is beyond awareness and is unimaginable sticking always to unimaginable domain only, which is called as absolute reality in which God (creator) alone is real to Himself. All the relative reality or the creation or everything other than God is unreal to God. Since Shankara told that creation is unreal to God, He knows very well that God is unimaginable confined to the phase of absolute reality. To call unimaginable God as imaginable soul is not the real intension of Shankara, which came out from the tip of His tongue only to become friendly with atheists in converting them to theists. Of course, an unreal human soul becomes real unimaginable God as clear in the human incarnation and this concept can stand as the basis for Shankara to treat human being as God through false extension inevitable in that context. A specific human being becoming God (human incarnation) is allowed, but, extending this concept to every human being is a big twist given by Shankara based on the specific context of surrounding atheists.

The soul is a part of creation or relative reality. God created inert energy (visible range-fire and invisible range-space) and inert matter (solid earth, liquid water and gaseous air), which are the five elements. From these five elements plants are generated, from plants food and from food awareness (Pruthivyaa oshathayah… Veda). Hence, awareness is a modification of the five elements only, which is the inert energy transforming into a specific work in specific materialized nervous system. The awareness is affected by the three qualities resulting from the three components of creation only. Rejected food after digestion and impure water after filtration through kidneys (Mulaadhara and Manipura wheels) form Tamas resulting in sleep and suffering. Rajas is the inert energy as space, air and fire that does all works (Rajah karmani… Gita) of the body allowing perfect health that keeps awareness active. Sattvam is the awareness, which is the most precious form of inert energy as a specific work of thinking to control all the progress of the body and soul resulting in knowledge and happiness. Soul or awareness is created item only and not the creator. Awareness, inert energy and inert matter are only the inter-convertible phases. When Ahalya became stone, her awareness is converted into inert energy present in the stone. When the stone is converted into Ahalya, the inert energy is converted back in to awareness. When the souls like cows and cowherds were stolen by Prajaapati (agent of God Brahma), Krishna created the same souls again. If the soul is absolutely eternal reality, its duplicate creation is not possible. Since the soul is a created non-eternal relative item, its duplicate creation became possible for Krishna.

Awareness has two properties: 1) to know itself and 2) to know things other than itself. The first property can’t make the awareness to become God since both are the inherent and co-existent properties of awareness only. Self-awareness of the soul is not awareness of the God. Where is God controlling the Sun! and where is the soul (even on realizing that it is God) feeling agony when the Sun radiates more in summer! This is proved by experience. In the Gita, soul is said to be eternal (ajo nityah...) and such eternality is not absolute. It is only a relative concept indicating that the soul is relatively eternal with respect to the perishing body by the death. The Gita clearly says that soul is not destroyed while the body is destroyed (Nahanyate hanyamaane…). With reference to the perishing body only, soul is relatively eternal. Soul is not absolutely eternal like God. This means that the soul takes rebirth with new materialized body while the materialized body of the previous birth is destroyed. All this is the analysis of soul called as ‘Shaariraka meemamsaa’, which is not the analysis of the God called as ‘Brahma meemamsaa’.

God is unimaginable and is beyond the imaginable creation. No imaginable item of creation is God as declared by the Veda (neti neti…) and supported by analysis. Such absolute God gets mediated by a part of the creation, which may be energetic form or human form in which existence of awareness is a must. God is always associated with awareness and is never mediated by mere inert energy or inert matter. The constant association of God with awareness in the process of mediation makes God to be called as awareness by the three preachers (like person associating with a basket of apples is addressed as ‘O apples!’). Hence, light, fire, statues, photos etc., are not mediated God. They are only representative models of God. The unimaginable God appears in different forms on mediation, due to the multiplicity of the medium (many items of creation). The unimaginable God in all these media is only one. Since He is not directly received (being unimaginable), He has to be received through different media only. Hence, multiplicity is in the media but not in the God. This multiplicity is clear by different forms and different corresponding names of media of creation resulting in several religions.

Unimaginable God means omnipotent, who is capable of doing any imaginable or unimaginable work. All impossibilities are possible to Him. He can convert anything into anything. But, He follows the principle of doing meaningful (proper) things only avoiding the meaningless (improper) things even though He is able to do all things. Doing meaningful thing only is also a power since everybody is unable to do meaningful things only. Omnipotence must have this power also and hence He is not doing meaningless things. ‘Not doing meaningless things’ is a special ability and not at all the inability to do all things since He is capable of doing all things by omnipotence. This point of ability to do a meaningful thing and ability to avoid doing meaningless thing is the guiding light for us in the analysis to know what God is actually doing. If He has not done a meaningless thing, you should not label it as incapability to do all things, which should be labeled as the power of ability to avoid doing meaningless things. As long as this search-light is in your hand, no confusion comes in the spiritual knowledge since control of use of omnipotence for everything you like is achieved. Otherwise, you may say that God is smoking due to His omnipotence since you are a smoker! You must remember that God can avoid the negative health by smoking and that you are incapable of such power. Due to this reason, you should also avoid smoking on seeing Sai Baba smoking.

The word ‘Guna’ meaning quality stands for creation and the word ‘Dravya’ meaning possessor of quality or substratum stands for God. God is like the solidified substratum (Dravya) and the unreal creation is like an abstract quality (Guna). Lotus flower is Dravya and its red color is Guna. Creation (Guna) is the weakest item whereas creator (Dravya) is the strongest item. The word ‘Nirguna’ means substratum (Dravya) without quality (Guna), which indicates unimaginable God (Dravya) in absence of creation (Guna). In such state, God is not mediated due to absence of medium of creation and is expressed to Himself only. He is not any item of creation, but, can be mediated by any item of the creation provided awareness is available in that item to become medium. God will not mediate by inert medium and exhibit the awareness through His unimaginable power. If God does so, it is doing a meaningless thing (by not using the available facility) and hence God never does it unlike a demon doing so to expose always his power. When awareness is available in certain items of creation, He will select such non-inert items only for mediation and this is the capability of doing meaningful management. Of course, if situation demands in a special case, He will enter inert item also and exhibit awareness using His omnipotence through unimaginable power. Such special case accidentally proves His practical omnipotence also. For example, when a devoted innocent boy offers food to the statue of God thinking that statue is eating the food offered by his father, impressed by his pure innocent devotion, God enters the statue by which the statute becomes alive human being to eat the food. After all, any human being is only inert matter with inert energy (inert body) combined with awareness (soul) only. Every normal situation need not become a special situation due to foolish management. In the above special context, the statue became human being due to used omnipotence of God. To preach spiritual knowledge to humanity, God enters the alive human being using the already available awareness in the human being. This is normal situation. He does not change every normal situation into special situation, which means that God will enter into a statue every time to preach the spiritual knowledge! The receivers also excited with blocked minds run away if every time a statue is speaking spiritual knowledge! The blocked minds will not get the doubts also to be clarified from God!

Messenger of God May Twist Actual Message of God Due to Unstable Human Mind

30-03-1993, 8.00 pm.

Omnipotence (Sarva Shakti) and ability to do proper things (Auchitya Shakti) avoiding improper things are the two stages based on which only you should decide to understand what God did and what God didn’t do. For example: take the concept of human incarnation. The human devotees on the earth were very much anxious to see and talk with God and hear spiritual knowledge directly from His mouth. Their desire is perfectly proper because a messenger of God may twist the actual message of God due to unstable human mind. The omnipotent God naturally has the power to come to this earth in human form. Both the stages are satisfied and hence, God came in human form for the sake of such devotees only. If you don’t like such fortune, leave the human incarnation and go on worshiping statues or meditating on abstract forms like all pervading energy etc. The human incarnation also will not approach you since it didn’t come for your sake. The only request to you is that you should not put your dirty finger between omnipotent God and such proper devotees saying that God will never come in human form. Then, why did Swami Dayananda in India and Prophet Mohammad in foreign country object the concept of human incarnation? More exciting point that you should know first is that both by themselves are human incarnations! The reasons for their repulsion to this concept are: 1) Swami Dayananda objected this concept on finding false human incarnations (some human beings claim so) exploiting devotees and 2) Prophet Mohammad objected this concept on finding cruel ignorant devotees crucifying Jesus, the real human incarnation. This concept went wrong from both sides (side of incarnation and side of devotees) and with respect to such sinful contexts only, God in human form Himself eradicated this concept. You must remember every time that the difference between concepts spoken by God Himself through various human forms is not foolish self-contradiction, but, due to the different contexts arising in different times in this human world. If you forget this point, you will create contradictions between human incarnations of various times belonging to different religions resulting in chaos of splits and fights in the humanity. Always proceed in the line of correlation, which alone is divine and never proceed in the line of differences, which is the line of Satan.

The strongest God (Dravya) is not even the entire weakest creation (Guna). In such case, you should always think that no item of the creation is God. The word ‘Nirguna’ means God alone in the absence of creation, which is the unimaginable state (for souls) and in such state God is unimaginable. Even after the creation of the world, God remains unimaginable and such state is proper (Auchitya) indicating the dignity of the highest status of God and also another reason is that if God is imaginable and visible to human beings, repulsion develops due to constant observation. At the same time, devotees were very much depressed for not seeing and not talking with God. It is not proper on the side of God (infinite ocean of love) to keep the devotees in such state of agony and hence God appeared in human form so that the desire of such real devotees is fulfilled. God became the part of creation (human being) for this purpose. By this, don’t say that strongest Dravya (God) became a small part (human being) of weakest creation or Guna. Here, God is said to be Saguna (Dravya or God associated with part of Guna or human being). God entered a selected devotee and merged with that devotee to appear as human being before the ardent devotees. God being unimaginable can never be found in the human incarnation even if you examine it with the most powerful microscope! You will find the human incarnation as human being only just like any other human being. The presence of God in the human incarnation is only inferred through its unimaginable spiritual knowledge and unimaginable events (miracles). X (God) didn’t become Y (human being) (Avyaktam vyaktimaapannam— Gita). X merged with Y to appear as Y (Maanusheem tanumaashritam— Gita). You need not doubt that devotees were cheated since they are worshiping only Y directly and not directly X in anyway. The merge of X with Y is so homogenous that X and Y are one and the same (monism) even though unimaginable-invisible X and imaginable-visible Y are separate entities. When a little copper is mixed with gold for malleability and ductility, only gold appears and copper is invisible to the naked eye. You can see copper only through microscope. Similarly, through sharp analysis only you can infer God in the human incarnation by its unimaginable knowledge and events. Of course, the unimaginable God enters the human being through energetic form (called as Datta) and the energetic form merges with the energy present in human body (inert energy and awareness of Datta merge with inert energy and awareness present in human body) and thus imaginable Datta also becomes invisible like the unimaginable God. Hence, you can treat Y as X without any trace of doubt like treating the electrified wire as electricity directly since the property of shocking of electricity (X) appears every where throughout the metallic wire (Y). Philosophers think that devotees worshiping imaginable-visible Y as unimaginable-invisible X are ignorant fools. The fact is that such philosophers are the real ignorant fools since they are ignorant of 1) the omnipotence of X, 2) such proper desire of devotees and 3) even the impossible imagination (not to speak of the worship or even meditation) of the unimaginable-invisible X. These scholars with over intelligence speak that they are meditating upon the awareness, which is God. Even the awareness is an item of creation and God is mediated by such awareness similar to God mediated by human form. In fact, God mediated by awareness is not true (your assumption only) whereas God mediated by human form like Krishna is true. Since awareness does not exist independently like inert matter or inert energy, God mediated by awareness means God mediated by human being having awareness. You are drinking coffee means that you are drinking coffee existing in a cup!

Hence, God is both Nirguna (beyond creation) and Saguna (associated with creation). Saguna means God, who can be treated as becoming Guna by merging with a part of creation (human devotee also called as Guna since part of Guna is also Guna) for the sake of human devotees in this creation. When you call God as creation, it only means that God became a part of creation (human being) by merging with it. Human being (Pindaanda) is a mini creation whereas world is macro creation (Brahmaanda). All the nine components (Navaavaranas) are common in both (eight components of Apara + one component called as Para Prakruti). This justifies human being to be called as the total creation in mini scale. In this way, you can understand the meaning of the Vedic statement “All this creation is God (Sarvam Khalvidam…)”. Here the creation should be taken as the human being (part of creation) with which God merged and not the whole creation with which God never merges. You should not take it as the whole creation in quantitative sense since the same Veda says that no item of creation is God (neti neti…). Even in the case of such human incarnation, God merged with the human being all over the soul and body, which does not mean real conversion of God into human being. You can say that God is this human being even though really God didn’t become human being! If God becomes really the human being, God should get all the defects of human being like birth, death etc.! This is the correlation of two contradicting concepts ‘becoming’ and ‘not becoming’ like forcing light and darkness to co-exist in the same place due to the omnipotence of God in doing a proper thing. The concept of doing proper thing, though impossible, leads omnipotence in the right direction.

Soul is not God but, soul can become God if God showers His grace on any soul. Even Shankara, who preached monism between God and soul (of course, due to the force of the context of His time) said that a specific soul becomes God only by the grace of God (Eshwaraanugrahaadeva…). This concept is proper, indicating status of kind God. Otherwise, if soul is already God and became God by knowing the truth, the status of God is lowered, which is improper because in such way God is neither donor nor soul is the acceptor. If every soul is God, how Arjuna (God) got doubts? If Narasimha (God) killed demon (God), does it mean God committed suicide by killing Himself? By self-realization, the soul knows that it is awareness and not the inert body. This is not the soul becoming God. The dog came to know that it is dog and not a fox, which does not mean that the dog came to know that it is lion. Self-realization is not realization of God. Of course, we agree that self-realization gives salvation and salvation doesn’t mean becoming God. Salvation (Moksha) means only liberation and not attainment. Liberation here means liberation from worldly bonds since these bonds are connected to body and not to the soul (self). Such self-attachment has no power of attraction and hence the liberation from worldly bonds is temporary. Only attachment with God’s divine personality has very powerful attraction by which only the worldly bonds are thrown away (Avadhuta, which doesn’t mean becoming naked) forever. Attachment with God gives you bliss (+) and attachment with the self gives you peace (0) and attachment with worldly bonds gives you tension (-).

When God makes a devotee to become Himself, it is proper to the status of full sacrifice of full generosity of God. Hence, monism in human incarnation is very much proper to the highest generosity of God. Dualism is proper for God and ordinary soul. If every soul becomes God, it is improper since the devotional effort of a specific devotee becomes waste. Both monism and dualism are proper in their own contexts. Monism of God with realized soul of Shankara is nothing but, human incarnation. Dualism between God and ordinary soul is nothing but the unreal and temporary dualism between God and ordinary soul before realization. Shankara spoke the true concepts slightly twisted to encourage atheists to accept theism.

There is higher step than even monism in which God becomes the servant of top most devotee. Hence, one should not aspire for monism unless it is blessed by God to do a purpose in spiritual world.

When Shankara told (Eshwaraanugrahaadeva…) that monism is only by the grace of God, it only means that human incarnation is possible whenever God wishes for that for the sake of welfare of the world. A human incarnation need not feel itself as highest because a higher stage than this exists, in which God is the servant and devotee is the master. The human incarnation, Rama, is defeated in the hands of devotee, Hanuman in the war started due to the case of king Yayaati.

The items of this creation are created just for play by God and hence it is proper to say that these are unreal to Him. If the world is also true like God, what is the necessity of salvation from truth (world)? Salvation is always desired from unreal to attain real (Asatomaa… Veda). Hence, it is proper to say that creation is unreal and God is real. But, this concept of unreal world-real God is limited to God only. The human being is a part of this unreal world and hence it is also unreal. Unreal must be real to unreal. Hence, unreal world is real to the unreal human being (soul). This is also proper for a petty human being.

If you say that God created real (product) from real (cause), it is not very great to suit to the highest status of God. If you say that this real world (to you) is created from unreal (to you), it indicates the highest status of God by causing surprise as in the case of unrevealed magic. Creation of real from unreal (Asatkaaryavaada) is stated by the Veda (Asadvaa… tatovaisat…). You shouldn’t say that Asat (unreal) means hidden Sat (real). It means that I have brought out an article hidden and exposed to you saying that I have created it! This is petty magic and not great miracle. Miracle suits to the highest state of God and not magic. If God brought out a really non-existing article (Asat) to expose it as the existing article (Sat), it is a real miracle suitable to the highest status of God unlike magic.

Some scholars plead for exposure of real (Sat) from real (Sat) and this is creation of real (world) from real (God) termed as Satkaaryaavaada. This is also correct because the source of the unimaginable power (Maya) to create real from unreal is the real God. Here, the real world (to you) is the product and the root cause is the real God and not the intermediate maya that creates real from unreal Maya. Maya is unimaginable power, which is real. It creates real product from unreal cause. Here, Maya or unreal or Upadana is the direct material cause for the real world like mud for pot and Maya or real or Nimitta is the designer cause like potmaker. The word Maya stands for two different items. When it stands for the meaning of the wonder, it is real and not different from unimaginable God. If it stands for the meaning of non-existence, it is unreal standing as the direct material cause for the world. If the world is taken as the product of real Maya or God, it is Satkaaryavaada (real produced from real). If the world is taken as the product of unreal Maya, it is Asatkaaryavaada (real produced from unreal).

In the first case (real God or real Maya generating real world), you must note one point, which is that real God means absolute reality and real world means relative reality. The reality of cause and effect in this case is not in one and the same phase and this case is also stated in the Veda (sadeva somya…). Creation of real from real (both reals must be equal) is not great to suit to the status of God. Scholars prefer this Satkaaryaavaada than the above Asatkaaryaavaada because the worldly logic doesn’t agree the creation of real from unreal since even in the magic the hidden real is shown as creation of real from unreal and this hidden real is impressed on your mind as unreal! But, My friends are forgetting the main point that the worldly logic does not apply to the unimaginable power (Miracle) of God. Therefore, creation of world is an inexplicable miracle (Maya) and not explicable magic (Indrajaalam). Of course, you can take unrevealed magic (appearing as miracle) as a simile to miracle. If you take God (absolute real) as the root cause and say that the real (relatively real) world is produced from God, Satkaaryavaada becomes correct provided you know the difference between absolute reality of God and relative reality of the world. At the same time, Asatkaaryavaada is also correct because the direct cause is unreal (relatively also unreal) from which the real (relatively real) world was produced. Hence, the Veda mentioned both options, which don’t contradict each other if you note above mentioned differences.

The items of the world are unreal with reference to real God. When the real God merges with an unreal item (human being) of unreal creation, such unreal item also becomes real. A charcoal piece merged with fire becomes fire to burn your hand, even though charcoal itself can’t burn anything. Real is very powerful and unreal is very weak. The body of an ordinary human being can’t withstand the swallowed molten lead and also can’t pass through the bolted doors. The reason is that the unreal lead and unreal door are real to the unreal body. But, when the unreal human body is merged with real God, it becomes real to withstand unreal molten lead, to pass through unreal bolted doors and even to lift the huge unreal Govardhana hill! This clearly means that the devotees worshipping the human incarnation are directly worshipping the unimaginable God without any technological trick! This shows the omnipotence of God to make any impossible to become possible, if it is proper to do so!

Knowledge is the root cause that generates the devotion by which the practice results that leads to the fruit. The knowledge of various places of attraction in Mumbai city generates lot of force of anxiety to reach and see Mumbai and such force on intensification results in the action of journey to Mumbai by which the fruit of seeing Mumbai is achieved. Similarly, the knowledge of God (goal) generates anxiety to reach God and get His grace and such interest on concentration results in practical sacrifice and service to God by which the grace of God is achieved. 1) First, you must know (Jnana Yoga) that you are not the very Mumbai city (God) and that you are a human being only different from Mumbai city (God). If you are already the Mumbai city (God), you need not develop anxiety and interest (Devotion or Bhakti Yoga) that results in practical effort (Karma Yoga) to reach the city (God). All this is knowledge of yourself. 2) Then, you must know about the details of God that God is unimaginable, but, mediated in human form for the sake of humanity and human incarnation alone is relevant to humanity. All this is the knowledge of God or goal. 3) Then, you must know that the real path to please God in human form is not only mere knowledge and not only mere theoretical devotion. The real path to please God is knowledge based-theoretical devotion based-practical devotion, which is sacrifice and service to God. The knowledge of these three steps is called as knowledge of triad (Triputi Jnana). After having perfectness in the knowledge of these three steps only, practical devotion must be implemented, which leads you to the correct goal and achieve correct fruit. If such knowledge is incomplete or erroneous, you will travel in wrong path to reach wrong goal and get wrong fruit. Knowledge decides direction and right direction given by right knowledge alone gives you right goal. Your theoretical and practical devotions may be perfect and terrible, which are of no use if the direction given by knowledge is wrong. Even if devotion is weak, if the direction is correct given by right knowledge, you will certainly reach the right goal even slowly. If the goal is Delhi, even a fast runner running in the opposite direction reaches Chennai only and not Delhi. Even a normal walker in right direction reaches Delhi, may be after long time!

Any effort becomes effective if your energy is preserved without wasting it in unnecessary things. Preservation of energy is fundamental of Yoga. Even if your effort is perfect, you shouldn’t have ego that perfect effort must give the perfect fruit. Your effort must be perfect and at the same time you must not have this ego, in the place of which you should have firm faith on God that if the grace of God is absent, no effort can succeed to get the fruit. The fruit is given by God and not by the effort. However, your effort must be perfect. Otherwise, God will not give fruit to a lazy person without effort. If effort alone can give the fruit, all the efforts must have succeeded. We are observing that sometimes even perfect effort is failing. Very important point is that if your effort is without aspiration for any fruit in return and is only confined to practical sacrifice and service based on real love to God (as in the case of your issues), such effort gets not a petty fruit, but, gets God Himself as the fruit, who is the giver of all fruits! The first stage is to worship God for getting fruits and this is the introduction of attraction to divine personality of God as seen in the prior part of the Veda (Samhita, Brahmana and Aaranyaka). The second stage is to worship God without aspiration for any fruit due to real love as seen in the latter part of the Veda (Upanishat). All the Veda finally aims at the development of only real love to God and hence the Upanishat is the ultimate part of the Veda.

You can’t understand God through worldly logic, which deals with the rules of imaginable items of imaginable world. The unimaginable God can’t be understood by such worldly logic of items of creation following the will of God Himself. However, the worldly logic helps you in understanding all the worldly items and in rejecting any worldly item to be God. What is not God is understood by logic so that you know that the remaining item (after rejecting all the items of the world) is the unimaginable God. Knowledge of God means the knowledge of all the remaining other than God, which is not God and by this, you get the true knowledge of God that God is unknown so far and unknowable forever. The name and form of any item of the world is unreal, but, the name and form of any medium of God is real since real God is merged with that medium. The body of Shankara having specific name and form became real since real unimaginable God merged with it and hence unreal body became real and could pass through unreal bolted doors (unreal world). When a soul quits the human gross body (sthula sharira), the form and name of that human gross body come to the energetic body (sukshma sharira) also with which the soul leaves to the upper world. Here, there are two versions: 1) Sukskma sharira or energetic body forms at the time of death and 2) Sukshma sharira is around the soul while it is alive in the gross body since the soul is covered by gross (matter), subtle (energy) and causal (awareness) bodies. However, when the soul leaves the energetic body and enters a new human body here, the energetic body disappears and hence the name and form end there. But, in the case of human incarnation leaving the human body to become eternal energetic incarnation maintains the transferred name and form of the human body forever through the eternal energetic incarnation and thus name and form of human incarnation also become real and eternal in the case of human incarnation. You should not generalize that every name and form is real or unreal. Similarly, soul in human incarnation is God and every ordinary soul in the world is not God. Hence, you should not also generalize that every soul is God or that every soul is not God.

God is omnipotent, yet, does proper (Uchita) things only. This is important concept to understand the personality and behavior of God.