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Shri Datta Swami

Posted on: 10 Jan 2017

               

DATTA VEDA - CHAPTER.9: FOUR PREACHERS OF VEDANTA (Part-2)

Note: This article is meant for intellectuals only

Datta Swami,The fourth Preacher

30-03-1993, 1.00 pm.

The three divine preachers told one point in common, which encourages any human being at least to a very little extent that God and soul are made of the same common material called as awareness. The common material of awareness is inevitable because God is selected as the imaginable item of creation only since the existence always needs its experience as imaginable item. You can’t select unimaginable item as God, which is always beyond experience since it is always beyond any extent of even the deepest imagination. Absence of experience leads to doubt non-existence and hence, God was never said as unimaginable by the three preachers since existence of any unimaginable item is never accepted based on the extent of theoretical logic developed in those times. Even though miracles existed in those times, the unimaginable nature of the source of visible miracles (unimaginable events) was not experienced due to invisible point of the unimaginable source.

Miracles are visible, but, the conclusion of a miracle by inference is only the point of unimaginable nature. The miracle is visible since imaginable items and imaginable principles are involved in it like Govardhana hill, tender finger of a small boy, process of lift of one item by other item etc., which are experienced as visible and imaginable. But, the inferred final conclusion that a small tender boy lifting huge mountain on the finger is visible but its mechanism is unimaginable. All these visible and imaginable items establish the final unimaginable conclusion. In this miracle, the process of the lifting of hill is the visible medium through which the unimaginable conclusion strikes our brain. The source of such unimaginable event is only this visible tender boy, who is unimaginable in nature. Hence, you can say that the unimaginable source doing such unimaginable event is this small boy himself acting as the medium of unimaginable source or unimaginable God. The unimaginable and invisible (unimaginable is always invisible) God present in this visible and imaginable boy can be only inferred (induction) about His existence only and more than the existence nothing else can be even inferred or perceived (deduction). This boy can satisfy the part of perception through which the part of inference of existence of unimaginable God is known.

Inference (anumaana) is also accepted as the authority of knowledge (pramaana) just next to the perception (pratyaksha). The perception of visible-imaginable boy is associated with inference of just existence of unimaginable God and hence the inference as usual is based on perception only. Scientists and atheists also believe the inference proved through perception as authority and hence the existence of unimaginable God is proved to scientists and atheists also. If you perceive the boy Kṛṣṇa Himself to be the unimaginable God (in the sense that God and Kṛṣṇa are homogeneously merged to be taken as single item only), God is proved to exist even by perception alone. Due to this, it became very difficult to find even a single atheist in those days.

Today, the logic is very much improved due to tremendous progress of science and the minds of people are perfectly ripened to accept the existence of unimaginable source called as the absolute God. In the past, experimental science was very poor and every concept was developed through the exercise of theoretical logic (derived from certain perceived examples) from brain only. People thought that awareness (which is just a specific work form of inert energy only) is eternal God. They thought that sound is characteristic of space or vacuum, unable to recognize the inter-molecular collisions propagating sound in space. The uncertainty principle in the science applied opens the doors of unimaginable domain at the boundary of imaginable domain or creation. Even the fine equipment was unable to determine the specific values of velocity and position of an electron simultaneously, even though both unimaginable values exist specifically. The incapability of the equipment indicates that both the specific values can be treated as unimaginable to equipment (equipment means also the observer working through that equipment). Similarly, the unimaginable God is beyond the capability of even imagination of human being and hence existence of an unimaginable item can be accepted due to the incapability of even theoretical imagination of human beings.

Hence, the fourth preacher, this Datta Swami, comes forward to introduce the absolute God as unimaginable entity. The logic adapted by this Datta Swami is that space (very subtle form of invisible energy) is the first creation of God (Atmana aakaashah, Tat tejah… Veda). The created product (space) can’t exist in its cause (God) before its creation and hence the original absolute God existing before creation is not having space or spatial dimensions in Him. He is beyond the concept of space and hence is totally unimaginable. The unimaginable God mediated by human form exhibits unimaginable events called as miracles and hence such inference through associated perception is valid as authority as explained above. The reason for the infinity of imaginable (in the core as well as in the boundary) universe is only the unimaginable God surrounding (sarvamaavrutya… Gītā) the universe around its boundary, who can never be attained. It is not the question of constant expansion of universe (space) as the human being runs to reach its boundary. It only means the already existing universe with a finite boundary only, but, the diameter of the universe is already so long as the human being can never reach or even imagine it. Anyway, in both cases (1. Constant expansion of space and 2. Very long and unreachable diameter of the finite universe) the boundary can’t be reached.

Thus, infinity is not the inherent characteristic of the universe, which is relative only and is with reference to the unattainable and unimaginable God existing after the boundary of the universe. This unimaginable God is mediated by the first energetic form in order to donate (Datta) Himself to the future souls and Datta is called as the Father of Heaven by foreign religions. Such Datta is the permanent address of unimaginable God since this first energetic form, though created, remains forever. The energetic incarnations like Brahmā, Viṣṇu and Śiva are the energetic forms with which Datta merged, which are relevant to souls in the energetic bodies in the upper worlds. Same Datta merged with human forms on earth to become human incarnations, which are relevant to souls existing in human bodies on this earth. For us, the human beings, human incarnation alone is to be caught due to its relevance. The importance of contemporary human incarnation is stressed by successful devotees like Hanumān, Rādhā etc., on this earth.

The relationship between God and soul is clearly opened without any consolation to anybody since a scientist wants only truth and not any consolation. God is unimaginable entity and soul is imaginable awareness so that there is no possibility of even a trace of common similarity between both. However, when God is mediated in a human being, there is a total similarity between such medium of God and human being, which brings full closeness to humanity for approach. The medium of God in energetic incarnation is awareness and energy. The medium of God in human incarnation is awareness, energy and matter. You need not doubt that awareness is possible in human medium only due to materialized nervous system and feel that awareness is impossible in energetic incarnation. There can be a super-scientific system in energetic form to create awareness in the energetic form. The Veda says that the energetic form having a normal soul leaving materialized body after death has awareness (due to a super-scientific technology of generation of awareness) even in the absence of materialized nervous system (manomayah praana sharira netaa…). Hence, the awareness is generated in the human body as well as in the energetic body of a soul due to divine technology of God. The human beings on the earth miss the contemporary human incarnation due to repulsion between common media here and crave for energetic incarnations, which are not seen by normal efforts. When these human beings die, their souls enter energetic bodies to go to the upper worlds and miss energetic incarnations there also due to the same repulsion between common media. Hence, this is the greatest unfortune of the soul to miss the mediated God everywhere. The repulsion between common media is due to ego and jealousy which are to be eradicated before entering the spiritual path.

It is correct that phase of absolute reality and phase of relative reality exist as proposed by Śaṅkara. He told that awareness or God or soul exists in absolute reality because 1) God should be represented as an imaginable item only and if God is said to be unimaginable, atheism may result and 2) To satisfy atheists surrounding Him in that time, this soul or awareness unwillingly called as God was forcibly placed in absolute reality to please atheists. Śaṅkara also told that relative reality is unreal with reference to absolute reality, which is also truth (not simply to please Buddhists as explained above). Hence, with reference to the absolute reality in which only absolute unimaginable God exists, everything (creation) other than Him is unreal to Him. Reality can do any change in the unreality only and this explains that God can do anything in the creation. One reality can’t create another reality and also can’t do any change in the other reality. Hence, creation is unreal with reference to unimaginable God so that process of creation, total control doing any change and dissolution of creation become really meaningful. The soul being the imaginable awareness comes as a part of creation into the creation or unreal phase (with reference to God). Soul is also a created item as per the Veda (Annat purushah). Even inert energy, the cause material of soul is the first creation and comes into unreal phase only. The individual soul (Jeeva) can be easily proved to be unreal even with reference to the soul (cause) and the soul itself is in the unreal phase. For the unreal soul or unreal individual soul, the rest unreal creation must be real only. The creation is real to soul and unreal to God and can’t be generalized as real or unreal in total purview (both angles), hence, rightly called as Mithyaa by Śaṅkara, which means that it can be neither generalized as real nor can be generalized as unreal (Sadasat vilakshanaa).

Ramanuja and Madhva have taken the angle of soul only (because knowledge is meant for soul and not for God) and declared the creation to be real. The unreal relative reality alone stands since absolute reality was not touched by both Rāmānuja and Madhva. Śaṅkara recognized absolute reality above the relative reality, but, instead of unimaginable God, soul is placed as God in the absolute reality in order to initially please atheists. This Datta Swami placed unimaginable God in the absolute reality and pushed down the soul or awareness in to relative reality. The awareness, called as soul or individual soul, is not really eternal, but, only relatively real because this awareness is just conversion of inert energy only. The soul was created by God and it is eternal with respect to this perishing body (hanyamaane sharire… Gītā) since it leaves to the upper world in another energetic body after death of this body. The unimaginable God has awareness created by unimaginable power because awareness means only just a work or process of knowing and thinking, which can be done through unimaginable power also even without nervous system and inert energy. Since awareness is thrown down to the lower phase, you need not worry that how unimaginable God thinks in His absolute phase. The preachers have taken just the process of thinking only (which is the meaning of the word awareness) and called it as awareness (justified worldly terminology) leaving its background, which is unimaginable power of unimaginable God. Certainly, this awareness taken as God is not the worldly awareness generated by conversion of inert energy because if this awareness (God) is taken as worldly awareness, it means that the cause of God is inert energy. There is no contradiction between the divine preachers in this angle of this topic.

The human incarnation is the human being component with which the energetic incarnation (Datta) merged. In such merge, the inert energetic form (energy) of Datta gets mixed with the inert energy of human body along with the merge of associated awareness of both energetic and human forms. This means that inert energy of Datta is mixed with the inert energy of the human body and awareness of Datta is mixed with awareness of the human body. This is merge of Datta in a selected human form to make it human incarnation. The result is that the unimaginable God is covered by the medium made of inert energy, inert materialized body and awareness pervading all over the materialized body. These three components of medium are basically homogenous since the inert energy itself exists in the two different forms, which are inert matter and non-inert awareness apart from its original form called as inert energy.

The presence of unimaginable God in the human incarnation like Śaṅkara is proved by the miracle of swallowing the molten lead as well as by His unimaginable knowledge to convert atheists in to theists. The unimaginable God merged with the medium (soul and body) of Śaṅkara to become one with the medium so that the medium (Śaṅkara) swallowed unreal molten lead and passed through unreal bolted doors. If unimaginable God does not merge with the medium, the unreal medium (Śaṅkara) can’t swallow the unreal molten lead and can’t pass through unreal bolted doors since unreal is real to unreal. This establishes the perfect monism of God with soul and body and before these two (who have become God) the rest unreal world is unreal. There is no difference between soul and body since soul is a specific form of energy and body is also another form (matter) of inert energy along with some inert energy. Hence, whatever relationship exists between God and soul, same should exist with God and body also. God merges with soul and body also in the same way as said by the Veda (antarbahishcha…). Once the unimaginable God enters the inner soul, He also enters the external body in the same way so that the whole person is God in and out. When you worship the body of human incarnation with flowers etc., God is directly seen as worshiped. For the sake of such facility to devotees only, God merges with both soul and body of human form as said by the Veda (Pratyagaatmaanamaikshat…).

The body perishes when God withdraws from it. The soul merged with God gets new energetic body with which also God merges so that energetic incarnation of Kṛṣṇa also results after the death of body. The tender finger of Kṛṣṇa is also unimaginable God, which does not bend or even shake a little by the huge weight of hill! When a demon lifts the same hill, the power of God (due to given boon) enters the demon and not the God and returns to God as soon as miracle is over. In the case of human incarnation, (God and human being are merged to become one), the power of God stays with the human incarnation itself.

Rāmānuja also took God as awareness, but separated it from the soul-awareness in power since God is whole and soul is part. The whole has the whole power whereas a tiny part has very negligible least power. The quantitative difference between fire and spark is maintained here since space is real from the angle of the soul (remember that Rāmānuja maintained always only one phase, which is the relative reality of Śaṅkara and treated it as absolute reality). When you have taken the awareness as God, you are always in the relative reality and absolute reality can never be referred and thus creation is never unreal. Since awareness is imaginable item and when you say God as the awareness, God is in the relative reality only as the unimaginable God mediated by awareness (Śaṅkara) or as the same  awareness in energetic body (Rāmānuja and Madhva).

The absolute reality can never appear as long as God is said to be an imaginable item and hence absolute reality should not exist since all the three have taken imaginable item (awareness) only as God. Śaṅkara took this God to the absolute reality calling Him as soul or awareness only for the sake of atheists. By this, Śaṅkara is indicating the absolute reality in which unimaginable God exists and as a result of its future identification, He knows that this awareness will be thrown in to relative reality in future. Hence, Śaṅkara sounded about the unimaginable God in the absolute reality before which alone this creation is unreal. Śaṅkara means the unimaginable God in the absolute reality and to say such God as imaginable awareness is only due to force of the context of atheists. The unimaginable God present in the relative God (energetic incarnation) mediated by awareness should be isolated and He (unimaginable God) alone can exist in the absolute reality. Before such unimaginable God only, the creation can be unreal. If God is really awareness, such God is also in the relative reality only. The souls are drops (sparks) of the total awareness-ocean (fire). Even then, Rāmānuja didn’t give place to these soul-sparks to exist in God-fire as limbs. He only means that sparks came out of the fire (created by God) and not existing in the fire. He gave place to these soul-sparks in the cosmos only, which is treated as the gross body of God indicating that these sparks are actually drops of worldly awareness only. The souls can’t be isolated from God-means only that the souls can’t be separated from the external gross cosmos-body of God. Here, the superimposition of soul on body is utilized so that one can say that soul is inseparable (apruthakkaranam) from God (means gross body of God).

If you take the human incarnation in the concept of Rāmānuja, God and soul are inseparable due to perfect merge and yet God and soul are different (by separate existence) due to dualism. Anyway, the unimaginable God is always isolated from any imaginable item (energetic or materialized form) and perfect dualism exists. Even the energetic incarnation having only energy as medium is different from the materialized form even though it mixes with the energy of materialized body. For Madhva, God in energetic form and soul are separate and soul does not exist even in the energetic body of God, not to speak of its existence in unimaginable God. Madhva took only the first energetic form of God (Nārāyaṇa) as God and cosmos is an outside item and not the body. Rāmānuja also took Nārāyaṇa in the same way, but, considered the cosmos also as another external gross body due to the Vedic reference (Pruthvi shariram…). Madhva took the word Shariram in the sense of root word to mean that which perishes (creation) existing outside God.

You can observe these three philosophies in the human incarnation. Treat God as unimaginable and His medium as the imaginable item. The monism of Śaṅkara applies here because the unimaginable God is not visible (not even imaginable) and only the medium as single imaginable item exists and hence, monism is justified. Even if you take a homogeneous mixture of gold and copper, you can see both types of atoms existing separately through powerful microscope since both metals are imaginable items. In the incarnation, unimaginable God is inferred through the unimaginable power exhibited and not perceived or even imagined. Hence, only one item as the imaginable medium alone can be taken having imaginable and unimaginable powers as its properties.

Śaṅkara keeps the inferred unimaginable God aside and considers the single imaginable item, awareness, as the single God or soul. Rāmānuja and Madhva recognize the existence of separately inferred unimaginable God apart from the medium and hence dualism exists between medium and unimaginable God. Rāmānuja brings the concept of monism also since both are inseparable in incarnation. But, Madhva does not bring this concept to keep the dualism always undisturbed. As per Śaṅkara, the human incarnation is God due to monism. As per Rāmānuja the human incarnation is son of God due to monism and dualism. As per Madhva the human incarnation is messenger of God due to the only existing dualism. The above three results are to be noted by the application of the philosophy of Datta Swami to human incarnation in view of the different angles of three divine preachers. The reason is that the word ‘unimaginable God’ was never uttered by the preachers. Though this word was not uttered, this philosophy of Datta Swami was already known to them, though not expressed. Hence, Datta Swami applies His philosophy to incarnation in the different angles of these preachers.

All these arguments are confined to the human incarnation only and not to the case of God and ordinary soul. The discussion of monism and dualism between current and wire is only in the case of electrified wire and not in the case of non-electrified ordinary wire, in which perfect dualism with lot of distance in between God and soul alone exists. The discussion of electrified wire is extended to non-electrified wires by the followers for selfish undue benefit, even though Śaṅkara also did the same to bring atheists in to spiritual path and not for any selfish ambition. There is no discussion at all in the case of non-electrified wire existing on the road in city pressed by the feet of public and the electrical energy existing in the power house situated far from the city!

 
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