Shri Datta Swami

Posted on: 14 Aug 2017


Mediated Unimaginable God Better Than Non-Mediated Unimaginable God

Note: This article is meant for intellectuals only

Shri Anil asked:

1) “You told that Charvaka (atheist) told that awareness is generated from food only and this point being true shall be accepted even if the speaker is an atheist. If this point is true, is it also told in the scripture?

Swami replied: This truth is clearly told in the scripture that (relative) awareness is generated from food (Annat purushah). Purusha means the awareness or soul, which lies in the body (puri shete). This awareness is called as the relative awareness treated as one of the items of creation (kshetra) by the Gita (Chatanaa dhrutih). This awareness is the specific work form of inert energy generated in a specific nervous system while functioning. This awareness should not be confused with the unimaginable awareness (unimaginable due to absence of nervous system and inert energy) of unimaginable God. Since two unimaginable items can’t exist, this unimaginable awareness itself is the unimaginable God. The word awareness serves the purpose of address since we have an idea of awareness in the case of relative awareness.

Both absolute and relative awarenesses are one and the same as far as the process of knowing (awareness) is considered. The difference is only that the relative awareness has inert energy (material cause) and nervous system (instrumental cause) as its background for its generation. Such background is absent in the unimaginable absolute awareness and hence this means that the unimaginable God is not relative awareness as knower, even though the process of knowing is similar to the relative awareness. The word awareness can be used in two senses: i) the process of knowing and ii) the knower. The similarity in the process of knowing serves as imaginable address for the unimaginable God. This is the main reason for the three preachers to treat the unimaginable God as awareness or unimaginable knower. This unimaginable knower is a better expression for the unimaginable God in view of easy understanding of souls. This does not mean that the unimaginable knower is the imaginable knower. It only means that the process of knowing of unimaginable knower is the same as the process of knowing of the imaginable knower. The similarity is only in the process of knowing and not between unimaginable knower and imaginable knower. In this concept, there is every possibility of slip to mistake the similarity (in the process of knowing) and to mistake the difference (between both absolute and relative knowers).

The unimaginable God is greater than this infinite world (Mahatah para mavyaktam). The mediated unimaginable God is better than the non-mediated unimaginable God since a better understanding is obtained (Avaktaat purushah parah). The word Purusha means relative awareness with its body as container. This relative awareness merges with the unimaginable awareness when the unimaginable God gets mediated by a devoted being. This merge takes place in the process of knowing only while the absolute knower and relative knower remain different to give dualism in monism for intermediate devotees. Of course, the absolute knower can alone represent Himself while relative knower becomes non-existent with reference to the plane of absolute reality. This means perfect monism results for top devotees in which the absolute knower alone exists while the non-existent relative knower appears to be existing to the eyes of these top devotees due to omnipotence of God. (The non-existent human body along with non-existent relative knower along with the non-existent process of knowing appears to the eyes of top devotees to be existed due to the omnipotence of the unimaginable knower since the unimaginable knower can’t be grasped. In this, the top devotees feel the relative knower along with relative human body himself is the absolute knower or unimaginable God. For such devotees, the relative human body along with its relative knower becomes the absolute knower only. Krishna is only another name of the unimaginable God in their view. Their view is justified in view of the truth of the plane of absolute reality that unimaginable God alone exists as single truth.) Thus, the mediated incarnation is better in the sense that it is more convenient to understand and even to see with eyes.

The unimaginable God or Brahman means greatest based on the meaning of its root word, which gives two types of meanings approved by grammar: i) that Brahman itself is greatest and ii) that Brahman makes Its devoted souls also as greatest or equal to Itself. The unimaginable God merges with a medium or prakruti containing both para and apara parts to make the medium (energetic being or human being) to become greatest because perfect monism results between the medium and God. Due to this, the relative awareness along with container (called as purusha) becomes absolute God to be called as Purusha after this perfect monism also. Hence, Purusha means i) the relative awareness in its container called as ordinary energetic or human being and ii) the absolute awareness merged with relative awareness in the same container to result as incarnation. Therefore, Purusha means both ordinary energetic or human being as well as incarnation. The incarnation is the best among the energetic or human beings and hence It is called as Purushottama. By this, the confusion is removed so that Purusha means the medium or ordinary soul in its container and Purushottama means the incarnation. But, this differentiation is not strictly followed and in some contexts purusha means the incarnation while the soul and container come under prakruti itself as para and apara. In this way only two categories, purusha and prakruti (Prakruti is again sub-divided into Para and Apara) are mentioned in “Purusham prakrutim chaiva” in the Gita. In the same Gita, another way of the same classification of three major items exists: i) Purushottama or incarnation or mediated unimaginable God, ii) Purusha, the para part of Prakruti called as Akshara and iii) Apara part of Prakruti loosely called as prakruti or Kshara. In this way, the two sub-divisions of prakruti are made as the two main divisions. This second way is better since it avoids the confusion between two meanings of the same word purusha (one meaning is the relative awareness or soul present in body and the second meaning is the absolute awareness or unimaginable God present in the medium as incarnation).

The above Vedic statement or the point refered by Charvaka refers to the ordinary relative awareness only, which is generated in the end of long sequence of created items like space (invisible energy), gas or air, fire (energy in visible range), liquid or water, solid or earth, plants, food and then the relative awareness or soul (soul is taken in the sense of awareness or individual soul). This relative awareness is not God by itself. It can become God in the climax of its devotion provided the God wishes to incarnate (Eswaraanugrahaadeva). The main criterion of the soul is that it should not aspire to become incarnation unless God proposes and the soul should always feel that it is in the service of God. The devoted soul need not be worried to miss the chance of incarnation since it has a better alternative chance of becoming master of God while continuing as devotee!

Shri Ajay asked:

2) Please explain the five koshas in the light of human incarnation.

Swami replied: The five koshas or categories in human being are arranged in the ascending order of importance from bottom to top, which are Annamayakosha (food), Pranamayakosha (inhaling oxygen), Manomayakosha (mind), Vijnanamayakosha (intelligence) and the ultimate Anandamayakosha or bliss to be obtained from human incarnation as the ultimate fruit. Below this fruit, the four koshas represent 1) the basic food or matter indicating sacrifice of fruit, 2) the oxidation of food releasing inert energy indicating sacrifice of work form of energy, 3) mind indicating emotional devotion and 4) intelligence indicating the spiritual knowledge concluded by sharp analysis. These four categories constitute the spiritual effort and the 5th topmost category indicates the fruit attained by this spiritual effort. The basic two of the four categories of effort indicate the practice or karma yoga. The devotion of mind indicates Bhakti yoga. The knowledge of intelligence indicates Jnana yoga. Both knowledge and devotion indicate theory and sacrifice of both matter and work form of energy indicate practice. As you come down, the importance of effort increases from top to bottom since practice is more valid than theory even though based on preciousness of subtleness, the importance increases from bottom to top (Knowledge of intelligence is more subtle than the devotion of mind, which is more subtle than the work of inert energy, which is more subtle than the matter and this proves the value of subtleness increases from bottom to top. Based on the same principle, the bliss being most precious since fruit is more precious than the below effort indicated by the four categories, bliss occupies the top most position. But, if you see the practical value, effort is greater than fruit since fruit in return should not be aspired. In the effort also sacrifice of matter is greater than sacrifice of work, which is greater than expression of devotion, which is greater than mere knowledge and thus, the importance increases from top to bottom in the sense of practical value.). The lower two categories are related to inert matter and inert energy. The upper two categories indicate non-inert awareness as mind and intelligence. Intelligence is above mind since intelligence gives decision through sharp analysis whereas mind oscillates between contradicting ideas. Non-inert awareness is above the inert matter and inert energy indicating that nervous energy (awareness) is superior and more precious than inert energy and matter. Inert energy is above the matter since energy is more precious and subtle than matter. This is the best way of interpretation of the five categories in the light of the subject of human incarnation. In the light of energetic incarnation and devoted energetic beings, the bottom most category (annamaya kosha) is absent, neglecting the inertia of energy (rest mass) to be considered as full-fledged matter.

Shri Phani asked:

3) The practice of human incarnation seems to influence the attraction of the minds of the followers. Hence, practice is essential for human incarnation as we see Rama, Jesus etc. Please comment on this.

Swami replied: The practice after attaining true knowledge and devotion is important for the uplift of devotees and God in human form does not need such uplift basically. The truth in the spiritual knowledge preached by human incarnation is very important with respect to the uplift of the human devotees since true spiritual knowledge alone gives right direction towards goal. The practical effort generated by true knowledge and true love (devotion) is very essential for the spiritual aspirant (Saadhaka) whereas the practical effort is not essential for God in human form (Aarurukshoh muneryogam… Gita). Of course, God in human form practices His preaching not for the sake of any selfish uplift, but, for the sake of uplift of devotees by setting Himself as an ideal example. If God in human form shows practice in different way, the devotees will imitate that and get destroyed (Utsideyurime… Gita). This aspect is very important in Pravrutti and you find such strict practice in human incarnations like Rama, Jesus etc., especially, who came down to establish Pravrutti.

You are going to learn physics from a teacher. You should be concerned with the truth and merits of his teaching the subject, which alone are concerned to you. For this purpose alone, you have paid the fees to him. Why should you worry that you do not want to hear his teaching since the teacher smokes! In what way the teaching is related to smoking? You can refuse to hear the teaching if the method of teaching or the points taught are defective. Similarly, you should follow the advice of the spiritual preacher and need not investigate to criticize the personal life of the preacher, which is in no way connected to the preaching of the subject, which alone gives you the right direction and benefits you to achieve the true fruit.

The analysis of the personal life of the preacher may involve two points:

  1. The preacher may be an ordinary human scholar (Guru) and may be unable to practice what he preaches others. If he does not follow his own preachings, he will be punished by God. You have approached the doctor due to defect in your lungs. The doctor advised you to stop smoking. You should follow the advice of the doctor and get the benefit of good health. You should not say that the doctor has no right to give you this advice since he also smokes! If the doctor does not stop smoking, he will be punished with the illness. You are saying like this only because you also don’t want to stop smoking!
  2. The doctor smoking may be Shri Shirdi Sai Baba. He is the incarnation of the God and He has the unimaginable power to protect His lungs from the effect of smoking, which ability is absent in you. He may be testing your faith in Him by such exhibition of negative qualities.

In any of the above two cases, it is better if you stop the smoking and protect your lungs accepting the advice of any of the above two cases. God takes care of the above cases and you need not show the defect of the preacher as the cause of your reluctance in your implementation.

Pravrutti is following the instructions of God for the balance and peace of the creation. An Industrialist establishing an Industry primarily wishes that Industry shall run peacefully on smooth lines. Similarly, God wishes that His creation shall run peacefully on smooth lines. In both cases, punishments are stipulated for the violation of the rules governing the peace. Majority of souls comes under the pravrutti, which is mainly controlled by the fear from the punishments. In this field of top most importance, God also follows the rules strictly to set Himself as an example for the souls. Rama, Jesus etc., are such incarnations, who came as ideal examples for Pravrutti. Hence, Rama is called as “Aadarsha Maanushaavatara” (an ideal example for souls in Pravrutti). The fruits of Pravrutti are temporary heavenly pleasures presented as gifts. The effort in pravrutti is to follow the justice and to avoid the injustice at any cost so that tension of hell is avoided and pleasures in heaven can be attained. In this field, God is not interfering with the devotees in any way except advice through preaching. The bond between God and devotee is regulated by the justified procedure like the bond between employee and employer involving promotions and punishments based on the responsibility of soul itself since here God doesn’t take responsibility of soul except giving guidance.

Very few devotees follow the Nivrutti, which is the personal relationship with God to become His nearest and dearest family members. In this field, the devotees are very much discouraged and very much tested because the fruit of Nivrutti is simply unimaginable (Nivruttistu mahaa phalaa). In the tests, the exhibition of negative qualities is done in order to dilute and divert the concentration of devotee from God. This is a very critical field with lot of complications and difficulties since the fruit is highest by which God takes up the entire responsibility of the devotee like the owner of a family taking entire responsibility of his family members. God undergoes the punishments of such devotee of Nivrutti like the owner of the family paying the penalty on behalf of his family member. The devotee of Nivrutti follows the rules of Pravrutti also since his God is not pleased if the rules are violated. If you annoy God in the basic Pravrutti, how can you think of Nivrutti? The only difference from Pravrutti is that the devotee of Nivrutti follows the rules of Pravrutti due to love on God and not due to fear for hell. In Pravrutti, you have to vote for justice against injustice whereas in Nivrutti you have to vote for God even against justice!

Krishna came mainly for the devotees of Nivrutti, who are the sages born as Gopikas. In the process of testing them in their attachment to the three strong bonds (Eeshanaas) some justified procedures of Pravrutti appeared to be violated since in this field the competition is between God and justice of Pravrutti and not between justice and injustice as in Pravrutti. Every human being is almost the follower of Pravrutti only and hence he/she is advised to follow the practice of Rama and theoretical advice given in the Gita by Krishna! Krishna represents the ultimate absolute unimaginable God and is called as “Leelaamaanushaavataara” (representing the nature of absolute God for Nivrutti). In the very next incarnation as Buddha, He showed the practice of sacrifice of three strongest bonds (Bond with wife called Yasodhara, bond with son called as Rahula and bond with wealth or kingdom) for the sake of God by leaving wife, son and kingdom to attain God’s grace.

Even in the life of Krishna except the case of Gopikas tested in Nivrutti, Krishna followed Pravrutti in very strict sense throughout His life. He left Gopikas and never returned and He saw that His most beloved wife, Satyabhama got insulted for her pride, which shows the lack of bond to darling (Daareshana). He sacrificed all His wealth to the most deserving devotee called Sudaama (Kuchela) and this shows lack of bond with wealth (Dhaneshana). He killed His own son called Samba in the end for insulting sages and this shows lack of bond with own issue. I have already explained the case of Gopikas in several angles and established total justice in view of the nature of the inevitable tests of these three strong bonds. No other soul was the sage born as Gopika and hence such tests were not repeated anywhere by Him.

In the case of Rama, the goal was protection of justice against the injustice (Pravrutti). He scolded Sita and left her in forest for the sake of two angles of Pravrutti only: 1) the external angle was to take care of the public opinion in the administration. 2) The internal angle was to punish Sita for scolding Lakshmana in horrible way. This shows lack of bond with life partner. He sacrificed the kingdom for the sake of father and this shows lack of bond with wealth. He fought with His own sons in order to protect the dignity of Ashvamedha sacrifice and this shows lack of bond with issues. He drowned Himself in the river Sarayu without spending even a little time with His two children seen after a long time and this also shows lack of bond with issues. All the sacrifices done by Him were for Pravrutti only. Hanuman was His Nivrutti devotee and Hanuman was tested by showing negative quality of selfishness (Rama told Ravana on the first day of war itself that He will go back without killing him if Sita was returned to Him. This exhibits His selfishness since if Ravana did so and was not killed, he will force wives of several souls in the world. Rama tested Hanuman to see whether Hanuman leaves Him based on this extreme selfishness exhibited by Him). Rama tested Lakshmana, who left his wife and kingdom for 14 years to serve Him. Rama tested Bharata in the bond of wealth, who refused to become the king. Rama tested the sages in the forest by running after the golden deer fascinated by desire of Sita to see whether sages misunderstand Him and lose faith in Him. When the sages praised Him as God, He told them that He is just a human being only (Atmaanam Maanusham…) and this is again testing the faith of the sages in Him. Expression of selfishness and negative qualities is inevitable in tests. We must understand such illusions projected by God in human form and shall stand firm in our faith in Him. We should not misunderstand such negative qualities as the real weakness of human incarnation and lose our faith in Him. If such human incarnation is false, then also we are not losers since we are benefited by his spiritual knowledge accepted by us after sharp analysis only. The loser is that false human incarnation only since it will be certainly punished by God. We must be always careful about one point only, which is that the spiritual knowledge received by us should be tested thoroughly by intensive analysis before our acceptance for implementation. As long as we are alert about this one point, we will not lose anything at any time whether the preaching human incarnation is true or false. This point also helps us in filtering out the false human incarnation from the true human incarnation. Truth is never sacrificed in the knowledge preached by God in human form (Satguru) since He doesn’t care to please you by preaching false knowledge.