Shri Datta Swami

Posted on: 25 Mar 2017



Note: This article is meant for intellectuals only

Dr. K.V. Prasad asked: What is the difference between Eshwara of Shankara and Hiranyagarbha of Datta Swami in the state of deep sleep?

Swami replied: In the deep sleep, imaginable relative awareness (generated by inert energy functioning in a specific nervous system) cannot exist. Of course, a part of the brain is always functioning sending signals for the sake of the functioning of various biological systems of the body and such inert activity can’t be called as awareness, which is just similar to functioning of signal lights for traffic in centers of cross-roads. We consider only that part of the brain, which is involved in the generation of awareness. When the system is not functioning, the transformation of inert energy into specific work also gets stopped just like the specific grinding work is stopped when the grinding machine stops functioning.

By the word 'deep sleep', you are referring the final stage of creation that already took place since before creation, none can say that unimaginable God was in deep sleep. Once, the creation started, the materialized living beings have only deep sleep. Even the souls in energetic bodies like angels, etc., in the upper worlds do not have deep sleep or state of dream since sleep is absent in the case of angels due to constantly opened eyes. Due to this reason, angels are called as 'animesha' or energetic living beings having no fall of eyelids. Their state is always awaken. Hence, the fundamental point here is that we are discussing all this in the materialized state of creation having materialized living beings like human souls. We are talking of 'Amaatra' state of unimaginable God alone before creation of any second item. Then we are talking about the Praajna or deep sleep state in which Eshwara alone exists along with awareness (first state). Then we talk of Taijasa or dream state (second state) in which Hiranyagarbha exists along with awareness and inert energy. I am referring both these states as per Shankara. My crucial point is that by the end of this second dream state, only upper worlds were created having energetic beings as population. At this stage, the human being did not appear, in which only you can find the place for deep sleep. How can you mention the state of deep sleep without the materialized human being, which exists only in the ultimate third state called as Vishwa or Jaagrat (awakening) state? After coming to the third state only, you can mention about the deep sleep. Even in the first state of deep sleep, Eshwara exists along with awareness as His object. In such case, it can’t be called as deep sleep due to the absence of nervous system, which can be stated as not functioning in deep sleep.

The time of discussion is the present materialized world containing materialized human beings having all the three states of deep sleep, dream and awakening. We must talk about these three states of an ordinary human being. In awaken state, the soul sees awareness, energy and matter in the world (Vishva). The same soul sees awareness and energy in the state of dream (Taijasa). The same soul sees nothing in deep sleep as per our practical experience. But, the Veda here says that the soul sees awareness only in the state of deep sleep. But, awareness by itself does not exist independently without a container. Energy and matter can exist independently. Hence, in dream, the soul can see the energy (energetic body) as container of awareness. In awaken state, the soul can see container made of matter and associated energy (like human body) containing awareness. In deep sleep, no container (due to absence of energy and matter) is seen actually. If you say that awareness is seen, let us agree to your assertion. Since awareness cannot exist independently, the soul can see awareness only contained in the container of energy (as in dream) or in the container of matter associated with energy (as in awaken state). In such state, the deep sleep will become either dream or awakening state! You can't maintain the deep sleep in which the soul sees awareness only due to lack of container (energy or matter associated with energy). Due to these two reasons: 1) Lack of container of awareness and 2) Impossibility of existence of awareness (due to nervous system not functioning), the deep sleep described in the Veda can't be admitted to human being.

Instead of human being, you can take the case of human incarnation in which the unimaginable God through Datta merged with selected human devotee. In the case of human incarnation, though the human being-component is in deep sleep, the God-component is awaken. The awareness of God is also present, which is also unimaginable like God and can be called as God (since no two unimaginable items co-exist). The awareness of God is unimaginable due to the absence of inert energy and nervous system in God. Hence, the awareness of human being-component is imaginable and relative being produced by inert energy in nervous system. The awareness of God is absolute and unimaginable. Hence, in deep sleep, the relative awareness disappeared while the absolute awareness exists. It is this absolute awareness that is referred by Shankara in every human being since He encouraged every human being to be God or human incarnation due to the forced context of atheists in His time. The scholars are confusing themselves and others through bad logic that the relative awareness exists in deep sleep! The necessity of maintaining the relative awareness in all states is forced on Shankara since God assumed as relative awareness, should be shown as eternal! Hence, we can understand the circumstances of Shankara in which this has to be told like this only! The God-component in such deep sleep is entertained with the memories of awareness and hence becomes the spectator of awareness. This state is different from the state of dream of a human soul, in which the dream is made of both awareness and inert energy. God is only enjoying with memories of awareness in this deep sleep without energetic objects (as in the case of dream) since both energy and matter disappear to be the objects in the absolute unimaginable state of unimaginable God. If you isolate this state of God, the unimaginable God as spectator and the unimaginable awareness as object in the form of memories are leftover as the Praajna state. In this state, if the memories are absent, the unimaginable God and unimaginable awareness become one only and the leftover item is only unimaginable God. The Praajna state will spontaneously become the Amaatra state if the memories of awareness are absent. The Amaatra state represents unimaginable God (Parabrahma) and the same God in association with memories of creation becomes Eshwara. This isolated state of Eshwara is referred by Shankara. But this isolated state is explained in this present time when Hiranyagarbha, Viraat and Vishva or Vishvarupa or Vaishvaanara exist. Datta Swami mentioned the same isolated state of Eshwara by the name Hiranyagarbha since the present unique object of explanation is only human incarnation. Hiranyagarbha is also called as Eshwara or Lord by the Veda (Patirekah...). Eshwara cannot be indicated by our finger without at least the immediate container called as Hiranyagarbha. In the state of Eshwara, the components are: 1) Unimaginable God, 2) Unimaginable awareness and 3) The imaginable memories, which can't be indicated by the finger due to unimaginable container (God) and unimaginable material of memories (unimaginable awareness). Since the material of memories of imaginable world is unimaginable awareness, we can't indicate Eshwara with the help of these imaginable memories since no other imaginable spectator other than unimaginable Eshwara can identify such memories. This means that though the concept of the memory is worldly affair, the material of the memory, being unimaginable awareness, and the subject of the memory also being unimaginable God, the memory can't act as imaginable container to be pointed out by human beings. Hence, at least the immediate container, Hiranyagarbha made of relative awareness has to be mentioned. Eshwara cannot be mentioned alone. But, Shankara mentioned Eshwara alone since He maintains that the awareness of Eshwara is only this relative awareness of a soul (since soul is God as per the trick of Shankara for the sake of atheists). Of course, along with Hiranyagarbha, other containers like Viraat and Vaishvaanara also exist since we are talking in this ultimate state of time when materialization also completed in the creation.

The milk (unimaginable God) exists in golden cup (Hiranyagarbha). The golden cup exists in a silver vessel (Viraat). The silver vessel exists in an iron bucket (Vishwarupa or Vaishvaanara). When I speak of milk, I should at least say that the milk is in golden cup. I may not refer about silver vessel and iron bucket. Hence, Hiranyagarbha (golden cup) containing milk is mentioned. The reason is that unimaginable God can't be indicated without created medium. In the above para, we have shown that Eshwara is also unimaginable God since He can't be indicated by the memories enjoyed in the Praajna state. Hence, Eshwara cannot be identified by human beings in His isolated state. But, for Shankara as per the trick (to convert atheists into theists at least to accept the existence of God), the isolated state of Eshwara is possible since Eshwara or even the very unimaginable God is relative awareness or soul! Unless you understand the dual personality of Shankara thoroughly, the confusion can't be cleared at this point.

You must also consider the time of explanation in which all the three containers co-exist. The time of explanation is not such old time in which Amaatra or Eshwara alone existed. If you take the consideration of time parameter, you have to mention all the three containers together, which is the human incarnation of God. The state of an ordinary human being need not be explained by the Veda, which is easily known by science. Therefore, the special human incarnation beyond science is explained by the Veda here since the Veda means the scripture that explains the points, which are not possible for science (Aprameyaan Vedayati iti). Thus, there is no difference between Shankara explaining isolated state of Eshwara and Datta Swami explaining the same isolated state with a basis of Hiranyagarbha for the sake of human beings, who cannot understand such subtle things in isolated state. Since Datta Swami is in the time in which the context of atheists to be converted into theists does not exist and the state of Eshwara that can't be identified by human beings (since unimaginable God, absolute unimaginable awareness and worldly memories made of unimaginable awareness can't be detected by human beings) exists, the container of Eshwara, called as Hiranyagarbha projecting the concept of possession of Lordship (Eshwara) as power is mentioned. There is no difference between unimaginable God (Amaatra) and Eshwara (Praajna) in the state of deep sleep of human incarnation, in which the relative awareness of human being-component disappears totally. Hence, the unimaginable state of Eshwara cannot have isolated status to be detected by human beings. Therefore, Datta Swami is forced to take Hiranyagarbha in the Praajna state itself as detectable container. For Shankara, this was not required since Eshwara Himself is the relative awareness as per His trick used to convert atheists in to theists. Hence, Shankara mentioned Eshwara as detectable state and this was done by Him due to the force of the context. Due to the absence of such context in this time, Datta Swami merged Eshwara with unimaginable God of Amaatra state and hence, the Praajna state becomes the imaginable and detectable Hiranyagarbha. The Veda itself is the authority to say that Hiranyagarbha is Eshwara (Patireka aasit). Hiranyagarbha is the container that can be identified by human beings having Eshwara mentioned as a power or Lordship. You can find the Gita as authority for this point to make unimaginable God or Eshwara as the power, whereas the identifiable Hiranyagarbha or medium is mentioned as the basis (Brahmanopi pratistaaham...). This concept is exactly emphasized by Ramanuja and Madhva for whom the basic substratum is Narayana or Hiranyagarbha (medium) having the unimaginable power of Lordship (which is actually the real root basis or unimaginable God). This unimaginable power is nothing but the real root basis of this basis (Narayana) or unimaginable God. The reason for making the unimaginable God (real root basis) as a power of its medium is only that the unimaginable God needs a medium for identification by human beings. For this purpose, the medium has become the real basis and the real root basis (unimaginable God) has become a property or quality or power of the medium.

You may say that the four states (Amaatra, Praajna, Taijasaa and Vishwa) can be mentioned in correlation with the time parameter in the following way: First day Amaatra, second day Praajna, third day Taijasa and fourth day Vishwa. Here, Amaatra can't be mentioned in isolated state since it can't be identified by any human being. The other states can be mentioned in the isolated way. You can say that gold cup, silver vessel and iron bucket exist independently in isolated way for identification. But, you cannot say that the milk is existing independently for identification without its container. Hence, when you mention the Amaatra state, you have to mention at least the immediate container, Hiranyagarbha, as the golden cup. Not only Amaatra state, but also the Praajna state is also similar to Amaatra state in reality in absence of any trick played by Shankara forced by the context. For Shankara, not only the Praajna state (Eshwara) is relative awareness, but also the Amaatra state (Brahman or Unimaginable God) is relative awareness in the light of the trick! Hence, both Amaatra and Praajna states become unimaginable as explained above because only the unimaginable God with unimaginable awareness enjoying the worldly memories is mentioned in Praajna state and thus, there is no difference between Amaatra and Praajna states. Hence, Hiranyagarbha has to be placed in the place of Eshwara, which is the first attempt to mediate unimaginable God with imaginable memories (imaginable since these are worldly affairs but simultaneously unimaginable because the unimaginable awareness is the material of these memories) is made. In the light of the trick, for Shankara, this Eshwara is also relative awareness only and hence, Eshwara is mentioned as independently identifiable state. The difference comes only in to the light whether you are speaking the concept maintaining the trick (Shankara) or maintaining it without trick (Datta Swami).