15 Sep 2025

Datta Vedaantah - Jiiva Parva: Chapter-5: Jagattattva Jnaanam

Note: This article is meant for intellectuals only

(Knowledge of The Essence of The World)

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O Learned and Devoted Servants of God,

Jiiva means the individual soul whereas Aatman means soul. Individual soul is awareness and soul is the inert energy, which is converted into awareness existing in the form of specific work while functioning in a specific nervous system. When the electricity functions in a specific machine called cutting machine, the electricity is converted into a specific work called cutting work. When the same electricity functions in another specific machine called grinding machine, it is converted into a specific form of work called grinding work. The electricity is the soul and the grinding work or cutting work is the individual soul. The specific functioning machine is the nervous system in awaken or dream state.
Since the soul or individual soul is a tiny part of this created world, the soul or individual soul is created item and not the creator (God). The analysis of Jiiva exactly is related to the analysis of this entire creation just like the analysis of the water of wave is the analysis of the entire ocean. Whatever information is derived about the world, the same information belongs to the soul or individual soul also.
Only God is the absolute truth whereas this world created by Him is non-existent as far as angle of existence and non-existence is considered with respect to God (existence) and world (non-existence). A thing either exists or does not exist. There is no third aspect like simultaneous existence and non-existence of a thing in the same place and at the same time due to self-contradiction. The theory of seven-fold truth (Syāt asti, syāt nāsti, syāt asti nāsti etc.,) is also based on these two fundamental possibilities (Asti-nāsti) only, which are existence and non-existence, which is the basic theory of two-fold truth.
The rope is existing elsewhere and also in the place seen in twilight. There, the seen serpent as illusion is not existing, but, is existing elsewhere seen as the real serpent without illusion. In the same place later on real serpent may exist instead of rope. All these possibilities don’t apply in the case of God because He has not seen the world existing before its creation by Him. The person seeing the serpent by illusion has seen the real serpent elsewhere previously. Even if one imagines a non-existing animal with eight legs, two tails etc., he can’t be compared to God in creating new items, which are not seen already because leg, tail etc., are already seen by him elsewhere.
If one angle is existence, the other angle is clarity in vision. An existing item may not be clearly seen like space, air etc. A non-existing item may be clearly seen as in the case of non-existing items seen clearly in dream. Thus, existence and clarity are not interrelated. We have already told that this world is just imagination of God like the imaginary world of a person imagining it in awaken state without ignorance. In such case, clarity is not much and hence, the imagining person is not really entertained. In the imaginary world, both gross and subtle things are not clear even though there is relative difference in clarity of the gross and subtle items in the imaginary world.
In dream, all the items are non-existing, but, are very clear and the reason for such full clarity is the ignorance of the dreamer regarding the non-reality of the dream. The omniscient God can never get ignorance of self or any other second item. Hence, we can never compare God with the ignorant dreamer. This means that we can compare God only with the person imagining his own world so that the non-existent items of imaginary world are appearing to him. This example has another merit because the imagining person creates, controls and dissolves the imaginary world doing miracles in the non-existing imaginary world. This merit of creation, maintenance and destruction of the creation allowing the miracles applies to God equally. But, due to lack of clarity of creation, God is reduced to the level of the incompetent person unable to bring clarity in the imaginary world, which means that God is not able to get full entertainment from His creation.
The omnipotent God is fully capable of getting full clarity in His imaginary world and to get full entertainment from His imaginary world. As soon as the creation is done by God, the creation is not clear by the virtue of its own inherent nature. The creation is becoming clear only due to the unimaginable power of God. Alternatively, without using this unimaginable power, God can get the clarity of His imaginary world by entering the world and identifying by merge with a human being to become incarnation. In such case, without using special power, God can solve the problem of clarity in His imaginary world. When God is mixed with the human being to become monistic incarnation, naturally God also gets the same experience of human being. When copper and gold are mixed, if the particles of copper become hot, the particles of gold also become hot. Even in dualistic incarnation, the same experience is obtained because the gold rod welded with a copper rod becomes hot when the copper rod is heated. A good administrator always solves the problems without using his special powers.
God exists in two states simultaneously, which are the state beyond world and the state in the world as incarnation. This is possible in the case of unimaginable God, who remains in the original state (beyond world) and enters the world simultaneously. In the case of imaginable items, if the item enters other place, it must be absent in its original place. The unimaginable God remains undivided simultaneously while divided as said in the Gita (Avibhaktaṃ vibhakteṣu...). The unimaginable God in the original place has full entertainment from His imaginary world due to its full clarity developed by His unimaginable power. At the same time, the same unimaginable God is enjoying the created world with full clarity by associating with a selected human being as incarnation.
The non-existent item appearing as clear as the existent results in the conclusion that this is neither existence nor non-existence. The situation is different from both existence and non-existence and hence, Shankara called this as Mithyaa, which is different from existence and non-existence (Sadasat vilakṣaṇā). We can’t say that this is both existence and non-existence since that becomes self-contradiction. The situation is not like mistaking the rope as snake seen in twilight. The situation is that you have seen a rope in clear day time and the rope is appearing as real snake. The appearance of the original rope is possible only for God and not possible for any human being. Hence, this illusion is not ordinary one (Avidyaa), but, this is super illusion (Maayaa).
There is a quarrel regarding the modification of God into world. Some say that the modification is real (Parinaama) and some say that the modification is apparent (Vivarta). Milk turning into curd is Parinaama whereas stand-still water converted in to a wave is Vivarta. Both these are not fit because in both cases association of a third item with the cause is needed. When the milk becomes curd, a little butter milk is to be added to the milk. Similarly, when stand-still water is converted into wave, kinetic energy is to be associated with water. But, God is only one to create this world and hence, these examples fail to explain creation of this world by God. Shankara and Ramanuja can be said to be approximately near to Vivarta and Parinaama respectively.
Moreover, when milk is turned into curd, the milk is exhausted. When water is converted to waves, which over flow into to the shore, that much water must be reduced in the ocean. This makes us again to say that God is unimaginable because He is never exhausted by creating this world. Even in the case imaginary world, some part of awareness is converted into imaginary creation resulting in reduction of awareness as experienced by weakness due to some deficiency in the nervous energy. In the case of God, He remains totally unaffected in any way by doing the creation of this world.
Whether it is Parinaama or Vivarta, the cause must enter the effect without any option. You may say that the pot is the real modification of mud or you may say that the pot is apparent modification of mud. In both cases, as per the rule of the worldly logic, mud must enter the pot. But, in the case of God, He doesn’t enter into the world by any rule of logic. He enters the world only by His will. In the case of pot, the mud enters the pot occupying all over it. But, when God enters in the world, He occupies only a tiny energetic being or human being and doesn’t enter all over the world.
You can’t argue that God must enter all over the world because the Veda says that God entered the world (Tadevānuprāviśat). This statement does not mean that God entered all over the world, but, means that God simply entered the world. If a person entered his house, outsiders say that the person entered his house, which does not mean that he is present all over his house. He is sitting only in a small room of that house. Entry does not mean existence of the person everywhere in the house.
You need not argue that the Veda says that this world is pervaded by God (Īśāvāsyamidam...). Here, the word Jagat is repeated twice (Jagatyāṃ jagat). It is said whatever little (Yat kiñca) world existing in this world is eligible for the entry of God. ‘Vāsyam’ means medium eligible for the entry of God, which does not mean that God has already entered. The human body is said to be small world (Yatkiñca jagat) existing in this macroworld (Jagatyām). The human body and the macroworld are similar in composition having eight parts of Aparaaprakruti and Paraaprakruti as the ninth part. The difference is only in the quantity but not in quality and hence, both are called as world (Jagat).
The above interpretation is totally extended into the another Vedic statement (Yacca kiñcit... Antarbahiśca...). This means that whatever miniworld or human body is seen (Contemporary incarnation) or heard (past incarnation), such soul and body are pervaded by God Datta or Naaraayana. This means that both the soul and body of the incarnation become divine when God merges with a selected energetic or human being. Had God not pervaded all over the body of Krishna, the finger could not have lifted the hill and the body could not have withstood the weight of the hill. All over pervasion of God is confined to the incarnation only and not to the world. Hence, pervasion of God all over the world is not there in the real sense. This may be true in the effective sense because God knows and controls every part of the world without being present everywhere in physical sense. Hence, omnipresence is only effective sense and not physical sense. If the physical sense is taken, Ravana also is God and is killed by God resulting in the suicide of God!
Hence, every worldly example fails to give complete picture of the creation of this world by God. An example, which is somewhat suitable is the magic shown by magician. The magician is not present all over the magic since he does not enter it like mud entering the pot. The magician is standing beyond the magic. Hence, the world can be said as the magic created by God-magician. This example also fails because the magic is not existing in the real sense (as can be realized by a clever spectator through investigation) whereas the world exists in real sense as per view of every soul.
The example in which the magic is real in the entire sense can be only a God-man doing miracle. Such a case is not an example for the original concept since such example is the original concept itself. Shankara gave this as an example (Mahāyogīva yaḥ svecchayā...) in the sense that such example can be only the perfect example. God Himself (as incarnation) is the perfect example for Himself. We can say that the process of creation of this world by God is just like the magic shown by a magician provided the defect that the magic is really false is neglected. This also is given as an example by Shankara (māyāvīva…) since in simile all the points of comparison need not be same.
The Veda says that God alone is the absolute truth and anything other than Him is destroyable and does not exist (Ekamevādvitīyaṃ Brahma, Nānyatkiñcana miṣat). The Gita also says the same (Mattaḥ parataraṃ kiñcit nānyadasti...). Hence, it is clear that God alone is existent and anything other than God is non-existent and this is with reference to God only. The Veda and the Gita say that God performs miracles, which are His wishes happening practically in this world (Satyasaṃkalpaḥ— Veda, Yadyat vibhūtimat sattvam— Gita). Simultaneous materialization of His will happens only when this world is absolutely non-existent. Had this world been simultaneous absolute reality like God, miracles can’t be performed by God in this world since one absolute truth can’t do any miracle in another absolute truth.
The soul is in equal status with the world since both are relatively true. In fact, soul is a tiny part of the world. Hence, soul is unable to do any miracle in this world. If any soul is doing miracle, such miracle is done by God only through it. Such soul doing miracles is either monistic incarnation of God or dualistic incarnation of God. Some evil souls also perform miracles, which are only due to the grace of God and God is actually doing those miracles due to His unimaginable nature. Hence, an ordinary soul can never perform any miracle. Therefore, for ordinary souls, world is equally true. The world and souls are relatively true, but, even then, both have equal status of truth and hence, the soul can’t do any miracle in this word.
Absolute truth means truth in all senses. Relative truth means that, which is non-existent by itself (when isolated from cause), but, appears very clearly as if it is absolute truth as long as it exists by the will (or association) of its cause. In the case of pot, it exists as absolute truth as long as it is directly associated with mud (its cause). In the case of world, it exists as absolute truth as long as it is associated with the will of God. Association with will does not mean actual physical association since the world exists as absolute truth due to the will of God.
You should not extend the concept of pot into the world and say that God is everywhere in the world like mud in the pot. The cause of the world is just the will of God, which is unimaginable awareness or unimaginable God. His will also does not enter the world like the mud entering the pot because the worldly logic does not apply to the unimaginable God. The will has such unimaginable power that it creates the world without entering the world. The will also maintains the world without standing as direct basis like the table bearing the pot on it. The will also destroys the world not by direct contact like fire destroying the object on coming with its direct contact. The will destroys the world without coming into contact with it. We can say more precisely that the world is created, maintained and destroyed due to (or by) the will of God.
The Veda says that this world existed as non-existent before its creation (Asadvā idamagra asīt). Further, it is said that afterwards the existent is born (Tato vai sadajāyata) because non-existent is never born. This does not mean that God (existent) is born because God is told to be the existent (Sadeva somya idam...). This means that this world (idam) existed in the form of its cause, which is the existent. Hence, this means that the non-existent world is born appearing as existent. These two statements speak about relative truth. The relative truth is non-existent in the beginning and appears to be fully existent after birth even though it is essentially non-existent and this is told as that it is born as existent. This clearly means that the relative truth is always non-existent and clearly appears as if it is existent by birth and subsequent existence. In this point only we can take the example of pot, which is non-existent in the beginning, but, appears to exist really with the help of its cause.
The non-existent pot (existing as existent mud) is born and exists as full reality so that we can bring water with the pot, but not with its cause (mere lump of mud). But, here, we have to take mud as well as the bond energy associated with the particles of mud as the cause. If bond energy is neglected to be the cause, the pot has its own separate existence in the form of supplied bond energy along with the circular shape supplied from the mind of pot maker. If you take the mud, bond energy and mentally imagined circular shape as the cause, the pot as effect becomes totally non-existent in all the times and you can say that your are bringing water with the help of the cause itself. All these three parts of the cause are to be taken as one God in which case, we can say that the non-existent and non-born world is born, which means that the world is not born at all (inevitable conclusion of Ajaativaada). In that case, we have to say that God is not entertained by the world. Hence, we have to say that the existent world (existent in the form of existent God) is born to give entertainment to God and this is Satkaaryavaada. Of course, God is not born as the world for the entertainment of God.
We can take the mud and the bond energy binding the mud particles as the material cause (Upaadaanam) and the imagined circular shape from the brain of the pot-maker as the intellectual cause (Nimittam) and we can very easily say that God is both material as well as intellectual cause (Abhinna nimittopādānam). The unimaginable power of God can act as mud, bond energy and the imagined circular shape together. The will of God or unimaginable awareness has such unimaginable power. The world is created by such unimaginable will. After agreeing this, don’t bring the logic of worldly pot into this divine concept. The will (cause) does not enter the world (effect) like these three (mud, bond energy and circular shape) entering the pot and in fact, the will does not have even any physical contact with this world. Anything happens by His will, which is unimaginable.
Shankara told that this world (Mithyaa) is neither real nor unreal because it is other than real and unreal. Due to realilty, the world gives full entertainment to God and due to unreality, the world allows miracles of God. Of course, it is not both real and unreal due to self-contradiction. This result can be achieved through another angle also:- The world is non-existent for God (even though it is appearing fully as if it is absolutely existent) but, the same world is really fully existent for the soul (since the soul is a part of the world). In world, no item is existent to one person and non-existent to other person. If it is existent it is existent for all and if it is non-existent, it is non-existent for all. In this sense, we say that an item is existent or non-existent. The world is existent to all persons (Hence, the worldly norm is not broken.), but, it is non-existent to unimaginable God, who is different from all the imaginable souls. If you take the overall angle of both God and souls to speak about the world, we have to say that the world is neither existent nor non-existent, which means that it is different from existence and non-existence (Mithyaa) by avoiding the self-contradiction that it is both real as well as unreal.
Shankara told that the world (relative awareness, relative energy and relative matter) is neither real nor unreal because it is unreal to the unimaginable God (called as unimaginable awareness by Him) and it is real for the mediated souls (which are the same relative awareness, relative energy and relative matter). Ramanuja and Madhva took God as a part of the world since the mediated God (taken as medium only by any soul) is also composed by the same relative awareness, relative energy and relative matter. Of course, both have maintained the difference between mediated God and mediated soul due to the extra merged unimaginable God with the medium of the mediated God. Taking the common composition of medium of God and soul, the same treatment is maintained between God (taken as medium) and mediated soul (taken as medium) regarding the world. Hence, Ramanuja and Madhva approximately told that God is the intellectual cause whereas inert energy and matter (Pradhaanam) is separately the material cause. Hence, they told that world is true for both God and soul.

।।Iti Datta Vedānte Jīvaparvaṇi
Jagattattva Jñānaṃ nāma Pañcamādhyāyaḥ।।

The Fifth Chapter of Jiivaparva of Datta Vedanta, which is the Knowledge of the Essence of the World, is completed.

Datta Vedaantah

Part-1: Brahmaparva: Chapter-1: Anuyogajnanam

Part-1: Brahmaparva: Chapter-2: Anuhya Parabrahma Jnanam

Part-1: Brahmaparva: Chapter-3: Ishvaraavataara Jnanam

Part-1: Brahmaparva: Chapter-4: Datta Vaishishtya Jnanam

Part-2: Jiiva Parva: Chapter-5: Jagattattva Jnaanam

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