Posted on 10 Jan 2026. Share

Datta Vedaantah - Yoga Parva: Chapter-14: Avataara Yoga Jnaanam

(Knowledge of Incarnation in Yoga)

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O Learned and Devoted Servants of God,

Search for Sadguru or contemporary human incarnation is very important. At least, a Guru following the spiritual knowledge of Sadguru is to be searched. In such search, if you get Asadguru, who misinterprets the scripture and knowledge of Sadguru to please you and to get some benefit from you, you are totally drowned! Hence, you must use your powerful torchlight of scientific analysis in recognizing the guide. Even after recognition of correct guide, you must analyse His knowledge also because you might have selected Asadguru mistaking him as Sadguru! Even though Arjuna recognized Krishna as Sadguru, Krishna advises Arjuna not to blindly believe Him, but, to analyse all His knowledge given in the form of the Gita (Vimṛśyaitadaśeṣeṇa...). Sadguru encourages you even to analyze His own knowledge because He is damn sure that His knowledge is perfect and beyond blind fascination. The Gita is the advice of Krishna asking Arjuna to kill his grandfather and teacher and such advice displeases Arjuna. But, Krishna stressed on such advice only not bothering about liking or disliking of Arjuna because it is true knowledge. If Asadguru stood in the place of Krishna, he would have advised Arjuna not to kill both elders since it is sin. Asadguru follows the nerve of the disciple and gives advice to please him!
Misunderstanding everything is the inherent property of the soul. Miracles are exhibited by the human incarnation with an idea that the devotee recognizes God through supernatural powers and pays attention to the spiritual knowledge to be preached by God in human form through direct clarification of doubts. This intention of God is perfect. But, this purpose is not served because no doubt the devotee is attracted to God through the miracle, but, the devotee does not realize it and pay attention to His preaching. He tries to use the miraculous power to solve his/her worldly problems. Every time, the devotee promises God that if that worldly problem is solved, he/she will completely involve in God’s work in the rest of life! But, the devotee comes with a second problem after getting solution for the first problem repeating the same statement again! The reason is that the soul is seeing only the middle portion of the rope of worldly affairs, which has no beginning and no end as said in the Gita (Avyaktādīni...). When God keeps silent for the second problem knowing this nature of the soul, the devotee leaves God without caring for his spiritual knowledge. Hence, the actual purpose of miracles is not served.
When God in human form stops miracles and projects Himself as an ordinary devotee thinking that the devotees will drop from the second worldly problems, the devotees say that God in human form is cheating them by exhibiting illusion or maayaa and is behaving like an ordinary soul for His entertainment like sadist! This is again another misunderstanding of the soul about the God. The soul does not realize that the miraculous power is exhibited only to attract the souls towards spiritual knowledge that helps them really forever. The soul does not realize that the miraculous power exhibiting miracle is actually interfering with the routine administration of cycle of deeds and fruits. Such disturbance can be done once for a good purpose and it can’t be done again and again to disturb this cycle continuously. If the incarnation materializes a gold chain to present to a devotee with love, the devotee shall not think that he can open a jewellery shop so that such generation of gold ornaments will bring 100% profit because the business is with zero investment!
The soul is always pragmatic to think immediately about the use of anything for self. Getting rid of selfishness is the highest stage to serve and sacrifice for God without aspiration for any fruit in return. If the highest stage is not possible, at least higher stage must be kept in mind. Selfishness for worldly benefit in return is the lower stage whereas selfishness for benefit in upper worlds (like protection from hell etc.,) is higher stage. The reason is that all these worldly items, inert and non-inert will be cut off forever on the day of death. When the soul is born again, it does not have even a trace of memory of the items of previous birth, which means that the cut off by the death is forever, forever and forever.
God has removed the memories of all the past births so that the soul will have fresh life with limited family bonds to put effort in spiritual line (Parāñci khāni vyatṛṇat...Veda). Even with these limited family bonds, the soul is disturbed and is unable to put spiritual effort. If all the bonds of previous births exist in mind, the soul will become mad by the enormous disturbance! Rarely God gives the memory of previous birth to some soul so that the perception-proof is given to the world regarding rebirth of the soul. Sometimes, God gives the memory of previous birth to a human soul born as dog so that the dog remembers his previous self-built house and tries to enter it to spend some time with his grandsons, but, the grandsons beat their grandfather with stones objecting its entry! God expects that the soul will learn a lesson about worldly bonds, but, the same soul born again is immersed in ocean of fascination for worldly bonds!
Another most dangerous problem with devotees in the case of human incarnation is about ego and jealousy, which are more complicated than blood pressure and diabetes. The human soul can never get rid of ego and jealousy even on the day of death. Even very old sages, who could get rid of desire for sex, anger, greediness and fascination to worldly bonds could not get rid of these two diseases and were involved in condemning the philosophies of other sages! No human soul can tolerate even a trace of greatness of other human being! In such case, can any human soul tolerate the human incarnation looking like exactly a human being and accept it as the human form of greatest God? The number of enemies of Rama is limited because Rama never declared Himself as God and moreover denied that He is God when sages praised Him as God (Ātmānaṃ mānuṣam...). Krishna showed several miracles from birth itself and declared that He is God and the number of enemies of Krishna was very much!
In view of this ego and jealousy of souls, which are hidden in the inner consciousness, God in human form always tries to hide Himself as far as possible. If the divinity is hidden by God in human form, the devotees will not come to God to hear His mere spiritual knowledge. For this purpose, slightly divinity is exposed to overcome the initial starting problem, but, this will kindle the ego and jealousy in souls, which is hidden for the purpose of getting some help from Him in worldly problems. When the worldly problem is solved and the second problem is neglected by God, this ego and jealousy come out fully because there is no use with God anymore! There is a saying that pit is before and well is in the back side restricting forward and backward movements! If divinity is exposed, the soul tries to use it for solving worldly affairs, which strengthens the worldly fascination opposing spiritual progress. If the divinity is hidden, the soul doesn’t approach Him to hear His mere spiritual preaching. The human incarnation of God exhibits tremendous balance between the front pit and back well!
The essence of entire the Gita is only to recognize Krishna, the contemporary human incarnation, as the ultimate God. Everywhere in the Gita, Krishna stressed that He is the ultimate God and that Arjuna shall always believe that and shall worship Him (Manmanā bhava...). The same ultimate unimaginable God is appearing as a human being that can be seen by our eyes. The human being (human body and human soul) act as inert cover used for His expression because such human soul is also like inert body only obeying the will of the unimaginable God. When the king is living in inert palace, the servants in such inert palace also act as inert statues by blindly obeying the will of the king. Hence, the palace means the residence including the servants. There is no difference between palace and servants because the servants behave like inert parts of the inert palace. Therefore, “the unimaginable God occupies human body (Mānuṣīṃ tanumāśritam—Gita)” means the human body including the awareness (soul) acting like obedient servant.
It is told above that God is present in human body. If you argue that God is awareness, this statement becomes meaningless because the awareness exists not only in human body but also in the other bodies of animals, birds etc. If the awareness is present in all the living bodies, God should have told that He is present in all the living bodies and not particularly a specified human body like Krishna. The verse also says that awareness existing in human body (if you say that this human body is every human body) is getting insulted by other human beings. If the general awareness occupying all human bodies is taken here, every human being must be insulted by others. Therefore, here, the unimaginable God occupying a specific human being shall be taken and not the general awareness occupying all the human bodies. Hence, this statement means that God is not the awareness existing in all the living bodies. The awareness that is existing in all the living bodies is associated with nervous system, which must be at least a nervous spot as seen in the unicellular organism like amoeba. Plants do not have awareness due to the absence of nervous system. This also proves that God is not omnipresent if God is this awareness. If God is awareness and exists everywhere, everything in this world must have awareness, which is not correct since there are inert bodies like plants, stones etc. This awareness is dependent on nervous system and inert energy functioning in it since without these two (matter and energy) awareness is not generated at all. God is independent and hence, this relative awareness is not God. Relative means the existence of an item with reference to the existence of some other item. God existed before this creation and hence, energy and matter, which are created by God can’t exist in God in the form of nervous system and inert energy to generate awareness so that we can say that God has this relative awareness.
God told in the Gita that He also had the awareness (Kṣetrajñaṃ cāpi...). The Veda also said that God thought to create this world before actually creating this world. Then, you may doubt that how can we say that God does not possess this relative awareness? At the same time, both the Veda and the Gita are correct to say that God has awareness. To correlate these two opposing concepts, we must think a little with logical commonsense. We say that God has awareness, but, that awareness is not this relative awareness. This relative awareness is imaginable since we understand with the help of science that this imaginable awareness is generated from imaginable nervous system and imaginable inert energy that is generated by digestion of food. Without food, the relative awareness disappears. In the case of God also awareness exists, but, this awareness is not that imaginable relative awareness. This awareness of God is unimaginable absolute awareness because of absence of matter and energy in God.
In the Gita, God told that He is also awareness apart from the soul, which is also awareness (Kṣetrajñaṃ cāpi mām...). This does not mean that soul is God or God is soul. The word ‘Kshetrajna’ means that which knows the object other than itself or itself (Kṣetraṃ jānāti iti). Up to this point, God-awareness and soul-awareness are one and the same and this does not mean that both are one and the same in all aspects. God-awareness is unimaginable whereas soul-awareness is imaginable and hence, both are different. You know that this pot exists here and God also knows that this pot exists here. Does this mean that both types of awareness are one and the same? You can’t apply this even in the case of two items having the same relative awareness. A great scholar and an ordinary ignorant fellow know that this pot exists here and do you say that based on this common point both the scholar and ignorant fellow are one and the same? In such case, how do you say that the omniscient God and the ignorant fellow are one and the same since you can’t even say that God and the scholar are one and the same?
This relative awareness, called soul, is mentioned as one of the created items in this world called Prakruti. Of course, this relative awareness is very precious item in the creation and is called Paraaprakruti (Paraa means best). In such case, the best scholar in this world must be omniscient God. It is not so. The best scholar is also not omnipotent whereas God is omnipotent. You shall not argue that God is omnipresent so that every item in this world is God. There are several created items in which God does not exist and hence, the Veda rejects all the items of creation not to be God (Neti neti...). The relative imaginable awareness, called soul, is mentioned in the items of Kshetra or creation (Saṅghātaḥ cetanā dhṛtiḥ… Gita). If you argue that God exists in every item, but, God need not be that item, no property of God is seen in every item. Every item in this world must be omnipotent due to God existing in it like Krishna, who is omnipotent. If fire exists in an item, such item shall be hot. Even your proposed awareness (to be God) is not existing in every item like plants and stones, not to speak of omnipotence.
If everything is God, who is the controller of this world? Where is the second item that exists different from God to be controlled by Him? If you say that the second item exists that is controlled by God, you are agreeing that God is not present in the second item and also that God is not that second item. If the second item is present, you may ask that how God does miracles in that second item, which is as true as God? We agree to your question and say that the second item created is not totally absent, but, is present in relative sense. Relative reality means that which does not exist like God independently, but, exists very clearly based on some other absolute reality and it is neither totally real nor totally unreal. If it is totally real, the miracles of God can’t be explained. If it is totally unreal, God becomes impotent to create a real item, which alone can give real entertainment to Him. We have to say that this creation is basically unreal (to allow miracles of God) and is very clear (to allow real entertainment to God) even though it is basically unreal. Hence, this world is neither basically real nor non-clear non-reality and is indefinable (Anirvacanīyatākhyāti) or maayaa, which is wonderful. Such power is possible in the case of omnipotent God. The wonder here is that an item which is basically unreal is as clear as an absolute real item!
You need not doubt that how the Veda said that all this creation is God (Sarvaṃ khalvidaṃ Brahma). If this creation is God, there is no second item that can give entertainment to God, which proves His incapability to create a real item that gives real entertainment to God. We have to accept that that which is not real is not clear for the sake of His real entertainment and at the same time that which is real does not allow His miracles. Light and darkness can’t co-exist as per worldly logic, but, both can co-exist due to omnipotence of unimaginable God. The above Vedic statement can be explained in another way, which is that God controls this world (Tadadhīna Prathamā) and this is the meaning of the statement that God is this world as per the rules of grammar. The dualism exists as absolute unimaginable controlling reality and as relative imaginable controlled reality. The former is the thread and the latter is the group of pearls existing on the thread as a chain (mayi sarvamidam...—Gita). This means that God is not everywhere in the world except in the incarnation. This also means that the world is existing based on God (Te mayi—Gita), but, God is not everywhere in the world (Na tvahaṃ teṣu—Gita).
The dualism of God and world, which (world) includes souls exists for God only because the entertained God and entertaining world shall exist if the entertainment of God is real. Since God is doing miracles in this world, the world must be unreal, but, at the same time must be clear to Him for the sake of real entertainment. If the world is not clear as in the case of imaginary world, real entertainment is absent. For clarity of unreal items, we can take dream as an example because God is not ignorant like the dreamer. From the point of reality, the world must be unreal and from the point of real entertainment, the world must be as clear as a real item. We cannot neglect any one of these two aspects because God does miracles and at the same time is really entertained by the clear world. The contradiction between these two concepts is solved by the omnipotence of God, which is beyond our worldly logic.
For the soul also, there is dualism of God and world because both God and world are real items for it. Of course, God is not clear to it even though He is real. But, world is clear because it is as real (relatively) as the soul, which is also relatively real. Soul is a constituent part of the world and hence, world must be (relatively) real for the (relatively) real soul. God can do miracles not only in this relatively real world but also can do miracles in the case of the relatively real souls also. Hence, there is homogeneity in both world and souls in reality. In clarity, soul is not clear like space, air etc., whereas some other items of the world like earth, water, fire etc., are clear. Even though the unimaginable God is not clear to the soul, the mediated God is very clear to the soul and the soul must accept the reality of God through inference based on perception. The unimaginable God present in mediated God doing the miracles is inferred and the same unimaginable God is perceived as mediated God through perception.
This concept of reality and clarity is the most important fundamental basis, which must be kept in mind through repeated revisions before trying to understand any complicated topic in the spiritual knowledge. The medium that is selected by God is also a part of the world because in the human incarnation, the medium, which is human body and human soul (relative awareness) consist of energy, matter and relative awareness only. Remember that the medium is not mere human body made of matter and energy only, but, contains the relative awareness or soul also. In fact, both matter and awareness are forms of inert energy only. Matter is condensed form of energy whereas awareness is a specific work form of energy. Thus, there is perfect homogeneity between inert energy, inert matter and non-inert awareness. Hence, we say that the medium is a single item. The medium is not mere inert human body, but also, includes non-inert soul. Therefore, the medium of God is a human being and not mere human body. He selects one of the devotees as His medium for not only expression, but also, for the sake of a beneficial program of the world.
To see the energetic incarnation itself, whole human life is not sufficient for the long penance to be done. After seeing the energetic incarnation, the devotee has to hear the true spiritual knowledge from it, shall assimilate it and shall practice it. Where is time for all this process? The energetic incarnation is not seen so easily because it is relevant to energetic beings existing in the upper worlds only. Even this soul on this earth can easily see the energetic incarnation after its (body’s) death, which becomes energetic being in the upper world. Therefore, the kindest God is expressing Himself in the form of a human being to save all the time of the human being for the sake of hearing the spiritual knowledge and for the sake of subsequent practice of it. A selected energetic being in the upper world becomes the energetic incarnation and there is the same speciality in the technology of all incarnations. The medium consisting of energy, matter and awareness is homogeneous and is basically energy only. Hence, there is no speciality in the medium (energetic or human) also.
The four great Vedic statements (Mahaavaakyas) also reveal the technology of human incarnation, which alone is relevant to humanity. These statements mean like this:- 1) Prajnaanam Brahma means that when the unimaginable God becomes incarnation, an energetic being or human being is selected as medium, which is always associated with (relative) awareness and inert item (like statues and photos) is not selected for entry and subsequent monistic merge since the main purpose is to preach spiritual knowledge to souls, which can’t be done by inert media. If inert media do preaching by the power of God (which is possible), excitation exists in souls due to unnatural phenomenon. 2) Aham Brahmaasmi, 3) Tattvamasi, 4) Ayamaatmaa Brahma. These three statements mean that when unimaginable God is mediated with a selected human being, God looks like Me, like you and like him/her. The human incarnation looks like an ordinary human being only and the merged unimaginable God or even Datta (first energetic incarnation) through whom unimaginable God merged, is not seen at all. ‘He looks like a lion’ is simile. ‘He is lion’ is metaphor. These three statements are in metaphor because the similarity is completely existing unless God is inferred through miracles and excellent knowledge.
The slip of the soul from the mediated God seen by eyes due to ego and jealousy either in this world or in the upper world is one and the same. Since the same qualities and attitudes continue with the soul even after death of its body, the ego and jealousy are one and the same either here or there. The foolish soul does not realise the facility created by God to save the time of the soul so that entire life time can be fully used in the spiritual efforts. Due to this bloody ego and jealousy, the foolish soul wastes all its lifetime in penance to see the energetic incarnation and to worship statues and photos of energetic incarnations or past human incarnations. Since the whole lifetime is wasted in such unnecessary efforts, the necessary effort is not done due to lack of time and thus, the soul spoils the whole time of this very rare human birth. God chooses a human devotee (non-inert soul with inert body) as medium and not a new created human body (mere inert body) because by the former choice, the devotee also gets satisfaction for his/her hidden desire to become God. Of course, desire to become God through incarnation is the basic disqualification of the devotee. A good administrator will visit and stay in the house of his friend, who is desiring very much for that so that both stay as well as satisfying the friend are complied. An egoistic administrator only does not visit the house of his friend and visits only a hotel-room with false dignity. The house of friend is like human being (inert house with non-inert friend) whereas the room in the hotel is mere inert item.
By not recognizing the contemporary human incarnation due to ego and jealousy towards co-human forms, the soul is undergoing permanent loss of God here and there. The soul as energetic being is missing energetic incarnation there because the energetic incarnation is also nothing but God merging with a selected devoted energetic being. Similarly, the soul as human being is missing the human incarnation here for the same reason since the human incarnation is nothing but God merging with a selected devoted human being. The soul must overcome this ego and jealousy either here or there so that either there or here the soul will overcome this repulsion between common media and recognize the incarnation. If you are not recognizing human incarnation here, certainly you will not recognize energetic incarnation there. There is no guarantee that your next birth will be certainly human birth and this means that you are losing God permanently. The Veda says that if the human being is not knowing the truth here, the spiritual loss is permanent and if it knows the truth here, the same truth exists even after death (Iha cedavedīt...).
We are not saying that energetic incarnation is not God and that human incarnation alone is God. We are only saying that both incarnations are God. The only difference between them is that the energetic incarnation is relevant to the energetic beings in the upper world and the human incarnation is relevant to human beings on this earth. Since the energetic body is permanent, the energetic incarnation remains in the upper world forever, even though some of the energetic beings (departed human souls) are not permanent. But, here, the bodies of both human being and human incarnation are perishable after the time of one generation and hence, there is the concept of past human incarnation for human beings only. In the upper world, there is no concept of past energetic incarnation. Hence, the statues and photos of energetic incarnations and past human incarnations are worshipped here by the souls, which could not cross ego and jealousy towards co-human form here. In the upper world, there is no necessity to worship a statue or photo because either the energetic being recognizes energetic incarnation or not directly (only two possibilities). The energetic being does not generally recognize the human incarnation because it feels that the human form is lower than energetic form! Indra, the lord of angels, neglected Krishna, the human incarnation, as God on the earth!
The energetic being are of two types:- 1) angels, which are also souls in the energetic bodies permanently staying in the upper world only and 2) human souls, which have gone temporarily to the upper worlds in energetic body since they return to the earth as human beings, animals etc. The angels have some miraculous powers blessed by God to come to the earth whenever they like. Even if they recognize the human incarnation, they can come to the earth and worship it. Indra, after realizing the human incarnation as God came to earth to worship Krishna. Previously, Indra thought that Krishna was an ordinary human being and used his miraculous powers to insult Krishna (Avajānanti… —Gita). The human souls which have become temporarily energetic beings in the upper world do not have any miraculous power and also generally, do not recognize not only energetic incarnations there but also the human incarnation here because they did not recognize the human incarnation here while they were alive as human beings also on the earth. Moreover, they don’t have power to see the human incarnation or even earth. Of course, those souls, who have gone to the upper world as energetic beings after recognizing human incarnation here, will recognize the energetic incarnation there and also recognize human incarnation here since they can see earth like angles due to their attained miraculous powers.
The basic principle of incarnation is that the unimaginable God selects either imaginable permanent energetic medium or the temporary human medium for mediation so that the energetic beings or human beings can see Him and get preached the true spiritual knowledge from Him. The medium means either energetic being or human being and does not mean only energetic body or human body. People believing awareness as God feel that the relative awareness (soul) is God and hence, every human being (every human body having soul) is God in human form. Since the relative awareness or soul is not God, God merges the selected human being (human body with relative awareness already present) and not an inert human body created by Him for mediation. In such case, what is the difference between human being and human incarnation because both have external inert human bodies with internal relative awareness as God? By this way, the misled Advaita philosophers feel the same concept that every human being with human body and soul is human incarnation only due to common body and soul. If it is so, why the human incarnation is able to do a miracle and the human being is unable to do a miracle? Unimaginable event called miracle is the characteristic of unimaginable God only.
These philosophers try to reject this difference by saying that the miracle involving unreal worldly items is unreal by itself. They reject the body also being unreal as a part of the unreal world. They make the world, the human or energetic body and the miracle involving worldly materials as unreal and zero. They say that the soul is the absolute reality, which alone is the remaining real God. We accept that all the three (body, world and soul being parts of the world) are unreal before the real unimaginable God. Since the miracle is also unimaginable, we say that the unimaginable miracle also is divine indicating the unimaginable God. Worldly materials involved by the miracle may be unreal, but, the concept of miracle is separate from worldly materials. The unimaginable miracle is that a tender boy is lifting the huge mountain even though worldly materials like the body of boy, the hill, the concept of lifting one item by other item are worldly aspects only and are imaginable. God is unimaginable and omnipotent and hence, can maintain His body as permanent (like the energetic body of the angel) item as we see that Hanuman is permanent with His body unlike an ordinary monkey. You can’t say that demons performing miracles also must be God based on this point. God is infinite ocean of spiritual knowledge as we see Krishna in the Gita. A demon is devoid of such infinite excellent spiritual knowledge like Ravana, who also lifted a huge hill like Krishna.
A miracle shall be genuine and shall not be false like the magic. If the performer of miracle is unimaginable God, the unimaginable event called miracle takes place. If the performer is fraud, only magic can be done. Similarly, the devotee to whom the miracle shall be done must be also a genuine devotee and not a false devotee. If the devotee, miracle and performer of the miracle are genuine, God performs genuine miracle for the sake of genuine devotee. If the miracle can help a genuine devotee, the genuine miracle is spontaneously expressed by God. The miracle shall help the genuine devotee so that the devotee can progress well in the spiritual line. The devotee need not aspire or pray God for such help. If the miracle is harming the devotee more by increasing fascination to worldly bonds, such a devotee is hopeless and hence, God keeps silent. If such devotee forces God through devotion and worship to perform the miracle, miracle will be done but, at the cost of the fruit of merit (to be enjoyed in future) of the devotee. The sin that is the cause of misery will be postponed to future with increased interest.
The Gita says that the unimaginable God, who entered the first energetic form, called Datta, is born as any new incarnation with the help of His unimaginable power, called Maayaa (Prakṛtiṃ svām...). The medium, which is the body of Datta, is called Prakruti. Prakruti functions with imaginable scientific rules. Maayaa functions with unimaginable rules. The merge of unimaginable God with the first energetic form (in both body and soul) is unimaginable whereas the merge of the first energetic incarnation with the medium to become another incarnation is imaginable. We can imagine the merge of first mediated God with another medium but, we can’t imagine the merge of unimaginable God with the first energetic medium. Merge of imaginable media (mediated God and the new medium) is imaginable whereas merge of unimaginable God with imaginable medium is not imaginable. When mediated God is merging with a new medium, the unimaginable God existing in mediated God is also merging with the new medium and this merge is again unimaginable. Hence, the Gita says that a new incarnation is formed or born (Sambhavāmi) when the unimaginable God present in Datta merges with the new medium through unimaginable way (Ātmamāyayā). Since the merge is perfect monism, the first energetic incarnation (Datta) Himself becomes unimaginable. When such Datta merges with a new medium (energetic being or human being) the resulting visible energetic or human incarnation also becomes unimaginable to perform miracles. The imaginable medium exists with its imaginable properties for the sake of convenience of the souls to see Him.
All this excellent spiritual knowledge is directly preached by the first energetic incarnation called Datta, who is the original unimaginable God (due to perfect merge). Not a single word belongs to this human being-component called Datta Swami because God Datta merged with Datta Swami and spoke this through Datta Swami. If you also feel this, based on the truth of this excellent spiritual knowledge, you can try to follow it. I feel, God Datta tried His level best to make the harsh truth also to appear pleasant to the souls as far as possible. Truth must be made pleasant as far as possible, but, in such effort, the truth shall not be twisted to become a blunt lie because the lie can’t do any benefit to the soul and even may harm the soul. It is told that truth must be made palatable as far as possible so that souls will be encouraged and it is also told that a lie shall not be told even if it is very pleasant to attract the souls (Satyaṃ brūyāt priyaṃ brūyāt...). Even if a lie is told under inevitable circumstances, the truth must be revealed in course of time as early as possible. Shankara told that ordinary soul is God for the sake of atheists (there is no other way than this to turn atheist in to theist), but, immediately He told that the converted atheist shall worship God to get purity of mind, which is essential to practically become God. He thus, converted atheist in to theist in the first step and in the next step converted this theist into devotee of God.