God's Original Form

Note: This article is meant for intellectuals only

O Learned and Devoted Servants of God,

 [This is the Maha Maha Satsanga—Great Great Discourse, which was given by Swami on February 26 2006, on the occasion of Mahashivaratri]

Whenever you think about God, the thinking itself is a form made of awareness or mind, even though you claim that you are thinking about formless God. You can never think anything, which is formless because your thinking itself is a form. The form may have some specific boundaries like a statue. The form may not have specific boundaries like air or water. But the air or water also has some regular or irregular boundaries since the air or water has certain limits. You call the space as formless object. But the space has some limitations somewhere and you do not perceive those limits. Such limits may not be perceived but certainly exist. Therefore, the concept of your formless object has some boundaries, which are either irregular or not perceived. When you think God as awareness (Chit), the awareness is mind, which is nervous energy. Energy is in the form of waves and thus cannot be formless. According to the special theory of relativity of Einstein, the space is also a form of energy because space exhibits the property of bending. In that case, the space also cannot be formless. Even if you consider the space as infinite vacuum, you are aware of the space. Such awareness itself means that space has become a form of awareness or mental energy. Therefore, strictly speaking there is no formless object in the creation. You are calling the object, which has either irregular or infinite boundaries, which are imagined, as formless. Since, such formless object also is a form in strict sense. Formless concept is impossible.

Therefore, whether you say that God created the space or God created the energy in the beginning, both statements mean the same because space is also a form of energy only. The Veda said that Parabrahman created the space in the beginning (Atmana Akasah...). The Veda says again that Parabrahman created energy in the beginning (Tat Tejo...). Both the Vedic statements mean the same in terms of the latest concept of Science. However, let such space or energy be called as formless God in your language. Even to think such formless God, it becomes very very difficult for any ordinary human being. Even a scholar cannot maintain such concept in his mind for a long time. Even if you maintain such concept, such God is not the absolute God because absolute God is completely unimaginable as per the Veda and the Gita (Yasyaa matam…, Mamtu Veda Na…). God imagined as space or awareness (mental energy) is not the absolute the God, who is beyond space and awareness. The Veda says that God created space. The Veda says that God is beyond awareness. The creator is always beyond the creation. Even in the absence of the creation, the creator must exist. According to the Brahma Sutras, God is the cause of this Universe as creator and is the material cause also. The pot maker is the creator of the pot. The mud is the material cause of the pot. Even in the absence of pot, the pot maker and the mud exist. Therefore, God existed even before the creation of the Universe. The pot maker and mud exist even after the destruction of the pot. Similarly, after the destruction of the world also God must exist. Similarly, God must exist before the creation of the space and after the dissolution of the space. You can never imagine the situation, which is before the creation or after dissolution of space. Your intelligence cannot cross the spacial dimensions and therefore cannot cross the concept of space. That means you can never imagine the God. The Veda says that God alone knows God (Brahma vit Brahmaiva…).

Therefore, when you imagine God as the all-pervading space, such imagination itself is an item of creation only. Such imagination is only the incarnation of the God. When you imagine Him as space, God has entered the space and God is in the space. Similarly, if you imagine God as all pervading energy, you have imagined the energy only in which God is present. Therefore, you perceive God as space or inert energy or mental energy (awareness) and such form of God is only the incarnation of God in the form of space or inert energy or awareness. This means you can perceive only the incarnation of God and never the absolute God.

When you have perceived God as space, you are calling God as formless. If this space is taken as vacuum or nothing, God does not exist as per Buddhism or the old Science. But now Science accepts space as a form of energy. Therefore, according to Science nothing does not exist at all. For Science the example of nothing is space and now the space has become something. Therefore, now a scientist cannot say that God does not exist because non-existence or nothing is vacuum or space, which is a form of energy only. Buddhism adopted ancient logic i.e. old Science, which believed in the space as non-existence of everything. Since, Science, which is the modern logic overrules the ancient logic, Buddhism is naturally rejected by the modern Science. If a scientist says that God does not exist, he is a no more a scientist because he is not aware of the latest special theory of relativity. Thus, an atheist is an out dated scientist. All the modern scientists, who are aware of the latest concept of space, have to believe in the existence of God.

Therefore, when you cannot perceive God in His original form and you can perceive God only through some medium of creation like space or energy or awareness only, why not perceive God through the medium of matter also? If God exists in space, this means God is existing in this Universe. If God is present in the Universe, the Universe cannot be a separate object of entertainment to God. The Veda says that this Universe is created for His entertainment (Ekaki Na…). If you are present in the cinema and become the cinema by pervading all over the cinema, the cinema is not a separate object for you and therefore cannot give entertainment to you. If you are the spectator of the cinema, you should be separate from the cinema. You are the separate subject and the cinema is separate object. If the subject and object are one and the same, there is no existence of object at all. It means God did not create this universe. If the creation is absent, there is no entertainment to God. This leads to the inability of God to create a separate object for His entertainment. Such inability makes God impotent and then God cannot be omnipotent. Therefore, the separate existence of the Universe in which God is not present, must be accepted to avoid all these contradictions.

But, the Veda says that God entered this Universe (Tadevanu Pravishat…). The Veda does not say that God entered the entire Universe. God entered the Universe through some limited form only. Therefore, the entrance of God into the Universe is accepted. At the same time since God did not enter the entire Universe, the Universe exists as a separate object for His entertainment. You may say that God entered the entire Universe as per a Vedic statement (Eesha vasyam idam…). But if you carefully analyse that statement, it also means that God enters this big Universe through a small form only. The translation of that Vedic statement reveals the correct meaning like this: In this large world, any small world can be pervaded over by the Lord entirely. This is the true translation. The small world means the human body and the big world means this entire Universe. This means that the Lord enters this big world through a small world, which is the human form. The human form alone can be called as the mini world. The large world contains nine items, which are the inert five elements (earth, water, energy, air and space) and the four living items called as Antahkaranams (mind, intelligence, self-awareness or egoism and awareness which stores all the information). All these nine items are common between this large world and the small human being. Therefore, the conclusion of the Veda is that God enters this large world through a small human form. This can be explained by common experience also.

A spectator, who is seeing the cinemas, wishes to take up a role in the cinema. Thus, he enters the cinema through a role and still the cinema entertains him. Therefore, the Gita also says that God enters this world through human form only. The Gita also says that God becomes Jiiva or human form by entering such human form (Jiiva Bhutah…). You have entered the role or dress of a king in the drama, which means that you have become the king in the drama. For all the practical purposes you are king in the drama. But you retain your identity as the actor in the role and therefore you have not become the king in the true sense. The audience can treat you as the king but at the same time they are aware that you are not the real king. Similarly, the devotees treat the human incarnation as God for all practical purposes. But whenever egoism and jealousy enter their minds, they can analyse and know that the God is in the human form and therefore the human form is not really the God. Neither God has become the human form nor the human form has become the God. Such clarification will subside their egoism and jealousy and their devotion can become again alive.

Therefore, God cannot enter the space because if God enters this space, God becomes the Universe and entertainment is lost. The power of God is material cause of this world. The power is modified into this world as the mud is modified in to the pot. Therefore, the formless God, you think, is only the power of God and not the original God. The space is only the modification of the power of God, which is like the mud. God is like the pot maker who is not modified in to the pot. In this example let us assume that the pot maker created the mud and then made the pot from the mud. While creating the mud the Lord is the creator or designer as well as the material. But while creating the pot from the mud, God is only the pot maker or designer. The pot maker while creating the mud is not modified because only the power of the pot maker is modified into mud. Therefore, the material cause for the mud is the power of the pot maker and not the pot maker directly. This is the concept of Dvaita of Madhva.

In the concept of Ramanuja, which is called as ‘Vishishta Advaita’, the pot is considered as an associated body of the pot maker. Instead of the pot, you can take the example of the cloth. The cotton thread is the material cause of the cloth. The weaver is the creator of the cloth. The weaver has created the thread and the power of the weaver is modified into thread as explained above. The weaver is wearing the cloth made by him and this point alone is the extra concept in this theory. The weaver treats the cloth wrapped on his body as another external body. The Gita also says that your external gross body is like a shirt. Therefore, Ramanuja assumes this world as the body of the God. The Advaita scholars mocked at this concept due to their ignorance. They said that the changes in the world would mean the changes in the body of the God, which means that God is changed. This is absolute foolishness. When the body is compared to an associated shirt, the changes in the shirt cannot be the changes in the person who is wearing it. If you take the body of a realised soul like Ramana Maharshi, He treated His body as his shirt. He separated himself from the body and limited himself to the soul. He observed the surgery of his body like a person who is the spectator of his shirt being stitched by some body. Thus, if you take God as a realised soul, the changes in this Universe cannot touch God.

To reject the mocking of Advaita Scholars, Madhva avoided the example of weaver in which the wrapped cloth is treated as the body. He took the example of pot so that the pot cannot cover the body like the cloth. Therefore, the pot cannot be treated as the body like the cloth. Shankara took the world as an imagination or a daydream of a person. The person is not modified into the imagination. Only his mind or his mental energy (awareness) is modified into the imaginary world. This awareness (Chit or Parashakti or Mula Maya) is just like the cotton thread of a weaver or the mud of the pot maker only. God created this awareness in the beginning and here also the power of God created the awareness, which is modified into the world. Thus, just like the mud or the thread, the awareness is the material cause of the world. The power of God is the material cause of the awareness. Now the most important point comes.

What is the difference between God and His power? Both the God and His power are inexplicable and exist in the same state. Therefore, if the power is modified, we can say that God is also modified. In that case instead of the power of God, God directly becomes the material cause of awareness. The real point is that since God and His power are inexplicable, the process of modification of the power of God into awareness also becomes inexplicable. In such case you cannot use even the word ‘modification’ when you say that the power of God created the awareness. Shankara took awareness as God and for Him God is the awareness-incarnation. This awareness-incarnation is taken as the original God by all the Acharyas and also the Brahma Sutras. If you go beyond awareness you cannot understand God and cannot preach to anybody about God. For such original God no word can also be used. When you utter a word, some thought comes to your mind as the meaning of that word. The original God is beyond thought and therefore, any word fails to indicate Him. If such God is preached nobody will believe in the existence of such God. People will say that such God does not exist. In this way the Buddhists became atheists. Therefore, any preacher should say that the absolute God is the awareness-incarnation. It means awareness is God. The creation of the world by awareness can be explained through the modification. The soul in the human body is also the drop of such awareness. Now you can say that as the soul creates the dream, God creates the world through modification (Parinama). The Vishishta Advaita scholars criticized Shankara that in such case God undergoes modification. To avoid this Shankara used the argument of Vivarta, which is an apparent modification. What is the difference between Parinama and Vivarta? The water became ice and this is Parinama. A very little awareness called as the mind, which is the power of the soul has become the dream and this is Vivarta. Therefore, in Parinama either all or a large amount of the material is modified. In Vivarta only an iota of the material, which is a negligible trace is modified. Since it is negligible it can be treated as nothing. Both are modifications but the difference lies in the quantity that is modified. Therefore, the power of God, which is modified into awareness, is little compared to God who is the source of that power. This proves that all the three Acharyas preached the same concept and only their followers have misunderstood and got confused.

The awareness assumed as God by the Brahma Sutras and Acharyas is different from the soul, which is the drop of awareness present in the human body as soul. The awareness assumed as God is having God hidden in it and it is the divine awareness. The soul is not divine due to absence of God. Therefore, when you compare God with the soul, the God in your comparison is not the original God but He is the awareness-incarnation. The awareness-incarnation can be compared with the soul of any human being because the awareness in both the cases is qualitatively one and the same. If you take the soul of Krishna and the soul of a human being both are one and the same qualitatively as well as quantitatively. But the soul in Krishna is divine and the other soul is not divine. One is electric wire and the other is ordinary wire. The original God who is beyond the entire creation can never be compared with any type of awareness because God is unimaginable and the awareness is imaginable. Therefore, the creation of awareness by such unimaginable God is also unimaginable and cannot be called as modification. The creation of the world by the power of the awareness can be called as modification because the awareness, its power, the process of modification and the modified world are imaginable items. Therefore, the entire philosophy of the Acharyas is revolving in the imaginable items only and never touched the unimaginable God. Only the blessed soul who is one in millions can only recognize the existence of such unimaginable God. This is the main point in the Brahma Jnana or the spiritual knowledge. The awareness, which is the material cause, is also not affected really. When you break the pot by a stone, the pot is broken and not the mud. Thus, neither the pot maker nor the mud is broken. Therefore, neither God nor the Mula Maya is affected by changes in this world. Therefore, even if you assume that Mula Maya is God, this concept is not affected. Therefore, even concept of Shankara remains unchanged. According to Shankara this Mula Maya and the world are negligible compared to God. The existence of any negligible item is treated as almost nil. In this view also God is unaffected by Mula Maya or its modification which is the world. Therefore, all the three Acharyas have preached the same concept in different ways.

Therefore, the space or energy or awareness, which is treated as formless by you, has form because the creation always has limits compared to the creator. Thus, your formless God is only the modification of the power of God and does not contain God. Therefore, the entire Universe is not God, which means that every item in the Universe is not God. The Veda (Neti neti…) and the Gita (Mamebhyah Param…) say the same. Therefore, the formless form of God or any form of the creation like the Sun or a statue also does not contain God. All these are modifications of the power of God, which is called as Mula Maya. You can worship these forms as representative models of God. A chart represents a machine. A chart is not the machine. The chart does not contain machine. The chart represents the machine as a model. You can learn the concept of machine from the chart. But if you catch the chart you have not touched even an atom of the machine. Thus, if you catch the space or energy or awareness or a statue or any living being in the Universe, you have caught the creation only but not the creator, because the creator is not in the creation. When you catch a particular human form like Rama or Krishna or Jesus or Sai Baba only, you have caught the God because God exists in that particular human form only. The Gita says that if you catch any item of the creation, you have caught only item of that creation but not the creator (Bhutejya yanti…). The Gita says in the same verse that if you catch Krishna, you can catch God because God exists in Krishna. Krishna means the then Human incarnation, which stands for a present Human incarnation present in your human generation. If the word Krishna stands only for the past Human incarnation, for Arjuna the then existing Krishna should not have been the God. Only the past Rama should have been the God for Arjuna. Similarly, Hanuman should have worshipped the past human incarnation like Vamana or Parasurama in that time and He should not have worshipped Rama, the then human incarnation.

The existence of present human incarnation is always opposed by priests and scholars. If the Lord is in the human form, every person will reach Him only and respect Him by submitting Guru Dakshina at His lotus feet. Similarly, the persons will go to the Lord in human form to receive the divine knowledge from the Lord directly, which will be the correct interpretation of the divine scriptures. The person will certainly respect and submit Guru Dakshina to the Lord in human form. By this the priests and scholars will neither get money nor fame from the public. Every human being is fond of money and then fame. A poor man strives for money. A rich man strives for fame. Therefore, money and fame are attracting the entire humanity without exception. Even Scholars and saints are after the fame. If the human incarnation exists, all the money and fame will go to the Lord in human form only. The human beings do not like this and therefore, repel against the then human incarnation. Apart from money and fame, people are fond of love and respect. Even the family members will respect and love the Lord and the head of the family can never tolerate this.

All these are the real naked factors creating jealousy and egoism in the minds of all the human beings. Just like the light of the Sun, heat of the fire etc., egoistic jealousy is the inseparable inherent characteristic of any human being. Even if one removes this, it lies in the sub-conscious state in hidden form like a seed. Whenever the favourable time comes the seed of jealousy will germinate and the egoism comes out like the sprout. Therefore, no human being can remove this egoistic jealousy permanently. The fever is subsided by the medicine, but the fever will again come in the next season. Again, you have to use the medicine. Therefore, you can never eradicate egoism and jealousy completely because it is the inherent characteristic of the human being. Now what is the medicine? The medicine is only knowledge, which includes the analysis of human incarnation. Whenever the egoistic jealousy flares up like the fever, immediately you must remember the verse in the Gita, which is “Avyaktam Vyaktimapannam…”, which means that fools think that the Lord (Avyaktam) is modified into the human being (Vyaktam) in the case of a human incarnation. God is in flesh. This means neither God is flesh nor flesh is God. The Lord said in the Gita that He enters the human body (Manushiim Tanumashritam). The word Ashritam means entry. The current entered the wire, which means that the current is present in the wire. Neither current is wire nor wire is current. Neither current has become wire nor wire has become the current. The human incarnation is a two in one system. In one kit both tape recorder and radio are present. Both co-exist in one kit. None is the other. The external inert gross body is the kit. The inner subtle body (Jiiva) along with the innermost causal body (Atman) together called as Jiivatman is like the tape recorder. The Lord is like the radio. When the Lord likes a particular human soul (Jiivatman) due to its exceptional divine love, the Lord enters such human body and gets associated with such devotional soul. The Lord comes down to this earth for some work. He needs some residence to stay. Instead of taking a single residence for Himself, He prefers to stay in the body of a devotee so that such association pleases Him as well as the devotee. You have gone to some town for some work. You have a close relative there. You will visit his house and stay with him. By this you can finish your work, you can please the relative and you will be also happy in his association. Therefore, the Lord never likes to create an inert human body for Himself alone during His visit. This concept is clearly mentioned in the Veda (Dvasuparna Sayuja Sakhaaya).

The word Sakhaaya means that the Lord visits the house of His devotee who is very friendly to Him. Therefore, the Lord enters the gross body of a devotee and stays with him for sometime so that not only His work is done but also He pleases the devotee. This explanation dilutes the egoistic jealousy in several ways. This concept opens the chance for every devotee to become the human incarnation. When the chance is open like this the jealousy gets reduced. A student got gold medal. The chance to get the gold medal was opened to all the students. Therefore, one need not be jealous on the topper. Again, when you realize that the Lord is neither the human body nor that human soul, the jealousy goes down. Jealousy comes up only when you think that a particular human body is the Lord. When somebody says that the inner soul is the Lord and not the external gross body, the jealousy gets reduced. But the jealousy continues because that particular soul only is the Lord and not your soul. This verse clarifies that the Lord is neither modified into the external gross body, nor modified into the subtle body and nor modified into the soul. The Lord is beyond the three bodies and is called as Avyaktam or unimaginable. The three bodies are called as Vyaktam or imaginable items of creation. Therefore, the Lord never becomes any human being and no human being can become the Lord. This is the philosophy of Madhva, which pleases Islam. The memory of this knowledge acts like a medicine to subside your egoistic jealousy. You can never suppress it by force. If it is suppressed by force, it will re-jump with a million times of force. When it is suppressed you will regain your normal health, which is the devotion. The current might have pervaded all over the wire, but still current is current and wire is a wire. But you can treat the electric wire as the current. You recognize the current by a shock. The wire is giving shock. Therefore, the wire is current. This concept is explained in another verse by the Gita (Vasudevah Sarvamiti…). Both these verses are not contradicting each other. The first verse should be used to suppress the jealousy and the second verse must be used to worship the human incarnation with devotion. You have to use the antibiotic to kill the bacteria. You have to use the tonic for gaining strength. Both are medicines in different times of context. One kills the life and the other improves the life. The life of the bacteria must be killed and your life must be improved. It should not be vice-versa.

In the Gita, it is told that nobody knows the Lord (Mam tu veda na kaschana…). The Veda also says that Brahman alone knows Brahman. Again, the Veda says that the latest knowledge of Brahman is that it can never be known. But, again, in the Gita it is said “Kaschit Mam vetti tattvatah”, which means that one in millions knows the reality of the Lord. Both these verses look like contradicting each other. The contradiction is removed if you take the meaning of the second verse like this: one knows finally that the Lord can never be known. People think that they know the Lord. But one in millions only realizes that the Lord can never be known. The meaning of the second verse indicates that one in millions understands the reality of the Lord, which means the human incarnation. The Lord is always unknown and therefore, the Lord is hidden in the human form. The Lord uses the medium to preach the divine knowledge. Therefore, He enters the human body and pervades all over it. The container always reflects the nature of the contained material. The wire gives shock like the current. Therefore the Lord is experienced. One can only experience the Lord through the medium but the real nature of the Lord can never be understood. Even a layman experiences the current by shock but can never understand the real nature of the current. Such experience is possible only in the medium into which the Lord entered by His will. You cannot force the Lord to enter into every object you like. The priests say that they have invoked the Lord in the statue by reciting some hymns. They also say that they have expelled the Lord from the statue by reciting some other hymns.

They cannot bring even the life, which is a creation of God into the dead body by reciting hymns. How can they bring the creator by hymns? Similarly, they cannot expel the life from a living body by reciting hymns. How can they expel the creator? The priests pose the entry of the Lord into the statue for doing some business with you. As soon as the business is over they again pose that the Lord is expelled. Thus, the Lord is used and exploited for earning money and respect from you. The statue may belong to the human incarnation like Rama, Krishna etc. If the real human incarnation exists in the place of statue no business can be done with you. The human form of the Lord will eat whatever you offer and will take away your Guru Dakshina. Therefore, the concept of human incarnation can be accepted but not the concept of present human incarnation in the present human generation. The priests fear that the entire business is lost. Therefore, in Kali Yuga they have eliminated the human incarnation up to the last day of destruction. In Kali Yuga, Buddha was rejected as a human form of Lord because Buddha is coloured as an atheist. The only human incarnation in Kali Yuga is Kalki who will not come up to the last day of Kali Yuga. Thus, throughout the Kali Yuga, the business is undisturbed. The priests or the scholars can get Guru Dakshina and fame as devotees. The devotee is next to the human incarnation. Infact the Lord is more pleased if you worship His devotees. Thus, the priests and scholars can get the Guru Dakshina and respect directly as devotees. This indirect business showing the statue is cheating you in the name of the Lord. The priests and Scholars fear that you will give respect and Guru Dakshina to the maximum extent to the Lord only. Therefore, they show the Lord through the statue and want to earn the money to the maximum possible extent. The priests may revolt against Me as they have done towards Jesus. But if they can analyse their self, this is the fire, which indicates the true knowledge. It is told that Jesus will sprinkle the fire and not the water.

If you hide the truth and support the worship of statue it will be like sprinkling the cold water. But if you conclude that the statue indicates the present human incarnation, such knowledge is like sprinkling of fire. All the statues are in the human form only. It is very difficult even to think the formless God. Therefore, certain forms in the nature like Sun, Mountain etc., were worshipped. Afterwards regular forms like Statues came to stand for the past human incarnations. But all these statues indicate that you should worship the present human form of the Lord who is the Sadguru. Shankara brought the devotees from the field of inert objects into the field of living beings. It is better to think that all the living beings are God than to think the inert objects as God. Something is better than nothing. The final stage shall be to show the Lord existing in particular human form. God is in human form and this does not mean that all human forms are God. All ores are minerals but all minerals are not ores. Shankara Himself was that divine human incarnation. When He revealed the final truth, He was killed by Kapalikas at the age of 32 years. Similarly, Jesus was killed at the age of 32 years since He finally declared that He and His Father are one and the same and criticized the priests for exploiting the people in the name of God.

You can never think the original form of God. The moment you think about God you have perceived God hidden in the form of awareness. Any thought of God is only the awareness-incarnation of God. Therefore, you can receive God only as an incarnation. When God appears hidden in the energetic body, it is treated as divine vision. Lord Krishna appeared so in exhibiting Vishwarupam. Jesus also appeared in energetic body on a hill while He was alive in the human form. This shows that there is no difference between the incarnations of God whether it is the awareness-incarnation or space-incarnation or energy-incarnation or human incarnation. The awareness or space or energy or human body is only an item of the creation. You can only perceive the creator through a medium of creation only. The human form is the best medium for human beings, which clarifies all the doubts and gives the light of the divine knowledge. Shiva Rathri means the night of ignorance, which is removed by Shiva. Shiva is said to be the source of knowledge or Jnana Karaka (Jnanam Maheshwarat…). The Shiva Lingam is also in the form of a wave, which is characteristic of energy according to Science indicating the light energy that removes the night. Night is a long chain of dark moments. Similarly, ignorance is a long chain of doubts. When all the doubts are cleared all the ignorance is removed. Such day is only the real Shiva Ratri. The devotion leads you to the Lord. The devotion is improved by hearing the stories of Lord, which reflect His divine qualities. The Knowledge from the stories is like the fertilizer, which improves the plant of devotion. But the doubts are like the worms and insects that destroy the plant. A fertilizer cannot destroy them. Only spiritual knowledge, which is also another chemical like fertilizer can alone remove the doubts and the devotion will grow into a strong huge tree. You can attain the Lord by devotion, but attaining the Lord is not the goal. Even Duryodhana went near the Lord with a rope to tie Him and Vishwarupam threw him out. Gopikas also went near the Lord to tie Him with devotion rope. Therefore, pleasing the Lord is the final goal. You can please the Lord only when your devotion is proved through service, which shall be without any aspiration for any fruit in return. Therefore, the divine knowledge must be associated always till you please the Lord as stated in the Gita (Adhyatma Jnana Nityatvam).

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