God, Creation and Soul

O Learned and Devoted Servants of God,

Shankara declared Himself as the Lord in Human Form. But He knows that immediately people will revolt against Him. At that time, the people were either Buddhists or followers of Purva Mimamsa. Both were highly arrogant and egoistic and they will not tolerate this concept in which they have to worship a human being as God. Therefore, Shankara was very clever and following their psychology declared that every human being is God. Ofcourse He used the word Brahman, which was misunderstood as God by the people. The human being is the greatest creation-item and can be called as Brahman. But He did not reveal this secret because He wanted to drag them first and convert them into theists. Simultaneously, He could establish the concept of Human Incarnation by this. He could make them accept that God can be in the human form. Since He extended this concept to all, nobody attacked Him with egoism and jealousy and thus, He was safe. The entire misunderstanding of Advaita Philosopher comes only when he compares the human incarnation with the human being. He should be appreciated because he has gone up to the soul, which is the finest item of the creation. Nobody can cross that item because God is beyond the soul and becomes unimaginable.

The existence of unimaginable God is not accepted because it is beyond the experience. Therefore, any philosopher has to stop with the soul, which is a part of infinite Ocean of pure awareness, called as Mula Maya or Mula Prakruti. God associated with Mula Maya is called Parabrahman. The Mula Maya acts as the medium for us to receive God. If the Mula Maya is also absent, God cannot be received by us and becomes completely unimaginable. The Mula Maya is charged by God like the wire by electricity. Therefore, you can treat the Mula Maya or the infinite Ocean of pure awareness as God. Thus, such Mula Maya is the first incarnation of God, which alone can be grasped by our intelligence or can be experienced by us. In such divine Mula Maya, which can be called as almost God or Parabrahman the will of creation arose. Such will is in the form of knowledge, action and decision. Therefore, such will is called as Maya, which consists of the three qualities Sattvam, Rajas and Tamas respectively. Such Maya is also charged by Parabrahman and is called as Eeshwara. The original Mula Maya charged by God was called as Brahman. Thus, Maya is in the form of will only.

This entire Maya is not materialised further in the view of God to become the Universe. It remains as will only in the view of God. The materialised world is the modification of just a drop of the ocean of Mula Maya thrown out as an object for the entertainment of God. In the view of God even this materialised world is almost like the imaginary world only being a tiny particle of the Infinite Ocean of Mula Maya. The human being is a part of this materialised world, which is the imaginary world only in the view of God. Thus, this materialised world (Prakruti) also can be called as Maya (Mayamtu Prakritim– Gita) in the view of God. The gross bodies made of five elements in this Universe are appearing as materialised forms in the view of the human being simultaneously. The human being is actually a part of this materialised Universe. The soul in the human being is a part of Mula Maya in its original form. Similarly, the subtle body or Jiiva is a part of Maya. The gross body, which is in materialised form is still an imaginary form only in the view of God. Thus, in the view of God there is no difference between the subtle body and the gross body as far as the point of imagination is concerned. This means though the gross body is made of five elements and the subtle body is made of three qualities, both these bodies are imaginations only in the view of the God.

But in the view of human being the subtle body is imagination and the gross body is materialised form. Therefore, the conclusion is that in the views of both God and human being, the soul is pure awareness (Mula Maya) and the subtle body is made of three qualities (Maya). But as far as the gross body is concerned, it is imaginary form in the view of God and simultaneously materialised form in the view of human being. This means that in the drop thrown out from the infinite ocean of Maya, the Mula Maya remained in its original form as souls (Pure Awareness) and the Maya remained in its original form as Jiivas (three qualities). The remaining portion of the drop after becoming souls and jiivas is modified into materialized five elements, which are used in the formation of gross bodies.

Another Classification Mentioned in the Gita is like this:

The Mula Maya or the soul is called as Para Prakruti. The Jiivas (Subtle bodies or three qualities) and the five elements constitute the Apara Prakriti. The three qualities in the Apara Prakruti are Buddhi (Sattvam), Manas (Rajas) and Ahankara (Tamas). Buddhi is the concluding knowledge. Manas is the form of action doing Sankalpa and vikalpa. Ahankara, which is the ignorance, is Tamas. The causal body is Para Prakruti whereas the subtle and gross bodies are Apara Prakruti. The difference between the soul and Mula Maya is that the Mula Maya is charged with God whereas the soul is not charged with God. Similarly, the Maya is charged with God and the subtle body is not charged with God. Therefore, the Brahman and Eeshwara are God. The soul and Jiiva are not God. The Mula Maya controls all the souls and the Maya controls all the Jiivas and five elements. The imagination in the view of God and materialisation in the view of human being are simultaneous concepts, which can be understood only by very shrewd imagination.

The Mula Maya and Maya are divine as they are charged by God and form the basis of the creation. The creation, which is the drop thrown out is not divine because it is not charged or pervaded by God. The gross body, subtle body and the soul of the human incarnation are exceptional cases because these three are charged by God. But these three in the case of a human being are not charged by God but they are based on God since the entire creation (in which the human being is a part) is based on God. The Advaita Philosopher takes these three bodies as common in both the human incarnation and the human being and equates them. First, he is equating the soul of a human being and the divine Mula Maya, which are qualitatively similar but differ quantitatively. Even the Mula Maya, if not charged by God, is not God because the Mula Maya by itself is imaginable and God is unimaginable. After all the Mula Maya is only the creation of God. When the uncharged Mula Maya itself is not God, how the soul, which is a small particle of the uncharged Mula Maya in the thrown out drop can be God? The Mula Maya in the thrown out drop is not charged by God. The thrown out drop or creation is not charged by God because it must be different from God to be an object of God to give Him entertainment. In the human incarnation, though the soul is charged by God, since the rest creation is not charged by God, can become the object of entertainment to the human incarnation also. God in the infinite ocean of Mula Maya and Maya is one and the same present in the soul and jiiva of the human incarnation because God is beyond spacial dimensions. Therefore, the same God who is controlling the entire universe is present in the human incarnation and thus, this limited gross body is simultaneously the infinite universe, this limited subtle body is simultaneously the infinite Maya and this limited soul is simultaneously the infinite Mula Maya. Therefore, the limited Krishna is simultaneously the infinite Parabrahman.

The Advaita Philosopher neglects the existence of unimaginable item and thinks that Mula Maya itself is God. The Mula Maya is like the Vashishtha Star, which indicates its near most star Arundhati, (Arundhati Vashishtha Nyaya). Similarly, the Mula Maya, which is very difficult to imagine indicates its nearest unimaginable Parabrahman or God. You may think that the unimaginable item may have equal possibility of non-existence. The Veda says that the completely unimaginable God exists (Yasyaa Matam Tasya Matam). The Lord comes in the human incarnation to give proof to this statement of the sacred scripture. The unimaginability means that which cannot be explained by Science. With the help of Science one can imagine anything, which is in the realm of space. But nobody can imagine that which is beyond space. The Veda says that first God created space (Akasah Sambhutah).

After the production of space only even the Mula Maya was generated. But we call Mula Maya as the first creation because space means non-existence of anything (Shunyam). Even the Mula Maya, which is qualitatively nothing but the soul, is the finest form of energy only which requires the presence of the space. Therefore, the Veda says that God created the pure awareness as the first item (Tat Tejo Asrujata). Thus, if space is considered as very fine form of the power, space will be the first created item. If space is considered as non-existence of everything as per science, pure awareness (Mula Maya) will be the first created item. Thus, this contradiction between the two Vedic statements is solved. Even in Science the special theory of relativity mentions the bending of space and this means that space is something. Therefore, both these statements are to be taken in different views of Science only. Therefore, God is beyond space and can never be imagined. The simultaneous existence of the limited human body of Krishna as the infinite cosmos as shown to Arjuna is a proof that the Lord is beyond spacial dimensions. Showing the entire creation in the mouth to His mother is another proof that He is beyond the space. Thus, the Lord gave proof for the unimaginability of God as mentioned in the Veda. When He lifted a mountain on His finger it may be explained by Science. Sometimes a small object may contain lot of energy. A small atom bomb releases lot of energy. This explanation is under the realm of spacial dimensions. But the above two examples cannot be explained by Science. Therefore, all of us have to accept the existence of unimaginable God. The only information about such God is the existence of such God only as said in the Veda. (Asthiityeva…).

[Replies To Questions From Smt. Gayathri. 1) Good and bad have no Universality. It depends on the regional culture etc.]

Swami replied: If majority follow certain concept, it cannot be valid as correct under the name of culture. Suppose majority of officials are corrupt. Can you say that corruption is correct because it is their culture? The cultural differences like difference in the dress, language etc., may not be related to good and bad but there are certain universal concepts of good and bad irrespective of any region. For example, killing of any living being is a sin and thus, non-vegetarian food is bad irrespective of any regional culture. Ofcourse, I accept that it can be controlled only step by step as mentioned in the Manu Smriti and Patanjali’s Yoga Sutras. You can resist the non-vegetarian food on several holy days and slowly resist it forever.

[2) Penance for achieving powers from God etc.]

Swami replied: Penance is nothing but severe worship of God. Penance for boons and powers always resulted in destruction at the end. Kumbhakarna asked for long sleep as boon after doing penance. When he was awakened, he met with death in the hands of the Lord. But Muchikunda got the same boon without penance and when he was awakened, he got salvation in the hands of the Lord. The materialistic problems are solved by God even by devotion and even if not asked. Tyaga Raja was a devotee of the Lord and was never worried about the marriage of his daughter. But it was performed in the best way by the grace of the Lord. Ravana asked for powers by penance and was finally destroyed by the Lord. Prahlada, a devotee never asked powers from the Lord. But he showed all the powers resisting the various methods of killing and he was protected by the Lord finally. Therefore, devotion without any aspiration is the best way by which the boons will be granted and powers will also be achieved whenever necessary. Whether it is the ancient time or the present time the concept is one and the same.

★ ★ ★ ★ ★