Mere Awareness Is Far from Parabrahman

Note: This article is meant for intellectuals only

O Learned and Devoted Servants of God,

[Message on Dasara, Day-5] The soul is the weakest form of energy in this creation. The nervous system can be easily burnt by even little heat (fire). The awareness is flowing in such tender nerves and is therefore, weaker than even little fire. Such weakest form of energy (soul) is imagining itself as the strongest energy (Brahman, assuming that Brahman is understood as strongest energy), which controls even the sun as per the Veda. Even the fire, which can burn the nerves very easily could not burn even the dry grass blade when God did not wish! In such case, I am unable to understand how this weakest soul can do anything without the grace of God! When the soul becomes absolute zero by this knowledge, it will completely surrender to God and in such case, it can be uplifted to even the state of God (Hanuman) or even to the state of master of God (Radha). Such complete surrender to God is stressed by the Gita (Tameva Sharanam Gachcha…). You can reach the highest state of Advaita (becoming God) in all aspects like controlling world (state of Eshwara) through the path of complete surrender to God. Even you can cross Advaita by becoming Master of God through this path. We are not negating the fruit of Advaita for a soul. We are only negating the path (Atma Yoga) adopted by Advaitin to reach that state.

Hanuman attained the perfect and real Advaita by becoming the creator of the world (Eeshwara). Eeshwara is potential Brahman like the chief minister in the post. The Brahman of Advaitin is like an ordinary person sitting in meditation or in coma, who is aware of himself only and thus, such Brahman is called as impotent Brahman. He became really the omnipotent Brahman. What is the sign of Brahman? The Second Brahma Sutra says that the sign of Brahman is creation of the world etc. In such case, how can you be that Brahman without its sign? When the sign of fire is heat, how can you claim that you are fire without heat? You are ice cold and claim to be the fire! You may say that the creation of the world etc., is not the real inherent sign of Brahman. Then what is the real sign of Brahman? You will say that Chit (pure awareness) is the real sign of Brahman. Then, why did not Vyasa say in the second Brahma Sutra that the Chit (mere pure awareness) is the real sign of Brahman? Does He not know this real sign? You have discovered the real sign of Brahman, which was not known even to Vyasa! We agree that the creation of the world etc., is not the inherent sign of Brahman and it is only an associated sign because the inherent sign of Brahman is unimaginable. But exploiting this point, you should not try to establish that another associated property like Chit is the real sign.

At least the creation of the world etc., can be treated as the real inherent sign because it is always associated with Brahman. There is no Brahman without the aspect of Eshwara. Eshwara is a property (Creation, Ruling and Destruction of world) of Brahman, which is always associated with Brahman and can be treated as almost the inherent sign. With this view only, Vyasa mentioned Eshwara as the inherent sign of Brahman immediately in the second Sutra. The first Sutra mentions about the enquiry regarding Brahman. The second Sutra gives the sign of Brahman by which you can recognize Brahman. Since Brahman is unimaginable, no real inherent sign can be given. Only the constantly associated sign can act as the inherent sign. There is no meaning in denying the given sign and imposing another sign on it when no real inherent sign can be found out. The main reason for such activity of Advaitin is to avoid the inconvenient sign (Eshwara) and to establish the convenient sign (Chit) so that he can immediately become Brahman without any effort because the convenient sign is common to both Brahman and himself. If he agrees Eshwara to be the real sign, he can never become Brahman because he can never become Eshwara. Therefore, he changed the very basic constitution and stated that Eshwara is unreal since He is associated sign. To achieve the selfish end, he introduced the Chit as the real inherent sign of Brahman so that he can immediately become Brahman on the spot! Even the Chit is an associated sign of Brahman and not the real inherent sign. At least the Advaitin could have given the special knowledge (Prajnanam) as the assumed inherent sign as constantly associated sign. He did not do this also because such special knowledge is found only with his Guru (Shankara). He reduced Shankara to mere awareness without any knowledge so that he can claim himself as Shankara through the common Brahman. All this is the effect of the unlimited ambition to become greatest Brahman, infinite egoism of the self and unimaginable jealousy towards a co-human form of God including his own Guru (Shankara), which are welded with his over-intelligence in creating mis-interpretations of even scriptures like the Brahma Sutras.

Hanuman never said this point and claimed Himself to be Brahman. The Sun, who was taught the Gita by the Lord for the first time also fears from God (Bhishodeti – Veda). Yama said in the Veda that He is unable to know Brahman. Veda Vyasa says that Eshwara is the sign of Brahman and did not mention Chit in the place of Eshwara. This petty Advaitin, who is like a small monkey before Hanuman, who dies by the summer stroke of Sun, who shivers even by seeing the messengers of Yama and who is not fit even to be a student of Veda Vyasa, claims to be Brahman! When the inherent characteristic (Chit) is available, why Vyasa takes the associated characteristic (Eshwara) to identify Brahman? In the Veda also, the associated characteristic is given, which is special divine knowledge (Prajnanam). Knowledge is also not the inherent characteristic because Brahman is unimaginable. Knowledge indicates existence of Chit but Chit does not indicate knowledge. A scholar must have awareness but a living being having awareness like animal is not a scholar. When Chit does not indicate even knowledge, how the special knowledge is indicated by Chit? A lump of gold does not indicate even an ornament with normal design. How such lump indicates the ornament with special design? If knowledge is the inherent characteristic of Chit, every living being must have knowledge. The Advaitin means not only knowledge (Jnanam) but also the special knowledge (Prajnanam) by the word chit. The special knowledge like the Gita can be given only by a specific human being like Krishna. Therefore, Prajnanam is also impossible to be achieved by every human being like the state of Eshwara.

Hence, in the Veda also, Advaitin played the usual over-intelligence. Since knowledge or special knowledge requires chit, he has fixed the meaning of chit to both these words. The design of the ornament is not the inherent characteristic of gold. The design needs gold for its expression. The designer is responsible for the design. Similarly, knowledge requires Chit for its expression. The designer of the knowledge is different from Chit. God is the designer of the special knowledge and not the Chit. God is the source of both chit and knowledge. God granted knowledge to certain items of Chit only, which are human beings. God granted special knowledge to a specific human being like Krishna only. Due to this reason, every living being having Chit is not possessing knowledge. For the same reason, every human being possessing knowledge does not possess the special knowledge. Therefore, neither knowledge nor the special knowledge is inherent characteristic of Chit. If design is the characteristic of gold, wherever a lump of gold is seen, the design must be seen simultaneously. Wherever fire exists, heat is present simultaneously and therefore, heat can be the inherent characteristic of fire.

Entertainment of Comedy and Tragedy

The continuous entertainment of comedy and tragedy arranged alternatively in repeated sequence is based on the alternative use of ignorance and knowledge of the reality. In a cinema, when the comedy comes, you should have the ignorance of the reality that it is just an imaginary picture only, so that you can enjoy fully the comedy under the illusion that it is true. When a tragedy comes simultaneously, you should have the knowledge that it is just an imaginary picture only, so that you can be without worry and entertain yourself even with the tragedy by detachment. Such alternative application of knowledge and ignorance is the cause of continuous happiness (bliss or ananda). The Lord says that He uses such alternative application of ignorance and knowledge (Mattah Smrutih… Gita). The Veda also says the same (Vidya Chaa Vidya cha...). In the human incarnation, God dwells in the human being (Manushiim… Gita). In the Gita it is said that God enters the human body. Here, the human body is the human being. The human being consists of causal body (atman), subtle body (jiiva) and external gross body. Therefore, the human being is a body only in general consisting of the three sub-bodies. The atman and jiiva together are called as the human being (jiivaatman). In a very general view, the human being is meant to indicate the jiivaatman along with the gross body also. In any case, God enters the human body, which is the human being (jiivaatman) along with the gross body. This does not mean that God enters the gross body only without Jiivaatman. When the king is in his palace, he is associated with servants also. The servants are under his full control and therefore, can be treated as inert parts of the inert palace. Thus, when we say that the king lives in the palace, it does not mean that king is alone in the palace. Similarly, when we say that God enters the human body, it naturally means the gross body along with the servant jiivaatman. The Veda says that the God (Master) and His servant (jiivaatman) live in the gross body like two birds on a tree (Dvaa Suparnaa…).

In the comedy, the ignorant jiivaatman feels happy and the happiness is also shared by God due to His pervasion all over the jiivaatman. In the tragedy, God with His usual knowledge of reality avoids the worry and derives happiness by entertainment. Such happiness is shared by jiivaatman, who is pervaded by God. The individual soul is capable of drawing happiness from comedy using its inherent ignorance. God is capable of drawing happiness from the tragedy using His inherent divine knowledge. It is an alternating system of ignorance and knowledge. Thus, the continuous happiness (Ananda) is maintained by this special two-in-one system of human incarnation. Such system is mentioned by the Veda when God enters the world in human form (Satcha Tyatcha Abhavat…). The word ‘Sat’ indicates absolutely real God and the word ‘Tyat’ indicates the relatively real human being.

God is always having the divine knowledge and cannot get the real ignorance in spite of His hectic efforts. The darkness cannot cover the sun. The ignorance cannot cover the God. While enjoying the comedy, full and real ignorance is required to receive the full happiness really. Such full and real ignorance is not possible for God. This is the reason why He does not get full enjoyment on seeing the world-cinema. Of course, His knowledge of the reality of the world helps in not getting the worry from tragedy and thus, can make the tragedy also entertainment. This is the defect regarding comedy and this is the merit regarding tragedy on the side of God. The individual soul in the world is quite reverse to God. He has full and real ignorance to enjoy the comedy and get full happiness. At the same time, the individual soul cannot have full and real knowledge regarding the unreality of the world in spite of his hectic efforts. Therefore, he cannot get full and real relief from the tragedy. God cannot enjoy the comedy fully like the individual soul and the individual soul cannot entertain fully in the tragedy like God. Both these defects can be rectified and both these merits can be mutually used if both God and individual soul join together like lame and blind (Pangvandha Nyaya…).

The Veda says that both God and the individual soul are joined in a human body in the world like two birds on a single tree in a forest. In the same hymn, the Veda says that the individual soul is enjoyer whereas God is non-enjoyer (Dvaa Suparnaa… Atti Anasnan… Veda). Since, the individual soul has full ignorance, it can really enjoy the world since the world is real to it. Since God has full knowledge, He cannot enjoy the world really. In comedy, full and real enjoyment is required and in tragedy, full and real non-enjoyment is required and therefore, the individual soul and God are suitable to comedy and tragedy to derive continuous happiness. Thus, God and the human being (jiivatman or individual soul) are sharing the continuous happiness by alternating interaction. The happiness derived by the individual soul in comedy is shared by God and the entertainment without grief derived by God from tragedy is shared by the individual soul because God is pervading all over the individual soul in human incarnation. Thus, human incarnation is a two-in-one system working alternatively like radio and tape recorder.

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