Message on Datta Jayanti (Part-1)

Part-1   Part-2

O Learned and Devoted Servants of God,

Brahman was one and alone. Only Brahman knows about Brahman and this is the meaning of the Vedic text “Brahmavit Brahmaiva Bhavati”. But this text is misinterpreted and people say that he who knows Brahman becomes Brahman. This is not correct meaning because the Veda says that Brahman cannot be known by senses or mind or intelligence or logic (Yato Vācaḥ, Na cakṣuṣā, Aprāpya manasā, Na methayā, Naiṣā tarkeṇa etc.).

The Gita says “Māṃ tu veda na kaścana” which means that nobody knows Brahman. The reason for this is that Brahman is beyond space. The imagination or intelligence of any human being cannot cross the three-dimensional space. Therefore, no human being can imagine Brahman, which is beyond the space. The space was produced from Brahman as said in the Veda (Ātmanaḥ Ākāśaḥ). Unless the space is dissolved, one cannot perceive or imagine Brahman. Unless the pot, which is the effect is dissolved, its cause, which is the lump of mud cannot be imagined. When space dissolves, the creation also dissolves and nobody remains to perceive or know Brahman. The authority for such incapability of human beings is the Veda and the Gita.

Now, the atheists may say that which cannot be known may not exist at all. For this, the Veda answers “Astītyeva upalabdhavyaḥ” which means that Brahman makes the people know its existence, if not its details. How? It is done through human incarnation. If this is not done, all the human beings will be atheists. The human incarnation exhibits certain things, which are beyond our imagination, thereby indicating the existence of that Brahman, which is beyond imagination. Such exhibition is necessary for the atheists and this is the main aim of all the superpowers of the human incarnation. There is no need of such exhibition for any theist.

Some Scholars argue that there is no referrence of human incarnation in the Veda. It is not correct. The Veda says “Ajāyamāno bahudhā vijāyate” which means that the Lord, who has no birth is born through several forms. The Veda also says “Tadeva anuprāviśat” which means that Brahman entered the world as an individual soul. Some Scholars have misinterpreted this text also, stating that it means that Brahman entered the creation in the form of a living being and not as human incarnation. Such interpretation is wrong because the Veda says that a human being is born from the food derived from the plants (Annāt puruṣaḥ). The plants are modification of the five elements. Brahman cannot be born from the food. Therefore, Brahman created the inert universe and the living beings in the beginning itself for the entertainment. On seeing the cinema of creation, Brahman was not satisfied and therefore, entered the world as a specified soul, which is the human incarnation. Moreover, the Gita says that the creation (Prakriti) is of two parts. One part is the inert nature called as Aparaa. The second part is the life called as Paraa. Prakriti means creation. The Paraa Prakriti means the best part of the creation.

Brahman enters this world not only for the full entertainment but also likes to give vision, touch, conversation and co-living to the devotees. There are several human incarnations, which are given to this world and such human incarnation is called as ‘Datta’. The word Datta means given or gifted. Datta is not a specific deity as people misunderstand. Datta means any human incarnation that is gifted to the world to liberate the devotees. These incarnations are of different levels because the devotees are also of different levels. Datta means the system of preachers who come down at different levels, at different places and in different religions for the sake of the human beings, who are also at different places, at different levels and in different religions. The main aim of the human incarnation is only to preach the divine special knowledge, which cannot be preached by any individual soul. Such special knowledge is called as ‘Prajnanam’ in the Veda. At one place, there will be elementary school, high school, college and University and teachers of different levels are required at one place itself. Such teachers of different levels are required in each place, each language and each religion. If the Lord is confined to a particular place or language or generation or religion, He becomes partial. The Gita says that the Lord is the divine Father of all the human beings (Ahaṃ bījapradaḥ pitā). An individual soul is the father of a limited family and the Lord is the Father of the entire world.

The Lord is giving experience to us in every walk of life about His existence. But, such experiences become weak in course of time due to the petty minds of the human beings. The human mind always takes logic and interprets such experiences as mere accidental situations. Therefore, the faith of the theists is not strong. The human preachers are unable to answer the doubts of these human beings and this further weakens the faith. Therefore, the Lord comes down in the form of a human being as the divine preacher. Thus, there is a bare necessity for such incarnation. The Veda says ‘Yat sākṣāt aparokṣāt Brahma’, which means that Brahman comes down before the eyes of the human beings. The Gita also says ‘Mānuṣīṃ tanumāśritam’ which means that Brahman comes down as a human being. But the human body follows the rules of the nature and is not different from any other human body. The shirt of a king is not different from any other shirt. It can be cut with the help of a blade like any other shirt. The specialty is in the king but not in the shirt. If the Lord wishes, He could take the human body, which has neither birth nor death. It can be a divine body, which appears before all the human beings at different places and preaches, in different languages at the same time. But, such creation of divine body means that the Lord is going beyond the rules of the nature, which are created by the Lord only.

The Lord has such divine power, which can go beyond this nature. Such divine power is called ‘Maayaa’ and the Lord who is the possessor of such Maayaa is called ‘Maayii’ as said in the Gita “Māyinaṃ tu maheśvaram”. But no sensible administrator will break his own rules when a work is possible within the setup of the administration. There is no need of doing that work by breaking the administration. The Lord can achieve the same result by taking several human bodies at a time and from generation to generation. In such way, the administration is not interfered. Therefore, the Lord comes in several human incarnations at a time in each generation and the Vishwaruupa represents this. In the Gita, the prayer on the Vishwaruupa mentions about several feet, faces and also several stomachs (Aneka bāhūdara vaktra netram). Therefore, the present picture of Vishwaruupa is wrong. It means only the photo of a group of preachers existing at the same time. The word “udara” (stomach) is not justified in the present picture of ‘Vishwaruupam’, which is again another misperception leading to misinterpretation.

Therefore, it is very very clear that Datta means only the human incarnation that came down to preach the true divine knowledge. But, due to natural egoism and jealousy the human beings do not recognize the Lord in the form of a human being. Only very few believed Krishna as Lord. Only very few believed Shirdi Sai Baba as God. When Sai was alive there were few devotees only and nobody thought of a temple for Him. Even Butee wanted to build a temple for Krishna only who was a past incarnation. Now there are millions of devotees and lakhs of temples for Sai Baba because He is no more a present incarnation. He who wins over the three types of egoism caused by the three qualities (Trigunas) is called as ‘Atri’. He who conquered jealousy (Asuuyaa) is ‘Anasuya’. Such a devotee only can capture the human incarnation. This is the sense of the statement that Atri and Anasuya attained Datta.

All the human beings are having the egoism and jealousy as the covering layers on their two eyes. Therefore, they misunderstand the outer most human gross body of the Lord since it also has birth, death, hunger etc. They think that the Lord is also an ordinary human being. The wire in which the current is passing and the wire without current look alike to the eyes. The difference can be known only when one goes near and experiences.

Some people are able to cross this gross body and capture the inner subtle body called ‘Sukshma Shariira’, which is made of three qualities. But, these people expect the qualities of the Lord to be good only (Sattvam). They expect the Lord to be of the nature of Vishnu who represents Sattvam. Brahma is Rajas and Shiva is Tamas. These devotees take the Lord as Vishnu only and expect the Lord to have good qualities only. Rajas and Tamas are bad qualities. Then, how these devotees can explain the incarnation of ‘Narasimha’, who was with full anger only (Rajas)? How these devotees can also explain the bad qualities of theft etc., of Krishna (Tamas)? The devotees who realize that all the three forms are equal and the Lord is associated with these three forms (three qualities), can alone understand the Lord. The Lord is beyond these three qualities which are the means of his play. This subtle body with the three qualities is just a tri-coloured shirt of the Lord. The Lord is not having any colour.

Therefore, Datta appears as a preacher (Sattvam), appears as a furious person by beating the devotees (Rajas) and appears as drinking the wine and associated with prostitutes (Tamas). Only such realized devotees can pass the test of Datta. Datta is Vishwaruupa, which means that the gross body of Datta is this Universe in which all the three qualities exist. Therefore, Datta contains all the three qualities. In this Universe, only good qualities are not present. Therefore, this also justifies that Datta is associated with the three qualities (Trigunatmaka) and is not container of only good qualities (Sattva Gunaatmaka). The Lord said in the Gita that He contains all the three qualities (Ye caiva sāttvika Bhāvāḥ). According to Shastra no human being consists of pure good qualities only (Sattvam). The human body into which the Lord entered must follow the same norm. Gita says the same (Tribhiḥ guṇamayaiḥ bhāvaiḥ).

The three faces of Lord Datta indicate the three qualities and the six hands indicate the six changes of a human body, which are existence, birth, growth, modification, reduction and destruction (Shat Vikaaras or Shat Uurmis). This means that Datta is a human form containing the three qualities and a body undergoing all the six changes. He who knows this inner interpretation of the word Datta is the real realized devotee of Datta. The devotees in the stage of preliminary ignorance worship a statue or a photo of Datta having three faces and six hands. If such form of Datta is the truth, Hanuman and Gopikas should have worshipped such form. The human beings, whose egoism and jealousy are not removed and therefore cannot worship the human incarnation, can worship such statues and photos of Datta. This is called as representative worship (Pratiika Upaasanam). In that stage such worship is not wrong and the realized Scholars should not mock at them because they were also in the same stage in the beginning. There is no other way than this for the ignorant people.

The real form of Brahman can never be understood as said in the Vedas. Even the supernatural powers are also the associated characteristics like jewels. As such powers can be donated even to the demons by the Lord. The demons cannot become Lord by wearing these jewels. The son of an advocate cannot be the advocate by simply putting on the black coat of his father. His son cannot get the talent of the father in the law. Therefore, the Vedas say that the special divine knowledge of the Lord, which nobody can attain is the real characteristic of the Lord. Such knowledge cannot be attained by demons, but the ignorant people want God only, to get boons in this world and fulfill their desires. They have no true love on God. Their love is only on His powers because those powers are useful to attain the boons. One bows to the collector but not to the person in that post. Even if the collector is an undeserving person, people do not mind to bow to the collector because they have some work with the collector and not with the person in that post. Similarly, ignorant people worship even the demons by seeing their powers. If the Lord does not exhibit these powers, these people will not worship Him. People will not bow to a retired collector who may be a real deserving person.

Now, one doubt arises i.e., if the special knowledge is the characteristic form of Brahman, Brahman is understood. But, the Vedas say that no one can understand Brahman. The answer for this is that the special knowledge is also an associated characteristic like a jewel, but this jewel is never separated from the Lord. A married lady can donate any jewel to anybody, but not the yellow thread from her neck. Therefore, the yellow thread is an associated characteristic and also is an integrated characteristic. This integrated characteristic is useful to differentiate her from other ladies who are not having husbands. Similarly, the special divine knowledge of the human incarnation is useful in separating the human incarnation from other human beings. The special knowledge creates infinite bliss in our hearts and therefore, infinite bliss is also an integrated characteristic of Brahman. The special knowledge (Prajnana) and the infinite bliss (Akhanda Ananda) are inseparable from each other like the light and heat of the Sun. The knowledge of the Scholars may appear as special knowledge, but it will not create infinite bliss in our hearts.

The sunlight can be separated from the moonlight by the heat. The sunlight is integrated with heat and the moonlight is not associated with heat. Therefore, when the special knowledge gives us infinite bliss, such human being is the incarnation and He is separated from other Scholars. By seeing this creation, we can guess the existence of the Creator. By seeing the house, we infer the existence of its builder. But, the house cannot show the actual place where the builder is existing at that time. Only his voice can indicate the place of his existence. Similarly, the creation can give the inference of the existence of the creator but not the actual place of the creator, for whom we are searching. The special knowledge giving the infinite bliss indicates the actual place of existence of the creator i.e., the human incarnation. Even though, you have recognized the human incarnation, you cannot see Brahman, which is hiding in the human incarnation. The special knowledge giving infinite bliss is radiating from Brahman through the incarnation. You have seen the human incarnation through the eyes and heard the special knowledge through the ears. Your eyes have captured the human incarnation and your ears have captured the special knowledge. But remember, neither your eyes nor your ears have touched Brahman.

The Veda says “Prajñāna ghanaḥ”, which means the special knowledge and the human body. It is just like a particular cloud is transmitting the light of the Sun hidden in it. You have seen the cloud and the sunlight, but not the Sun. Therefore, if you become egoistic and say that you have captured Brahman through the knowledge, we are sorry to say that you have not even touched Brahman and the special knowledge is only an associated characteristic and not the real characteristic. You have seen only the light and not at all the Sun. However, if a devotee, who surrenders to the Lord without egoism feels unhappy that he has not experienced Brahman, we say, that the devotee has experienced Brahman through the Knowledge. The light and heat of the Sun are experienced through the sunlight and therefore the experience of sunlight is the experience of sun.

Therefore, the two contradicting texts of the Veda, one saying that Brahman is seen (Pratyagātmana maikṣat) and the other saying that Brahman cannot be seen (Na cakṣuṣā paśyati) are correlated without any contradiction. Nobody can see the Sun and one has seen the Sun through the sunlight. Brahman has no objection for getting captured by you. If you capture Brahman, you will certainly become egoistic due to your human nature. You think that you have surrendered to the Lord completely without any trace of egoism. But, remember, My friend! The egoism is hidden in yourself as a minute trace about which even you are not aware. So many ideas related to your previous birth are hidden in you, which come out in your dream. Therefore, in course of time, you will certainly become egoistic and you will fall. To prevent you from such fall, Brahman is escaping from your capture. Except for this, there is no other reason and whatever the Lord does, it is only in your interest.

Scholars say that Brahman is awareness because the Veda says that Brahman wished to create this world. The wish is the characteristic of awareness (Chaitanyam). But this logic is not correct. To wish, Brahman need not be awareness. You are limiting Brahman with the conditions and the logic of this creation. The Veda says that the Lord can run without feet and can capture without hands (Apāṇipādo javano grahītā). If you say that Brahman is awareness, the awareness is present in every living being. You mean that every living being is Brahman! If so, Brahman created this world. Let the awareness in any living being create this world. You may say that the soul is a small spark of Brahman. In that case, let the soul create a small atom. You may say that the soul creates the dream. The dream is not the atom. The soul creating the dream is only a comparison for Brahman in creating this world. Brahman created several examples in this world so that we can understand the acts of Brahman through those examples.

You may argue that wherever knowledge exists, the awareness must exist. The inert matter, which is not awareness, cannot possess knowledge. Therefore, since Brahman is recognized as the possessor of the knowledge, Brahman must be awareness. This argument is again wrong. Brahman is not awareness but Brahman is associated with the awareness, which is radiating the knowledge. The yellow thread of the married lady is consisting of the thread and the yellow colour. Similarly, Brahman is associated with the awareness that radiates the special knowledge. The lady is neither the thread nor the yellow colour. Similarly, Brahman is neither awareness nor the knowledge. Moreover, we have clearly stated that Brahman is omnipotent and can do anything even without the association of the instrument. Brahman can run without the instrumental legs. Similarly, Brahman can radiate knowledge even without the awareness. The married lady can contain the yellow colour even without the thread. From this point of view also, Brahman need not be awareness and need not be even associated with awareness. Moreover, your logic is wrong at the base itself. You say that awareness and knowledge are inseparable. If it is so, awareness is present in birds and animals, but the birds and animals are not associated with knowledge. Remember that the lady created the thread, the yellow colour and the association of yellow colour with the thread. Similarly, Brahman created awareness and knowledge. If knowledge is associated with Brahman, it is the will of Brahman only.

Gita says that Brahman enters the human body like the Sun entering the cloud. Here you can eliminate the inert statues, living plants, birds and animals. The reason is that all these categories cannot preach knowledge. Therefore, Brahman enters only the human body as said in Gita “Mānuṣīṃ tanumāśritam”. Gita does not say about the entry of Brahman into statue or a plant or a bird or an animal. The main aim of the incarnation is only preaching that divine special knowledge and this is possible only through a human body. This does not mean that Brahman has entered every human being because that special divine knowledge, which creates infinite bliss in our hearts is not coming out from every human being. The Sun has not entered every cloud. If Brahman has entered every human being and if every human being is a divine preacher, who is to be preached? What is the necessity of preaching? The remaining inert objects, plants, birds and animals cannot be preached. Then preaching becomes meaningless and it means that Brahman does things, which are meaningless.

You may say that Brahman is the substratum of the entire world. Therefore, the knowledge of Brahman is radiating in every human being. If this is true, why the majority of human beings are ignorant? You may find a few scholars who are preaching the divine knowledge. But such knowledge is not special and is not creating infinite bliss. It may create little happiness. There may be some clouds in the sky in the daytime, which are transmitting little light. But there is one particular cloud from which the entire light of the Sun is transmitted with high intensity. There is a quantitative difference between this cloud and the other clouds. The soul is called ‘Alpajna’ which means that the soul has little knowledge. But, that particular human incarnation is called ‘Sarvajna’, which means the soul with full knowledge. That particular cloud is pervaded by the Sun and that cloud is almost the Sun. This is the Advaita or monism between that particular cloud and the Sun.

This does not mean the monism of the Sun and every cloud. In fact, there are some black clouds also, which do not transmit even a single ray of the Sun. Such souls are called ‘Ajna’ which mean the souls without any trace of knowledge. There is no other way than treating that particular cloud (cloud transmitting the sunlight fully) as the Sun and there is no any difference in the experience as far as that particular cloud and the Sun are concerned. You cannot worship the Sun directly. If Brahman is directly revealed, the creation, which is made of ignorance disappears. You will also disappear since you are a small part of the creation. Therefore, the direct revelation of Brahman is impossible to you. Today, we have seen a particular cloud in which the Sun is hidden. Tomorrow, we will see another cloud in which the same Sun is hidden. The Sun is not changed. The composition of the clouds is also one and the same. Therefore, you should not say that the cloud of yesterday was only Brahman and reject the present cloud. Generally, human beings are jealous with the present. The Veda says that even the angels have this disease (Parokṣaa priyā iva hi devāḥ pratyakṣadviṣaḥ).

People reject the present human incarnation and worship the past incarnation, which is not seen. Some people with even more jealousy worship the statues of celestial forms, which are not at all in this world. If one conquers this jealousy, he will worship the present incarnation. Hanuman worshipped Rama and Gopikas worshipped Krishna. Gopikas did not worship Rama and that was not wrong because they did not see Rama. But Hanuman did not accept Krishna though He has seen Him. For Hanuman both Rama and Krishna were present incarnations. Yesterday, you have seen one cloud with the hidden Sun and another cloud today with the same hidden Sun. You have accepted the yesterday–cloud but not today-cloud. The shape of the cloud may vary but the composition of cloud is the same. You must know that the cloud is not the Sun and also that the Sun is not modified as the cloud. The yesterday-cloud was not the Sun. It was only assumed as the Sun. If you think that the yesterday-cloud was the Sun, the Sun must have also disappeared since the cloud disappeared. Since today-cloud is not the yesterday-cloud, today-cloud is not the Sun. Similarly, if you think that Krishna was Brahman, Brahman disappeared when the body of Krishna was burnt.

Therefore, the present incarnation is not the Brahman because Brahman was burnt. Ignorant people think that the human body of the incarnation is Brahman. This is said in Gita “Avyaktaṃ vyakti māpannam”. To eliminate the previous incarnation, we must accept that the human body is not Brahman. The cloud is not the Sun. But however, when the present incarnation is worshipped, you must think that the cloud is the Sun, because there is no other way to capture Brahman. Therefore, you must worship the human body of the present incarnation as Brahman. You must treat the present cloud with the hidden Sun as the Sun himself. But when the yesterday-cloud comes into the picture, you must know that the cloud and the Sun are different. For the past incarnation, you must use the knowledge of duality (Dvaitam). In the case of the present incarnation, you must have the knowledge of monism (Advaitam). For the generation of the past incarnation the monism was correct. If you continue the monism from the past to the present, you will not accept the present. So, to leave the past incarnation, analysis (Jnana) is necessary and to worship the present incarnation imposed ignorance (Ajnana) is necessary. Imposed ignorance means that you have both the analysis and the ignorance to leave the past and worship the present respectively. Imposed ignorance does not mean real ignorance. If the cloud is not acting as the Sun and if you think that the cloud as the Sun, that should have been the real ignorance. But, here, the cloud is acting as the Sun for almost all the practical purposes and so thinking the cloud as the Sun is not real ignorance though Sun and cloud are different.

Any human being is only a composite of three bodies which are 1) The outermost coat like gross body (Sthuula Shariira), 2) Inner shirt like subtle body (Suukshma Shariira) and 3) Inner most banian like causal body (Karana Shariira). The human beings are also based on Brahman, since they are part and parcel of the world. This world does not even touch the Brahman because this creation stands on a mere will of Brahman. Therefore, no human being is even touching Brahman and it is foolish to say that every human being is Brahman. A particular human being can be treated as Brahman because Brahman pervades all over His body by His power called Maya. The Sun pervades the cloud through his sunlight. This means the sunlight is pervading the cloud and this is treated as the Sun pervading the cloud. This sunlight is transmitted through the cloud. Similarly, the power, Maya, is also transmitted through such human incarnation. Such power is not transmitted through every human being. The Sun did not enter every cloud, but any cloud is eligible for the entry of the Sun. Similarly, every human being is eligible for the entry of Brahman. Eligibility means that Brahman can enter any human being. Such entry is according to the will of Brahman and not according to the will of the human being. The Income Tax Officer can enter any house for search. This does not mean that the I.T. officer has entered every house. He has entered only a particular house. You can say that the air has entered every house. But the I.T. officer is different from the air.

The Veda says “Īśāvāsyam idam”. Here the word ‘Vaasyam’ means that anything in this world is eligible for the entry of the Lord. This does not mean that the Lord has entered everything in this world. If the Lord has entered everything, how can you correlate the Vedic text, which says ‘Neti neti iti’, which means that nothing in this world is Brahman? But, there is another Vedic text, which says that everything is Brahman (Sarvaṃ khalu idaṃ Brahma). Here, according to the Sanskrit grammar, the meaning of this text shall be taken as that everything is under the control of the Brahman. This text can also be applied to the case of human incarnation. In that case, you can say that the whole human body is Brahman. The cloud radiated by the Sun is almost the Sun. Brahman can be taken as the basis of the world and this relationship between Brahman and the world is the base–based type. In this relationship, there is no even slight touch. Therefore, no human being achieved Brahman without his particular spiritual effort (Saadhanaa). Only by Sadhana, any human being can become near and dear to Brahman. Even in the case of human incarnation, all the human beings in the world cannot even recognize Him and therefore, they cannot become near and dear to the human incarnation. Only by special effort, a few can recognize Him and become near and dear.

The nine obstructions (Nava Aavaranas) are 1) The five elements (Gross Body), 2) The three qualities (Subtle body) and 3) The awareness (Causal body). These nine covering obstructions like compound walls constitute the three bodies of any human being and also constitute the human body of the human incarnation also. In the case of any human being, there is nothing else than these three bodies. But in the case of the human incarnation, the fourth entity, which is Brahman exists. The three qualities cannot exist without the awareness just like the water waves cannot exist without water. You may say, that you have standstill water without waves. Now, you may say that the water can exist without waves, but the knowledge of science proves that there are microwaves even in the standstill water. The molecules in the water have rotations and the atoms have vibrations. The sub-atomic particles have spin and resolutions. Therefore, anything, which is appearing as immovable, has inner movements.

The Gita says the same (Akarmaṇi ca karma yaḥ). Therefore, there is no water without waves. Similarly, there are no qualities without awareness and there is no awareness without qualities. The qualities exist as unrecognizable traces in the pure awareness. Even in the deep sleep, the qualities are in subtle state. They project when the human being awakes from the deep sleep. Therefore, the awareness (Kaarana Shariira) and the three qualities (Suukshma Shariira) are inseparable and integrated and is treated as one entity called as soul (Jiiva).

In the Gita the creation is sub-divided into two parts 1) Aparaa, which consists of five elements and the three qualities, Sattvam as intelligence, Rajas as mind and Tamas as Ahankara. 2) Paraa, which is the pure awareness called as Chit or Chittam. But the three qualities of Apara and Para come as one category called Antahkaranas. This means that the three qualities and pure awareness are integrated as one category called as Jiiva. This Jiiva contains the three qualities, which are made of awareness and the awareness is made of the three qualities in subtle state. This Jiiva is permanent when compared to the gross body, but when Jiiva is compared with the Lord, the Lord is eternal. The Lord created Jiiva. Before the creation, only the Lord existed. Of course, these souls (Jiivas) continue to exist since the Lord wished so. But this does not mean that the soul is eternal. That which has birth must have end. The end can come if the Lord wishes. Therefore, the soul is not eternal. The Gita clearly says “Na hanyate hanyamāne śarīre” which means that though the gross body is destroyed, the soul is not destroyed. The permanence of the soul is not absolute but only relative with respect to the permanency of the gross body. The scholars have misunderstood the second chapter of the Gita and concluded that the soul is absolutely eternal and is Brahman. If the soul is eternal, how Lord Krishna created the same souls again for one month when some souls were hidden by Prajapati? The soul is due to conversion of the food, which is the inert matter.

The conversion of life and inert matter can be seen when Ahalya was made stone and the same stone was converted into Ahalya. Therefore, life is only a complicated form of energy, which is the result of conversion of matter as per the will of the Lord. Therefore, the Scholars have to cross this ninth compound wall, which is the soul. Beyond the soul, Brahman exists though not perceived or understood. The proof for the existence of Brahman is only given. Therefore, you should not say that there is nothing beyond the soul. Therefore, in the human incarnation one has to cross all these three bodies, which are the nine Aavaranas to recognize Brahman. But, at the same time, the power of Brahman pervades all the three bodies and therefore, even the gross body can be treated as Brahman and can be worshipped. Except this, there is no other way to worship Brahman. This is clearly stated in the Veda “Vedāha metaṃ puruṣam…”. The meaning of this text is that one can know the Purusha (cloud), which is illuminated with the power of Brahman called as Maya (Sunlight). Such monism between that particular human being and Brahman is the Knowledge, which is the end of ignorance (Tamasaḥ parastāt). If you feel that the Sun and cloud are separate (Dvaita), it is ignorance because your aim is to worship Brahman and not to analyze Brahman. If your aim is not to worship Brahman and only to analyze Brahman, then the monism is ignorance and the duality is the Knowledge. He who knows the Sun as that illuminated cloud worships Brahman and is liberated here itself because the human incarnation is present in this world itself (Tamevaṃ vidvān amṛta iha bhavati).

The word ‘Iha’ means in this world itself. Except this one path, there is no other way to see, to touch, to talk and to live with Brahman (Nānyaḥ pandhāḥ). In the Veda, the words like Purusha and Aatmaa mean the human incarnation only. In Sanskrit the word Aatmaa means the human body also. In the Veda, Purusha Suktam is treated as the most sacred because it preaches about the human incarnation of the Lord. Even the four Mahavaakyas speak about the human incarnation only. The first three sentences say that the human incarnation looks like Myself, yourself and any other human being externally. But according to the fourth sentence, He is different from all the human beings internally due to His Special Knowledge (Prajnanam). This wonderful knowledge is called as Maya. The word Maya means wonderful. Human beings also possess knowledge but such knowledge is the quality of Sattvam, which is a part of the creation. Prajnanam or Maya is the knowledge of the creator and is quite different from Jnanam, which is the quality of creation or Prakriti. This Jnanam cannot explain the concepts, which are beyond the logic and so, such knowledge is not wonderful.

As soon as the soul leaves this human body, it attains the smoke-body and goes to ‘Pretaloka’ for enquiry. From there, when the soul goes to the hell, it continues in the same body, which is called as ‘Yatana Shariira’. If the soul goes to ‘Pitruloka’, it contains the same smoke body. Sometimes the soul wanders in this world itself as Ghost (Pishaacha) and in such case also, the same body is maintained. For the souls of this second world, the Lord also enters a smoke body and that is also an incarnation of Datta. He is said to be in the form of ‘Digambara Pishaacha’ who preaches all the souls of the second world. There is third world, which contains heaven and Brahmaloka.

The soul from Pretaloka may enter the heaven. In such case, the soul leaves smoke body and attains the body of light called as ‘Divya Shariira’ or ‘Bhoga Shariira’. The word ‘Divya’ means light and the word ‘Bhoga’ means enjoyment of good results. Such a soul is said to be ‘Deva’ or Angel. The Lord takes the body of light in the heaven and preaches all the angels. In the Veda, it is mentioned that Brahman appeared in the form of light called ‘Yaksha’. Brahman preached all the angels that no one should become proud due to egoism. Even the Lord of angels called Indra was refused for an interview. The soul will come back to first world after enjoying the good results in the heaven. Therefore, if the soul goes to Pretaloka, it has to come back whether it goes to hell or Pitruloka (Moon) or heaven. The highest region in the third world is ‘Brahmaloka’. When the soul goes to this Brahmaloka, it does not go to Pretaloka for enquiry. It attains the body of light, which is called ‘Yoga Shariira’.

The word Yoga means that the soul is going to be associated with the Lord. In the Brahmaloka also, the Lord becomes Datta by entering the body of light, which is highly intensive. This incarnation is called Brahma or Vishnu or Shiva. Thus, these three forms are also incarnations of Brahman and they are called as Datta. The most pitiable thing is that the souls in these higher worlds (Second and Third) except Brahmaloka also do not recognize the incarnations of Brahman due to the principle of common plane. The souls have the same bodies as Brahman has in these worlds also. Therefore, due to egoism and jealousy, they refuse to recognize Brahman and neglect Datta. But in Brahmaloka that will not be the case because those souls who recognized the human incarnation in this world only go to Brahmaloka. These souls have conquered the effect of the principle of common plane here itself. Therefore, they will not be affected by this principle in Brahmaloka also. The Veda says this point very clearly “Iha cet avedīt…”. This means that if you have recognized the human incarnation in this world i.e., Datta, you will also recognize Datta in Brahmaloka. If you have not recognized Datta in this world, you can never recognize Him either in the second world or in the third world except Brahmaloka.

The universality of Datta in this world must be recognized. Brahman is not confined to only one human body. Therefore, Brahman appeared in human forms before and after Lord Krishna. Krishna Himself stated ‘Yuge yuge’ and ‘Yadā yadā hi’. This means that whenever and wherever there is necessity, Brahman appears in the human form. Brahman can appear in several human forms in several regions and several religions at the same time and in the same generation. Conservatism is against the philosophy of Datta. Datta is not only Rama, Krishna, Sai etc., but also Buddha, Jesus, Mahavir Jain, Mohammed, etc. If you say that Krishna alone can save the human beings, you are attributing partiality to the Lord. There was some time in the past when India knows Krishna and foreign countries did not even hear about Krishna. In that time, the foreign generations must have gone to hell because they never even heard Krishna, not to speak of worship of Krishna, but this was not their mistake.

The literature about Krishna did not cross the sea at that time. Had it gone, at least some of those generations might have worshipped Krishna. For no fault, those people have gone to hell and this is the injustice done by Krishna. Krishna should have spread His message throughout the world when He incarnated at one place. This argument applies to other incarnations of other religions also. No religion can give a correct answer to this objection. Therefore, in order to make the Lord impartial, which has to be agreed by all the religions, the only way is to accept that the Lord incarnated in several regions and religions and should have preached the same divine knowledge in different languages. Then only, you can justify the Lord as the creator of this entire universe. Every religion accepts this concept but does not adopt this and become conservative.

All the religions are correct, since all the scriptures of different religions are the preaching of the same Lord. Every religion sees the truth from its own angle and receives a part of the truth, which is absolutely true. But when all these angles are correlated, the parts will compose the total truth. One has seen the tusk and another has seen the body of the elephant. One says that the elephant is like a pillar and another says that the elephant is like a wall. Both are true as parts of the total truth, but they contradict each other because each part is considered as the total truth due to fanatic ignorance.

Thus, Arya Samaj and Islam say that the absolute God does not incarnate in this world. He sends His servants only to preach this world. This is the truth when we consider one part of the total concept. The Sun is not seen directly. The Sun sends the cloud, which is created by Him. Thus, Brahman is not seen directly. Only human body, which is His servant is sent for preaching. This is a part of the truth, when analysis is done. The Christianity says that the human incarnation is Son and the Lord is the Father. Father produced the son. Therefore, Father means the creator and son means the created human body of incarnation. The son is under the control of the father and so can be treated as his servant. This concept coincides with the above concept. But Jesus says that He and His father are one and the same. Here the second part of the concept is realized. The Sun and the illuminated cloud are one and the same for all the practical purposes. During the worship, this concept of monism is the truth. In Hinduism both these concepts exist as Dvaita and Advaita. Buddha and Mahavir Jain kept silent about God. This means God is beyond words and imagination. If the total truth is realized, the universality of Datta is understood and this is the complete knowledge about Datta.

To be continued...

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