More Advaita Questions (Part-2)

Note: This article is meant for intellectuals only

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Use Logic to Reject non-God Item Projected as God

1.  The spiritual knowledge or philosophy (Vedanta) is generally based on logic (Tarka). God is certainly above the logic and thus, logic cannot touch Him (Naisha Tarkena- Veda). Nobody can show God by the index finger. The Veda clearly states that God is beyond words, mind, intelligence and logic and the best way of explanation is silence about God. If that is so, there is no necessity of spiritual knowledge, because God cannot be known or imagined. Then, what is the use of all these scriptures? Why are there so many discussions and debates? Lord Yama says in the Veda that angels and sages are still discussing about God and have concluded that God is unknowable. Here, unknowable means unimaginable even to the logic. They have not conducted such long discussions to know simply that God is unknowable because it is not the object as My friend says! If God is said to be unimaginable, what is the subject of discussions? The answer is that the logic used in long discussions is not about God but about the non-God entities (items of creation). Certainly, we cannot know God by logic or by any other means, but we can use the logic to reject a non-God item projected as God. When you say that awareness is God, we will use the logic and see whether awareness is an item of creation. If it is an item of creation, certainly it can be analyzed by logic. If logic fails to analyze it, certainly we will accept it as God. Similarly, we shall apply the logic to several entities rejected as God and see whether any item is beyond logic.

The logic is the analytical faculty supported by practical examples, which stands as experimental verification. The ancient Indian logic was developed based on practical examples like mud pot etc. The advancement in logic took place from time to time and the logic was more and more sharpened. The authoritative parameters (Pramanas) have improved in number and therefore, the schools of Nyaya, Vaisheshika and Vedanta differed in the subject of logic. The number of Pramanas increased from two to four and finally, became six in Vedanta. This shows the improvement of logic in course of time. Today, science is the most advanced logic since the experimental verification was improved. Therefore, if I am explaining the philosophy based on science, it means that the philosophy is more and more clear due to the advanced logic. I told you already that the logic (science) is only useful to refuse any item of creation as not God. The creator cannot be any item of the creation. If creator becomes creation, there must be some other creator for this creator to become the creation. Ad-infinitum (Anavastha) results. Science disproved some conclusions of the earlier logic and this should not be misunderstood as refusing God. God is in no way touched because the earlier logic also was dealing with only the analysis of created items. Tarka means the analysis of the items of creation, which are indicated and understood by their corresponding names or words (Tarkyante Padarthah Asminniti…). God is beyond all the words and cannot be the understood meaning of any word and therefore, logic cannot touch God.

The very first point that you raised about Vrutti is disproved by science. The earlier logic says that the mind goes out through the senses and takes the form of external objects (Tadakara–Akarita-Antahkarana Vrutti). Today, science proves that the light falling on the object forms the picture of the object in the eye in an inverted way, which is taken to the brain by another inversion. This has full experimental proof. Therefore, the modification of mind (Phala Vyapti) of the old logic is discarded. If the mind takes the form of the object traveling out through senses, a pot in the darkness also must be known and light need not be necessary.

The Knower (Jnata) and The Object (Jneya)

You say that awareness being the knower (Jnata) can never become the object (Jneya) and therefore, the awareness of self is never becoming the object of the knowledge. Therefore, you say that the Jnata never becomes Jneya and therefore, Jnata being completely different from Jneya, the Jnata can be called as Ajneya.

This is the meaning you have brought for the word unimaginable item (Ajneya)! This is the result of dry logic, which is a gymnastic feat of words, which has neither experimental verification nor practical experience. Here, the word Ajneya means that item, which can never be known by any Jnata. However, you have twisted the meaning and called the Jnata as Ajneya in the sense that Jnata is always other than Jneya. Let us take an example and see what the result of dry logic is. Let us take a statement “physics is unknown (Ajneya) to Me”. I am Jnata (subject) and physics is the object to be known (Jneya). The subject (I) is not the object (Jneya) and therefore, the subject is also non-object entity (Ajneya). Therefore, both physics and Myself are unknown (Ajneya). Therefore, I am the unknown physics. Since I know Myself, I should know the unknown physics. Now this dry logic gives the result that I know the physics without studying it, which is not at all true. Here, the word Ajneya in the case of Brahman (Physics) is in the sense of unknown but not in the sense of non-object–subject. You have combined both these senses through one word “Ajneya” and created a wonderful confusion! The clarification is very long, which takes lot of time and energy to explain and you must have patience to go through the clarification. Confusion requires very little energy and little time.

The knowledge, which is a process of work, requires both the subject (Jnata) and the object (Jneya). If the object disappears, the work disappears and the subject also disappears. The awareness is the subject. The external items are objects. When you close your eyes, the external objects are disconnected to the awareness. In this case, the imaginations in the brain become objects and thus, the process of knowledge is alive. For example, let us take the fire. Suppose it is burning certain external object, the process of burning exists. Suppose you have removed the external objects from the fire. Still the burning continues because the internal sticks in the fire are remaining as the objects of the process of burning. Suppose you removed the internal sticks also. Now, what happened? Both the fire (subject) and burning (work) disappear. In the state of deep sleep, the same thing is happening. The awareness is disconnected to the external objects of the world and also is disconnected to the internal objects of the brain (imaginations). In such state, neither awareness nor knowledge exists. In the awakening state, the objects are external items. In the state of dream, the objects are internal imaginations. In the state of deep sleep, neither external objects nor the internal objects are connected to the awareness.

The work always disappears if any item of the system i.e., energy or the specified machinery is absent. The work of grinding stops if the power or the grinding machine is absent. The grinding-work is generated only by the association of the electricity and the grinding machine. The grinding-work can be generated only in the grinding machine and not in the cutting machine. Therefore, a specified design of the working material decides the specified form of work. The content of the work is only energy but the specified form of the work is based on the specified design of the machine (working material). Therefore, work is a general form of energy but a specified work is based on the specified design of the work material. Hence, for a specified work, both the energy and the work material with the specified design are equally important. The content of the work is energy. However, the specified form of the work is resulting from the specified design of the work material. Similarly, when the energy enters the nervous system, a specified form of work, called as knowledge appears. When the process of burning disappears, the fire disappears. Similarly, when the knowledge disappears, the awareness also disappears. The process of knowledge is based on the energy that is produced by the digestion of food, brain-nervous system and finally on the object, which may be the external item or internal imagination. If any one of these is absent, the knowledge or awareness disappears. In the state of meditation, all the imaginations are cut off and since the eyes are closed, the external objects are also cut off. Still, the awareness remains without the state of deep sleep. However, if you carefully analyze your experience, a very subtle point exists. In this state, even though all imaginations are cut off, still a very subtle imagination of the very awareness itself exists in the brain. This imagination is the reflection of the subject (Pratibimba) and not actually the subject (Bimba). The meditation will lead you to the state of deep sleep after sometime, when this last imagination of itself in the brain also is cut off. In the state of meditation, the knowledge or awareness is very weak and remains based on a single imagination of the subject, which is the only remaining object in the brain. It resembles to the fire that is leftover based on some last pieces of burning coal. When this coal also disappears by becoming ash, the fire or the process of burning is completely extinguished, which represents the state of deep sleep. Awareness means knowledge and knowledge certainly requires an object, which is to be known.

A scientist said that the life is a secret like the sound produced from the drum and drum sticks. The sound is the work form of the kinetic energy that is applied to the drum through the drumstick, which is propagated as mechanical vibrations between the colliding air molecules (Again the ancient logic is wrong, which says that sound is the characteristic of vacuum. However, the space having air can only propagate sound.). Thus, sound is the specified work, which is generated by the combined effort of drum, stick, applied kinetic energy, generated mechanical vibrations and molecules of air. None of these is sound. Sound is essentially the applied kinetic energy but the kinetic energy itself is not sound. Sound is a specified form of kinetic energy and the specification is the combined effort of all these items. The same kinetic energy applied to a wheel produces circular motion of the wheel. These cases (the circular motion and sound) are essentially the kinetic energy. However, the specifications (sound and circular motion) differ due to the difference in the other specified items.

Thus, awareness or knowledge is a specified work form of the inert energy that is produced by the oxidation of food in association with other items like brain, nervous system and object. The same inert energy entering the lungs produces mechanical work. The same inert energy produces some shining (light) on the face of a living body. Thus, any work is inexplicable form of the energy, which cannot be isolated from the system. This awareness, which is already a specified work form of energy, is further sub divided into several specifications and each sub-specification is a feeling or quality. Thus, awareness is a bundle of the feelings and in general, can be defined as the work form of the same inert energy that takes a specified form due to interaction with brain, nervous system and existence of external or internal objects. Each feeling, thought, or quality is a specified form of knowledge or awareness.

If you analyze the awareness with lot of patience and lot of careful analysis, it becomes very clear that the awareness is a form like the shape of a mud pot. If the mud particles and binding energy are isolated, the shape of the pot disappears. Thus, if you take awareness in its apparent state (work), it comes to the lowest level of the items like form and quality. When all the items like inert energy, brain, nervous system and object are isolated, the apparent work form (awareness) disappears like the shape of a mud pot when the mud particles and the binding energy are isolated. It becomes an item of Maya only and does not have even the secondary status like matter, light, etc. The awareness, taken as a special form of the inert energy only, can join the items of the secondary level (Maha Maya), in which, matter, light, etc., exist as modifications of energy. Awareness as a work separated from the energy goes to the lowest third level of form and quality. At the maximum, in deep sleep, the awareness remains as the basic inert energy and thus, can rise to the first level, which is the primary inert energy. Since space is this basic inert energy, the awareness cannot cross itself (the space) even in its basic form that is obtained in deep sleep. When awareness is unable to cross the space even in its most basic form (inert energy), how can it cross the space in its apparent work form, which is called as awareness? You are taking the awareness as an isolated item and thus, bringing it down to the third level because you are accepting it neither as the modification of inert energy nor as the basic inert energy. Therefore, awareness taken as an independent isolated entity (work) becomes an illusion like the shape of the mud pot separated from mud particles and binding energy. At least we have taken the awareness to the highest state of Mula Maya because we have considered it basically as inert energy. Though we do not accept awareness as God, we have given highest status (Mula Maya) to it in the creation. You say the awareness as God and brought it down to the lowest status in the creation (Maya or illusion) by giving an isolated independent status to it. We have given the status of servant to God in the heaven for awareness by not considering it as an independent item. You have made it the master of sinners in the hell by giving leadership to it! God is beyond even this primary energy (Mula Maya) and therefore, is beyond space. Therefore, the awareness taken in any state cannot become God. The awareness as an isolated work (Maya) is called as illusory truth (Pratibhasika Satta). Awareness as a modification of the energy is called as existing truth (Vyavaharika Satta). Awareness as the basic inert energy is called as the ultimate truth (Paramarthika Satta). You cannot get the address of the awareness beyond the deep sleep and therefore, its ultimate truth is only the inert energy. The Veda says that the fourth state (turiya) is silence, which indicates the unimaginable God or the unimaginability.

Thus, awareness cannot cross the space in any one of the three states because the space (inert energy) itself is the ultimate truth. When all the external and internal objects are disconnected, the totality of the system is lost even though the inert energy, nervous system and brain exist in deep sleep. If the grains to be ground are removed, there is no work of grinding even if the grinding machine and current exist. In such case, the grinding machine produces only mechanical form of work, which is not the grinding work. Thus, even if a single item is removed, the specified work-form is disappearing. Similarly, if the object is absent, the awareness disappears. If you take an X-ray photograph of a person in deep sleep, you can find the brain, nervous system and the inert energy but awareness is not found. Even if you dissect the person by giving anesthesia, which is a state of deep sleep, you can find all these items but not the specified work form or awareness. Even if you take the photograph or perform the dissection of the person in the awakened state, the awareness is not found either to your eyes or in the sophisticated electronic instruments. You can find all the independent items but not the awareness.

Work is abstract and cannot be isolated as an entity like matter, energy etc. Energy exists in the form of waves, which can be photographed or observed through a microscope. Matter exists in the form of atoms, which can be also visualized. The external object is made of matter and the internal object is made of nervous energy. However, the work–process of knowledge or awareness cannot be visualized by anyway but you can only feel its existence as long as the total system continues its function. Therefore, if you isolate and give independent status to awareness, it disappears. Similarly, any work. Awareness can be the best example for comparison to God as far as the will and planning are concerned. Awareness can be the best simile for God as far as the will of creation is concerned. God also exists and only His existence can be experienced (Astiityeva –Veda) like work. God is also not perceived by senses like the work. If you observe the work process of burning, the work is not perceived as an isolated item. You are observing the stick and after sometime the ash. You are observing the fire in the form of light. The work process of burning is neither light nor stick nor the ash. The work is abstract and only its existence can be experienced. Thus, work stands as the best simile for God. However, there is lot of difference if you consider the background of God and the background of work. God does not depend on any other item for His existence. However, work depends on the total system for its existence. Therefore, the simile is limited to God and awareness (or any work) in the apparent level only and not in the background.

When you consider God as the designer of this world, you have to compare Him with the specified form of work called awareness or knowledge. Simile is always limited to a particular aspect only. The face is compared to the moon only in the aspect of pleasantness. If you take the other aspects like black spots on the moon, which do not exist on the face or the nose, eyes etc., present on the face, which do not exist on the moon, the simile disappears. Therefore, neither is the moon the face nor is the face the moon. Similarly, if you consider even the other aspects of God and the awareness, the simile disappears. The other aspects of God are creation of this entire universe, control and the dissolution of it. The awareness does not have such aspects and can neither create a small particle nor can dissolve it. It cannot control even the function of internal organs like kidneys, heart etc., present in its own body.

In the Veda, it is told that when God wished, the fire could not burn even a dry grass blade. However, if your awareness wishes and even if it concentrates, the fire will burn even a heap of grass! Thus, neither awareness is God nor is God awareness. God is like awareness only in a particular aspect i.e., planning the design of creation. You are applying the logic that is existing in the items of creation to God. You should not apply the logic in the case of God since it is limited to the items of this creation only. The Veda repeatedly says that He is beyond logic. God can burn anything and this does not mean that He is fire (or burning) and therefore, it also does not mean that fire is God. God is compared to the work of burning (fire) in this aspect only. Fire is a process of burning and fire is neither the stick nor the ash and nor the light. Similarly, awareness is knowledge. The Veda says that God can run without legs and can catch without hands (Apanipado…). According to your logic, He should have legs since He is running. Similarly, you conclude that He must be awareness since He designed the creation. He can design the creation without being the awareness. He can burn the world without being the fire. He is not any item of the creation, which can be identified by its specified work or specified potentiality.

The word ‘creation’ or ‘srushti’ indicates the process of creation, which is work. It means neither the creator nor the created object. You can easily find that any worker or work material is also a form of work only. The pot maker (worker), the mud (work material) and the pot (product of work) are matter and therefore, these three are energy only, since matter is energy. The process of making the pot is straightly work. Since energy is dynamic, it is also work only in its basic sense. Therefore, the entire creation consisting of worker (karta), process (kriya), work material (dravya) and product of work (kriyaphalam) can be concluded as energy, which is basically the work only. The awareness present in the pot maker is also inert energy in deep sleep and therefore, the awareness is also work. In fact, awareness is proved as special form of work only in the other states also. For work, the worker is essential. If somebody is walking, the walking-person (worker) and walking (work) exist. In this case, the work material and product of work are absent unlike the case of the pot maker. Therefore, the work material and product of work may or may not exist but the work always needs the existence of the worker. Even in the case of the pot maker every item is proved as work only. Now, when the entire creation is work only, there is a need for the worker, who should exist separately beyond the work because the walking requires the existence of walker. The walking cannot be isolated from the walker and does not exist separately. The pot can exist separately from the pot maker. Therefore, the worker of this entire creation is the absolute truth and this entire creation is only relatively true as in the case of walker and walking. The God, who is the worker, is invisible because you are a part of the work and not part of the worker. In the case of the above two examples (walking person and pot maker), you are in the place of the worker. Therefore, you can go beyond the work in the case of world. However, in the case of God since you are a part of the work, you cannot go beyond work and touch the worker. You can infer the existence of the worker from the work. The Veda says that the entire creation is His power, which is having mainly three items. The first item is awareness (jnanam). The second item is matter (balam). The third item is work or energy (kriya) (jnana bala kriyacha—Veda). Since matter and awareness are energy, the whole creation is energy or work only. From this work, the worker is inferred because the work always requires the existence of the worker in any case (janmadyasya- Brahmasutra). From this inference you can only experience the existence of God, but not God (astiityeva-Veda).

Experiencing God

To experience God directly, you have to search the item of creation, in which He is exactly residing. By seeing the building, you can infer the existence of engineer but when you want to talk with him directly, you have to search the room, in which the engineer is present. Such room is the human incarnation. The human body is the bolted room and you can talk with the engineer from outside through the bolted doors. The preaching of the knowledge and the purpose of the guidance is over by this. Therefore, when you approach the human incarnation the direct guidance can be received from the God hiding in the human body. Suppose you want to touch the feet of the God. The touch (sparsha) can be done indirectly as you touch the wall of the temple from outside and you can feel that you have touched the shrine present inside the temple. Certain devotees like to touch the shrine (God) directly. When they are deserving for such grace, God inside the human body pervades all over the three bodies as current pervades all over the wire. Such blessed devotees touch the feet of God directly because the God in human body acts like current in the wire in such special cases. Some devotees want to have co-living with God and God fulfils that also in the case of such deserving devotees. However, God gives a break after some time because any devotee will fall in the illusion of the external human body of God by constant observation during co-living.

In the Gita, Lord Krishna said that except Himself nothing exists. However, immediately He says that all this creation is based on Him (Mattah parataram kinchit…). These two statements are contradicting each other. When there is nothing except God, how God says that the creation depends on Him? To depend on God, creation must be the second item. However, He says that the second item does not exist. How to correlate these two contradictions? The answer is like this. First sentence is from the view of God. Except the walking person, the walking does not exist independently. The walking is only a modification of the kinetic energy of the person. In this case, you can treat the person also as energy and thus, the work and worker can end in a single phase, called as energy or work. Any simile in the creation cannot give the complete concept of God due to its deficiency. The Brahma Sutras clearly stated this as told in the Veda also (Na tat samah). Any item of the creation, which acts as simile to God is not complete, but only partial (Amsha). The awareness (Jiiva) can also be a partial simile (Amsha) as told in the Gita (Mamaivamso...). People misunderstand this and feel that awareness is a part of God directly. How the imaginable awareness can be a part of the unimaginable God? In one type of figure of speech (Rupaka), the simile is directly considered as the object. In simile, you say that he is like the lion. In Rupaka, you can say that he is the lion. This does not mean that you are actually the lion. Similarly, the awareness, which is partially similar to God in making the will only, can be told as Brahman.

Generally, the simile is partial only. In the case of God, the link between the worker and the work is unimaginable (avyaktam), since God is unimaginable. In the world, all the items are imaginable and therefore, a complete simile to God is impossible. Thus, you cannot bring God and creation into single phase of energy as in the case of walking and walker. Therefore, the first statement is from the point of God. The second statement is from the point of the soul or Arjuna. The soul cannot cross the limits of the work and therefore, for the soul the world is as true as he is. The second part of the verse is with reference to the soul. With reference to God, only God exists. With reference to the soul only the work (creation) exists. The first part is philosophy and the second part is science. Therefore, it is not possible to link these two parts and God should have said that only world exists and nothing else, from the point of the soul. However, in the second part, God got Himself introduced as Lord Krishna or the human incarnation from which God can be inferred. Therefore, the second part means that the work or creation is based on the inferred God, who is not directly perceived. The link between science and philosophy can be only the human incarnation. You can utter both the parts of the verse, if you are a human incarnation. Otherwise, you should say “tvattah parataram...tvayisarvamidam,” which means, “Except Yourself, nothing exists from Your point of view. From the point of view of myself, this whole creation, which exists separately, depends on the God inferred through Yourself, the human incarnation.” When the teacher called the student as a fool, the student should not repeat the same word to the teacher, if the student is not really foolish! Thus, you find the whole creation as work (vrutti) only including yourself with reference to God. Only with reference to yourself, you have the difference between worker, work, work material and work product. Paramartha dasha is with reference to God and vyavahara dasha is with reference to the soul. The soul becomes inert energy in deep sleep, which can be treated as the highest sub-division (Paramartha dasha within vyavahara dasha). The soul in the states of awakening and dream is existing as awareness and this can be treated as the lower sub-division of vyavahara dasha. The upper sub-division of vyavahara dasha cannot be taken as the view point of God.

You have to reject every item of the creation to be considered as God, by finding the defects of that item through logical analysis. If you take the all-pervading inert energy, the defect is that it cannot wish anything. If you take the awareness, which can wish, as God, the defect is that it is discontinuous and not all pervading. Therefore, due to these defects, neither energy nor awareness can be even the full similes to God. Where is the question of the energy or awareness to be actually the God?

Petitioner (Purvapakshi): I will take both the merits and propose the all-pervading awareness as God, which does not exist in this world since it is beyond the world. Now the all-pervading awareness is fully qualified to be God.

Respondent (Siddhanti): The complete nature of your proposed item is a mixture of the nature of two worldly items, which are works only. A mixture of two works can be work only and cannot be beyond the work. Therefore, you have not crossed the dimensions of the work. Since you (awareness) happen to be the work, you cannot cross yourself. Even if you rise to the highest state within this Vyavahara Dasha, you can become the inert energy only at the maximum as in the state of the deep sleep, which is also work and cannot cross the work. The imaginations by mind or by intelligence on analysis cannot cross the limits of creation (Prakruti), since the mind and intelligence come under the category of Apara Prakruti only (Mano Buddhi revacha… Gita). Even in this way, you are unable to cross the boundaries of the creation, which is the work only.

The soul (awareness) is only a form of work even in the lower sub-division of Vyavahara Dasha, in which matter exists in static condition and awareness exists as work in dynamic condition. In the higher sub-division of Vyavahara Dasha, matter, awareness and other forms of energy are converted into a single phase of inert energy. The inert energy is always dynamic and is in the form of work only. Therefore, the awareness is a form of work only in both the sub-divisions of Vyavahara Dasha. In such case, the soul cannot be a static source like matter in any stage. Therefore, the soul is Vrutti (work) only. In the Gita, the five elements, mind, intelligence and egoism are coming under Apara Prakruti. The fourth Antahkaranam, which is Chittam, is mentioned as Para Prakruti. In deep sleep only Chittam, which is the storing faculty is in the form of inert energy with the stored inert impressions. Since Chittam (inert energy) is only leftover in deep sleep, which is storing all the information, it is told in the Gita that the inert energy (Chittam) is the basis of this creation (Yayedaṃ dhāryate jagat). Since all the items of the creation are the modifications of the inert energy (Brahman), the world is generated from this inert energy. This entire world is maintained by the inert energy and also dissolved into the inert energy. Therefore, the Chittam, which becomes inert energy, represents the cosmic inert energy in qualitative aspect. In the Gita it is told that this Chittam, which is a bundle of qualities or feelings, is the Jiiva or subtle body. The content of Jiiva is only energy in the state of awareness, which is stated as causal body (atman or soul). Therefore, the self is one of the four internal instruments (Antahkaranams) and thus is a form of work only, called awareness. Thus, the soul itself is Vrutti and not a static matter even in the Vyavahara Dasha. Therefore, you need not fear that the process of your thinking (Vrutti) takes the form of the soul. You are unnecessarily fearing and proposing that the thought only takes the form of the knowledge and not the soul. The thought or work is the very essence of the soul and your argument of ‘Vrutti Vyapti’ is unnecessary exercise based on unnecessary fear that the soul is not Vrutti but the substratum of Vrutti.

Then, how do you say that Brahman is the very knowledge (Satyam Jnanam –Veda)? Knowledge is the process or work that relates the subject (Jnata and Jneya). Even the Advaita philosophy says that the seer (drashta) can be the seen object (drushya) for another seer. Therefore, the Advaita School concludes that there are only two items, i) The seen object, ii) The process of seeing (dhrushti or druk). However, it is a surprise when you say that Jnata is never Jneya and therefore, the Jnata is Ajneya! The Advaita school further concludes that the seen object is relatively true (Mithya) and the process of seeing is only true (Dhrushyam Mithya Drugeva Satya). This means that the process of seeing (drushti) or the process of knowing i.e., knowledge (Jnanam) is only the absolute truth within the boundaries of Vyavahara Dasha. The conclusion is that the final absolute truth of Vyavahara Dasha is that work (energy) is only the ultimate truth from the point of view of the soul.

Brahman And Ishwara

Awareness is a modification of this ultimate energy or power of God as said in the Veda (Swabhaviki Jnana…). This ultimate truth cannot be from the point of the view of God. The inert energy creates, maintains and dissolves the universe by the will of God. The inert energy separately is called as the Mula Maya or Mahat Brahma. However, when it is charged by God, it is called as Brahman or Ishwara. There is no difference between Brahman and Ishwara because the first Brahma Sutra enquires about Brahman and the second Sutra says that Brahman creates, maintains and dissolves the creation. If you say that these three characteristics belong to Ishwara, how the first Sutra mentions Brahman? It should have told about the enquiry of Ishwara. This means that there is no difference between Brahman and Ishwara. The Yoga Sutras of Patanjali mentioning Ishwara as highest goal are not different from the Brahma Sutras. The cover of primary energy with hidden God is Brahman and the same Brahman involved in creation is Ishwara. There cannot be difference between a person taking rest and the same person doing the work. In both, hidden Parabrahman with the energetic cover is the same. When you understand the Brahman, it is not God directly but it is God through a medium only. Thus, the God and the energy cover are common to both Brahman and Ishwara. Both come under the Vyavahara Dasha only since both are understood by you through the medium of energy. The inert energy cover is the material cause and the awareness or will of God is the design-cause. Awareness is only a property, which is the process of knowing and it is not an item like energy. Of course, in absolute sense, the material (energy) and the designer (awareness) are forms of the work of the same God. Thus, the work of God is the material as well as designer (Abhinna Nimitopadanam).

Since the awareness is a form of the inert energy only, it can be in the same phase of the inert energy. If you take a human being, the external body, which is matter or a modified form of energy, it is inert, but the awareness is pervading all over the body. Since the inert body is a form of inert energy and awareness also is a form of inert energy as proved in the deep sleep, you can say that the human body is the total cause. The awareness is creating a dream and the awareness is the result of the inert energy supplied by food. If you don’t take food, you can get neither sleep nor the dream. Awareness itself cannot create the dream without its source (inert energy from food). Thus, the material of the dream is inert energy only and the homogenously mixed awareness is the designer. The dream cannot be a proof for the creativity of the soul. God created the universe, which did not exist before in toto. When the soul creates the dream, it is creating the items, which are existing in the world seen by it in the awakened state. The Advaita philosophy argues that the soul is creating an animal with eight legs and two tails, which does not exist and which is not seen in the real world. The school says that by this it is proved that the soul has the power of creativity like God. However, if you carefully analyze, this argument is wrong. Such animal may not exist in the real world, but the legs, tails etc., which are the parts of that animal exist separately in different items. Therefore, the soul has not created the non-existent parts. It has only joined the existing parts and the composite animal is a sum of its parts only. However, in the case of God, before the creation, neither composite items nor individual parts existed. Therefore, God only has the real and original creativity and the soul has no genuine creativity. Therefore, based on this, you cannot say that the soul is God.

To be continued...

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