More Advaita Questions (Part-3)

Note: This article is meant for intellectuals only

Part-1   Part-2   Part-3   Part-4   Part-5

2.  The meaning of the word Brahman is greatest. Any greatest item within the boundaries of a category can be called as Brahman. In the Veda, food (annam), life (prana), mind (manas), intelligence (vijnana), bliss (ananda) etc., are called as Brahman within the limits of certain specified categories. Awareness due to the quality of knowledge is also called as Brahman. In the Gita, the greatest scripture (Veda) is called as Brahman. The greatness is estimated by not only the quantity but also by the quality. Inert energy, which is all-pervading and which is the material causing creation, maintenance and destruction of the universe is called as Brahman in the quantitative sense. Awareness or the soul is called as Brahman from the aspect of its precious quality i.e., knowledge. Even the entire universe being wonderful in quality and infinite in quantity can be called as Brahman (Sarvam Khalu Idam –Veda). The soul is qualitatively Brahman but in deep sleep, it becomes inert energy and thus, becomes Brahman quantitatively. Since God is greater than universe, God is the greatest, because He is greater than the greatest universe. Therefore, God can be also called as Brahman. Thus, there is lot of confusion in the usage of the word Brahman. Basically, there is no danger if we take any item in the creation as Brahman because all the greatest items in the creation in their corresponding categories can ultimately become the single entity called as inert energy, which is called as Brahman. Since there is homogeneity of the inert energy in all the items of the creation, there is no confusion in the basic sense.

However, in the case of God, it is totally different. God is not any item in the creation and therefore, cannot enter into the homogenous phase with any item of the creation. Every item of the creation is rejected by sages as not God (Neti Neti). The Veda and the Gita say that God is beyond even imagination. In fact, no word can be used to indicate God because the meaning of any word is understandable. We have no objection if you use the word Parabrahman in the sense that it is best and greatest item. The word Para means very good. However, such meaning brings the above objection even though the grammar allows it. Now the context is not the exercise on grammar. The context is that we should use some word to God in such a way that by hearing the word you should not understand the meaning of it. The Veda says that even angels have understood that God cannot be understood (Yasyaamatam Tasyamatam). The Veda also says that if anyone says that he has understood God, he has not understood anything about God. At least the former is better because he has at least understood the un-understandable aspect of Brahman. The Lord in the Gita says that no one can understand Him (Mamtuveda Na kaschana). The word Parabrahman exactly suits to this requirement. You can take the sense of this word in another way, which is also accepted by grammar i.e., ‘Param Brahmanah yat’, which means that God is beyond Brahman. Since you have used the word Brahman to all the greatest items of the creation and also to the entire universe, now this word Parabrahman means the God, who is different from any greatest item of the creation and which is also different from the entire creation. The requirement is fulfilled without opposing the rules of grammar.

Shankara said that Parabrahman can be only explained by silence since no word can be used (Mouna Vyakhya…). The Gita also says that Parabrahman is beyond Sat and Asat. Sat means the final absolute inert energy (Mula Maya) and the Asat means all the other relatively true items like matter, awareness etc. Within the limits of the Vyavahara Dasha (the view of the soul), the inert energy is a Paramartha Dasha. The soul is awareness in the dream and awakened state. However, in deep sleep the soul becomes the inert energy. Thus, the deep sleep indicates the higher sub-division and the other two states denote the lower sub-divisions. The higher sub-division is absolute truth within the limits of the relativity from the view of the soul. This higher sub-division (deep sleep) should not be misunderstood as the absolute truth of God. In the final Paramartha Dasha, even this inert energy becomes relative truth only because the inert energy is the work of God. The worker is always the absolute truth and his work is only the relative truth. In this stage, God alone remains as the single absolute truth (Ekameva –Veda, Mattahparataram –Gita). However, this state should not come from your mouth applying to yourself. You can speak this state with reference to God only, because the inert energy (yourself in deep sleep) also disappears at this level. How can you speak about yourself when you do not exist? In the Veda (Sadeva…, asdvaa…), the word ‘Sat’ used in this verse cannot mean truth because in that case, the word ‘Asat’ used in the same verse means that Parabrahman is not true. If you say like that, it immediately contradicts itself because in the same verse it is told that Parabrahman is also not non-existent. Therefore, the word Sat and Asat should not be taken as existence and non-existence, which contradict each other. The word Sat should be taken as inert energy and the word Asat should mean the modifications of inert energy. If you call God covered by inert energy as Brahman, then also the word Parabrahman means the hidden God beyond the energy. Shankara told that Parabrahman cannot be explained by words but the Brahma Sutras discuss Brahman with words. This means that the Parabrahman indicated by silence is different from the Brahman discussed by words. The word Parabrahman cannot be a word because it indicates something, which is not understood beyond Brahman. The word has not positive indication since God can be only indicated with negation of other things. This verse of the Gita has its direct root in the Veda (No sadaasit Naasadaasit).

God is also said as existing or Sat by the Veda (Astiityeva) but God is never told that God is not Sat as in the above Vedic statement. The above Sat is understandable and experianceable existence. The existence of God is un-understandable but experianceable. The above existence with respect to its modifications can become non-existence with respect to God. However, God’s existence will never become non-existence with reference to any item. Thus, the word ‘existence’ should be differentiated, used in different angles. We say that the pot exists and we also say that the mud exists but you have to differentiate the existence of mud from the existence of God. The mud exists during the existence of pot and also after the destruction of the pot. However, the pot exists only during its existence but does not exist after the destruction of the pot. You must realize that you are only pot and not the mud. There is no harm in stating both the above statements if the corresponding references are exactly mentioned. The whole confusion comes due to the higher sub-division of Vyavahara Dasha (where inert energy only remains) appearing as Paramartha Dasha (where God alone exists and nothing other than Him exists). The higher subdivision can be called as relative Paramartha Dasha whereas the Paramartha Dasha can be called as the absolute Paramartha Dasha. Even in relative Paramartha Dasha, you remain only as a part of inert energy (Mula Maya) only and not becoming Brahman because Brahman is the inert energy charged by God. Of course, you can call yourself as Brahman even in the relative Paramartha Dasha in the sense that the inert energy itself can be called as Brahman. Inert energy can be called as Brahman because it is the greatest quantitative item of the creation. Thus, the word Brahman is bringing several senses simultaneously and confusion appears.

Thus, the four Mahavakyas can be explained in this sense. Myself, yourself, he or she is Brahman because basically all the three are the final all pervading inert energy (Brahman) only. The last Mahavakya means that awareness (Prajnanam) is also the final inert energy (Brahman). Therefore, in order to save God from this confusion of the usage of multi-dimensional word Brahman, a separate word Parabrahman is introduced by the Gita and also by Shankara. You are stating that you are already God without any effort, which means that God is converted into yourself. Therefore, God is in danger by your philosophy made of confusion. I can appreciate if you can at least put effort to convert yourself into God, in which case God is not in danger. Infact, Hanuman converted Himself to God (Brahman and Ishwara simultaneously) by doing real sacrifice and service to God.

3.  Certainly creation, maintenance and destruction of the world is associated characteristic (Tatasthalakshana) but if the associated characteristic is not possible in any other case, it can be taken as the inherent characteristic (Swarupalakshana). No other item except God can create, maintain and destroy the universe. Therefore, though it is not the inherent characteristic, it can be treated as the inherent characteristic used for identification. If you say that the cow is recognized by the cowbell around the neck, the objection is some other cow can also have the cowbell and therefore, identification is not possible. However, suppose only one cow has the cowbell around its neck and the other cows do not have it; the cowbell can be treated as the inherent characteristic, which is the hanging skin below the neck. Thus, the other miraculous powers are transferable. However, the miraculous power of creation, maintenance and destruction of universe is treated as inherent characteristic of God. Therefore, Lord Krishna gave the vision of Vishwarupam, which is creation, maintenance and dissolution of universe only. In this vision, the cosmos appeared, remained for some time and disappeared at last. The miracles are also one of the identification marks of God (Satya kamah –Veda). Every human incarnation did at least one miracle in its lifetime. Rama converted the stone into Ahalya. Of course, all the miracles are transferable to any soul by the grace of God.

The miracle is an indication of the existence of superpower of God. The Gita says that God is the possessor of superpowers (Mayinamtu Maheshwaram). The Gita also says that any miracle observed anywhere indicates His power only (Yadyat Vibhutimat…). The photochemical cell captures the solar energy and emits the light in a torch present in the hands of any person. The light emitting indicates the solar energy, which has come from sun only. Neither the person handling the torchlight is sun nor is the possessor of the sunlight. Similarly, any miracle performed by anybody indicates the power of God and finally the God only. It will not indicate the power of the person handling that torchlight. The person cannot claim himself as the sun and also cannot claim as the possessor of that energy. However, the cosmic vision is the special power, which cannot be handled by anybody except God. Therefore, Arjuna asked for that special identification. Similarly, the Prajnanam is the special knowledge that cannot be delivered by any soul except God. The qualities, physical form etc., may vary from one human incarnation to another human incarnation from time to time. But, the special divine knowledge (Prajnanam) will never vary and so it stands as the constant sign of God. Even with in the lifetime of the same human incarnation, the physical form and qualities may change as time proceeds and as the situation changes. But, the Prajnanam remains eternal, which is beyond time, physical form and qualities.

Address of God

Krishna and Jesus may look totally different in their appearance, language, culture and even qualities. But, the similarity in the Gita and the Bible clearly proves that the same God exists in both. In fact, knowledge requires the awareness as the basis and it is only a quality of Sattvam. Again, here the impossibility of any other soul to deliver such knowledge makes this associated characteristic also to be treated as the inherent characteristic. The divine special knowledge delivered by the God is understood by you with full surprise, but this does not mean that the God, who delivered that knowledge is understood by you. The Gita is understood by Arjuna since all the doubts were cleared by the Lord. This does not mean that the Lord is understood as said by the Lord Himself (mamtuvedana). Therefore, Brahman remains unknowable and unimaginable at any cost. You cannot derive the awareness (Chit) as such special associated characteristic because Chit exists in every living being and is a perfect associated characteristic. Chit is a requirement for knowledge but cannot be the knowledge. Wherever knowledge is present, Chit must exist as in the case of human beings. However, wherever Chit exists, knowledge need not exist as in the case of birds and animals. Since Chit cannot be the identity mark, every living being is not God. Similarly, knowledge cannot be the identity mark and therefore, every human being is not God. Only the special knowledge, which is not possible to any human being (Prajnanam) present in a particular human being like Krishna, Jesus etc., can only give the final precise step of the address.

The living being is a broad bottom step of the address like the name of the city. It means God is not available in inert items. The human being gives the higher step of the address, which is the street of that city. A particular human being having special knowledge (Prajnanam) gives the house number. The unique adjectives for the special knowledge are the infiniteness and truth. No human being has the guts to stand on the truth while delivering the knowledge except the Lord. Here, God is said to be knowledge, which means the personification of knowledge. You can find such usage allowed by grammar for ex.: it is stated that the potentiality has no criterion of age (tejasamhi navayah). Here the potentiality means the possessor of immense potentiality (gunatisaye gunini gunavyapadesah). Therefore, the possessor of immense knowledge can be called as knowledge. Thus, even the special unique knowledge, which is seen in the case of God only is not God by itself, since it is only the most precise final step of the address. When the fate of such Prajnanam is like this, it is ridiculous to say that mere awareness is God. When even the house number is not the person directly, how can the city be the person? The person is beyond every step of the address. Even these address steps indicate the existence of the person only (astiityeva) and do not reveal even a trace of the nature of the person.

When we see that in the beginning of creation, the inert energy only existed, the time dimension has already started with the space, which is the first form of inert energy. Energy requires space for propagation. The propagation takes place only under the dimension of time. It is proved by Einstein that time can never be isolated from space and vice-versa. Therefore, the time dimension starts with the first creation itself. When the three-dimensional space disappears, the fourth-dimension time also disappears simultaneously. Since God is beyond space, it means God is beyond the time also. Therefore, the word “in the beginning” indicates the point of first creation, from which time starts. Even in the Veda, this time (agre) is referred along with the first form of creation, called as sat (sadeva somya idamagre). Here, the word ‘sat’ means the inert energy, which existed in the beginning of the creation. It is the absolute truth (sat) with respect to its modifications like matter, awareness etc., which are relative truths (Asat). In the Veda, it is also told that Asat existed in the beginning and sat was generated from it (Asadva idamagre). Here, the word Asat also denotes the first primary inert energy, which is relatively true (Asat) with respect to God. From this primary energy, its modifications like matter, awareness etc., appeared, which are relatively true (Asat), with respect to the primary energy. From these modifications, other modifications have appeared. Matter is modified into forms. Awareness is modified into feelings or thoughts or qualities. Now, with respect to these forms and qualities, which are relatively true, their sources (matter and awareness) are absolute truths (sat). Therefore, from the primary energy, which is a relative truth with respect to God (Asat), the matter and awareness, which are absolutely true with respect to forms and qualities (sat), have appeared. Thus, both these statements in the Veda do not contradict each other. Since the whole creation with respect to God is relatively true (Asat), the only absolute truth (Paramartha sat) is God.

The creation is a chain of alternative absolute and relative truths. Each item is absolute truth with respect to the next relative item and the same is a relative truth with respect to the previous item. The beginning of this chain is God, which is the absolute truth. The end of this chain is form (rupa) and quality (guna). Therefore, God is the absolute truth (paramartha dasha) whereas the forms and qualities are absolutely unreal (Pratibhasika dasha). In between these two ends of the chain, lie matter and awareness, which are relatively real (vyavahara dasha). The gross body is matter but the form of the gross body is absolutely unreal. The soul is awareness but a vibration of the soul, which is quality, is also absolutely unreal. The awareness (soul) is captured by the absolutely unreal forms of the gross bodies and the qualities of the souls. The soul and the gross body are linked by the qualities, which constitute the link, called as subtle body (Jiiva). When the soul gets rid of these vibrations, the soul becomes standstill without any thought (sthitaprajna). Among these thoughts, the forms of matter including the gross body also are realized as unreal. Such self-realization brings peace but such person can easily fall down since his effort is based on himself (Savikalpa Samadhi). However, if the grace of God is achieved by accepting the Superself, which is different from the self, the self-realization becomes eternal. Therefore, the realization based on the self-effort leads to temporary liberation due to the egoism. The same self-realization becomes eternal on achieving the grace of the Lord through service and such liberation is eternal (Nirvikalpa Samadhi). Thus, the realization leads to liberation spontaneously because the determination results in practice. The temporary liberation indicates the incomplete realization. The complete realization leads to the permanent liberation.

The soul is absolute truth with respect to its feelings and thus, the dream is a relative truth with respect to the soul. This is a good simile for the God and creation of the universe except one difference. The dream is made of feelings and the feelings are made of awareness. Thus, the dream is a modification of awareness. Even if it is a negligible modification, which is apparent (vivarta), strictly the modification is real in qualitative sense (parinama). However, since the modification is very less and negligible in quantitative sense, it can be considered as almost absent. If you treat this negligible modification as nothing, the Ajati Vada of Gaudapada is considered (ajatih prakrutistatah). The modification as negligible reality is the vivarta vada of Shankara, which is in quantitative sense. The modification is real in qualitative sense and is parinama vada of Ramanuja and Madhva. Thus, there is no difference in the theories of all these spiritual preachers. The soul is the absolute truth with respect to the lower plane of forms and qualities. However, the soul, which is the awareness or a special work form of inert energy, itself, is a modification of inert energy and therefore, the soul is relatively true with respect to the primary inert energy. The soul attains its original form in the deep sleep and thus, the deep sleep can be considered as the state of absolute reality with respect to its modifications (sushuptyekasiddhah— Shankara). This state of absolute reality should not be equated with the state of absolute reality of God, in which the entire world consisting of primary energy, matter, awareness, forms, qualities etc., is a relative truth.

The absolute reality of God is beyond the deep sleep, which is indicated by silence (Turiiya). Silence means that there is no word to indicate this state, since it is unimaginable. If you take the absolute reality of soul, it is valid with respect to the lower plane only. The same soul with respect to the primary energy becomes a relative reality only. The ruler of a village is a king with respect to those villagers only. He cannot be the king, who is the ruler of the entire kingdom, in which the ruler of village and those villagers are also included. The word ruler cannot make the ruler of the village to become the ruler of the kingdom. Similarly, the absolute reality (paramartha dasha) of the soul cannot be the absolute reality of God and so the soul cannot be the God. The dream may be a relative reality with respect to the soul but during the time of dream also the physical world made of matter exists in equal state with the soul. Even if the soul becomes the inert energy and merges with the entire continuous homogenous ocean of cosmic energy (Brahman) by attaining the state of avadhuta or entering the state of deep sleep, it has not crossed the dimensions of the creation, which is primary energy in essence. Thus, the soul in the state of awareness is absolute reality with respect to its feelings, by which only a daydream or sleep-dream is created. In this state, it is simultaneously relative truth with respect to the primary energy. The soul can attain the complete state of absolute reality when it becomes primary energy in the state of deep sleep or state of avadhuta but this absolute reality is only within the limits of the creation because it is again relatively true with respect to the ultimate absolute reality i.e., God.

You are arguing that God is the awareness because God wished to create a second item for entertainment (ekaki..., sadvitiyam...—Veda). The Brahma Sutra also refers to this point (ekshaternaasabdam). If the story stopped with such simple wish, you can conclude God as awareness because wishing is the characteristic of awareness. Then you can say that every living being is God. However, the story did not stop at this point. After the wish, God created this universe, which is so wonderful that it is unimaginable to the knowledge of any human being. This point is mentioned by Shankara in His commentary on the second Brahma Sutra. Thus, when you observe the wonderful design and management of this universe, do you infer simple awareness only, which is present even in birds and animals? The potentiality of knowledge to create and manage this universe, which never existed even partially before its creation in the form of parts, is tremendous and does not exist even in the brain of any human being. Thus, all the living beings including the human beings are negated to be God. If it is only mere wish, God can be inferred as a simple living being. If it is the technological knowledge of an engineer or the managerial knowledge of an administrator seen in this world, God can be inferred as a human being. However, the intensive analysis of the universe, which is unable to draw the total technological background of this universe even today as accepted by a topmost scientist, proves that only a superstate of knowledge has to be referred. Only the human incarnation like Lord Krishna etc., who is a superman can be only inferred. Therefore, the meaning of the second Brahma Sutra is not simply establishing God as a simple living being (awareness or Chit) but it is establishing God as a superman (Purushottama). Therefore, God cannot be concluded as the normal awareness.

Prajnanam is Not Normal Awareness

The word Prajnanam does not mean normal awareness. It means the super special knowledge, which is not possible to any human being based on the unimaginable design of this universe in the deeper and deeper levels where even the top scientists are shocked due to their incapability in finding the final foundation. The word Prajnanam is not used in the sense of awareness and thus, usage (Rudhi) contradicts your sense. Even the word jnanam is not used to mean awareness. Animal having awareness is said to be ajnani, which means not having jnanam. If jnanam means awareness such statement should not have come. If you say that this means that God is not inert matter, the conclusion comes that you have understood God. If you say that God is not this, it means you have understood God. However, if you say that God is not all the items of the creation, which mean entire universe, it concludes in your total unimaginability of God. Therefore, partial negation makes God to be one of the items of the world. Yo can only negate a partial item in the case of another partial item. You can say that the pot is not cloth. However, “God is not cloth” cannot be stated because God is not a partial item like pot. Moreover, all the items of the world homogeneously exist as all pervading inert energy. Therefore, if you deny any partial item, you have to deny all the items of creation, since God is beyond the inert energy.

If you say awareness is God, the awareness is a special work form of inert energy that is produced by the oxidation of food (Annam) in combination with oxygen (Prana). The Veda says the same (annatpurushah). Then, how can you deny the food and oxygen, which are inert matter only and select the awareness? If you reject the mud, there is no pot. The inert matter is the source of awareness. Due to this reason only, the awareness is again becoming its original source (inert energy) in the deep sleep just like the mud pot is becoming mud on destruction. You must remember that the soul is becoming all pervading inert energy (Brahman) and in that state only, the soul can be said as Brahman, which is the essence of this entire creation (Sarvam Khalu idam- Veda). If you limit the soul to the awareness, it can never be Brahman because it is discontinuous. However, the word Brahman here is only inert energy and not God. All the four Mahavakyas can be understood in this line, which means that myself, yourself and he or she is inert energy (Brahman) and finally the awareness or even knowledge of any state is essentially inert energy (Brahman). Therefore, negation of inert items is meaningless in realizing the nature of absolute God. However, the negation of inert items can be a helpful broad step of the address of God, who comes down in the human form into this world. The third Brahma Sutra means that God comes down to deliver the spiritual knowledge (shastram). Therefore, the fifth Brahma Sutra means that God cannot be the inert object because of the requirement of preaching since the spiritual knowledge preached by God is special and is impossible to any human being. The awareness of living beings and the knowledge of human beings are only more and more precise steps of address. This Prajnanam, which is impossible to any other human being, is the most precise step like the house number. Such impossible special knowledge is already supported by the point, that is, the impossibility of the knowledge of creativity and management of the universe by any human being in the world. When such God, who has that unimaginable knowledge of the creativity of the universe comes down, certainly the spiritual knowledge delivered by Him must be also wonderful and unique and must be also impossible to any other human being.

Even in the case of human incarnation, God’s nature is not understood because God is hidden in the human form. Through the unimaginable talents of the human form, the hidden God is inferred. The existence of God is experienced or felt. Such experience is not the knowledge of God. It has no reference to His nature. A blind fellow feels the existence of the movement of somebody near him. He has only experienced the existence but he has not understood whether the moving item is a person or some animal. Similarly, from the wonderful talents of the human form, the existence of God is only experienced. Since such experience of the existence of God is not knowledge, God remains unknown because His nature is not at all understood. The Veda says that His existence is only realized but the knowledge of His nature is never attained (Astiityeva Upalabdhavyah). Here, upalabdhi means only experience and not knowledge. The existence of God gives you the knowledge of the unimaginable nature of God. You can only understand that He is not at all understandable (Yasyaamatam –Veda).

The creator is always only one (Ekameva –Veda), but the creation contains variety (Vividhaiva –Veda). The person is only one but his works can be different like walking, talking, singing etc. This again proves that the creation having multiplicity must be the form of work only and not the worker (Kriyayam Vikalpah natu vastuni- Shankara). The Veda also says that Brahman is only one and there is multiplicity in the creation. If you take Brahman as the primary inert energy, all the modifications in the creation are only of the energy in essence. If you take Brahman as God, since the primary energy is also not real with respect to God, the multiplicity is unreal since the world itself is unreal before God. The entertainment of God with unreal world is impossible. One cannot enjoy the daydream unless he imposes ignorance on himself. However, if he is captured by ignorance totally, it will be a real dream, in which he has no trace of independence or control over his dream. Moreover, such full ignorance does not give entertainment because he is subjected to lot of misery in the real dream. However, in the daydream, the ignorance is not complete and therefore, the entertainment and control exist side by side. Therefore, when God descends, He keeps Himself under the control of the primary energy (Mula Maya) and will be like the dreamer in the sleep having full ignorance. The two examples of the daydreamer and sleep-dreamer are created by God to make us understand the concept of Ishwara and the concept of human incarnation respectively.

The ordinary human being is always controlled by the Mula Maya. But, the human incarnation can rise to the state of Ishwara at any time, whenever it wishes. When such wish is not done, the human incarnation is as good as the ordinary human being enjoying fully under the control of ignorance. However, He is controlling the Maha Maya with His superpowers. Sometimes He appears to be controlled by the Maha Maya or even Maya for more entertainment. However, He never crosses the Mula Maya because there is no need of it. To show His control over Mula Maya, there will be no spectator except Himself because when He withdraws Mula Maya, the entire creation disappears. This does not mean that Mula Maya is controlling Him; He only keeps Himself under the control of the Mula Maya. Mula Maya controls Him but she is always aware that He is her sole controller. When He enters the world through the energetic form (upper world) or human body (earth), this is the situation. If He crosses the Mula Maya, there is no entertainment though He becomes the full controller.

The first Brahma Sutra mentions about the enquiry of Brahman. This Brahman cannot be God or Parabrahman. The enquiry requires the usage of several words, the discussion about Brahman means that there is some debatable aspect. Regarding God there is no debate because He is beyond all the words and imaginations. The debate about God comes only when God enters a medium. The discussion is whether the medium should be taken as God directly or indirectly. The God and medium may be taken as two separate items and we may say that God is experienced through the medium. The other view is that a medium can be treated as God as the electric wire is treated as current. The second Brahma Sutra says that the medium should be considered as God because the medium (Krishna) gave the vision of Cosmic form (Vishwarupam). This vision shows that the cosmos is produced, maintained and dissolved by Him. The vision shows the creation, maintenance and destruction of the universe. Before the vision, the vision of cosmos (Vishwarupam) does not exist. When it appears, it indicates the creation of cosmos. When it disappeared, it shows the dissolution of cosmos. The external cosmos always exists and exists even before this vision. If the external cosmos does not exist before this vision, Arjuna cannot exist to see this vision. The third Brahma Sutra says that the reason for the God to enter the medium of human form is to preach the spiritual knowledge (Shastram). The fourth Brahma Sutra says that the medium (Krishna) can be taken as God because of the all-pervading God in that medium like the current in the wire (Samanvayat). The fifth Brahma Sutra says that God enters only into the living beings and never the inert objects. If you say that the Lord existed in the iron pillar, it was a special occasion to support the word of His devotee that God will appear from any corner. However, in the case of the human body of Krishna, He existed from birth to death. The existence of the Lord in the iron pillar was only just for that moment.

The main purpose of the incarnation of God is to preach the spiritual knowledge to the humanity for their eternal welfare. For such purpose, only the human body is congenial for the human beings. The forms like fish, tortoise etc., are only for certain special occasions to destroy the evil forces. The fifth Brahma Sutra gives only the step of the broad address of the Lord. This step denies the inert items. If a person is in Delhi, it means that He is not in the other cities. To indicate that he is not in any city except Delhi, the precise steps of the address (Aativahikah tallingat- Brahmasutra) are not necessary. We simply say that he is in Delhi. This does not mean that he will be found anywhere in Delhi. Similarly, God will not be found in every living being. Then we say that He is in a particular street in Delhi, which is the human body. The wish to create is indicating the broad area of awareness existing in all the living beings (Tadaikshata –Veda), which is the name of the city. The next precise step is the name of the street, which concentrates the information to human beings through the word ‘knowledge’ (Satyam Jnanam- Veda) that exists in the human beings only (Manushiim Tanum– Gita). This does not mean that He is found anywhere in the street. The first step does not mean that every living being is God. The second step does not mean that every human being is God. The third most precise step is the house-number in the street, which is the particular human body (Vasudevah sarvamiti- Gita), called as Krishna, Jesus etc. If you enter the house, a person can be found very easily in that house. Such superman is indicated by the special knowledge (Prajnanam). Therefore, all such analysis relates only to the steps of the address of the human incarnation and existence of God is experienced through the human form. Therefore, the unknowability of God is always maintained, since the nature of God is not understood.

To be Continued...

★ ★ ★ ★ ★