Posted on: 08 Jan 2024
O Learned and Devoted Servants of God,
[Certain flash concepts radiated from Shri Datta Swami on 03/01/2024]
1) God existed in Advaita before creation. He was bored (means unhappy) with monism (Advaita) and aspired for dualism (Dvaita). The Veda says that God was not happy when He was alone and hence, desired for dualism. At present, God is happy existing in dualism. Why are devotees praising the Advaita philosophy, which was not liked even by God Himself? (Ekākī na ramate sa dvitīyamaichhat - Veda).
2) Advaita philosophy is never denied. Advaita exists in the case of the incarnation. The Veda says that God became tyat. ‘Tyat’ means the human being component with which He perfectly merged. The Veda says that God became the human being component and this indicates that the incarnation is not actually a two-component system but only a one-component system. If you say A became B, that means A only exists, which is perfect monism. Therefore, we never say that Advaita is wrong. Advaita is perfectly correct, but it is perfectly correct in the case of the incarnation. Even if one example exists, the concept must be alive. We only say that every soul is not God, which is a flood. We also don’t say that no soul is God, which is drought. Shankara told that every soul is God based on those times in which He existed and the entire atmosphere was full of atheists. To convert atheists into theists, He had to say like that. For achieving some good purpose, a lie can be told, which is not sin.
3) The literal meaning of one Vedic mantra
“Asanneva sa bhavati,
asat brahmeti veda cet,
asti brahmeti ced veda,
santamenam tato viduḥ”
is that – while not existing, He exists, if you understand that He is non-existent, if you understand that He is existent, then you will understand Him to exist. This is most confusing. Here, we have to understand the real meanings of the words. The world is said to be non-existent and hence, the human being component is also non-existent. You should not worry that the world is existent since God gifted His absolute reality to the world. This meaning comes in this first line itself. If you take the meaning of the word ‘sa’ as world, the world though not existing inherently becomes existent due to the gifted absolute reality of God. Here, since the human being component is also a part of the world, this application exists even in the case of the human being component selected by God to become the human incarnation. We have to touch another mantra also here—“Tadanupraviśya, sacca tyacca abhavat”, which means that when God merges with the selected human devotee to become the human incarnation, God while remaining as God in His original position, becomes the human being component also. This is possible due to His unimaginable power or omnipotence. When A combines with B, A becomes B means that the product is only A even though A is appearing as B. The reason is that A is absolute reality that cannot be perceived by humanity. Humanity being a relative reality can perceive only another relative reality. Hence, even though A remains as the final product, A cannot be perceived by humanity. Therefore, there is a necessity for A to appear as B to humanity. Even though A appears as B, realised people realize that B is A only. Here, only the existence of A is received by humanity and not the actual nature of A. Hence, A is called as the unimaginable God. The Veda says ‘Astītyevopalabdhavyaḥ’, which means that one can receive only the existence of the absolute reality. The Veda says that the final product is told as A by realised souls (Tat satya mityācakṣate). Now, the total meaning of this mantra is:-
1st line:- He exists while being non-existent:- The human being component being inherently non-existent becomes existent due to the gifted absolute reality of God to the world and the human soul also becomes the absolute reality like the world because soul is a part of the world.
2nd line:- By the above analysis, if you understand that the world or soul has become God due to the above said gifted absolute reality, here, from the point of existence only, the world has become God, which means that the inherently non-existing world became absolutely real and this does not mean that the world is God from all angles. By this, we understand that the non-existent soul, being a part of the world, also became God from the angle of existence only and based on this, you should not claim that soul is God in all angles. This gifted absolute reality is not the inherent absolute reality of God and hence, this gifted absolute reality is denoted by a separate name called relative reality. Hence, the world and the soul are relatively real.
3rd line:- The above second line may give a different wrong meaning, which is that God becomes unreal, the third line is clearing that misinterpreted meaning. This line says that we have started with a true concept from the beginning itself that God is inherently absolute reality and hence, God cannot be the relative reality.
4th line:- Since God became the original non-existent soul and since God is the original absolute reality, the inevitable conclusion is that the relatively real human being component became the absolutely real God. You need not doubt that the body of the human being component is perishing, how the relatively real human being component is the absolutely real God? When the body has to be left, the absolutely real God withdraws from the body and confines to the soul. Since the soul is eternal like God, God can stay in permanent merge with the soul. This is the point at the time of death of the human incarnation. Otherwise, during the life of the human incarnation before death, the absolutely real God merged with the body also so that we can explain the lifting up of the hill by the tender little finger of the body. This is supported by the Veda also that God merges with the selected human being component internally as well as externally (Antarbahiśca tat sarvam).