Service and Parabrahman

O Learned and Devoted Servants of God,

[Krishnashtami Day 4] To please the Lord, you have to surrender your words by singing about Him, the mind in His devotion and the intelligence in His discussions. However, these three constitute only 1% of the total sacrifice and this is called as theoretical sacrifice. The sacrifice of your work and fruit of work constitutes 99% of sacrifice, which is called as practical sacrifice. The practical sacrifice should be done to the most deserving Lord in human form if recognised properly. The reason is that all this wealth belongs to the Lord only since He is the creator of the entire universe. All this wealth is His immovable property and all the living beings are His movable property. You are a part and parcel of His movable property. You are supposed to take any amount from His infinite wealth for your basic needs, the boundary of which cannot be infinite. The rich man who has no boundaries in his ambition to take the wealth of the Lord in unlimited quantities must realise that his effort is useless and waste. The reason is that one has to leave all the excess of wealth here only and his family members will not share his sin. They never provoked him to earn infinitely for their sake. Therefore, he is the only responsible person for all the sins.

He should retain the required wealth for all the needs only (Yavanartha Udapane— Gita). If he analyses the family bonds, they are proved as unreal dramatic bonds. Therefore, a rich man should donate the excess of wealth to the Lord in human form for His mission. If the human incarnation is not recognised, the second address of Lord is a real devotee. The Lord dwells in the hearts of a real devotee. But people are donating to temples seeing the statues without analysing the background management. If the manager is neither the human incarnation nor a real devotee, the sacrifice of your money is a waste.

The sacrifice of money applies even to the ordinary human beings. No doubt these people are earning the money for their basic needs only. Some earn a little more to utilise for the unforeseen problems in the future. Storing the wealth for such purpose is also justified. Such storing is not wrong. Some people earn just up to the mark. Some people earn even below the mark. All these people need not do any sacrifice of their money to the Lord, because the very basic point is that the Lord neither needs your money nor your work for His mission. Just His will is sufficient to carry on His mission (Name Karmaphale Spruha— Gita). But all these ordinary human beings also are wasting some money in the name of entertainments. All the entertainments will end only in loss and misery. Therefore, you are wasting, your time, energy and money in the entertainments, which are ending in loss only. For example, if you see a picture, you have lost the time and money and at the end you experience the loss of the energy also as weakness. Similarly, reading the novels and doing unnecessary gossips. Either you utilise your time, energy and money for basic needs or store it for future needs. Instead of wasting for the entertainments, which end in loss (Duhkha Yonaya Evate— Gita), you convert this wastage into divine wealth for getting the grace of Lord which protects you here as well as there. This is a beneficial programme for you only and not for the Lord.

The money that is earned for your basic needs also comes under the account of the sacrifice of money to the Lord. Unless the basic needs are served one cannot even sacrifice the work for the mission of the Lord (Shariiram Kevalam, Shariira Yatra— Gita). But the people of this ordinary level should avoid all the entertainments and should feel entertained in the service of the Lord. The worldly entertainments give you final loss only if they are properly analysed and realised. This is the worst path (Bhogaishwarya— Gita). Instead of this loss, it is better to analyse yourself and fix yourself in the soul, which is pure awareness. This atleast will give you peace, which is far better than the loss in the entertainments. However, if you recognise and engage in the service of the Lord you are getting permanent bliss in long run, which is a profit. If you cross this level also and serve the Lord even if it worries, you are entering His innermost circle. Therefore, instead of purchasing the worry in the entertainments, it is far better to purchase worry in the service of the Lord. The result of the former case is hell and the result of the latter case is the permanent abode of the Lord. A person who purchases the bliss from the Lord in His mission is called as Yukta, who is blessed by the Lord. But the person who purchases worry from the Lord in His mission is called as Yuktatama, which means the best of the devotees present in the state of Yukta (Sameyuktatamah—Gita).

You cannot say that the Parabrahman exists or Parabrahman does not exist. The reason is that in both sentences the verb “exists” may mean that Parabrahman is understood or Parabrahman is imaginable. Generally, people do not say that an unimaginable thing exists. Therefore, the verb “exists” always requires the probability of the existence of imaginable things. Based on this, when you say that Parabrahman exists, generally there is a danger of understanding the Parabrahman as imaginable. Based on the same, even if you say that Parabrahman does not exist, it may also lead to the probability of the Parabrahman as an imaginable item. When we say that the tree exists or that the tree does not exist, in both cases the tree is imaginable. Therefore, the Lord says in the Gita that Parabrahman cannot be told as existing or non-existing (Nasat tat naasat).

Therefore, the Parabrahman is best expressed by the silence and the conclusion is that no word can indicate directly the Parabrahman. The word Parabrahman is not a direct word. It means that which is other than Brahman. Brahman is an imaginable greatest item of the creation, which is pure awareness. Shankara wrote commentary about Brahaman. The word Brahma Jijnasa means discussions about the Brahman since Brahman is imaginable item. It is well discussed but when the word Parabrahman came, Shankara told that it should be represented by silence only (Mauna Vyakhya Prakatita Parabrahma). The greatest item of the creation is pure awareness only. The inert energy like light, heat, electricity and magnetism is more subtle and greater than the inert matter. The life energy that is produced in the oxidation of food is only the heat energy (Tejah sati- Veda) because the oxidation reaction is an exothermic reaction. But the awareness, which is generated from the nervous system by the heat energy, is the most subtle and finest form of energy.

The inter-conversion of awareness and heat energy is understood theoretically but not possible in practice for the scientist. This does not mean that the life energy is independent and eternal without generation and dissolution. The awareness disappears in deep sleep and appears when the person wakes up. This proves that the awareness is not eternal but inter-convertible form of inert energy only. Ofcourse, the conversion is not in the hands of the scientist, though the conversion is theoretically proved and accepted. When you stop the supply of food or oxygen, the heat energy is not produced in the digestion and the awareness disappears, which is the state of coma or deep sleep. When the life energy is not supplied, the death happens. In the last stage of the patient, though digestion stops, the respiration continues. Though food is not supplied, oxygen is supplied. Instead of food, the stored fat is oxidized. Therefore, the patient is alive for sometime in spite of the absence of food. After sometime, the nervous system stops functioning either due to damage in the system or due to inadequate supply of the heat energy. This is the stage of unconsciousness. Finally, in the last stage, the oxidation stops and no more heat energy is produced. We say hat the human being is dead due to absence of any trace of heat and the body becomes cool. This process of death is described in the Veda (Manastejasi tejassati). Just in the last fraction of a second of the time of death, a small portion of the heat energy is used in the formation of the energetic body that goes out of the gross body along with the bundle of qualities, which are stored in the mind. This bundle of qualities accumulated from the past millions of births, which is called as subtle body or the scientist cannot prepare jiiva. He cannot bring back this bundle, which escaped from the gross body through the subtle body, which has entered the energetic body that came out of gross body. This energetic body is called as Yaatana Shariiram, if the Jiiva goes to hell. It is called as Bhoga Shariiram, if the Jiiva goes to heaven. It is called as Divya Shariiram, if the Jiiva goes to the abode of Lord. Due to this reason only, the dead person cannot be made alive. Otherwise science has developed the nervous system and brain in the Robot by introducing a small bundle of qualities as information chip.

Therefore, the man is produced but the same man cannot be reproduced. The concept of Robot clearly proves that the awareness is also a form of inert energy because in Robot the electrical energy is converted into the so called awareness, which is only the electro magnetic radiation. This energetic body is called as subtle body or sukshma shariiram. This goes to the upper world, which is invisible as said in the Veda (Manomayah) and in the Gita (Vayurgandhan, Utkramamtam). For any authority, the final stage is faultless experience, which alone gives the validity. The analysis of life energy and awareness is done based on the experience of a human being existing here. All this is the analysis of the various aspects of the human being existing in this world. We have concluded that the awareness is the finest and greatest item in this world based on the practical analysis here itself. If the practical experience is neglected, the logic will lose its basis. In such situation, even the scripture cannot stand because one may say that the scripture itself is a false imagination of some mad person. Therefore, all this analysis is based on the internal nature of the available human being. The analysis of the human being perfectly gives the analysis of this entire creation because any human being is a part of creation only. Therefore, the logical analysis and the practical experience associated forms the science.

Any spiritual aspirant is an ordinary human being only and thus science is applicable for analysing yourself. In fact, the process of elimination only can do the attainment of self or the causal body, which is a perfect scientific procedure. Self is the best item of the creation and the analysis of self is also science. When you are an item of creation, your ways and efforts cannot be supernatural and they must follow the natural rules of creation, which are again science only. Therefore, you must use the logical scientific analysis in analysing yourself and your path to reach God. But God is beyond this creation who is the Creator. Therefore, God cannot be analysed by science. When the goal is above science the scientific path cannot be meaningful because the scientific path will lead to such goal only, which can be analysed by science. For e.g.: let us take the path to Bombay, the path is on the Earth and Bombay is also on the Earth. A path that can be analysed by logic can reach the goal, which must be also analysed by the logic. If I start the journey to God and ask the path to reach Him, nobody can show the path because the God is invisible. An invisible goal will always have an invisible path. Nobody can travel in invisible path. One can show the path to a holy temple. If God exists in the statue, such path is a true path. The main purpose of reaching God is to know the whole knowledge of yourself, the correct path and the correct goal. The reason is that God is the best preacher since all the matters are related to God. Therefore, the Human Incarnation is the correct place of God. The human incarnation consists of a visible human body so that the path to reach Him also becomes visible. Since God is in the human incarnation, by reaching that human body you have reached God. In fact, God pervaded all over the body and you have reached the God. The God becomes visible through human body and therefore, the path to reach God is also visible.

The main purpose to reach God is to hear the correct version of the entire spiritual knowledge. Then through service you have to please the God. In the case of statue, it is not preaching any trace of knowledge. Moreover, when we serve the statute it is not appearing pleased on its face. Due to these two reasons neither God is in the statute nor God is the statute (Na tasya Pratima- Veda). The statute in the human form is a model to indicate the human form of the Lord. The ignorant human beings who cannot accept the human form of the God due to egoism and jealousy can worship the statute as training for sometime to worship the human form of Lord in future (Pratimahyalpa Buddhinam- Smruti). But one should not sit in the training throughout his life. If he sits in the training only, he is born as an inert object like stone (Bhutejya yanti- Gita)

Since the Human Incarnation is the Creator, the analysis of the Human Incarnation gives an idea about the God but the Vedas and the Gita say that God is always unimaginable and can never be known. But the existence of the unimaginable God must be experienced (Astiityeva— Veda). Otherwise you may say that God does not exist because He is unimaginable and also beyond experience. The unimaginability is called as Maya. Unimaginability is the property of Parabrahaman, which has entered pure awareness and made the Mula Maya or pure awareness to become Maya. Mula Maya is not unimaginability since creation did not start. Therefore, the word Mula Maya means the root of Maya and has no Maya in it. When creation started the Mula Maya is converted into Maya, which is a mixture of the unimaginability of Parabrahman that entered Mula Maya and the imaginability of the world (Prakruti). Therefore, in the state of Mula Maya or Brahman, the Parabrahman is not exhibiting unimaginability to the souls because the creation has not yet started and the souls were not yet created.

Brahman is the purest state of Parabrahman in the absence of creation. In that state Parabrahman is not unimaginable to itself and therefore, has no superimposed apparent ignorance. The unimaginability arises only when imaginability or Prakruti also exists as a reference. Therefore, Brahman can be said as the Parabrahman leftover with pure awareness and without unimaginability (Maya) or imaginability (Prakruti). Maya means wonderful. A wonderful thing need not be unimaginable. Thus, the imaginable world (Prakruti) is also called as Maya because the Prakruti is also wonderful. Shankara gave another meaning to Maya i.e., which does not exist. That is also correct because the droplet of the pure awareness, which has become the world or Maya is very negligible and can be treated as almost non-existent. Shankara never told that the world is absolutely non-existent. He said that the world is Mithya, which means that it is neither existent nor non-existent (sadasat vilakshana). It is existent because it exists even though it is very very little. It is non-existent because its existence can be neglected, since it is very very little. People have misunderstood Shankara, who state that according to Shankara the world is non-existent.

Maya is wonderful because Maya is a mixture of awareness and unimaginability. The pure awareness is from Mula Maya and the unimaginability is from Parabrahman. We must always remember that the unimaginability is not for Parabrahman and it is only for the souls. Thus, we can generally say that Maya is unimaginability. Ofcourse, the pure awareness is also generated from Parabrahman like the unimaginability. If it is diluted unimaginability, it is wonderful or little Maya, which can be understood by human beings. If the unimaginability is 100%, then it is called as Maha Maya. The Mula Maya is in the form of pure awareness and is called as Mula Prakruti or Shuddha Sattvam. Sattvam is the knowledge of other things; Shuddha Sattvam is the knowledge of itself. Sattvam is a part of the Maya because Maya is composed of the three qualities called Sattvam, Rajas and Tamas. When the pure awareness is aware of other things, the Shuddha Sattvam is converted into Sattvam. Then the other things are Rajas and Tamas, which are the modifications of pure Rajas and pure Tamas that exist in Shuddha Sattvam only. The Rajas is work or energy. The Tamas is ignorance or matter. Both the Shuddha Sattvam and Sattvam are the states of same knowledge.

Therefore, the Shuddha Sattvam or knowledge is nearest to Parabrahman and is an inseparable associated characteristic of Parabrahman. This should not mean that Lord Vishnu who represents Shuddha Sattvam is nearest to Parabrahman. The Shuddha Sattvam itself is pure Rajas and pure Tamas as already stated. This is said in the Veda (Brahmaacha Narayanah, Shivascha Naarayanah). Pure Rajas is Brahma and pure Tamas is Shiva. Therefore, Lord Datta who constitutes all these three divine forms is the near most item of the creation to Parabrahman. The only difference between Parabrahman and Datta is Parabrahman is invisible and unimaginable. Datta is visible and unimaginable. The visible part of Datta is the creation, which acts as a medium. The invisible part is the hidden Parabrahman. Krishna is the incarnation of Datta since He states that He is the creator, ruler and destroyer of the world (Prabhavah Pralayastatha, Mayi Sarvamidam). The divine knowledge, which is the characteristic of Shuddha Sattvam, can be used as the identity mark for Parabrahman. When this knowledge is wonderful, then the Shuddha Sattvam is called as Sattva Maya. This wonderful knowledge is Prajnanam, which consists of both wonderful Shuddha Sattvam and wonderful Sattvam (Sattvika Maya). This means that Prajnanam contains a wonderful explanation of itself (Shuddha Sattvam) and all the other related things (Sattvam). It is a wonderful knowledge of the Creator, the path to please the Creator and the nature of the soul. Therefore, the wonderful knowledge of the Parabrahman is the nearest inseparable identity mark in the case of human incarnation.

The human incarnation is not recognised in the state of Brahman because there can be no preaching from Brahman, which is pure awareness without any creation. The preaching comes only from Eshwara since He is associated with creation. The Rajas and Tamas also attain the unimaginability and become wonderful in miracles. Rajas is work and Tamas is force. Thus, miracles are forms of wonderful work and force, which are far from Parabrahman. Miracles can be transferred to demons. Since Rajas is Brahma and Tamas is Shiva, both these grant boons to demons. Sattvam is Vishnu who never grants any boon to demons. It means that the Sattvika Maya or Prajnanam can never be transferred to demons. Sattvam represents Vishnu and Mula Sattvam represents Narayana. This is the reason why Ramanuja and Madhva stressed on Vishnu or Narayana who acts as the spiritual preacher. However, this does not mean that the Parabrahman is associated with Mula Sattvam and Sattvam only. All the three qualities are associated and therefore, separable and different items only. The Parabrahman is associated with all the three qualities in wonderful state. Even while transferring the miracles to demons, the Rajas and Tamas in the complete unimaginable state cannot be transferred. The force and work in the creation, ruling and destruction cannot be transferred to any demon. For e.g.: A demon may create small objects but cannot create the world. Lord Krishna showed Vishwaroopam through which He proved that such miracle could never be exhibited by anybody other than Himself. The entire Bhagavat Gita shows the non-transferable knowledge or Sattvam or Vishnu.

The Vishwaroopam in the Bhagavat Gita also shows the non-transferable Brahma and Shiva, who represent the creation and destruction of the cosmos. In between the creation and the destruction, the Lord maintained the cosmos as Vishnu and preached Arjuna about the spiritual concept of the vision. Thus, Vishnu stands for preaching the knowledge even while maintaining the Universe. Therefore, one should not distinguish between these three divine forms of the Lord. The Lord is always associated with these three qualities in equal proportions. When the Prajnanam is preached, a little of it is also donated as Jnanam. A scholar has received a part of the infinite Prajnanam. Similarly, the demons receive a part of divine force and divine work as miracles. Thus, the donation of all the three qualities exists form the side of the Lord but the human beings or demons with little capacities can receive a little of these three only.

A scholar cannot be Narayana. A scholar is a water drop only whereas Narayana is a mighty ocean of true knowledge (Satyam Jnanam Anantam—Veda). Similarly, a demon doing small miracles cannot be equal to Brahma and Shiva. A sage called Tandu created a handful quantity of sacred ash and thought that he is the Lord. But Lord Shiva appeared before him and produced a mountain of ash from His thumb. Thus, the quantitative difference exists between the Lord and His devotee.

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