Shri Dattaguru Bhagavat Gita: Shiva Khanda: Chapter-9

(Song of Preacher – God Shri Datta)

Part3: Shiva Khanda – Part of Shiva

Ninth Chapter – Datta Vedokta Parabrahma Rahasya Yogah

(Vision of Secret of unimaginable God Datta as revealed by scripture)

God-preacher Shri Datta spoke:-

O Son of scholar called as Veerabhadra! This world, created by Me, is like Your imaginary world created by You when You are in awaken state. As far as its material and structure is concerned, it is as good as Your dream. But, Your dream shall not be compared to My imaginary world (this real world). The difference is that in Your dream, the creator (Yourself) is bound by Your dream. I am not bound by My imaginary world. You are also not bound by Your imaginary world. Hence, the complete simile is Your imaginary world by which You (creator) are not bound and You (creator) are controlling it. Exactly, in the similar way, I (creator) am not bound by this real world (My imaginary world) and I am also controlling this real world. If imaginary world is taken as a simile, both Yourself and Myself are not controlled by ignorance. You are controlled by ignorance in Your dream only and the dream is created by Me in this world to show that You are controlled by this world as You are controlled by Your dream.
O Kaashyapa (born in Kaashyapa gotra)! You shall select the simile having many similarities (imaginary world) and not with one similarity (dream) in My case. If You select a complete simile, the concept will be fully represented.
This soul (Yourself) is also My imagination only, which is a tiny part of My entire imagination or this real world. You can call Your imaginary world (or even Your dream) as condensed solid of Your awareness since it appears as real world through Your real ignorance in dream or imposed ignorance in imaginary world. Hence, awareness appears to be in condensed state due to Your ignorance. Since Your awareness is imaginable, the imaginable condensation is also really possible since awareness is energy and matter is condensed energy. Similarly, You can’t call this real world (My imaginary world) as the condensation of My awareness. The reason is that My awareness is unimaginable (since two unimaginable items like Myself and My awareness result as one unimaginable item only), which is Myself, can’t undergo imaginable condensation. The link between My unimaginable awareness (or Myself) and this real world is unimaginable. You can say this much only that this real world is generated by My unimaginable awareness in an unimaginable way. Keeping this background in Your mind, You can say loosely that My unimaginable awareness has become this real world.
Condensation of a material means reduction of its volume. An unimaginable item has no volume and hence, the word condensation can’t be used to the cause of this real world. If You take Me as mediated God, You can use such imaginable words applying worldly logic in Me.
You can compare Yourself and Your body with Myself and My body if I am taken as mediated God. O Kaashyapa! Your skin is like My skin only. See this point by touching My skin (Dattaswami touched the skin of Datta and experienced it as any normal human skin only.).
When You see a hill in this world or on the curtain of a cinema, Your mind limited in Your body is perceiving it as a big hill only due to the influence of Your ignorance only. The hill in this world or on the curtain of cinema is bigger than Your brain or body. Your perception is influenced by the trick of Your ignorance.
All the items of Your imaginary world are born, maintained and finally dissolve in Your awareness only and not in Your body. Your awareness is different from Your body. Your body contains Your awareness. I am telling like this since Your awareness and Your body are imaginable items controlled by space. In My case since Myself and My awareness are one only being unimaginable, You can simply say that this world is born from Me, maintained by Me and dissolves in Me. While saying about Me, remember that the link between Me (or My awareness) and this real world is unimaginable to You and that Your are saying this in superficial sense only. I have to warn You about this link because You are very dangerous to extend concepts, if not warned.
Scholars have understood Your awareness (soul), Your dream, Your imaginary world and as scientists this real world also. They could go up to the cause of Your dream and Your imaginary world and the cause is Your awareness. Any soul is unable to go up to the cause of this real world since the cause is the unimaginable God. With the help of the known knowledge of Your dream, Your imaginary world and this real world, the scholars have dragged Your imaginable awareness from simile as the cause of this world and made Your awareness as the unimaginable God. This is the ignorant poetry of the scholars. I appreciate scientists in this point since they have kept silent about the cause of this world. I can say that scientists are best philosophers since they maintain silence about this cause and silence is the only best expression of an unimaginable item. Scholars being over-intelligent poets speak that this cause is Your imaginable awareness and make Your imaginable soul as the unimaginable God!
Scholars say that this imaginable awareness alone is the cause of this real world. Agreeing to their poetry for some time, do they accept that the imaginable awareness that created this world is having a body because nowhere awareness is seen without a body or container?
Even if You take ghosts and angels as examples, they also have energetic bodies as containers of their awareness. Scholars are building the spiritual knowledge about Me by taking the logic from worldly examples only. In such case, how can they deny the body? If body exists for that cause also, it means that You have taken the mediated God (Eshwara or Datta) as the cause and not the actual unimaginable God merged in Eshwara, who (unimaginable God) alone is the actual creator of this world. If they want to bring the actual cause in to the picture, they have to mention about unimaginable God. Of course, they can call the unimaginable God as unimaginable awareness. In such case, the unimaginable awareness is not this imaginable awareness present in living beings, which is generated by inert energy functioning in nervous system.
The energetic body of Eshwara has inert energy and non-inert awareness. Both these are originally imaginable only. Both these became unimaginable due to merge of unimaginable God with them. Now, You can call the body and soul of Eshwara as unimaginable God. Now, You can say in two ways:- i) The unimaginable awareness of Eshwara created this world without the help of any second item (Shankara) and ii) The unimaginable awareness of Eshwara created this world using the imaginable energy (Mula prakruti) from His body (or from the energy existing outside His body as His divine world, which is also unimaginable God due to His (unimaginable God) merge with it) (Ramanuja and Madhva). Is there any difference between these two statements because both His awareness and energy are the same unimaginable God? The first statement means that unimaginable God alone created this world. The second statement means that the unimaginable God (awareness) created this world with the help of the same unimaginable God (energy). The essence is that unimaginable God Himself is the designer (Nimitta) as well as material cause (Upaadaana).
Before the unimaginable God merged with Me, You can call the human being exactly the same as Myself since both of us have imaginable bodies and imaginable awareness. This is oneness of the object (bimba) or Myself and its reflection (Pratibimba) or human being or angel. Even after the merge of unimaginable God with Me, who is totally invisible, You can say that both bimba or object and pratibimba or reflection (soul) are one and the same. But, if You touch the aspect of potentialities of both, Bimba (Myself) having unimaginable power and pratibimba (human being or angel) having limited imaginable power, the similarity is disturbed. If You don’t touch the aspect of potentialities and keep it aside for some time, both Myself and Yourself are one and the same (Shankara). If You bring the aspect of potentiality, there is no comparison between Myself (unimaginable) and Yourself (imaginable) (Ramanuja and Madhva). Shankara is speaking Monism setting aside the difference, while Ramanuja and Madhva speak about difference setting aside the Monism. What is the difference between these three, who have accepted Monism as well as Dualism in their overall concepts? This is clear in their commentaries on the Vedic statement “Tattvamasi”.
You can understand the spiritual knowledge by taking the aspects of simile carefully. The person created by You in Your dream or in Your imaginary world can’t touch You (Your awareness with Your real body) present in the awaken state. Similarly, no soul can touch Me, the creator of this real world.
You should not extend the above point with Your over-intelligence and say that the created person in the dream or imaginary world can know that the awareness is root cause. This point can’t be applied to the actual concept (Upameya) for which simile (Upamaana) is brought. In the simile, Your awareness and body are different items whereas in the actual concept both awareness and body (of Eshwara) are one and the same unimaginable God. In the simile, the created person can touch one item (awareness) and can’t touch other item (body). In the concept both the items are one item only, which is the unimaginable God and can’t be touched (even not imagined).
In Your imaginary world, You create a person and You merge with him totally and such person is Yourself for all practical purposes in Your imaginary world. Such person identified with You is Eshwara or incarnation (energetic or human). In this aspect, concept and simile are allowed for comparison because I (unimaginable God) also identify with Eshwara or any other energetic/human incarnation. You in awaken state alone can see Yourself in the awaken state. Similarly, the unimaginable God alone knows about Himself (Brahma vit Brahmaiva) and there is no exception to this point.
The three divine forms called as Brahma (the creator), Vishnu (maintainer and ruler) and Shiva (dissolver) are essentially the unimaginable God only because Yourself in the awaken state alone is creating, maintaining and dissolving Your imaginary world. You are one only and didn’t become three due to these three aspects of creation, maintenance and dissolution of Your imaginary world. Similarly, Brahma, Vishnu and Shiva are basically one item only, which is the first mediated God (Eshwara or Datta) with whom the unimaginable God is merged forever. This first mediated God called as Eshwara or Datta or Hiranyagarbha or Narayana or Father of heaven (by other religions), who is the unimaginable God forever is Myself seen by You, now.
There is no difference between Me and unimaginable God. Similarly, there is no difference between Me and the three divine forms called as Brahma, Vishnu and Shiva. In this level, the medium is very transparent expressing the unimaginable power always. In other energetic/human incarnations, I am hidden by the medium, expressing unimaginable power in the required context only.
If You take the meaning of the word Brahman as an item bigger than this world to include this world in Brahman, there is no wonder in this point. If You take Me, having the volume of a human being (as You see now) and still say that this entire world is in Me while I am standing in this world – this is unimaginable and most wonderful point that suits to the unimaginable God. If You leave the worldly logic of the items having volumes controlled by space, You will understand that the wonders created by the unimaginable God are just His nature only.
If You say that I am bigger than this world to include this world in Me, the meaning of the word ‘Brahman’ (the greatest) is satisfied. Here, this word is confined to one meaning only, which is greatest in volume. The actual sense of greatest lies in the unimaginable nature. In the world, You say that the person is greatest when he has done a work, which is beyond our imagination. We don’t call a tallest and stoutest person as greatest!
The four faces of God Brahma in actual sense mean that His head or brain or knowledge is made of four Vedas or scriptures. We say that Goddess Saraswati is on His tongue. This also means that He preaches the spiritual knowledge in excellent way. We say that He is sitting on lotus flower having thousand petals. This means that He is understood by the intelligence doing analysis in many ways. We say that His vehicle is swan, which separates milk and water. This means that He has a capacity to separate truth and false. Like this, we have to understand inner meanings everywhere. God Brahma is in the state of preacher of spiritual knowledge in the form of Lord Dattatreya existing in one extreme end giving misery of spiritual journey for the ultimate eternal welfare of the soul.
God Vishnu is in the state of mother fulfilling all worldly desires of souls (issues). He is called as Mohini or the form of fascination since these worldly desires are based on fascinations. God Vishnu, as Lord Venkateshwara, is existing in another extreme end giving happiness to souls, which is required in the present life. These are also essential for the worldly life in attending the worldly responsibilities. The wife of God Vishnu is Goddess Lakshmi or wealth, which is the basis for all the worldly affairs.
The preacher is in one extreme end teaching about God by leaving all the worldly issues. The mother is in the other extreme end carefully attending the required worldly issues making the present state pleasant. Both these are opposite ends like north and south poles as said in the Veda (duaramete vipariite vishuuchii).
God Shiva is in the state of father as husband of Mohini having intermediate nature of both these extreme ends. God Shiva looks in peaceful meditation state as pleasant mother and also looks in frightening state of Rudra like a preacher with cane. He has both fascination of mother as well as concern (for the welfare of soul) of a preacher. His right half represents male preacher and left half represents female mother. The right half of God Datta is preacher giving knowledge (Guru) and left half is mother or Shakti or Bhagavan (God exhibiting miraculous powers to solve worldly problems). The mother also shows two roles of preacher and father. The preacher also shows roles of father and mother. Every form of these three divine forms shows the natures of the other two forms resulting that all the three are one only.
The word Datta is not a name indicating the nature of an item. It only means ‘given’ and this can’t be the name of any item since it doesn’t indicate the nature of the item for identification. It only means that the unimaginable God existing in ‘not given’ state is given as imaginable mediated God. This word is confined to the first energetic incarnation only. For the welfare of world of devotees, the unimaginable God is mediated for worship.
The Veda says two points about God:- a) He creates, maintains and dissolves the world and b) He is only one and not three. First I appeared in three forms standing side by side asking Atri to treat these three as one like a single board of management containing three directors. Ari refused this and told that one means one form only. Then, I appeared in one original form called as Datta with three faces to satisfy the above said first point also.
All the other energetic/ human incarnations appear when I, as Datta, merge with those media. I mean unimaginable God also since He is totally merged with Me forever. I may or may not separate from the other incarnations, but, unimaginable God will never separate from Me in the present or future. There might have been a past state in which My form was created and unimaginable God did not merge with Me. But, once the unimaginable God merged with Me forever, I am the unimaginable God forever that the past state has no value. You should worry about the present and future times only.
I am creating this world and this means that I am creating this world with the help of subtle energy already created along with Me by the unimaginable God. I can say that I have created the subtle energy since I am the unimaginable God at this moment. You can’t go in to the past moment, in which unimaginable God created this subtle energy. I am speaking about the past fact in the present moment and not in the past moment.
My three faces are called as Hiranyagarbha, Narayana and Sadashiva. The three divine forms emanated from My three faces are called as Brahma, Vishnu and Shiva. All these six names indicate only one God Datta. The Veda says this as “Hiranyagarbhah...eka aaseet”, “Ekohavai Naaraayanah” and “Eko Rudrah”. I am the unimaginable God called as Parabrahma.
I appear in different incarnations as different persons. I exhibit My unimaginable power in different quantities as suitable to different programmes of those persons or roles. By this, unity in diversity must be perfectly realized.
If a devotee is totally surrendered to Me, I will do that, whatever is told by the devotee. I am omniscient due to My omnipotence. Worldly logic requires Omnipresence of an item to become omniscient. Since I am omnipotent, beyond worldly logic, I am omniscient without being omnipresent. But, child Prahlaada, My fully surrendered devotee, told that I am omnipresent. To make his word true, I became omnipresent in that moment through My omnipotence.
All the deities and incarnations are just My qualities only. A quality is a form of awareness only. Courage, beauty and knowledge are the three qualities. When You address a single person as courageous, beautiful and scholar, all the three are one person only. Similarly, this means that all the deities and incarnations are just My qualities only and the possessor of all these qualities is one (Myself) only. Your imaginary world is made of awareness and various items of the imaginary world are different forms of Your awareness only. The difference between Yourself (as body) and the items of Your imaginary world (as forms of awareness) is the difference between Me and the items of this real world. Hence, I told that the items of this real world before Me are like various qualities before Yourself (as body). This is to be taken in the sense of simile only and You should not conclude that I am imaginable body with imaginable awareness, which is generating different forms as qualities. You can take the actual concept as the simile also provided You take Me as mediated God. Even there, My body and My awareness must be taken as unimaginable (due to merge of unimaginable God) so that this real world is produced. If You take Me as mere medium with imaginable body and imaginable awareness, this real world produced from Me must have been exactly Your imaginary world!
By analysis, if You go into deeper and deeper planes, You will end in Me only in the deepest plane since You can’t get the unimaginable God separated from Me. You can get the unimaginable God separated from Me in the deepest plane in Your theoretical phase only because the existence of such single unimaginable God was in the past moment, which is neither in the present nor will be in the future. The unimaginable God Himself expressed in this form and unity between both of us (Myself and unimaginable God) is achieved by the unimaginable power (omnipotence) of unimaginable God and You need not poke Your nose further in this point. You must believe that unimaginable God is Myself and Myself is the unimaginable God forever, forever and forever.
By the same unimaginable power, Myself as unimaginable God became Brahma, Vishnu and Shiva and hence, You need not find any difference between Me and those three divine forms. Also, there is no difference between those three based on the same point of unimaginable power. Whenever I become any energetic/human incarnation also, You need not find any difference between Me and the incarnation as long as I stay in that incarnation.
My unimaginable power is the meaning of the statement in the Gita that nobody knows Me (Maam tu veda na kashchana). The Veda says that he knows, who says that he doesn’t know anything about Me except My existence (Yasyaamatam..., Astiityeva...).
Just like Your imaginary world is almost nothing to Yourself in the awaken state (in which awareness with body is considered), this world is also almost nothing for Me as mediated God. This almost nothing world becomes really nothing for the non-mediated unimaginable God. The unimaginable God will never separate from Me to become non-mediated and this means that this world will never become actually nothing. This is the practical state true at present and forever in the future. Ramanuja and Madhva stuck to this practical truth only. Shankara also stands in this practical truth only, but, referred the past theoretical moment (in which only unimaginable God existed without the existence of this world). Unfortunately, His disciples, fascinated for quarrels, fixed Shankara to that past theoretical moment only and differentiated Him from Ramanuja and Madhva. Actually, Shankara represented the total concept containing both theory and practical whereas Ramanuja and Madhva emphasised the practical part only, which alone is true for present and future. Is this a difference?
There is qualitative homogeneity between awareness, energy and matter, which are the three different forms of subtle energy only. The difference is only quantitative. Between unimaginable God and anything else (imaginable) created by Him, the difference is both qualitative and quantitative. You can’t even imagine any similarity between unimaginable and imaginable items since You have not even imagined the unimaginable item.
The three divine forms appear separately because these three are different qualities, which can be isolated through different persons. Courage and kindness are two different qualities. One person may be courageous and another person may be kind. But, the possessor of these two qualities is only one if the same person is courageous and kind. You can’t also separate courage and kindness if the possessor of these two qualities is one. You can’t isolate the possessor of quality from the possessed quality and also can’t isolate both the qualities if the possessor is one. Hence, these three divine forms appears separately as qualities and can’t be isolated one from the other and from Me also since I am the only possessor of these three forms, which are My qualities only.
My three faces indicate that Brahma, Vishnu and Shiva are one form only called as Datta or Eshwara. On seeing My form with three faces, fans of each of the three forms shall stop quarrelling with each other. The fans of each form say that that form alone has all the three powers. This means that they are telling that each form is other two forms also. But, each form has one characteristic power only since Brahma is creator, Vishnu is ruler and Shiva is destroyer of this world. But, the Veda says that one form alone is doing all these three works. Correlation of both these concepts is My form, which is one only doing all the three works through three different faces thereby meaning that each face is doing each work. I appear with single face also and in such case, all the three faces are existing in that single face. The ultimate essence of all this explanation is that Myself, Datta, with single face, taken as unimaginable God (due to total merge with unimaginable God) is doing all these three works.
These three divine forms are three different qualities only. Any single quality can’t have other two qualities as its qualities. You are tall, white and kind. You can’t say that every tall figure is white and kind or every white figure is tall and kind or every kind person is tall and white. The three qualities are separate since tall person, white person and kind person are separately seen. Hence, Brahma, Vishnu and Shiva are separately seen. Brahma is creator only, not ruler and not destroyer. Vishnu is ruler only, not creator and not destroyer. Shiva is destroyer only, not creator and ruler. The possessor of these three qualities called as Brahma, Vishnu and Shiva, who is called as Datta is creator, ruler and destroyer. These three qualities of Myself are represented as My three faces.
The names of My three qualities are three faces, which are Brahma, Vishnu and Shiva. This is the correlation through worldly logic. If You decide Me beyond the worldly logic, each of these three forms is Myself only. Since the unimaginable God is always merged with Me, You can take Me beyond this worldly logic and treat Brahma as creator, ruler and destroyer, Vishnu as ruler, destroyer and creator and Shiva as destroyer, creator and ruler. As Brahma Datta, I have central face of Brahma, left face of Shiva and right face of Vishnu. As Vishnu Datta, I have central face of Vishnu, left face of Brahma and right face of Shiva. As Shiva Datta, I have central face of Shiva, left face of Vishnu and right face of Brahma. This sequence indicates that creation is followed by ruling, which is followed by destruction.
I am saying that I exist in the three divine forms and in all the incarnations not to say that these are to be neglected by projecting Me, but, to say that all My three forms and My incarnations are equal only and that You should worship them with equal view. Stress on Me is only stress of equality of these three forms and incarnations, which is not the stress on Me. I never project Myself since My inherent nature is only to hide Me and project My devotees only. The present context needs My projection in order to bring equality between all these mentioned media.
I am not pervading this entire world to know every bit of the world. Even without pervading this world, I know every bit of this world since I am omniscient due to My omnipotence. I am beyond this world and I am not touched by any item of this world. I enter and pervade all over the body and soul of energetic/ human incarnation. I merge totally with the body and soul of the incarnation and become both due to My unimaginable power. Except this one exception, I am neither touched nor even imagined by any item of this world.
Each of My qualities appears as a deity. My beauty appears as deity called as Tripurasundari. I appear always as 16 years boy and this childhood (Baalyam) appears as a deity, called as Baalaa. My shining appears as a deity called as Shrishakti. All these deities are not different from Me since they can’t be isolated from Me.
My courage appears as Hanuman. My knowledge appears as Brahma. My administration appears as Vishnu. My anger appears as Rudra. My speech appears as Saraswati. My richness appears as Lakshmi. My miraculous power appears as Paarvati.
The moon is seen as a small ball since we see the moon from a long distance. My mother Yashoda saw this entire world in My small mouth sitting very close to My mouth. This is an unimaginable miracle since it is beyond the above said scientific concept.
You shall not think that the entire world condensed into small world is seen by My mother. It is not so. The entire world is seen as it is by My mother. How this entire world with such huge space is included in the small place of My mouth? This is unimaginable. Another unimaginable aspect of this miracle is that both Myself and My mother are existing as we are in the universe shown in My mouth! Even if You break Your head in to million pieces, You can’t even imagine this!
While seeing the cinema on the screen, a huge hill appears as small hill on the screen and the screen didn’t become small. A small face of a person is seen on the same screen as very big occupying the whole screen and the screen didn’t enlarge. All such wonders can be understood by studying science. But, these wonders taking place in this real world without any pre-arrangements like cinema shooting etc., are the miracles, which can’t be understood even by science. In order to understand the existence of the miracles, I blessed the human beings with science, which can generate such miracle like incidents. All the investigations in the science are My blessings only and not the discoveries of scientists. Every discovery comes to the brain as a flash only indicating Me as its source.
Some say that God expressed Himself as this world and hence, this world is called as My Vishwaruupam or cosmic vision. I created this world and the word ‘creation’ is true. In any worldly creation involving imaginable cause and its imaginable effect, the cause enters the effect. At least, one quality of the cause enters the effect as its quality. All this is true, but, how can You apply the worldly logic in Me, the unimaginable cause? Conversion of unimaginable cause into imaginable effect is unimaginable only, which is not seen anywhere in the world. You can call this world as a form of God, but, the link between God and this form is unimaginable.
I am called as Digambara, which means that I am without cloth or medium. Such state applies to unimaginable God only, who existed without any second item in the beginning. Without cloth doesn’t mean naked body. It only means the unimaginable God without any second item. Nothing other than unimaginable God can exist before unimaginable God.
Without understanding the inner meaning, the word Digambara is taken as to be without cloths. The ethical scripture says that one should not be naked without any cloth. How can You take this word as naked without cloth? Some ignorant people are becoming naked posing themselves as Digambara Dattas! Digambara means unimaginable God and Digambara Datta means unimaginable God becoming mediated God to give Himself to the vision of devotees. Hence, Digambara Datta means incarnation.
An actor while wearing the dress of a role need not become naked. He will wear the dress of the role while he is having his own dress (at least banyan and underwear). Similarly, God having His own form as Eshwara or Datta can wear the body of another soul in becoming the incarnation. Moreover, God is not formless also since He is beyond form and formless concepts.
In this world, sages having miraculous powers are wearing the form of any human being without disturbing their original forms. God, being the source of all miraculous powers can easily wear the form of another soul without disturbing His own original form of Ishwara or Datta.
I am called as Bhagavan, meaning that I am the possessor of the miraculous powers. Bhaga means miraculous power. These miraculous powers are not simply false magic shows exhibited for entertainment. These miracles are true and are the concepts of spiritual knowledge proved experimentally to satisfy the basic authority of perception.
The atheist is like the animal wandering on the earth, which is unable to fly up. Theist is like a bird flying up to some distance only since he is also unable to fly up to the unimaginable domain and understand the unimaginable God. My miraculous powers are needed for the atheist. My spiritual knowledge is needed for theist. I am the same teacher for both the lower and higher classes.
People are misunderstanding that miracles belong to the lower level of atheists only. But, if You analyze each miracle with careful logic, each miracle can be proved as the practical proof of each concept preached in the higher spiritual knowledge. Hence, miracles need not be neglected by scholars.
Some say that the three divine forms are the servants of the highest power (Aadi Parashakti). This is meaningless in the spiritual field. I am those three divine forms. If the three divine forms are servants of something else, which is different from Me, I am also becoming the servant of that something else. If You say that, that something else is the unimaginable power of unimaginable God, both power and God become only one since there can’t exist two unimaginable items. Any number of unimaginable items become only one unimaginable item, which can be called as unimaginable God or unimaginable power. Both can’t exist side by side. These ignorant devotees represent the unimaginable power in the form of a female and say that I am the servant of that female form. If You take the power as unimaginable, it is not different from unimaginable God. If You take the power as imaginable subtle energy created by God (Mula Prakruti), such subtle power or energy is My servant since it is created by Me. You can take Me as possessor of unimaginable power or as the unimaginable power itself, which is in the causal state. If You take the power in productive state, such power is My servant. Hence, there is no difference between scholars of the Vedanta (taking Me as possessor of power) and scholars of Shaakteya (taking Me as the causal power itself).
The highest miracles are creation, maintenance and dissolution of this world. These three powers are not transferred to any other soul except Myself (as the totally merged form with unimaginable God) by the unimaginable God so that a distinction can be made between the original unimaginable God and a soul blessed with certain miraculous powers by God (jagat vyapaara… Brahma Sutra). Any soul is called as Purusha and any incarnation of unimaginable God is called as Purushottama. Since unimaginable God merges with any incarnation along with His original medium called as Datta, any incarnation can exhibit these three powers. Lord Krishna as incarnation of unimaginable God through Datta exhibited creation, maintenance and dissolution of the world through the miracle of cosmic vision in which appearance of world for some time, appearance of maintenance of world for some time and dissolution of the world in the end of vision are exhibited.
The wheel of deeds personified is called as the soul, which is an alternative arrangement of happiness and misery again and again. This cycle is called as karma chakra or cycle of deeds. The same cycle of a soul involved in My service is called as Dharma chakra or cycle of divine justice, in which equality of enjoyment of both happiness and misery exists in the form of stable peace through the mechanism of yoga.
You should not criticize Me by saying that already several divine forms exist for worship and hence, there is no need of this new divine form called as God Datta. This is Your feeling resulting due to confusion created by plurality of divine forms. This new form was investigated and was found by sage Atri, which is the basic form of all these divine forms. Any divine form is having unimaginable powers due to the existence of unimaginable God in it and the unimaginable God stays always with this new form and enters any form through this new form or Myself only. In the first age called Kruta Yuga, all the souls were treating all divine forms as the media of one unimaginable God only. In the next Treta Yuga, there is a fall in the knowledge by 25%. Souls started differentiating the divine forms forgetting the basic invisible and unimaginable God. Hence, I appeared in the beginning of Treta Yuga as the visible proof for the souls for the existence of unimaginable God. This does not mean that I am born in Treta Yuga. My present form was already created in the beginning of Kruta Yuga itself with which the unimaginable God totally merged. The unimaginable God as this form was already grasped and seen by angels and sages.
In Kruta Yuga, every soul was a Brahmana. Brahmana means (Brahma nayati iti) the soul, which recognized the unimaginable God and propagated Him to the other souls so that all the souls in the society can identify the basic one God. In this Kali Yuga, there is 75% fall in the spiritual knowledge and no soul is recognizing the unimaginable God and His original form called as Eshwara or Datta. This fact is known to Me only and hence, I am the only true Brahmana in this kali age. I am coming as human incarnations again and again in this kali age to establish this fact. I exhibit several unimaginable miracles through My incarnations to establish that I am the unimaginable God.
If You analyze the meaning of My name, You can understand this concept. Datta means simply ‘given’. ‘What is given? Who gave it? and to Whom it is given?’ are the three basic questions. The answer is that unimaginable God as visible energetic (or human) form is given by unimaginable God Himself to the world of souls. The next word Aatreya in the full name Dattaatreya indicates that I am only one energetic form and not three energetic forms called as Brahma, Vishnu and Shiva since those three energetic forms are basically one form or Myself. This means that only Myself is doing the creation, maintenance and dissolution of this world appearing as those three divine forms.
The basic personality of an item is having several qualities. For example:- A person is having the quality of anger in one time and is having the quality of peace in another time. One quality disappeared when the other quality is exhibited. In both these qualities, the basic personality is constant, which must be naturally different from the qualities. This basic personality is called as Nirguna or the basic substance having no quality. This basic personality is Eshwara or Datta present in all the qualities. The quality of creation is called as Brahma. The quality of maintenance is called as Vishnu. The quality of destruction is called as Shiva. I am the basic substance different from all these three qualities identified with the unimaginable God and hence, called as ‘Nirguna Parabrahman’.
Vishnu means the basic substance while possessing the quality of maintenance. Vishnu is the name of the quality called as maintenance. The basic substance (Myself) is possessing this quality at present and hence, Ramanuja and Madhva took Me in the form of Vishnu. The creation was over, which is past quality or Brahma. The dissolution has not yet come, which is a future quality called as Shiva. You shall not misunderstand both the preachers for being fanatic without reason. In the future, this Vishnu quality also disappears and I will be with the quality of destruction or Shiva. You must find the external difference and internal unity between these three divine forms.
I am called as Brahman meaning that I am the greatest since I exhibit these three greatest qualities, which are creation, maintenance and dissolution of the world. In addition, I am called as Parabrahman meaning that I am essentially different (Para) from this entire imaginable domain (or world) being unimaginable. Greatness is also a quality. Sometimes I appear as the lowest personality and in such state, this quality of greatness also disappeared. Hence, I am called as ‘Nirguna’ or the basic substance, which is beyond all the qualities.
All My incarnations are various qualities possessed by Me. The incarnations change as the qualities change. I am basically present in all the qualities. No quality can be isolated from Me, the possessor of all the qualities. I am different from all the qualities, but all these qualities are not different from Me in the sense that they can’t be isolated from Me. This entire world is also My quality (thought) represented by the incarnation called as Vishwaruupa.
I am told as a boy of sixteen years. These sixteen years are nothing but the full number of lights of the full moon. My date of birth or date of expression of My form to the human souls is the day of full moon indicating this. I am born in the month called as Maargashiirsha, which means topmost head (shiirsha) in the path (maarga). This means that during the path of the spiritual journey, every soul must think that I am the topmost head of this creation. Angels are different from Me looking as energetic forms having thirty years age and are called as ‘Tridashaah’ (age of three tens). Dasha means ten or stage. These angels have the three stages called as creation, maintenance and dissolution.
I am called as Purusha since My awareness is pervading all over the world (omniscient) like the awareness of a human soul in all over its body (puri-jagati dehevaa shete iti). I am this unimaginable omniscient awareness, which is totally different from the imaginable awareness or a soul generated by inert energy functioning in a specific nervous system. All My adjectives are topmost. I am called as Purusha since awareness is the topmost creation. I am called as Purushottama since I am greater than imaginable awareness or soul. I am called as Brahmana since I lead all the souls towards God through My preaching. I am called as Brahmachaarin since My spiritual knowledge is always based on the topmost scripture called as Brahman or the Veda (any topmost scripture of any religion is the Veda). I am called as Samnyasin since I am not touched by any item of this imaginable world even though I exist in this world as incarnations. By this, males, saints, bachelors etc., should not become egoistic. The greatness of these words is due to Myself having these qualities. The qualities are not great by themselves.
In a drama, two ladies have acted as Rama and Sita. Basically, both are ladies and nobody is really male. The lady in the role of Rama shall not be egoistic thinking that she is male. Basically, she is not male and she is male only in the external role. Similarly, all the male and female souls are basically females only and God is only the real male. The external male form is only the external male role for any male soul. Hence, every male soul must leave the ego of the external role and recognize the internal basic nature of the actor or itself. Similarly, You shall recognize that a soul is not Brahmana by external birth (being born in the family of Brahmanas), but is Brahmana by the internal quality of having the true spiritual knowledge with the help of which it is leading other souls towards God. Hence, the ego of gender and ego of caste based on external unreal roles must be avoided.
Sage Atri and mother Anasuya used all their energies of penance for the spiritual welfare of other souls existing in this world by investigating the root source – unimaginable God expressed through this energetic form. Hence, both those are Brahmanas. I am the adopted son of both those souls and I am also Brahmana by My internal quality since I always preach spiritual knowledge through My incarnations. Both those souls are the greatest devotees of God and hence, I became their son, who is always the servant of His parents. Be sure that a soul, which loves Me in spite of difficulties given by Me to it is My true rare devotee.
The scriptures may be able to describe My external beauty of this body. But, the scriptures fail to describe My internal beauty, which is all good qualities united together in Me. The very meaning of My name Datta means ‘given’ to others, which is the sacrifice without selfishness. Sacrifice is the topmost good quality. I give Myself as a scapegoat to undergo the punishments of the sins of other true devoted souls, which totally surrender to Me. Hence, the topmost good quality is sacrifice and the bottom most worst quality is selfishness. My true devotees bind Me as their scapegoat to avoid the punishments and also bind Me as the bull for every work-cart (abadhnan purusham pashum – Veda). Actually, I Myself bind Myself for the sake of true devotees since I am totally independent and no soul can bind Me! The above statement is told in externally appearing light sense!
When I undergo the punishments of My true devotees, I suffer like any other ordinary soul setting aside My divine nature. Hence, the deity of justice is not cheated by Me. In such state of suffering or the extreme agony, I also weep crying “Oh God! Why did You leave Me?” (Jesus cried like this.)
You should not argue that the word ‘Datta’ also has beginning since God is called as Datta after donating Himself to the souls. Even though this word has beginning, it is infinite since this word stands as My name forever. Even My energetic form had a beginning, but, exists forever and hence, Myself and My name can be treated as eternal. The souls recognized My presence only when I am expressed through this energetic form. Hence, before this expression, I did not exist at all in the view of the souls. Hence, the past state is unnecessary from the view point of the souls. I was the topmost God even before this expression, but, there was no second soul to recognize such state of Myself before this expression. I may lose the word Brahman (greatest) when I appear as a lowest person. But, even in that state I remain as Datta (expressed to souls). Hence, My energetic form and My name as Datta are eternal, which should be always remembered by You.
I can dissolve this entire world including this energetic form and become the one unimaginable God, in which state, I Myself understand My greatest nature and there is no second soul to understand Me as greatest. When I dissolve this world, this world is merged in My energetic body and such state is called as very subtle state (avyaktam). In such state Eshwara remains as one only, the energetic form, having unimaginable God totally merged with it. Since the world exists in the unimaginable awareness of energetic body of Eshwara, the entertainment of the world continues within the God. This is like the entertainment with the imaginary world of a soul in awaken state closing the eyes. There is no difference between the external world existing before dissolution and the same existing as internal world in God after dissolution as far as the nature of construction material of the world is concerned, which is just a thought only. The difference is only about the existence of external space and the absence of external space before Eshwara. Such state of Eshwara is called as ‘Yoga Nidra’. The word ‘nidra’ means sleep (just closing eyes externally but remaining with awareness) in which You are just withdrawn from the external world without ignorance of sleep. The word yoga means that You are in association of the same world existing internally. Of course, Your external world is real and internal world is imaginary whereas in the case of God both are imaginary. I don’t have personal appreciation or personal hatred towards any soul, which is acting in its own prescribed role that is developed by itself in the freedom given by Me. My appreciation to a good soul and hatred to a bad soul are also detached from Me since I am totally detached in the basic level from the entertainment also. I am not controlled by the entertainment.
Difficulties are greater than happy events. Difficulties stress Your spiritual knowledge and remove Your ego. Difficulties lead You to Me and make You a devotee. Without difficulties in the intervals, You can’t enjoy the happiness continuously by which You get bored. What is the taste of food when You have no hunger? What is the significance of the day without the night? If the food is taken continuously without the interval hunger and if the day continues without the interval night, the result is continuous boring misery only! In such case, My issues, these souls, will be in continuous misery. As the divine eternal Father, how can I tolerate the continuous misery of My issues? Hence, I created this world with both misery and happiness for the sake of continuous happiness without boredom (continuous happiness because of continuous enjoyment of miseries and happiness alternatively through yoga and no boredom because there is a change in the variety by alternating misery and happiness) of My issues only. Scholars always opt for difficulties only, which destroy ego and give alertness, submissiveness, worship and devotion to God. Kunti is such greatest scholar, who asked for continuous difficulties as boon from Me so that she can remain as My true devotee throughout her life!
The meaning of the word Brahman is topmost greatness. This greatness is not by volume. Ignorant people think Me as Brahman because I have pervaded all over this world and is greater than this world also due to My greatest volume! To support My omniscience they treat Me as omnipresent. I am treated as existing above this imaginable domain also and hence, I am said to be extending beyond this world also (atyatisthat dashaangulam– Veda). The previous statement in the Veda is that I am pervading around this world (sa bhuumim vishwato vrutvaa) and not pervading all over the world (sa bhuumim sarvato vyaapya). I can be omniscient without being omnipresent and I can do anything anywhere due to My omnipotence. The Gita also says that I am surrounding this entire world (sarvamaavrutya tishtati). I am beyond this imaginable domain existing as unimaginable domain. You shall not confuse with the Vedic statements, which say that I pervade this entire world (Ishaavaasyamidam…) and that I am this world (sarvam khalvidam…). The first statement applies to the mini world or a selected human body existing in this macro world (yat kimcha jagatyaam jagat) to be pervaded by Me as incarnation. This refers to total merge of God with a mini world called as a specific micro human body as incarnation. The second statement means that this entire macro world is under the control of God as per ‘tadadhiina prathama’– rule (which says that a controlled property by an owner can be mentioned in the name of the owner as we find in the property-documents).

Ninth Chapter is completed.