[All the three divine preachers agree that both God and soul are consciousness items. Consciousness means awareness only. Thinking is the property of awareness. A human being is able to think because it possesses awareness and a stone cannot think because it does not possess awareness. God has made this rule in the universe, which is strictly followed by all the items.]

[The creator-God is omnipotent and is not bound by any rule that is created by Him for the sake of the world. Parabrahman, the ultimate unimaginable God, is not bound by the rule, which is that anything must contain awareness to do thinking. God being omnipotent can think even though He does not contain awareness. The thinking is directly done due to His omnipotence. The worldly logic fails in the case of omnipotent God. This is the opinion of Shri Datta Swami.]

[If you come to the case of mediated-unimaginable God, the medium contains its own specific individual soul that can think due to its possession of awareness. Due to the merging of the unimaginable God with the soul, the soul can also think even without awareness. Even if the soul (awareness) of the medium is absent, the mediated God can also think due to the omnipotence of the merged unimaginable God. Even in the absence of awareness, unimaginable God can carry on the process of thinking due to the omnipotence of the ultimate unimaginable God called Parabrahman present in the qualified or mediated Brahman in the merged state.]

[Even the human incarnation is the same qualified or mediated Brahman. The above-mentioned concept is applicable due to the presence of Parabrahman in it in the merged state. The human incarnation can think even in deep sleep, where awareness is absent. All this is about Parabrahman, whether it is mediated or unmediated.]

[The Veda said that awareness or soul is born from food (Annāt puruṣaḥ). This awareness dies or disappears every day in the night especially in the deep sleep and is born every day after deep sleep. God is without birth and death. Soul is born every day and dies every day. Therefore, God is clearly different from the soul. Soul is dependent on the divine rule made by God, whereas God can break such a rule in His case.]

[As per science, the inert energy that is generated from matter (food) enters the brain-nervous system and is transformed into awareness. The electricity (inert energy) enters the radio and is transformed into sound energy. The same electricity that enters a bulb is transformed into light energy. In the same way, inert energy is transformed into awareness.]

[The soul is impotent or very little potent. Minute potency can be treated as impotency. God is omnipotent. You may argue that in human incarnation, the awareness of the medium exists as the soul and hence, it must be equal to an ordinary human being having a similar soul. But, in that case also, the difference exists due to the existence of omnipotent Parabrahman in human incarnation. Hence, Krishna could lift the huge mountain on a finger, whereas in the case of a soul, it cannot even be dreamt. Because of the presence of the same awareness in a king and a beggar, can you say that the king is a beggar or the beggar is a king?]

[The three divine preachers thought differently about the soul in three different stages. This appears as the difference between three preachers. Actually, the difference between the three stages appears as a difference in these three philosophies. Śrī Madhva is preaching to almost the entire humanity, which is in the beginning stage of the spiritual journey. Śrī Rāmānuja saying that the soul is a part of God is in the advanced middle stage of the spiritual journey. Śrī Śaṅkara saying that the soul is God is in the last stage of the advanced spiritual journey in which the soul has no freedom at all since this last stage of human incarnation is given by God and not attained by efforts of the soul.]

[The three divine spiritual preachers brought commonality between God and soul and the commonality is consciousness or awareness. But, in the case of Parabrahman or unimaginable God, thinking is done due to omnipotence and not due to the awareness. But, thinking itself can be treated as awareness. In the case of Parabrahman, the reason for thinking is unimaginable and hence we can call it as unimaginable awareness. Taking similarity among the three states of thinking is like taking the similarity among three mud pots. We need not worry about the similarity between the three mud lumps. Effects can be compared without touching their causes and their backgrounds.]

[When the process of thinking exists, the thinker is inferred there. The fire that burns anything is called by the property as burner (Dahanaḥ). By the property of burning, the burner or fire shall be taken. Hence, the word ‘thinker’ indicating the process of thinking is taken for the awareness. Based on this, all the three divine preachers took the awareness through the process of thinking. Hence, when Parabrahman is thinking, He becomes thinker finally taken as awareness.]

[Śrī Śaṅkara followed the difference between items in the imaginable domain, which is the world. The world is absolutely real due to the gifted absolute reality of God. Hence, the different items are really existent and really different in the view of the soul because soul is also a tiny part of the world. He proved this concept by running away from the elephant. His monism is only in one item in this world and such single item is Human Incarnation in which God merged with His selected-devoted human being. Such Monism is extended to all souls for the sake of uplifting the atheists.]

[Some people say that God will enter into a human body without soul. If the soul does not exist, it becomes an inert body. God enters the body, which is along with its soul selected by God Himself. God not only does His personal work on the earth, but also will please the devoted soul with the fruit of monism by merging with a selected devotee. A rich man having some work in other city visits his close friend’s house for stay instead of taking a vacant room in the hotel. The rich man finishes his work and simultaneously pleases his friend also by staying closely with him for some time.]

[When God enters a male devoted soul and its body, the Mahāmāyā power also enters into a devoted female soul and its body to give pleasure to Her devotee. In both media (both bodies) contain individual souls. In the deepest layer, God Parabrahman and Goddess Mahāmāyā exist as unimaginable entities covered by God Datta and Goddess Anaghā, the energetic incarnations. Both will enjoy each other in three different levels: i) Materialized level: Upper most devoted human couple with their souls and human bodies. ii) Energetic level: Middle inner energetic couple, God Datta (God Vishnu) and Goddess Anaghā (Goddess Hlādinī Śakti) and iii) Unimaginable level: The inner most unimaginable couple is Mahāmāyā and Parabrahman, who are actually one and the same.]

[When God Krishna appears, He is God Vishnu, who merges with His closest devotee selected by Himself. Similarly, when Goddess Rādhā appears, She is the deity of pleasure (called as Hlādinī Śakti) of God Vishnu, who merges with Her closest devotee selected by Herself. This is the first basic superficial human level. Both the devotees merged by God and Goddess separately appear as the two Human Incarnations called Krishna and Rādhā and this is the basic human level. In the second internal energetic level, the energetic incarnation called God Vishnu merges with the devotee to become God Krishna. In the unimaginable level Parabrahman existing in God Vishnu is taken. Exactly similar is the case of Mahāmāyā becoming Hlādinī Śakti (Santoṣa Lakṣmī) and then becoming Rādhā. In the third unimaginable level, Goddess Mahāmāyā present in Hlādinī Śakti enters Rādhā and Parabrahman present in God Vishnu enters Krishna.]

[In the third unimaginable level possessor of power and power cannot be distinguished at all and this is beyond logical analysis and therefore, there is no use of the terms like monism and dualism. The resulting monism is not based on any logic. We have arrived at monism because any number of unimaginable items together result in one entity only. This is the monism of Śrī Śaṅkara. Coming to the second energetic level, God Vishnu containing God Datta and Santoṣa Lakṣmī (Hlādinī) containing Mahāmāyā are clearly understood as two entities called as possessor of power and power inseparable from each other. This is the qualified monism of Śrī Rāmānuja. Coming to the first superficial human level, Rādhā and Krishna are clearly seen separately as two individuals and this is the dualism of Śrī Madhva.]

[Śrī Rāmānuja and Śrī Madhva emphasized on God Vishnu, who is called as Nārāyaṇa, who is Brahmā and Shiva by having creation and destruction talents within Himself. Such Nārāyaṇa is God Datta. The question that comes is that why God Vishnu is chosen while equivalent Brahmā and Shiva are co-existing? The reason is that Brahmā was in the past doing creation and Shiva will be in the future doing destruction. At present, the maintainer and ruler is God Vishnu. Hence, God Vishnu is given importance since we are existing in the present state which is neither past nor future.]

[When God Datta is in the mode of creation, He is called as Hiraṇyagarbha (Brahmā). When He is in the mode of maintenance and ruling, He is called as Nārāyaṇa (Vishnu) and when He is in the mode of destroying the world, He is called as Īśvara (Shiva). By these three names (Hiraṇyagarbha, Nārāyaṇa and Īśvara) God Datta is addressed and praised.]

[Parabrahman or Niruguṇa Brahman or unimaginable God is beyond imagination because He is beyond space and time. In the beginning of creation, He created little space (Parama vyoma) in which an energetic body with individual soul is also created called as ‘Datta.’]

[The unimaginable God entered and merged with the above said energetic being (Datta) and became one with Him (Tadevānu prāviśat– Veda). Then onwards, Datta became God Datta. God Datta created all this world. We can also say that the unimaginable God present in God Datta created all this world through God Datta.]

[Actually, Parabrahman and God Datta became one and the same. We can say that God Datta created this world. It spontaneously means that Parabrahman merged with Datta and created this world. There is no trace of difference between Parabrahman and God Datta. Unimaginable Parabrahman can be compared to an unseeable naked person taking bath in the bolted bathroom. God Datta can be compared to the same unseeable naked person, who came out of bathroom clothed with energetic medium. There are no two persons called naked Parabrahman and clothed God Datta. Therefore, Nirguṇa Brahman and Saguṇa Brahman are one and the same. Hence, creator is only one God. In the Veda it is told that the first element, space, (space other than Parama vyoma) is generated from Parabrahman or God Datta (Tasmādvā etasmā dātmana ākāśas sambhūtaḥ). The word ‘or’ (vā) means that Parabrahman and God Datta are one item only.]

[The word Ātman mentioned in the above Vedic statement can be taken in the sense of body or form, strongly indicating God Datta and gives more stress on Saguṇa Brahman or mediated God. If you consider very big lot of humanity, the form is very essential for worship and meditation in the case of an ordinary human soul.]

[The inert part of creation is Aparā prakṛti. The internal Parā prakṛti is the awareness. This awareness is not seen in any special place in the body like a light present in a room. This concept is proved by science. This awareness is called as the soul or Ātmā because it pervades all over the body.]

[Śrī Rāmānuja said that the awareness is only a dependent property and not independent entity. The property is always dependent on the possessor of the property. The entire creation is called dharma or guṇa because the entire world is dependent on its maintainer, God. Nirguṇa Brahman means God without world and Saguṇa Brahman means God with medium and associated with world.]

[The awareness is the modification of inert energy working in a specific system and can be seen by our eyes in medical instruments. The medical scientist can say whether a person is with peaceful mind or disturbed mind by looking at the energetic waves appearing on the screen of the instrument.]

[The soul is a tiny atom of the creation and God is the creator of infinite creation. The difference between God and soul is beyond human imagination since we cannot give a quantitative idea about the difference between both of them.]

[Awareness is thoroughly studied by scientists, who found it exactly similar to the present functioning computer. In the earlier days, the computing process was thought to be subsequent work of microprocessors so that the features of a cow are grasped one after the other and hence, the human brain was thought to be working better than a computer since the brain was grasping all the features of cow (aspects of the information) simultaneously. But, later on, the brain is understood to be a computer in which all the microprocessors are working simultaneously in the same time, which enables to grasp all the concepts at a time to identify a cow at once since all the features are identified simultaneously. The most critical point is thus resolved.]

[The objects are present outside the body of the soul. Ancient people thought that the mind goes out through senses and modifies itself as the outer object and returns back to the brain. This mere theoretical guess is proved wrong by experimental science. The xerox copy of the object itself comes with the help of external light into the brain through senses and nerves, carried by neurons.]

[After finding all these wonderful processes created by God, even scientists wonder that God is the climax scientist! Where is God, who is unimaginable even to science forever and where is the soul that was completely analyzed by scientists! When the awareness was not understood by people in ancient days, some of them thought that awareness is God. Awareness is just a modification of the inert energy in a specific system of brain and nerves.]

[Soul is completely analyzed by science and is found that it is just the experience of nervous energy that appears in the brain by several complicated activities in which neurons are involved as channels for the manifestation of awareness.]

[Like this, the soul is described well by the scientists with full human intellectual concepts. If you take the case of God, no scientist could even try to understand God. By this, you should not say that since God is unimaginable for human brain, God does not exist. Many unimaginable events called miracles are observed in the world and scientists could not explain the logic behind even one small miracle. These miracles infer their source as the unimaginable God or Parabrahman.]

[The meaning of the word ‘Jñānam’ is scholastic knowledge. This word cannot be used to mean simple awareness. If awareness means scholastic knowledge, is anybody telling a stone not having scholastic knowledge or ‘Ajñānī’ (non-possessor of scholastic knowledge)? In fact, the stone does not contain even the basic awareness (cit).]

[But, we can say that the stone is not having awareness (Acit or Jaḍa). Cit means mere awareness that is present in all the living beings like insects, worms, birds, animals and human beings. This does not refer to knowledge, which is an extra item that can be present in the awareness of certain human beings (not even in all human beings). We can address any living being other than a specific human being (having jñānam) as ignorant or Ajñānī, not having scholastic knowledge. All human beings are not scholars to have scholastic knowledge or Jñānam.]

[The Veda says that God is prajñānaṃ (prajñānaṃ Brahma). This does not mean that God is directly unimaginable or wonderful knowledge or prajñānaṃ. As per the scholars, when there is excess of a quality, the possessor of the excessive quality is called as that quality itself. Hence, the possessor of excessive wonderful knowledge is called as the wonderful knowledge itself. This means that unimaginable God or Parabrahman is the embodiment of wonderful and unimaginable spiritual knowledge.]

[All human souls have basically awareness and are equal to other living beings like birds, animals etc. But, some human beings have scholastic spiritual knowledge called Jñānīs. A Jñānī is greater than all other ordinary human beings, which have only awareness. But, the human incarnation of God has wonderful-unimaginable spiritual knowledge (prajñānam) and is greater than a Jñānī (Jñānibhyo'pi mato'dhikaḥ– Gita). The human incarnation of God is completely God only in mediated state.]

[An ordinary soul (Jīvaka) is identified by the just existence of awareness. One of such ordinary souls may become the scholar of spiritual knowledge called as Jñānī (Jīva). Both jīva and jīvaka souls are not Brahman and are different from Brahman. One of such souls (jīvas) is selected by God to become Human Incarnation of God like the son of Vasudeva to become God Krishna.]

[Jīvaka means mere awareness (cit). Jīva is mere scholastic ability in spiritual knowledge (jñānam). The contemporary human incarnation is the ultimate unimaginable and wonderful spiritual knowledge (prajñānam). The scholar who knows this difference between the three terms, understands the philosophy of God Datta, who became the divine trinity (God Brahmā, God Vishnu and God Shiva) and further became the three divine preachers (Śrī Śaṅkara, Śrī Rāmānuja and Śrī Madhva) will attain the knowledge of God for the sake of his/her salvation.]

Iti Śrī Datta Svāmi viracita Śrī Raajīva Gītāyāṃ Brahma Jīva bheda vicāra yogo Nāma Dvitīyādhyāyaḥ।

[Like this, in Shri Rajiva Gita, composed by His Holiness Shri Datta Swami, the Second Chapter called ‘The Association of Enquiry of the difference between God and soul’ is completed.]