Unimaginable God - Imaginable Soul (Part-2)

Note: This article is meant for intellectuals only

Part-1     Part-2

Every Soul Has Equal Chance to Become Incarnation

Shri Datta Swami could easily bring this 1% monism to 0% since the difference is negligible and in this point all the credit goes to earlier divine preachers only, who paved the way to be very smooth. In this line, there is no danger since removal of ambition does not hurt the ego of any human being. But, in His philosophy, the most dangerous concept of contemporary human incarnation was projected very well. Generally, this concept results in terrible blasting of jealousy and Jesus was crucified by the rest people for this only. In this concept, only one becomes God and all others remain as bonded slave-spectators! The human psychology does not differentiate the concepts of politics (like capitalism and communism) and the concepts of spiritual knowledge since the jealous tendency of mind is same everywhere in Nivrutti or Pravrutti since the human being is one and the same. The biggest mistake done here in the past was that the concept that every soul has equal chance to become human incarnation at any time was not clearly projected. This concept was clearly exhibited in the philosophy of Datta Swami to pacify the natural jealousy. Another factor in this direction shown was that there is every chance of the contemporary human incarnation to lose God from it, on getting succumbed to ego. Both these points clearly pacify the jealousy. There is also one more point that God need not leave the contemporary human incarnation to make another soul as the human incarnation in a specific span of time. Here, the important point to nullify the jealousy is that there is also possibility of a situation in which the present contemporary human incarnation may lose God and the new human being can become the contemporary human incarnation. Such possibility pacifies completely the jealousy of the human being, which gives more importance to the loss of God from the other human incarnation than the entry of God into him, for him to become human incarnation!

All these concepts projected subside the jealousy. But, the most important point is that unless ego and jealousy are subsided and unless the desire to become human incarnation vanishes, a soul cannot become the human incarnation. The speciality of this philosophy of Datta Swami is that all good results are brought out without any distortion of the truth. The point that if a soul fails in Pravrutti, it cannot enter Nivrutti in which only the concept of human incarnation exists, is useful to reform souls in pravrutti. Everywhere, absolute truth is maintained without even a trace of its distortion. All this was possible only because the preceding preacher Madhva brought down the souls to 1% monism and hence all the credit goes to Shri Madhva only and not to Datta Swami. Even the human being component of the incarnation should be very careful about ego at every stage. Mohammed also brought down all the souls to have 0% monism as common factor saying that no soul can ever become God. Due to this equality of souls and the background of total eradication of concept of human incarnation, no danger of jealousy and crucifixion can happen. Here, though monism between God and soul was removed, perfect 0% monism in all the souls is achieved. However, the difference between Shankara and Mohammed is that Shankara brought 100% monism of soul with God as the common factor of equality of souls without hurting the highest ambition of a soul, whereas Mohammed brought 0% monism in all the souls without touching the highest ambition that can be fulfilled through human incarnation. In the time of Mohammed, such situation of total atheism did not exist and hence the common factor of equality of souls can be 0% monism between God and soul, whereas in the time of Shankara, all were atheists and 100% monism between God and soul was inevitable. Circumstances existing in the time of the preacher are the deciding factors of the direction of the mode of the philosophy of that preacher. You should not find fault with that because the ultimate goal is to transform the atmosphere and not to preach simply the truth without bothering about the negative effects of the truth on the atmosphere. A preacher is that person, who develops the philosophy in view of the circumstances existing at that time so that there can be some good practical development in course of time due to effect of his preaching. A teacher is that person, who simply teaches the truth without caring for the surrounding atmosphere and the negative effects of the truth on the atmosphere.

Practical Efforts of Successful Aspirants Relevant

You need not argue that Hanuman and Radha were also human incarnations like Shankara and Baba. The roles of Hanuman and Radha throughout their lives never projected even a trace of monism with God. Therefore, our witness is by pure spiritual aspirants or devotees only and not by any human incarnation. All of us are spiritual aspirants only and the practical efforts of successful spiritual aspirants only are very much relevant to us. A spiritual aspirant is an ideal for us and a spiritual aspirant after becoming human incarnation is irrelevant to us in the present stage of our effort. We are preparing for IAS examination. A student, who is successful in the period of coaching is the ideal example for us since we are interested to take this similar coaching. The actions of the collector are irrelevant to us since the successful IAS student already became the collector. The career of the student before becoming collector is important for us and not the administration of the student after becoming collector. Hence, for us, Hanuman and Gopikas are important examples since we are in the process of the spiritual effort to enter the family or the inner most circle of God. The activities of Rama, Krishna, Shankara, Baba etc., are not that much important (purely from the point of our present position in journey), which belong to the stage after attaining the fruit. However, we can concentrate on the Human incarnations from a different angle, which is to develop devotion to God, who expressed Himself practically before us as the human incarnations.

A Gopika took a small heap of saris lifted on her finger claiming herself to be Lord Krishna in a high level of devotion. This cannot be treated as the ambition for monism, but, should be treated as the climax of love for Krishna to imitate Him based on a mad level of love towards His beautiful personality. The Gita says that pure devotees enter the feeling of monism (madbhāvamāgatāḥ…). You should not argue that the word 'bhaava' means existence since its root word stands for meaning of existence (bhū –  sattāyām). By this, you should not try to make that Gopika to become the real human incarnation. The reason is that the word 'bhaava' is used in the sense of feeling only. While using a word, its usage (rudhi) should be also considered. However, if you insist on the root meaning only, a devotee of the inner circle becoming human incarnation can be an example of this root word-meaning because the existence of human incarnation becomes the existence of the absolute God due to perfect merge. The sense of root meaning can be applied even to the existence of all souls and even the existence of whole world because Shankara says that the existence of absolute God only entered the creation as its existence. It means that the world does not exist in the absence of the existence of absolute God. However, existence as mere common factor between two different items cannot bring monism between the two items in any way. Ex: king exists and beggar exists. The common factor in both is existence and such existence can neither make the king as beggar nor vice-versa.

The twisted monism for establishing justice in the society and also establishing peace in an individual is highly appreciable. When the soul is God, the human being is forced to support justice and condemn injustice because God is said to be the supporter of justice and destroyer of injustice (paritrāṇāya… Gita). The soul will fear to do or support injustice in which case the soul may not be treated as God. Since God is the owner of the entire world, there is nothing which is not attained by God and hence the soul will be always non-corrupt to be out of all tensions resulting in perfect peace. All these good results exist in the twisted monism. The twist of theory to bring a good practical change must be appreciated and should not be criticized exhibiting the true theory. We must not misunderstand the human incarnation to be ignorant of truth. The contradicting comments of the human incarnation expressed now and then prove that the God in human form is well aware of truth and is behaving as the preacher but not as a teacher. As long as a specific human being becoming human incarnation is not touched, any % of monism varying from 100 to 0 is not dangerous at all since whatever may be the % proposed, it exists equally in all the souls. To avoid such horrible danger of jealousy in the human psychology only, the concept of human incarnation is not touched by any preacher so far and this does not show their ignorance of the concept. It is only to avoid the practical problems.

But, the concept of contemporary human incarnation is the most relevant concept for humanity to get the correct direction in the spiritual path. The problems should be avoided by applying proper remedies and the main concept should not be buried fearing for the problems. Rats can be captured by using the sticking pads and the entire house should not be burnt for the sake of rats. The various problems of jealousy can be analyzed in different directions and in different levels and their corresponding remedial measures can be developed.

Basic Requirements to Enter Innermost Circle of God

For the sake of protection of pravrutti, concepts can be exposed or hidden or twisted and the preacher is fully authorized to do anything in the theoretical level to bring out any better practical change in the existing atmosphere of society. The contemporary human incarnation can be used as a practical example of soul becoming God by 100% monism for the concept that every soul has equal chance to become God. In the absence of such incarnation, this concept stands as a theory only without practical example as proof. Both the extreme concepts of 100% and 0% monism are true simultaneously if we apply these extreme concepts to different examples. The human incarnation is an example of 100% monism with God and the ordinary souls are examples of 0% monism with God. The other 10% and 1% monism can be applicable to the soul in the journey towards goal. The selection of a soul from the family or innermost circle of God for the sake of human incarnation is fully justified because the head of the family can be represented by any close family member according to legal procedure also. Instead of developing jealousy towards the human incarnation, the best effort is to enter the family or innermost circle of God as a member for which the basic requirements are: 1) one should not fail in pravrutti so that the first impression of God should not be bad. 2) One should not aspire to become the human incarnation even in dream. 3) One should always aspire to be the servant of God and no fruit shall be expected for the service since getting opportunity to serve God itself is the divine fruit.

The philosophy of Ramanuja is a bridge between monism of Shankara and dualism of Madhva and hence we have to carefully analyze this. Ramanuja takes Narayana, the energetic incarnation of unimaginable God as the ultimate God. This is justified because the unimaginable God is only recognized to exist through unimaginable events called miracles and is always based on inference and not perception. Though the energetic incarnation is also not perceived by us, at least it is imaginable even though it is invisible. The ego and jealousy in the devotees has not come down much even though Shankara advised that the Lord should be worshiped to get His grace to become God. Due to this worship, the ambition, ego and jealousy did not go fully. Hence, Krishna, the human incarnation, could not be given as the address of ultimate God since God in specific human form cannot be digested. God in all human forms (human beings) is the best idea for digestion. Even though my neighbor also becomes God, it does not matter much because I also become God. But, to accept that no human being is God except one bloody human being, called Krishna is horrible! You must know that Krishna had a very large number of enemies in His lifetime, who were mostly victims of jealousy only. Hence, Ramanuja gave the ultimate address of God as energetic incarnation and not human incarnation. This ultimate God is in the topmost Brahma loka and all the universe is like His body (Vishwarupa) and the ultimate God is present in the topmost head as the individual soul in brain (Ātmā guhāyām… Veda).

Thus, the ultimate God in top Brahma loka of the world is like the individual soul existing in the top brain or intelligence (Vijnanamaya kosha) of the human body. The center point between two eye brows is already admitted as the place of mind or manomaya kosha. Above the mind, intelligence exists with 1000 petals or analytical ways of knowledge (sahasraara). The individual soul with its body is a small unit (sukshma chidachit vishishta) and Narayana with His world body is a huge unit (sthula chidachit vishishta) and similarity between these two units is called as Vishishta Advaita. Each unit is called Vishishta (fruit) having inseparable quality (taste). Fruit is called as Visheshya (substratum) and the taste is called as Visheshana (inseparable quality) and both these together as one unit is called as Vishishta (substratum with its inseparable quality). The similarity between these two units is indicated by the word monism. In this philosophy, the dualism between ultimate God (energetic incarnation) and ordinary soul is fundamentally accepted and at the same time, the monism in the sense of similarity was introduced like the action of wiping tears of devotees weeping by loosing real monism given by Shankara like one crore lottery! Ramanuja consoled these shocked devotees by saying that the soul is a part of God. Here also, the soul is a part of His world-body only. In the world-body of God and human body of the soul, both inert matter-energy and non-inert awareness exist together. In the world body, the non-inert souls and inert matter-energy exist. In the human body also, non-inert awareness in the nerves below the skin and matter-energy co-exist. Here, the superimposition of God on the world (like soul on body) is exploited and a part of the world (body) is said to be part of the God (soul) and this exploitation is based on the philosophy of Shankara (Adhyasa) only. Ramanuja has taken sufficient care to avoid the whole-part constitution of actual God directly, which will lead to several problems. The whole-part philosophy is applied to God superficially and in deep sense, it does not exist. This whole-part system is again to shut down the throats crying for the loss of free lottery type monism. Devotees were consoled to some extent since even though the whole lottery amount is not paid, at least, a part of it is paid!

Finally, Madhva came taking the basic concept of dualism from Ramanuja and accepting the same energetic incarnation as ultimate God. The world is only an external item like a pot created by the potter is standing separately from him. The only similarity between God taken as awareness in the energetic incarnation and the soul in the human body is that both are made of the same material called awareness. In the philosophy of Ramanuja also, this similarity exists since Ramanuja also feels that the awareness in the energetic incarnation is God. By the philosophy of Madhva, the soul is thrown out from God as an external item only. Even in the philosophy of Ramanuja, the soul is only an external item existing in the body of God and not in the God directly. The part of the body in the God is assumed as part of the God as per the usual usage. A person usually says that his finger is his part directly, though the finger is a part of the body of the soul of that person. The finger is assumed as a part of the soul since the soul is superimposed on the body as ‘I’. This trick, used to console the devotees, is clarified by Madhva, which vanished due to clarification. By the time of Madhva, the ambition to become God is very much reduced and the devotees could tolerate even the 1% monism (that God and soul are awareness).

Finally, this Datta Swami entered the stage to close the drama and sang the final National anthem! The devotees are standing on the trace (1%) of monism, which is very near to the 0%. He brought out the basic concept sung in the Veda in several places that God is unimaginable. He has taken the help of science to prove that the soul (awareness) is only a specific work form of inert energy, a part of the creation, to be rejected as non-God item (Neti Neti) as per the Veda. Since the ambition has come down to 0% level, there is no practical danger to introduce the most relevant concept called as contemporary human incarnation with necessary remedies to pacify jealousy at every stage in very careful way. The existing external atmosphere is very much congenial to propose this final truth, which is the final seal of the spiritual knowledge forever, anywhere and anytime for anybody in any religion of this world. The word ‘seal’ here is used not due to ego, but to indicate that the divine program assigned by unimaginable God is hereby completed.

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