Divine Discourse

Volume -9

By

HIS HOLINESS SHRI DATTA

SWAMI

SRI DATTA JNANA PRACHARA PARISHAT

Mumbai Center: 10/553, Shreyas, 11th Road, Chembur,

Mumbai – 400 071, Maharashtra, India
Ph# 2521 2467/2555 6441/25480137
[email protected]
www.universal-spirituality.org

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Contact Information
Donations (Guru Dakshina) may be made to:

Sri Datta Jnana Prachara Parishath

For propagating divine knowledge and devotion
Registration No. 209/2004
State Bank of India A/c # 10454992764
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Sri Datta Seva Samithi

For feeding beggars
Registration No. 210/2004
State Bank of India Aa/c # 30001015515

Address for Communication

23-31-2/1, Kommu Vari Street, S. N. Puram,
Vijayawada 520 011, India
Email : [email protected]
Web Site: www.universal-spirituality.org

Copyright © 2008 Universal Spirituality for World Peace, Florida

USA

This book may be freely distributed, reprinted or resold without

altering contents.

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 PRICE OF THIS BOOK
The price of this book is your Guru Dakshina,
which may be in the form of the sacrifice of the fruit
of your work (money) or may be in the form of the
sacrifice of work (propagation of this book to the
right readers). The Bhagavad Gita praises the former
as karmaphala tyaga and the latter as karma
samnyasa. You can pay the price of this book in one
of these two forms or in both forms according to
your ability (Yatha shakti), your devotion to the
Lord (Yatha Bhakti) and your convenience
(Yathavakasha).
There is one more way to pay the price of this
book. You can contact spiritually rich people and
suggest to them to establish a spiritual foundation in
their name, under their management and print this
knowledge in the form of a book or books (in other
languages also) and propagate to the world. By this
way also you can attain the divine grace of God. In
the Ramayana, Sita says to Hanuman that one can
attain the good fruit even by a word (vacha dharma
vapnuhi…). She says that Hanuman can enjoy the
fruit of a good deed just by passing on a word to
Rama about her safe existence in Lanka.

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 Shri Datta Swami Parabrahma Sutras

AVAJANANTI MAM MUDHA MANUSHIM TANUMASHRITAM |

PARAM BHAVAMAJANANTO MAMA BHUTAMAHESHVARAM || 9-11||

When I enter the human body in becoming the human incarnation, the
human beings who are egoistic and jealous do not recognize Me, the Lord of this
world. They treat Me as a human being and repel against Me due to their inherent
repulsion towards any greatness seen in their co-human beings. Instead of
accepting Me as the greatest, they hate and even insult Me.
—Bhagavad Gita

VIJAYAPURINYASTA PADAPADMAYATE VAMAHASTALOLA VEDA

SHASTRAYATE
JNANASURYAYATE DATTARUPAYATE SHRI VENUGOPALA
KRISHNAYA VANDANAM

We the devotees, bow to Shri Venugopala Krishna Murthy, (Shri Datta

Swami), who is the present human incarnation, who has placed His divine lotus
feet in the city called Vijayawada, in whose left hand exist all the sacred scriptures
like the Vedas, Shastras etc., who is the radiating knowledge-sun and who is the
incarnation of Lord Datta.

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 Shri Datta Swami Divine Discourse Vol. 9

ABOUT SHRI DATTA SWAMI

His Holiness Shri Datta Swami (Swami) as called by His devotees

is Dr. Jannnabhatla Venugopala Krishna Murthy, the eldest son of Shri
J. Veera Bhadra Sastry and Smt. Hanumayamma. Shri J. Veera Bhadra
Sastry is a retired professor of Sanskrit and is an author of about 100
books. He is a great astrologer in the state of Andhra Pradesh, India.
Swami received a PhD in chemistry in His 19th year and worked as a
professor in chemistry. Swami is also an author of about 25 research
papers in international journals in chemistry. He learnt Sanskrit from
His father, who taught Him just eight verses after which Swami started
explaining from the 9th verse onwards. At the age of 11 years, Swami
started composing Sanskrit poetry extempore. Swami was already an
author of about 100 books in Sanskrit by the time He was 16 years old!
Swami has toured all over India and debated with several scholars. He
has brought about the unification of the great commentaries of
Shankara, Ramanuja and Madhva. After unifying these three main
branches of Hinduism in India, Swami started unifying all the religions
in the world and His main aim is World Peace. Swami is considered as
the human incarnation of Lord Dattatreya by several devotees in India
as well as in foreign countries.
Shri Datta Swami was honored by the Argentine Parliament of
Religions as a Member of Honor. Swami’s web site: www.universal-
spirituality.org, has been appreciated by devotees from around the world
as a Heaven Center and has been linked to several other web sites. The
divine knowledge of Swami is being appreciated all over the world and
is being published as a series of books.
A devotee of Swami, who is a top official in a foreign bank and
also my friend, phoned me (Ajay) one day and told me “Today I went to
a great scholar who is talented in Nadi Shastra [a type of astrology]. I
asked him that I know a person by the name Datta Swami and I want to
know about his details. He referred to the Nadi Shastra and told me,
‘The person by the name Datta Swami is Lord Dattatreya, who has
come down in human form for the propagation of spiritual knowledge
on this earth. You have come in His contact by your immense fortune.
Do not ever leave Him because if you leave Him you are gone forever’.
I was surprised to hear this because one day I was talking with Datta
Swami on the phone and suddenly He told me that I should believe Him

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 Shri Datta Swami Divine Discourse Vol. 9

as Lord Dattatreya, who has come down in human form for preaching
the spiritual knowledge. Swami’s words exactly coincided with the
words of the Nadi astrologer. Please do not tell this information to
anybody”.
Actually on that day when Swami (Datta Swami) was talking to
this devotee, who is my friend, on the phone, Swami was in my house
and I was just before him hearing the same. I felt that this information is
thrilling and will make the devotees happy. Therefore, I told Swami
Vishnu Dattananda about this information with a lot of happiness.
Swami Vishnu Dattananda also felt very happy and directly phoned to
Swami about this information. Swami laughed and told him, “The
devotee wanted to keep this information secret because if I come to
know of this, I may ask him about the necessity of approaching an
astrologer when I Myself had told him the same. He felt that I may
question his confidence and devotion in Me. But he has full faith in Me
and all this happened only by My will. This becomes a supporting
evidence for My statement. When that devotee told to keep this
information as a secret, it means it has to spread fast according to the
present terminology of human beings”. Swami laughed loud while
stating this.
One day I heard Shri Ganapathi Sachidanada Swamiji also telling
in His divine discourse that one Nadi Shastra speaks that a scholar from
South India will come and spread divine knowledge which will capture
the entire world. Swamiji stated that from that time onwards Lord
Dattatreya will lead this world and Thursday will be declared as a
Universal holiday.
We are also told that the famous book on future written by
Nostradamus mentions about the appearance of a scholar from India
who will establish the Universal Religion in the world so that the
differentiating boundaries of all the religions will disappear.

D. S. K. S. N. Murthy (Ajay) &

Swami Vishnudattananda

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 Shri Datta Swami Divine Discourse Vol. 9

CONTENTS
1. WHAT DOES PARABRAHMAN INDICATE?.............................................1
Experience of Parabrahman.........................................................................1
Brahman.......................................................................................................2
Maya and Prakriti ........................................................................................3
2. UNIMAGINABILITY OF GOD....................................................................12
Importance of Astrological Time ..............................................................13
Leaving Family for Self-attainment ..........................................................14
3. DESCRIBING UNIMAGINABILITY OF GOD...........................................17
Knowable Items to Represent God............................................................17
Why Awareness? .......................................................................................18
Shankara Implied Human Incarnation.......................................................20
Three Similies for God ..............................................................................22
Multi-dimensional Dance of Shankara......................................................23
Subsequent Levels and Final Level...........................................................24
4. HYPOTHETICAL ASSUMPTIONS OF SHANKARA ...............................26
Meanings of Maya .....................................................................................27
Practical Considerations of Shankara........................................................31
5. PERMANENTLY UNIMAGINABLE GOD.................................................34
Temporary & Permanent Unimaginability................................................34
Metaphors in Spiritual Preaching ..............................................................38
Utility of Imaginable Items .......................................................................40
God in a Human Body ...............................................................................42
6. TOP MOST DIVINE SECRET ......................................................................45
Can Devotee Become Human Incarnation? ..............................................45
Creation Can Never Become Creator ........................................................47
Move From Guru to Satguru .....................................................................49
Can Man Become God?.............................................................................50
Energy And Work......................................................................................51
7. STOP CRITICIZING INCARNATIONS ......................................................52

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Devotees’ Enquiry .....................................................................................52

Lord Datta Answers...................................................................................54
Shri Satya Sai is a Complete Incarnation ..................................................55
Baseless Allegations ..................................................................................56
Causes of Criticism....................................................................................58
Special Actions of Lord.............................................................................60
Phenomenon of Incarnation.......................................................................61
Avoid Criticizing God ...............................................................................62
8. NOSTRADAMUS’ GENIUS.........................................................................66
Astonishing Truth ......................................................................................66
God Requires No Support of Prophecies or Scriptures.............................69
Deciphering of Prophecy ...........................................................................69
9. THE REPLY OF GENIUS .............................................................................71
The Signs of Genius ..................................................................................71
Human Incarnation: Synonymous of Knowledge .....................................72
Different Testimonies ................................................................................75
Never Become Preacher By False Ways ...................................................76
10. FLASHES FROM DIVINE MESSAGES......................................................79
Human incarnation is God all the time......................................................79
Art of Living—Heart of Loving ................................................................81
Krishna and Shishupala .............................................................................83
Money and Spirituality ..............................................................................84
Scriptural References for Sacrifice of Money...........................................86
Faith ...........................................................................................................87
Blind Bond.................................................................................................88
Spiritual Effort...........................................................................................88
Lord Is Kindest ..........................................................................................88
Fasting........................................................................................................89
Caste System..............................................................................................89
11. SHANKARA BHASHYAM ..........................................................................91
What is Brahman? .....................................................................................91
Brahman—Grammatical Issues.................................................................92

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Theoretical and Applied Philosophy .........................................................94

Enjoyment is not the Goal .........................................................................95
Secret of Continuous Happiness................................................................96
Ignorance for Entertainment......................................................................97
Sat, Asat and Chit ......................................................................................99
Inferring the Ultimate Cause ...................................................................101
Self Analysis and Realization..................................................................104
Beyond Space ..........................................................................................106
State of Jeevatman After Death...............................................................109
Meaning of Light .....................................................................................110
Experience of God ...................................................................................111
Wonder of Creation .................................................................................112
Awareness in Atheist is Brahman............................................................114
Awareness is All Pervading?...................................................................116
Mahat Brahma .........................................................................................119
Three Levels of Maya..............................................................................121
Human Being is a Created Item...............................................................122
Limits of Science .....................................................................................123
Approaching God Through Medium .......................................................125
God is Beautiful & Anything Unrelated to Him is Ugly.........................129
12. REVEALING TWIST OF SHANKARA.....................................................132
Background..............................................................................................132
Shankara, The Preacher ...........................................................................134
Shortening the Journey-Time ..................................................................139
Space or Energy as Brahman...................................................................141
Where is Ishwara? ...................................................................................143
Remarks on Concepts of Advaita ............................................................148
Knowledge and God ................................................................................154
Parabrahman—Beyond Brahman............................................................169
Associated and Inherent Characteristics of Brahman .............................172
Realized Soul...........................................................................................183
Human Incarnation ..................................................................................196

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Superimposition.......................................................................................209
Salvation ..................................................................................................216

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Chapter - 1
WHAT DOES PARABRAHMAN INDICATE?

Experience of Parabrahman
O Learned And Devoted Servants of God,
[Krishnashtami Day 3] What does Parabrahman mean? It means
something, which is other than Brahman. This word does not directly
tell us anything about the nature of Parabrahman, since it is impossible
to know Parabrahman. Sages have indicated Parabrahman by negative
analysis, which means, discarding every item of the creation (Neti
Neti—Veda) [as not being Parabrahman]. The reason for this is that all
the Vedas and the Gita say that Parabrahman is so unimaginable that we
cannot use even the sentences like “It exists” or “It does not exist”
(Nasattat Naasaduchyate—Gita). In that case, why can’t we say that the
Parabrahman does not exist at all? Since Parabrahman gives us
experience regarding its existence, we have to say that it exists. But we
cannot say what It actually is (Asteetyeva—Veda). How is this
experience given? The unimaginable Parabrahman enters an imaginable
item of the creation, pervades all over it and identifies with it, so that
Parabrahman’s existence has to be accepted. We see only the external
imaginable item and its characteristics. Since the information regarding
Parabrahman Itself and Its characteristics is not available, we have not
known anything about It. It remains unimaginable and yet It gives Its
experience to us. It is like the invisible electric current giving its
experience through the visible metallic wire. Through which medium
does Parabrahman give Its experience? It gives Its experience through
the human incarnation. The various mediums through, which
Parabrahman gives Its experience are:
1) The pure awareness, which is called as the
original Maya (Suddha Sattvam or Mula Maya).
2) Energetic forms like Brahma, Vishnu and Shiva
3) The material human form made of the five
elements like Krishna or any other human incarnation.

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Brahman
When Parabrahman enters, pervades and identifies with the pure
awareness, we call it as Brahman from the point of pure awareness.
Brahman means the ‘greatest’ and since pure awareness is the greatest
item in the creation, you can call it as Brahman. The word Brahman
indicates Parabrahman along with pure awareness. The same pure
awareness (Mula Maya) becomes Maya [will or wonderful power of
God], which consists of the three qualities (Sattvam, Rajas and Tamas).
Then Brahman becomes Ishwara, who is identified with Maya and this
means that Parabrahman is identified with Maya. What is difference
between Mula Maya and Maya? The Mula Maya is the pure awareness,
which is the knowledge of itself due to the absence of any other item of
creation. Since knowledge is Sattvam, this Mula Maya is also called as
Suddha Sattvam or pure awareness. Maya is the awareness of things,
which are other than itself. After creation starts, Maya is the knowledge
of other things. Thus the awareness or knowledge is in two states:
1) The awareness of itself [awareness of the awareness itself]
2) The awareness of other things.
Why not call the Brahman as the Ultimate? Brahman is not the
ultimate because the pure awareness is also only an item of creation [It
is the first item of creation]. The awareness of itself exists in the state of
self-meditation [When a person meditates on the self or Atma, his Atma,
which is awareness, is aware of itself alone]. This state disappears in the
waking state and dream states. In both these states, the awareness is
aware of other things. In deep sleep, both the awareness of itself and the
awareness of other things disappear. Therefore, this is the dissolution of
pure awareness or the awareness of itself. Therefore pure awareness is
not eternal and it cannot be ultimate. The second state of the awareness,
in which the awareness is aware of other things, exists in the waking
state (Jagrat) and in the dream state (Swapna). This state of awareness
of other things disappears in the state of self-meditation as well as in
deep sleep and thus such state is also not eternal. Therefore the
conclusion is that the awareness in both the states is not eternal.
Moreover the energy produced by the respiratory and digestive systems
due to oxidation of food, enters the nervous system and is transformed
into nervous energy or awareness. Thus it is clearly established in
science that awareness has generation or birth. Awareness, which is
born, also disappears as said above. Therefore awareness cannot be the

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Ultimate. [That which has generation and disappearance, is not eternal

and cannot be the Ultimate].
This scientific analysis has authority in both the Veda (Annat
Purushah) and the Gita (Annat Bhavanti). Awareness being the greatest
item of creation can be called as Brahman just as the Veda is also called
as Brahman since it is the greatest among scriptures. Therefore Brahman
is an incarnation of Parabrahman, which is a combination of the Creator
and the greatest item in creation called as awareness. Ofcourse all the
three spiritual preachers (Shankara, Ramanuja and Madhva) have ended
their analysis in Brahman alone because you cannot cross the ultimate
boundary of creation, which is the awareness. Your intelligence, logic or
imagination cannot cross the four-dimensional space-time model, which
is the creation itself. The finest final realm of the creation is the
awareness. Therefore there is no other alternative except to indicate the
Parabrahman through awareness as the ultimate God. This is called as
Arundhati Vashishtha Nyaya, which means showing the invisible
[extremely dim] Arundhati star by showing the near most Vashishtha
star. Parabrahman is unimaginable. Awareness is imaginable with the
most difficult analysis. Therefore Parabrahman is very near to the
awareness. You have to stop at the awareness to indicate Parabrahman.
Maya and Prakriti
This pure awareness started doing imagination (Sankalpa) in
several ways and when the pure awareness (Mula Maya) starts this
Sankalpa it becomes the Maya [Mula Maya is the standstill pure
awareness without any qualities. When the imaginations or qualities,
which are like waves or disturbances, appear on this Mula Maya, it is
called Maya]. All the imaginations come under three categories called
as Sattvam, Rajas and Tamas. This is like a state of a daydream [In a
daydream the dreamer can control the dream. In a usual dream, one
cannot control the dream]. Therefore, Brahman becomes Ishwara, once
the imagination starts in awareness. This dream is a daydream and
therefore the awareness is controlling the entire imaginary world. The
awareness is modified into the imaginary world. The modification is
very slight and therefore it can be called as apparent, which means that
it is not true (since it is negligible even though it is real) or it can be
called as real (since it is true even though negligible). The former view
is of Shankara (Vivarta) and the latter view is of Ramanuja (Parinama).

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The world is always an imagination for Brahman and there is no

question of the imagination becoming an actual materialization for
Brahman. This imagination from the point of Brahman is
simultaneously materialization for Atman [individual], which is only a
drop in the world-ocean. But even this world-ocean is a drop of the
Mula Maya. Therefore, due to difference in potency or power, the world
is an imagination for Brahman and is a simultaneous materialization for
Atman. Whenever we talk about the world from the point of Brahman
we say that the world is made of the three qualities (imaginations).
Therefore, from the point of Brahman, Shankara is correct [that creation
is apparent] and from the point of the Atman, Ramanuja is correct [that
creation is real]. The pure awareness that appears in various living
beings in this day-dream like imagination is called Atman, which is a
reflection of Brahman. The awareness associated with the three qualities
in this dream that appears in various living beings, is called as Jiva who
is a reflection of Ishwara. Reflection means a very negligible part. The
energy that constitutes the reflected sun in the water is very little
compared to the original energy of the sun. Thus there is a quantitative
difference and a qualitative similarity between the original and the
reflection. Similarly between Brahman and Atman or Ishwara and Jiva
there is a lot of quantitative difference although there is a qualitative
similarity. This means that a very negligible part of Brahman is Atman
and a very negligible part of Ishwara is Jiva.
Remember that Brahman is the first item of creation and therefore
the modification starts from the item of creation and not from the
Creator. The Creator is Parabrahman, which is unimaginable and It
produced the Mula Maya. Neither Parabrahman nor its generation of
Mula Maya [the mechanism of creation of Mula Maya] is imaginable.
Only Mula Maya or Brahman is imaginable. The process of generation
of the imaginable Brahman from the unimaginable Parabrahman must
be unimaginable because we can only understand the process of the
generation of one imaginable item from another imaginable item. The
imaginary world is like a daydream for Ishwara because the energy that
is used in the formation of the world is very negligible compared to the
energy of Mula Maya or Brahman. But at the same time, the energy that
constitutes the world is very large compared to the energy that
constitutes Atman. Thus simultaneously, the world is an imagination for
Ishwara and is the materialized greatest reality for Atman. Therefore the

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imagination itself is a simultaneous materialization, when viewed in a

different angle.
The Parabrahman is untouched or unchanged since all the
modifications are of Mula Maya alone. Therefore, Parabrahman is
unchanged and untouched. The dreamer is unchanged or untouched by
the daydream. The reason is that the daydream is the modification of his
mind and not of himself. Even the Mula Maya is almost unchanged or
untouched because the modification is negligible. The Maya or the
imaginary world is negligible compared to Mula Maya. Therefore in the
view of Brahman, the material world is just an imagination and is called
as Maya. But the world is not an imagination for Atman but is
materialization for Atman. In the view of Atman the same world is
called as Prakriti. Prakriti means a materialized effect. The prefix ‘Pra’
means strong or materialized. The world which is Maya or imagination
for Brahman is simultaneously a materialized effect for Atman.
Therefore the Gita says that Maya is simultaneously Prakriti (Mayam Tu
Prakritim). When this Atman or Jiva creates a dream, it becomes the
creator. But there is an ocean of difference between a dream of a soul
and the dream of Brahman. The soul controls its own daydream. But the
soul is controlled by Maya, which is the daydream of Brahman. The
control of the soul by Maya can be compared to the daydream of the
soul in which a living being in the dream is controlled by the mind of
the individual. In the night dream [usual dream that we get while
sleeping at night] the soul, which is the creator of the dream itself is
controlled by the dream. This situation can be compared to Brahman
entering His own dream as an incarnation with self-imposed ignorance
to enjoy the dream. As the daydreamer controls a living being in his
dream, Brahman controls the soul in this world.
What is happening when the human incarnation appears in the
world? Brahman or Ishwara enters a materialized human body along
with His Maya. Brahman is Parabrahman identified with the infinite
ocean of pure awareness. Ishwara is Parabrahman, which is identified
with the world, which is a drop of that pure awareness-ocean. Therefore,
from the point of Parabrahman, there is no difference between Brahman
and Ishwara. The same Parabrahman is identified with a human body in
this world and appears as a human incarnation. The human body is
again a drop in the world-ocean. Therefore, Parabrahman, which is

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beyond spatial dimensions, is one and the same in Brahman, Ishwara

and the human incarnation.
The human body consists of three parts.
1) The causal body is the pure awareness, which indicates the chittam
without the memories. The memories are stored in the pure awareness
called chit or Atman. This chit along with the memories is called as
chittam or Jiva.
2) The subtle body that is associated with three qualities called as
Satvam, Jnanam or Buddhi (Intelligence), Rajas, work or Manas
(mind) and Tamas, ignorance or Ahankara (egoism).
3) The gross body, which is made of five elements. Remember that
the materialized five elements and the three qualities are only
simultaneous views from the points of the Brahman and the soul
respectively. Therefore, the gross body also appears as imagination to
Brahman.
From the point of Brahman the whole world is only made of the
three qualities. The human body prepared for the Ishwara to enter [as an
incarnation] is not controlled by the rules of Karma Chakra [cycle or
law of deeds and results] because this divine human body is not meant
for enjoying any fruit of previous deeds. This particular human body is
fully under the control of Ishwara or the Lord. All the components of the
divine body merge into the components of the cosmos (Samudra
Ityevam—Veda) as soon as the divine work of that incarnation is over.
In case of other human beings the subtle body goes to the upper world
for enquiry and the subsequent enjoyment of fruits of actions. Therefore
in the human incarnation, Parabrahman existing along with His Maya,
which is called as Ishwara, exists in the human body, which is called as
Prakriti.
The Prakriti acts as usual whenever the normal works of the
human body are to be done. For example: when Krishna wants to lift a
small pot of milk, this work is done by the human body (Prakriti). When
Krishna wants to talk or think in the normal way of the world, the
human body or Prakriti acts under the instruction of the Lord. But, if
Krishna wants to lift a mountain on His finger, His Maya will act. This
miracle is wonderful but is partly imaginable. This is a small action of
Maya with very little unimaginability. When Krishna showed the world
in His mouth, with both Krishna and His mother standing on the earth
present in His mouth, it was a completely unimaginable miracle. The

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former miracle is partially unimaginable, because only the power to lift

a mountain present in a boy is unimaginable. But the process of lifting a
mountain by a greater power is imaginable. But in the later miracle the
whole concept is unimaginable. All this unimaginability is the
characteristic of Parabrahman, since the Veda says that the only
knowledge that one can have about Parabrahman is that It is
unimaginable.
The meaning of the word Maya is the awareness associated with
unimaginability. The characteristic of unimaginability of Maya comes
only from Parabrahman. The three qualities [Sattvam, Rajas, Tamas]
together in the state of unimaginability are called as the Maya. The same
three qualities in the state of imaginability are called as Prakriti. The
imaginability is also from Parabrahman. Parabrahman is the hidden real
cause of everything other than Itself. The three qualities are referred to
as Jnanam (Knowledge), Kriya (work) and Balam (force). These are
Satvam, Tamas and Rajas respectively as said in the Veda (Parasya
Shaktih). The unimaginable knowledge called as Prajnanam belongs to
Sattva-Maya as seen in preaching the Gita. The unimaginable force to
bear the world in the mouth is Tamas-Maya. The unimaginable work to
create, rule and destroy this world as shown in the Vishwarupam is
Rajas-Maya. Thus the three characteristics of Maya are possible only for
Ishwara (Mayinantu Maheswaram—Gita). Maya and Prakriti are
qualitatively similar in having the three qualities. Infact both are one and
the same because this world appears in the subtle state of imagination
(Maya) to Ishwara and the same world appears as materialized form
(Prakriti) simultaneously to soul (Mayamtu Prakritim viddhi—Gita).
Thus the Lord along with Maya and Prakriti is both Narayana and Nara
or Ishwara and Jiva playing with the devotees, since He is integrated as
a two-in-one system in the case of the human incarnation. The Prakriti
contains awareness or Atman, which is called as Kshetrajna (Kshetrajna
Iti—Gita). But the Maya of the Lord in the human incarnation also
contains awareness and therefore not only the Atman of Prakriti but also
the Suddha Satvam of Maya is awareness and there by the Lord also
becomes Kshetrajna (Kshetrajnam Chapi—Gita). These two verses of
the Gita belong to the context of human incarnation since the Lord starts
speaking by the word “Idam Shareeram”, which means the body of the
Lord alone, and not the body of Arjuna. The statement “Sarva
Kshetreshu” means the various human incarnations.

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Some scholars have applied this word to the human body of every
human being and are misled in concluding that the Lord is present in
every human being. If Para Prakriti or Atman is taken to be Purusha,
then the Lord is Purushottama (Yasmat Ksharat—Gita). However if you
treat Atman also as an item of Prakriti (Para Prakriti is only a sub
division of Prakriti), the Lord is called as Purusha (Atha Purushoha—
Veda; Prakritim Purusham—Gita). The Lord stated in the Gita that His
Para Prakriti is modified into the soul. Therefore, this word Para Prakriti
indicates His Satvika Maya before modification and thus maintains the
world (Ya edam—Gita). If you take the word Para Prakriti as a soul it is
against the line “Jiva Bhutam”. Thus Para Prakriti is the cause and is
modified into the soul.
Parabrahman created Mula Maya or Suddha Sattvam when
Parabrahman desired to create this world. The desire itself is Mula Maya
or pure awareness. This pure awareness is aware of itself and therefore
it is called as Shuddha Sattvam. Now you should not think that
Parabrahman is pure awareness. The desire is the characteristic of
awareness. Parabrahman can desire even though Parabrahman is not
awareness. By the characteristic of desire, you should not conclude that
Parabrahman must be awareness. The awareness is an item of creation
and your imagination can never cross that final limit of creation, which
is pure awareness. With the help of the characteristic ‘desire’, you can
end only in Mula Maya, but you cannot cross Mula Maya and touch
Parabrahman (Mamamaaya Duratyayaa—Gita). This proves that
Parabrahman is beyond logic. Logic is limited only to the items of
creation and cannot touch the Creator or Parabrahman.
This Mula Maya becomes Brahman when Parabrahman pervades
and identifies itself with the Mula Maya. Therefore, Brahman is not
simply Mula Maya. The Mula Maya itself, before identification with
Parabrahman is called as ‘Mahat Brahma’ (Mama Yonih Mahat
Brahma—Gita). This Mula Maya is the greatest item of all the items of
creation and therefore it is twice stressed as great. Infact Mahat means
great. The word Brahman also means great. The repetition stresses the
greatness of Mula Maya. Now when Parabrahman enters the Mula Maya
and pervades all over it, such Mula Maya is called as Brahman, which is
referred to by all the three Acharayas (preachers) in their commentaries
(Tasmin Garbham—Gita).

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One should note that it is the Parabrahman that is preaching the

Gita through Krishna. Thus, first Sutra of the Brahma Sutras refers to
this Brahman. Brahman creates, maintains and destroys the creation. All
these three actions are again only due to Parabrahman. But it appears as
if Mula Maya is doing all these three actions. Thus, Parabrahman
maintains Its secrecy everywhere.
A small drop of the Mula Maya is modified into this world. Now
Parabrahman enters the drop and is identified with that drop. This
Parabrahman identified with that drop is called as Ishwara. The drop of
pure awareness creates the world only due to the Parabrahman in it and
this drop in this first stage is called as Lord Brahma. The Parabrahman
in this drop during the maintenance is called as Lord Vishnu. The
Parabrahman in this drop during the destruction of the world is called as
Lord Shiva. Parabrahman in this drop in all the three states is called as
Ishwara. Now when a human body is created in the world specifically
for the purpose of the human incarnation, Parabrahman enters that
specific human body and is called as Lord Krishna. All the actions of
Lord Krishna are due to Parabrahman only. Thus, Parabrahman is the
root cause for the very creation of Mula Maya or for the very creation of
this universe or for all the actions of the human incarnation.
Parabrahman is the root cause of all the unimaginable actions of Maya
as well as the imaginable actions of Prakriti.
An ordinary human being is a part of Prakriti. All the actions of an
ordinary human being are also due to Parabrahman. Here the will of
Parabrahman is responsible for any action of the human being. But at
the same time the direction of the action is in the hands of human being.
Thus Parabrahman is responsible for the action but is not responsible for
the fruit of the action of the human beings (Kartaaramapi sarvasya—
Gita). A person touches an electric wire in his house and commits
suicide. No doubt the electricity sent by the power station is the cause of
his death. But the engineer of the power station cannot be punished and
such a death is not a murder committed by the engineer. Another wise
person is using the same electricity through several appliances and is
enjoying a lot. Such a person who is enjoying will not go to the engineer
and garland him, praising him for being responsible for his enjoyment.
Parabrahman exists in the human incarnation. In the case of an ordinary
human being, Parabrahman does not exist in the human being. All the
actions of the ordinary human being are done by the will or power of the

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external Parabrahman alone. This is the difference between the human

incarnation and a human being.
The drop of pure awareness or Mula Maya becomes aware of the
world, which is different from the rest of Mula Maya. The modification
(world) is always different from the cause (Mula Maya). Now this pure
awareness in the drop becomes aware of the universe and such
awareness is called as Maya. Thus, Brahman is aware of itself and
Ishwara is aware of the world. Ishwara is also Brahman because Ishwara
is almost simultaneously aware of pure awareness. This ignorance of
self-awareness cannot be treated as real ignorance, since it is
temporarily and apparently superimposed in order to not contradict the
awareness of the world. But Brahman is not Ishwara because after the
dissolution of the creation, Brahman is not aware of the creation. After
the dissolution of the world, the world becomes a small pulse called as
Avyaktam and is stored in Brahman like a small carbon particle existing
in a mighty infinite ocean. Such a state of the world can be almost
considered to be the state of non-existence of the world. Now only the
Brahman, which is the Parabrahman pervading all over the pure
awareness remains. In this state, the pure awareness is aware of itself
only and not aware of any other thing (world). Therefore such pure
awareness is called as Suddha Sattvam.
By this, one should not mistake that Sattvam exists alone. Never
can any single quality, out of the three qualities (Sattvam, Rajas &
Tamas), exist without the other two. When I say that a single quality
exists, the other two qualities also simultaneously exist but we are not
concerned about them right now. Suddha Sattvam means pure
awareness, which is pure self-knowledge. Awareness or knowledge is
only a form of energy, which is always active. Action indicates Rajas.
This knowledge [awareness] is unaware of Parabrahman and therefore it
is ignorance indicating Tamas. The Gita says that knowledge is pure
Sattvam (Sattvat Sanjayate Jnanam). The Gita also says that action is
pure Rajas (Rajah karmani). The Gita also says that ignorance is pure
Tamas (Tamastvajnanajam). Therefore all these three qualities are
always simultaneously associated in equal potency.
The soul in the human being is called as the causal body (karana
shariram) and is also the pure awareness, which is a tiny droplet of Mula
Maya. This proves that the soul is also constituted by all these three
qualities with equal potency. Thus the creation started with the

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generation of Mula Maya itself. The creation is always made of the

three qualities. The Mula Maya or the soul is in an equilibrium state of
the three qualities. The soul can only be a small part of Mula Maya and
cannot be a small part of Brahman. Brahman means the infinite ocean of
Mula Maya in which Parabrahman has pervaded. The droplet of Mula
Maya, which is modified as the creation, is not pervaded by
Parabrahman. The creation is supported and pervaded only by Mula
Maya. Therefore, Mula Maya acts as a curtain between Parabrahman
and creation. The creation does not touch the Parabrahman at all. The
creation is supported by the will of Parabrahman and that will is called
as Mula Maya.
When the awareness in the drop is aware of the creation, the
Parabrahman present in that drop along with the associated creation is
called as Ishwara (Ishwarah Sarva Bhutanaam—Gita). The drop of
awareness in the state of its awareness of the world is called as Maya.
Thus the difference between Mula Maya and Maya is that in the Mula
Maya, the awareness is aware of itself and in Maya the awareness is
aware of other things, which are items of creation. Thus Ishwara is
called as ‘Sakshin’ or observer of the world of the world. When Ishwara
becomes Brahman, the awareness of the world disappears and the film
show is put off, which is reduced into a reel of the film called as
Avyaktam. Now the drop of awareness merges with the ocean. Maya
disappears and Mula Maya alone remains.
The creation contains unimaginable actions as shown by the
human incarnation, which are specified as Maya. The creation also
contains imaginable actions as shown by human beings, which are
specified as Prakriti. The Maya along with the Prakriti is Prakriti alone,
in the view of the Lord, because even the unimaginable actions are
imaginable to the Lord. There is no Maya for the Lord. The Gita says
“Mayamtu Prakritim Viddhi, Maayinamtu Maheshwaram”. This means
that the Lord is associated with Maya but that Maya is only Prakriti for
Ishwara. Only in the view of human being do both Maya and Prakriti
exist separately. Without Prakriti, Maya cannot exist because without
reference to imaginable actions there cannot be an unimaginable action.
When water flows [downhill], it is imaginable Prakriti. When the water
remains standstill [even on a slope], it is unimaginable Maya. Unless the
concept of Prakriti exists, the concept of Maya cannot be grasped as
different from Prakriti.

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Chapter - 2
UNIMAGINABILITY OF GOD

[Swami Answers Anil Antony.]

1) In one of Your discourse, You preached that, human body is one
and the same for God as well as the human being. But human
beings vary due to the type and magnitude of a particular quality,
this means their corresponding energy equivalent may be different
and thus when the qualities goes back into original form may result
in higher energy content with respect to other human bodies, if so
how they can be same?
The human body means the outermost gross body made of five
elements, which is common to all the human beings including the
human incarnation. The internal soul is made of pure awareness, which
is also same because it is a special work form of energy. Only the
qualities, which are the various forms (feelings) of the soul, differ in the
human beings. This bundle of strong qualities is called as the subtle
body, which is in between the soul and gross body. Even this subtle
body is made of the three fundamental qualities and the feelings differ
only in the various proportions of these three qualities. The human being
is a composite of gross, subtle and causal (Soul) bodies. In the human
incarnation, God exist as the extra fourth item, who is beyond the above
three bodies.
2) In any human incarnation, soul is a part. But what happens to
that soul after Lord leaves that body? Sometimes the individuality
of that soul is felt through its quality, even though Lord is present in
that body?
The soul is a liberated soul that accompanies God as the son of
God to sit on His right side. This is the second component of the
incarnation. Whenever Jesus prayed His father, the soul is involved.
But, when Jesus told that He is the truth and light, this refers to the first
component i.e., God existing in the human incarnation. Jesus told that
He and His father are one and the same and this statement means that
you should treat the alive wire as the current and there is no other way
than this to experience current (God) directly. The experience of God is
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only through the soul (Path). Due to lack of analysis of His preaching,
the unfortunate crucification took place.
3) When one says God is unimaginable, that statement itself
‘imagines’ that Lord is unimaginable? If God is unimaginable then,
why do we imagine him to be unimaginable?
In such case, you cannot use the word “Unimaginable” at all!
Then, why that word is created? What is the meaning of that word? If
you choose that way, silence only indicates God and some have
followed this way also. Suppose you say, “I cannot utter that”. Does this
mean that you have uttered that? Therefore, it is one and the same to
indicate God through silence or through the word unimaginable. If a
word is not assigned, mention of God becomes impossible in the
spiritual knowledge. The Veda uses the word “Unimaginable” for God
(Atarkyah…, Aprameyah…).
Importance of Astrological Time
4) Is there any importance to time (astrological) if one is taking any
decision, and if one is under the guidance of Satguru?
It all depends on the intensity of your faith on Sadguru, provided
your Sadguru is real. The concept of time satisfies others around you
who will criticize you if something goes wrong even by its own fate. By
following the time to satisfy others, you are not loosing anything or you
are not sacrificing anything to an undeserving person as in the ritual to
get the sin. If you are conducting the ritual blindly to satisfy others and
sacrifice some thing to undeserving priest, you are purchasing the sin.
The case of time is not like that.
5) Some devotees distribute food, as a part of alleviating their sins,
is it not injustice, since the receiving person undergoes the sin of the
giver [presuming it happens so]? Also it is told that sin of a
particular soul has to be suffered by itself or by the Lord in Human
form when He is pleased by the souls selfless service, in that case the
distribution of food may contradict this aspect, if it is done with this
selfish motive?
When the receiver is deserving like a devotee, God is pleased with
you and suffers for your sake for the sake of the devotee, whatever may
be your aim. If the receiver is a beggar, your sin is not cancelled but you
will get heavenly reward separately. If the receiver is not deserving,

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even if you sacrifice without selfish motive, the sin is purchased.

Therefore, everything is decided by the quality of the receiver and not
by your aim. If one drinks poison mistaking as milk, he dies. If one
drinks milk mistaking it as poison, he is not affected.
Leaving Family for Self-attainment
6) If one leaves the family for the sake of self-attainment (not for
God’s service) whether that act is justified?
Self is already attained by self. If you are self, you have already
attained yourself. If you are the inert body, then also the body contains
self and self is attained by the body. Self-attainment means realizing that
you are the self (pure awareness) and not the body. You can attain this
in one minute. Trying to continue in the state of self-realization is
meditation of self, which is also very easy if you sit alone. What is the
use of leaving house for this? If you have recognized the Sadguru, then
only there is some meaning in any sacrifice.
7) Family bonds are basically feeling only, in that case is it sufficient
to leave that feeling instead of physical leaving?
You need not leave even the feeling of family, if the feeling on the
God does not exist. You have to replace the water in the vessel by the
milk. If milk is absent, atleast the water should be kept in it for drinking
purpose. When you are in the state of theoretical devotion of emotions
on God, then only this point of family bond arises, which is also a
theoretical love. In that case to satisfy the family, you can act externally
showing the artificial feelings. But if you enter the practical devotion
through service, this valueless phase of feelings is neglected. If you are
only in the phase of feelings, what is the difference whether you drink
Gold Spot or Goli Soda in the dream?
8) Lord in the human incarnation is in partial ignorance only, and
then He may also form bonds like ordinary human beings during
the ignorance stage?
Lord in human incarnation is in partial ignorance, which is unreal
only, since real and full ignorance cannot exist in God like darkness in
the sun. The second component in the incarnation, which is the soul is in
partial ignorance and forms bonds. Since, the Lord and soul are mixed
with each other, the bonds of the soul appear as the bonds of the Lord.
Similarly, the credit of miracle done by the Lord appears to be the credit

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of the soul. Since, the Lord selects only His most beloved soul (Son of
God), such mutual exchange is not an issue.
9) One of the attributes of Lord is the full knowledge what are the
other attributes?
The full knowledge is useful for the guidance of all the souls and
therefore, it always exists with the God and it is treated as almost the
identity mark of God. The other attributes are according to requirement
of the divine program of God. God can take up any attribute as per the
requirement. Even bad attributes may be used in tests. Since God is
above all the attributes, it does not matter in anyway. The attributes are
only the colors of His shirt. But the human being is shirt itself and the
attributes matter very much since they are responsible for the actions.
10) According to the Bible it seems that Jesus was the only fullest
human incarnation. Then, what about others, who came before
Him, like Eliah, Elisha, Amose, Mosses etc?
When God comes down in human form, It is full incarnation.
When His servant comes down, charged by the power of God, he is a
prophet or messenger. According to the level of your requirement, the
principal assigns the teacher and the principal himself comes as a
teacher to any class according to his plan. The soul need not analyze the
divine plan as long as the suitable teacher is available. The student
should be alert only about a substandard teacher. Jesus was the only full
incarnation in the list mentioned by you.
11) What is soul? If it is produced from food then, when food stops
soul is destroyed?
Soul is pure awareness, which is a special work form of energy
produced by the oxidation of food. Its generation requires the function
of several biological systems also like lungs, stomach, nervous system
etc. When any one of these fail, the energy is not produced and
awareness in general disappears as in the deep sleep in which the
nervous system takes rest. But the subtle body, which is a bundle of
strong feelings (Samskaras), which are the waves of awareness, is not
destroyed and it leaves the body for final enquiry. The enquiry is
conducted by God based on these Samskaras only and not mere pure
awareness, which is common in every soul. If you mean the subtle body
for the soul, it is not destroyed. Even in the subtle body, pure awareness
exists like gold in the jewels.

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Chapter - 3
DESCRIBING UNIMAGINABILITY OF GOD

Knowable Items to Represent God

O Learned And Devoted Servants of God,
[March 20, 2007] God is always unimaginable and unknowable
for any human being and under any circumstances because He is beyond
the dimensions of space and time. This is very much stressed in the
Veda and the Gita. There is no second thought about this point and
Shankara also said the same when He said that God could be understood
only in deep sleep. In deep sleep (Sushupti) there is no entity that
understands (Jnata) because the process of understanding (Jnanam)
disappears. When the process of burning disappears, there is no fire. If
you say that the process of knowing itself is the knower, then also the
knower is absent because there is no process of knowing in deep sleep.
The knower can no more be a knower if the knower loses the process or
quality of knowing. Then the knower is converted into an inert item in
deep sleep. Infact, this is true according to science also because the
knower or process of knowing is converted into inert energy in deep
sleep. Shankara means by His statement that God is unknown as
indicated by deep sleep, in which a state of total ignorance remains,
indicating that one is totally ignorant about God
(Sushuptyekasiddhah…). You cannot say that the knower or the process
of knowing (knowledge) itself is God, because in that case, God is not
eternal but vanishes daily (converted into inert energy) and is born daily
(inert energy is converted into the knower or knowledge). This is not
acceptable because God is eternal.
To evaluate the unknown answer [in Mathematics], you represent
the answer by X and then get the answer for X using the given data. But
in the case of God, the answer will always be unknowable and
unimaginable. The link between the unknowable God and the knowable
items of the world is also unknowable and hence no data related to God
can be knowable. In the Mathematical problem, since the answer is
knowable, the data related to the knowable answer is also knowable
with the help of which the knowable [unknown] answer can be

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evaluated. But that is not the case with God. Hence, any knowable item
of the creation can be made as the representative of God. The only
knowable experience about God is that God exists. This is established
by the knowable experience of the unknowable nature of God. The
unknowable nature of God is experienced but such nature cannot be
analyzed and hence such nature is always concluded as unknowable. For
example a small boy (Krishna) lifting up the huge mountain is seen and
the existence of the unknowable nature of the boy is experienced. Since,
such nature could not be analyzed. It remains always as an unknowable
item. Hence, the Veda says that only the existence of the unknowable
God is experienced (Asteetyeva…).
Why Awareness?
Since, there is full freedom in selecting any knowable item to
represent God, the best and most suitable item for explaining the status
of the unimaginable God is awareness, according to Shankara. As long
as awareness stands as the simile, there is no harm in selecting it to
represent God even though it is not eternal. If awareness serves the
purpose of explanation of the actions of God, we need not worry about
its longevity. The age of a doctor is immaterial if he is capable of doing
the surgery needed by the patient. It becomes an irrelevant point. The
awareness (Soul) is like the electric current and the Jeeva, a bundle of
very strong qualities, is like the chip of information. The Jeeva is eternal
because even during deep sleep, the information is stored in the inert
chip, which is re-expressed as it is even after waking up from deep
sleep. The Jeeva is eternal during the time of death and even after death
he is eternal, since he leaves the gross body. In the beginning of the
Gita, the Lord described this eternal Jeeva alone and not the awareness,
which is born and dies daily (Athachainam…).
Also the Lord was referring to an ordinary human being alone and
not a realized soul. A realized soul is like a fresh disc without any
information, since it was erased after a lot of effort. There is not much
difference between a fresh inert disc and inert electric current except
that the former is matter and the latter is energy (the concept of storing
information by energy is also indicated by the electro magnetic disc).
Since matter and energy are essentially one and the same, you can call
both these together [Atman or Awareness] as a realized soul. But once
the information recorded on the chip exists, such a chip of information

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(Jeeva) predominates and hence is mainly referred to [as Jeeva and not
Atman] in any ordinary human being. You have superimposed the
information (Jeeva) on the disc (Atman) and hence the disc also means
information alone. The gross body is superimposed on the Jeeva and the
Jeeva is superimposed on Atman. The gross body (Deha) is separated
from Jeeva and Atman but Jeeva and Atman are not separated and are
together called as the possessor of the gross body (Dehi).
What made Shankara select awareness as the representative for
God? God created this world for entertainment and therefore God must
be treated as awareness to enjoy His own creation as in the case of a
daydreamer, who enjoys his own imaginary world. Mud cannot enjoy
the beauty of the pot although the pot is its own creation, because mud
is inert. I know you will immediately exploit this point, without any
patience, and straightaway say that the awareness itself is God. There
are several points opposing this conclusion such as the temporary nature
of awareness, the dependence of awareness on food, air and the nervous
system etc. Such opposing points will immediately control you from
drawing such a hasty conclusion. You must remember that awareness is
only a representative of God to explain certain actions of God like
entertainment etc. God can enjoy the creation-dream without being
awareness. Do not forget that God is omnipotent. Do not bind God by
your rules of the physical world and its consequent logic. If God were a
worldly item, definable by the four dimensional space-time model, then
certainly your logic would be valid. If I say that some scene entertains a
worldly object, then certainly you can say that the object cannot be inert.
The actions of unimaginable God are also unimaginable as stated by the
Veda “Apanipado…”, which means that God can run without legs and
can catch without hands. If you apply the same worldly logic, you will
object to this and say that God must have legs and hands to run and
catch. Similarly, when we say that God wishes to create the world or
when we say that God is enjoying His creation, you should accept that
God wishes and enjoys without being awareness. Therefore, do not try
to make God imaginable or knowable by applying the logic of the
physical world. The Veda clearly says that He is beyond logic
(Atarkyah…, Naisha tarkena…etc).

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Shankara Implied Human Incarnation

The awareness selected by Shankara to represent God, exists in
lower living beings like birds and animals, average living beings like
human beings and high living being like the Human Incarnation. The
awareness in birds and animals is ruled out [as being God] because birds
and animals cannot create an imaginary world for entertainment like a
daydreamer. Their logic is very much limited and minimum, adequate
only to search for food and shelter. The average living being like a
human being can imagine a world of its own and enjoy it with full
control in a daydream. Therefore, animals and birds are filtered from the
doctrine of Shankara. The human being can also be in a state of simple
awareness, without imagination like a bird or animal. Hence, the bird or
animal is also included in the human being where as the human being
does not cover the range of animals or birds. You need not worry about
ten rupees in a note of twenty rupees because ten rupees are included in
twenty rupees. By the same logic, if you proceed to a superhuman being
like Krishna, the ordinary human being is also included in the
superhuman being. The doctrine of Shanakra based on awareness and its
imagination, exists in the superhuman being also. In the ordinary human
being, the doctrine of Shankara is purely theoretical because neither is
the awareness in the human being actually God, nor is the imaginary
world actually the world. Therefore, the ordinary human being stands
only as a simile for the concept of Shankara and as usual the concept is
forgotten and the simile remains as the concept. The bride escaped from
the house and the rose flower exists in her place, ready for marriage! If
you go to the case of the superhuman being, God charges His awareness
and His imagination is actually the physical world. In this case, you find
the actual bride with the color of a rose and looking beautiful like a rose
flower. The concept and simile merge with each other. The simile acts
as the medium to convey the concept.
When you say that the awareness enjoying its imaginary world is
Brahman, where is the free awareness without the human body? Since
independent awareness without the human body is absent [not observed
in the world], it naturally means a human being only. Based on this, you
cannot say that any human being is Brahman, because in any human
being the awareness disappears in deep sleep and is not eternal. In the
case of a Superhuman being like Krishna also, the awareness may
disappear in deep sleep but the extra unimaginable God, indicated by the

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specially expressed unimaginable nature as in lifting the huge hill, exists

separately, apart from the awareness. In an ordinary human being, such
an indication of unimaginable God is not expressed and hence God does
not exist. In Krishna also, the awareness is creates a daydream as in the
case of the ordinary human being and this does not contradict the
existence of unimaginable God as proved above. A demon, Ravana,
who also lifted a huge hill (Kailasa) like Krishna, can be eliminated [as
not being God] because the unimaginable knowledge like the Gita was
also expressed by Krishna, but was absent in the case of Ravana.
A deep analysis of the doctrine of Shankara clearly shows the
concept of human incarnation alone. Shankara clearly said that a
superhuman being like Himself alone is God. He said “Shivah
kevaloham” which means that He alone is God. The awareness (soul)
creating the dream in the case of an ordinary human being, stands as a
simile for the creation of the world by God. This soul also exists in
Krishna because Krishna is an ordinary human being, charged by God.
The ordinary human being-part of Krishna can stand as the simile as
usual for the theory of Shankara and for this purpose another ordinary
human being need not be taken. The second part of Krishna, which is
God, stands as the actual concept. Therefore, there is no need of a place
for a seperate ordinary human being in the doctrine of Shankara.
The statement in Gita “Manusheem Tanumashritam” means that
God entered the human being. It is a two-component system, but it is a
single system. When a rose-colored bride is available, who will marry a
rose flower? The bride is most important since the marriage is with the
bride to beget children. Neither the rose color nor the flower can give
children. The rose color of the bride is an attraction to marry the bride
and the final fruit of children is given by the bride and not by the rose
color. The rose color of the flower indicates the rose color of the bride
in the absence of the bride. The material and color of the flower is quite
a separate item from the material and color of the bride, although both
are similar to each other. This similarity is the helpful factor in
understanding the color of the bride. Similarly, the awareness-dream
concept (rose color) of the human being is quite a separate item from the
God-world concept (rose color) of Krishna. Both the concepts are
similar. This concept helps you to get attracted to God and serve
Krishna so that the divine fruit of salvation can be attained.

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Three Similies for God

The similes given for God are always worldly items, which are
definable by space and time. God is beyond space and time and no
simile can perfectly represent God in the full sense. This defect brings
doubts in the minds of human beings since their minds cannot cross the
dimensions of space and time. The Veda gives three similes (Tatha
Aksharat…) in explaining the process of creation from God but no
simile can convey the full meaning because all the similes are worldly
items after all. The world comes out of God like the web from a spider,
like plants from the earth and like hair and nails from the human body.
In these similes, the spider, earth and human body are imaginable
worldly items and convey partial concepts. In the first simile the liquid
from the mouth of the spider is very simple but the network is multi
dimensional. Similarly from the single God, this complicated universe is
designed in a wonderful manner. The material of the web is nothing but
the condensed form of the saliva of the spider. Both the saliva and the
web are inert matter alone in different states of liquid and solid. This
means that the material from God is condensed into the world. But since
God is unimaginable, the material of God is also unimaginable and
hence the condensation of the unimaginable material of God into
imaginable material must be ruled out.
For this purpose the other two similes are given to show the
difference between the unimaginable cause and the imaginable effect. In
the other two similes, living matter (plants) is produced from the inert
matter (earth) and the reverse of this is also told in the third simile,
where the inert matter (hairs and nails) is produced from living matter
(human body). The difference in these two similes establishes the
difference between God and world and through these two similes you
can neither establish God as living (awareness) or inert. In the second
simile God is compared to the inert earth and in the third simile, God is
compared to the living human body so that you should neither conclude
that God is inert nor that He is awareness. This proves that God is
beyond awareness and inert nature.
The third simile shows that living matter produces inert matter and
this means that the characteristics of the cause need not enter the effect.
This proves the violation of the logic of the physical world in the case of
God and hence the argument of Advaita (the awareness characteristic of
the cause, entered the creation as the soul) cannot be accepted in the

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case of God. At the same time the Sankhya school also is ruled out since
it states that the soul is the product of the inert item called as
Pradhanam. These two similes are given to show that the logic of cause-
effect fails in the case of the production of the universe from God. These
three similes mean that this wonderful universe, which is constituted by
imaginable items, emerged out from the unimaginable God through an
unimaginable way, which is called as “Anirvachaniyata Khyati” by
Shankara.
Multi-dimensional Dance of Shankara
Shankara played different roles for the sake of different human
beings for their upliftment. It is a multi-dimensional dance (Tandavam)
of Lord Shiva. He introduced the self-God concept (Advaita) to atheists
to uplift them to the next step of theism. But the already existing theists
started following Advaita and hence Shankara corrected them by
swallowing molten lead and declared that He alone is God. For their
sake, He composed several prayers on God. By that time the atheists
also became theists and worshipped the Lord through the same prayers.
But the attitude of those who were already theists was to remain as the
humble servants of the Lord forever. The attitude of the atheists, who
were recently converted in to theists, was quite different. They wanted
to become God by the grace of God Himself. The former were made
God because even if they are made God, they always remember
themselves only as the servants of God (Dasoham—Ramayana).
Hanuman was made Creator (God) and Adisesha was made God as one
of the ten incarnations (Balarama), who is given the post of the
Maintainer of the world. But both always remember themselves only as
servants and they never felt that they became God (Soham) by sitting on
the throne of God.
The latter (atheists converted into theists) can never become God
even if they claim that they are already God. They are worshipping God
just to become God. They have accepted and worshipped God only to
get rid of the Vikshepa (practical effect of the ignorance) since Shankara
said that unless one worships God, the Vikshepa cannot be removed.
This was a trick of Shankara to make them worship God, while
continuing their desire to become God. If this desire had not been
maintained, they would have reverted back to atheism. In course of
time, due to long worship of God, Shankara expected them to slowly

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change and become real devotees. The present Advaitins, who are
worshipping God, have to be helped by God alone in course of time. He
alone can give them the right direction. God only guides as Satguru and
will never put His finger in your spiritual effort. The teacher will teach
well in the class and clarify your doubts any number of times but as the
invigilator in the examination hall, he will never help you. Therefore,
there is a lot of variation in the results obtained by student-souls. One
soul may get a gold medal, another soul may get a distinction, another
soul may get a first class, another soul may get a second class, another
soul may get a third class with just passing marks and yet another soul
may be a failure. The teacher is not at all responsible for the result.
Subsequent Levels and Final Level
Shankara came as Ramanuja and Madhva to show the further path
to the real devotees. After the school level, the levels of college and
university are always subsequent. In the middle level of Ramanuja, a
middle position is proposed, which is a state of reduced desire. The
desire to become God is reduced to the composite-part relationship
between God and soul. According to this, God is a composite like fire
and the soul is a part of God like the spark. But remember that
Ramanuja clearly stated that the soul is not the real part of God but is a
thread (part) of the shirt (world) of God. However, the consolation in
this level is that atleast the shirt is on the body of God and can be treated
as almost the body of God. Thus one can treat the thread, which is a part
of the shirt on the body, as a part of the possessor of the shirt. This is
again another clear psychological trick to pacify the desire atleast partly.
Finally Madhva declared the ultimate truth. The world is a cloth used to
clean the divine feet of God and the soul is a thread of that cloth in this
final level. This means that the soul is always a servant of God even if
the soul is made to sit on the throne of God and is made God. Madhva
kept Hanuman as His Guru, who is made God (Creator). But Hanuman
still says that He is only the humble servant of God in the service of the
creation of the Universe.
The fourth and final Acharya or Satguru is this Very Datta Swami,
who is at the level of a research laboratory conducting the Ph.D
program. He continues the philosophy of Madhva as it is and the
additional contribution is that God is in the form of the contemporary
human incarnation on the earth for the sake of living human beings.

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Only dead human beings go up and attain the upper world in energetic
bodies and only for for their sake, does God exist in the energetic form
called as Narayana (as called by Ramanuja and Madhva). If devotees
conquer ego and jealousy and overcome the repulsion between common
media, they can understand God present in the human form before their
eyes. Hanuman is a monkey and is lower than the human level. To
worship Rama as God, Hanuman did not want to be a human being,
fearing the possibility of repulsion between common media. The nature
of any soul is to neglect the common medium and worship the higher
medium. The human being worships the higher medium of energetic
form and the animal worships the higher medium of human form. The
Gopikas became ladies of lower caste and both these factors suppressed
their ego because Krishna was man of higher caste. Arjuna was a man of
the same caste as Krishna and hence could not get rid of the ego in spite
of the very first hearing of the Gita. Therefore, do not look down upon
women and the lower caste. The soul has to take the birth of a lady of a
lower caste to get final salvation as in the case of the Gopikas.
Otherwise, the Gopikas were the top most sages and need not have been
born as ladies in the lower caste.
Shankara aimed at the divine society in which every human being
deserves to become God like Hanuman. For the sake of encouragement
and to give confidence He used Advaita in advance. The present tense
can be used to indicate the immediate future. When He stated that you
are God (Tattvam Asi), it refers to the immediate future, in which you
are expected to become God. Lord Shiva is famous for unlimited
kindness even towards demons. He revealed the whole truth gradually in
the form of Ramanuja and Madhva subsequently. The Lord is always
kind. Even hell indicates His intense kindness. The severe punishments
in hell are for the transformation of the soul as early as possible, so that
the soul can be uplifted as early as possible. There is no contradiction
between the three spiritual preachers. Their intention is one and the
same. The methods of treatment vary due to variations in the levels of
the souls. All the methods of the three Acharayas are only subsequent
steps to the subsequent levels of the devotees.

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Chapter - 4
HYPOTHETICAL ASSUMPTIONS OF SHANKARA

O Learned And Devoted Servants of God,

[Mahashivaratri- 2 February 16, 2007] Adi Shankara made certain
assumptions, which are hypothetical to preach the spiritual knowledge
to the devotees at various levels. Generally the devotees are trained in
the logic pertaining to the imaginable items in the world. The
development of a concept by them is from a worldly example and also
its application is to another worldly example. For example since the
black color of mud (cause) enters into the pot (its effect), the conclusion
is that the nature of the cause enters its effect. This conclusion is applied
to another worldly example and they say that the bright color of the
gold-lump (cause) must also enter the chain (its effect). Here, mud, pot,
gold lump and chain are all imaginable items and are worldly examples.
Hence, all their logic is limited to only imaginable items and that cannot
be extended to the unimaginable God and His link with creation, which
is also unimaginable because it is a link between the unimaginable God
and the imaginable creation. This does not mean that logic is useless. It
is useful in denying an imaginable item claimed to be unimaginable. For
example in ancient times, awareness was thought to be an independent
energy like a free electromagnetic wave in space.
But today due to the advancement of science and the analytical
faculty, it is clearly proved that awareness is not an independent item
but it is completely dependent on the co-existence of a functioning
nervous system and the inert heat-energy produced by the oxidation of
food. It is only a special work-form of energy appearing through a
complicated special technology of the brain and the nervous system. It is
not independent even like electromagnetic radiation traveling in space.
That which was wonderful yesterday is clear today. It was unimaginable
then, but now is imaginable. Therefore, there is a knowable region
extending up to space in the creation. In this knowable region there are
certain layers of attained knowledge and certain layers of unimaginable
nature. But even those layers of unimaginable nature will certainly be
analyzed by logic and science in the course of time. But there is a dead

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limit of this logic and analysis of science, which is space—beyond

which the region of eternal unimaginable nature exists. Therefore, by
conquering the unimaginable layers within the knowable region, it does
not mean that one day or the other, logic or science will cross the dead
limit of space also and capture the unimaginable God existing beyond
space. That is impossible. You may try and try and one day you may
touch the roof of your house by the constant practice of high jumping.
But this does not mean that one day or other you will also touch the sky
by the continuous practice of high jumping. Today the unimaginable
layers within the knowable region may appear wonderful and these
layers can be called as Maya.
Meanings of Maya
The word Maya comes from root meaning “wonder” (Maya
vaichitrye). The word wonder does not mean that it will be always
unimaginable. The temporarily unimaginable systems also look
wonderful before the analysis. The magic show looks wonderful but it
can be analyzed and the wonder may disappear after analysis. Hence,
wonder need not mean only the permanently unimaginable item. The
deeper layers of this universe are wonderful without analysis but may be
realized in the future. These layers are temporarily unimaginable and the
word wonder is used in the case of these also. Therefore, the Gita says
that you will find the universe as wonderful (Mayamtu Prakritim…).
The universe is infinite with an unimaginable beginning and an
unimaginable end. This means that the cause from which the universe
started and the same cause in which the universe ends on dissolution, is
the unimaginable God. Mud is the beginning stage of the pot and also
the end stage since the pot ends in mud on destruction. The universe
exhibits the unimaginable God by its unimaginable limits of beginning
and end. Space is generated from God and the dissolution of space alone
can show the real nature of its cause (God). When the chain is dissolved
[melted] in fire, then alone can the gold-lump, which is the cause of the
chain, appear in its original form. But even if you imagine for millions
of years, you can never imagine the dissolution of space and therefore
you can never imagine the original nature of God. God is beyond space
and God is the permanently unknowable region even for the intelligence
enriched with science and logic. Hence, God is a permanent wonder and
the creation consists of some knowable regions of knowledge, without

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any wonder and also some temporarily unimaginable regions, with

temporary wonder. Now the word Maya can be used for both the
wonders, that which is permanent (God) and also that which is
temporary (the deeper layers of the world up to the space).
The word Maya also has another meaning. It means that which
does not exist (Ya Ma Sa Maya). This does not mean that the
temporarily wonderful deeper layers of Prakriti do not exist. If you say
so, it contradicts the practical experience of the world [since we
perceive the world]. This also does not mean that the permanently
wonderful God does not exist because it contradicts the scriptures and
also the proof of the scriptures given by God descending in human form.
Then what is the place of the application of this alternative meaning of
the word Maya? We have said that God generated the world and that
God is both the designer (Nimitta) and material cause (Upadanam) of
the world. If God is the material cause, a portion of God must have been
modified into the world and in such a case God is a little lesser than
what He was. This is impossible (Purnamevaavashishyate…Veda). If
God remained the same even after the creation, the world should have
been totally unreal because the material in the world must be unreal
since it was not supplied from God. In such a case there would be no
entertainment for God from the non-existent world. Even for God, the
world has to exist with real material in it, for the sake of entertainment.
In such a case if the bloody soul says that the world is non-existent for
it, it is highly ridiculous, since the soul itself is a part of the creation.
Thanks to science, the invention of the robot, has clearly proved that
pure awareness is simply a special work-form of the inert energy
working in a special technology [mechanism, device]. This helps a lot
for one to understand that the pure awareness is only an item of the
creation and not the Creator, who is beyond space.
To remove this contradiction we can neither accept the real
modification of God nor can we accept a separate independently
existing material of the world, which is not generated from God. The
followers of Ramanuja mocked at the concept of Shankara that God is
the material cause of the world. In order to avoid such criticism,
Shankara has already said that God is the material cause through His
power called as Maya. Hence, the power of God (Maya) is modified and
not the original God. The solar energy captured by the photochemical
cell is modified into electrical energy and this does not mean that the

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sun is modified into electricity. Therefore, the third item (power of God)
is now created as the meaning of the word Maya. The power of God is
also wonderful and is also a permanently unimaginable item like God,
which is beyond space and can never be analyzed by science. The
follower of Ramanuja is again mocked at by the followers of Madhva
(along with the followers of Shankara) who objected to the modification
of the power of God. When the modification of the power of God is
treated as the body of God by Ramanuja, the modification of the body of
God is also equally objectionable like the modification of God Himself.
Ramanuja treated the modified product of the power of God, as the body
of God. In that case, the changes in the inert world and the sins of the
souls, would also affect the body of God since Ramanuja treated souls
also as a part of the body of God. In order to avoid all this criticism
totally, Madhva treated the material of the world as a separate
independent item like mud and treated God as only the pot maker
(designer). This ended the criticism finally and the process of creation is
explained well without any objection to all the devotees.
Adi Shankara stands in the beginning point of preaching for
atheists (Purvamimamsakas and Buddhists) and Anjaneya stands for
giving a message to the topmost devotees, who recognize the
contemporary human incarnation and render even personal service to
please God. Shankara preached a lot through debates and Anjaneya
preached only through practice. Both these incarnations of Lord Shiva
cover both the extreme ends of the spiritual chain and in between come
Ramanuja and Madhva. Madhva is very close to Anjaneya since He
claimed to be Anjaneya’s youngest brother. The preaching started with
Shankara and ended with Madhva. In the case of Anjaneya, we find
service, which should be the final modification of knowledge. The
silence of Anjaneya on preaching shows the realization of the top most
truth and the final stage of service to the contemporary human
incarnation. The final truth of the entire preaching is found with Adi
Shankara also and that is the alternative meaning of the word Maya,
which means that Maya does not exist at all. But this alternative
meaning should be confined only to the power of God and not to God or
to the world, since both God and the world (in deeper layers) exist and
are wonderful permanently and temporarily respectively. Both God and
the world are Maya in the sense of wonder alone which is the first
original sense of the root word.

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When God is wonderful, we can call the power of God also as

wonderful and thus the first sense of Maya can also stand for the power
of God. In that case, there is no need of the second meaning of Maya,
which means that the power of God does not exist at all. The sun is like
God and the sunlight or solar energy is like the power of God. Both
exist separately and we can say that the power cannot be isolated from
the source. Since, the power cannot be isolated from God, the
modification of the power or the world cannot be also isolated from
God. Therefore, Ramanuja said that God and world couldn’t be
separated like the substratum (Dharmi or Visheshya) and the property
(Dharma or Visheshana). The problem of changes in the world affecting
God is answered by Shankara through the power of God being modified
into world instead of God directly. Thus the power of God is the
material cause and not God. Since the power cannot be isolated from
God, we can treat God to be the material cause indirectly. In that case,
the significance of the power becomes more than God and this leads to
the evolution of the cult of Shakteya, which says that God is just a
rubber stamp [figurehead] like the President in India. The power of God
is the real material cause through direct modification and is also the real
designer also since the power is also awareness (Jnana Shakti). This
means that we can do away with God completely and if at all we give a
place for God, it is only due to the simple consideration that the power
needs a source. This leads to the suppression of Vedanta, which gives
complete importance to God. At this point, Shankara said that the power
cannot exist without source and cannot be isolated from God in any
way. That single point cannot give absolute and complete importance to
God. The second meaning of Maya is applied in this sense alone i.e., the
power does not exist by itself without God. A child could not have been
born without parents but all the subsequent greatness of the child cannot
be attributed to the parents based on this single point. Without
Hiranyakashipu, Prahlada could not be produced. Based on this single
point you cannot say that all the credit of the devotion of Prahlada
should go to his father. For this reason alone i.e., to give importance to
God, Ramanuja and Madhva treated this power or material as inert and
the power or the material is only the material cause but not the designer.
Even then the power or material gets atleast half the importance. If
you want to give complete importance to God alone, there is only one
way i.e., to say that the power does not exist at all. The second meaning

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of Maya is now applied to the power in its full sense. In that case, all the
above objections come into picture (direct modification of God, changes
in the world affecting God etc.) since God becomes the direct material
cause. All these objections can be simply ruled out by one stroke i.e., by
saying that the unimaginable God creates the world in an unimaginable
way. This point is already indicated by Shankara by the word
“Anirvachaniyata Khyati” which means that the process of generation of
the world from God is unimaginable. This is the absolute truth and
Shankara knew this very well. This point can be supported by a simple
argument i.e., there cannot be two unimaginable items like God and His
power. When you say that you do not know what is present in a locked
room, will anybody ask you “Whether one unknown item is present or
two unknown items are present in the room?” When what is present is
unknown, how can you say that it is one or two or several?
Practical Considerations of Shankara
In that case why did Shankara not say this directly throughout His
theory? The reason is a practical point.
If a student comes and asks the preacher “What is God?” and the
preacher says, “God is Unimaginable”; then the student asks again
“How did God create this world?” and the preacher says, “The process
of creation is also unimaginable”, the student will think that the preacher
does not know the answers for his questions and will leave the preacher.
This is the practical problem in revealing the absolute truth. The
preacher should answer in a positive way and the answers should satisfy
the logical faculty of the student. Now you should analyze the basis of
the logical faculty of the student. The basis is the observation of this
world containing all imaginable items alone. Hence all his logic is based
only on the observation of the nature of imaginable items and the
relationships between the imaginable items. This means that the
preacher should say that God is an imaginable item and the imaginable
process of the generation of the imaginable world from the imaginable
God is also in an imaginable way. Every sentence of the preacher should
be imaginable to the student and then alone will the student get satisfied.
The introduction of the word “Unimaginable” by the preacher leads the
student to think that the preacher is ignorant. Hence to satisfy the
student and to solve this practical problem, the preacher has to make

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certain assumptions and should preach about God through hypothesis

alone and not through real [factual] theory.
The reality is that the unimaginable God created the world through
an unimaginable way. But to satisfy the student, the hypothesis
introduced here is that God is pure awareness. Here the infinite ocean of
pure awareness is an assumption created because there is no proof of
such an ocean of awareness anywhere, because you can only find an
infinite ocean of inert energy. The infinite ocean of awareness is created
by the preacher and that ocean charged by God can be treated as God
Himself, like the live wire can be treated as electric current. Now the
student is satisfied. Similarly, the creation of the world from God should
also be done through an imaginable way, answering all the objections
through imaginable ways alone. This makes it necessary to make
another assumption for the process of creation of the world by God. The
assumption here is that a second unimaginable item called as the power
of God is created, which is modified into the world. Since the power is
negligible, the world is negligible and maintains the existence of a
single God or Brahman. It is like the dream of a person created by the
modification of the mind and the mind is negligible compared to the
material person. In course of time, to satisfy the logic of students,
changes in the hypothesis were made by Ramanuja and Madhva who
introduced the assumption of a separate material, which is modified as
the world without any connection to God. The hypothetical assumptions
can be varied for the sake of preaching the truth to the students in order
to satisfy their logic developed from the observation of the world
containing only imaginable items. This does not mean that the theories
are different.
There is only one real theory that both God and the link between
God and world are unimaginable. But the preaching requires the
complete elimination of the word unimaginable and the whole preaching
should continue with the assumptions of imaginable items and
imaginable relationships between those imaginable items alone. In such
a case all the assumptions are not true at all in the absolute sense. You
need not misunderstand that the three Acharyas differ from each other
with different theories about the truth. The same truth is explained in
different ways with different created assumptions and hypotheses for the
sake of the understanding of students with various types of mentalities,

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which are always based on the constant observation of only imaginable

items (Ekam Sat Viprah bahudha vadanti—Veda).
The final truth was known to Anjaneya, who did not like to preach
the truth through assumptions and hence He kept silent in preaching. He
showed the essence of all the divine knowledge through action (Karma)
alone because only Karma can be real and fruitful. His recognition of
the contemporary human incarnation and practical service to Him is the
essence of the message of Anjaneya. For those who cannot accept the
human incarnation, Shankara preached the divine knowledge with
several assumptions and the most powerful assumption is that the soul
itself is God. Shankara preached to atheists and this powerful
assumption attracted them to come and atleast listen to the subject. All
the Acharayas followed this method of using assuptions to preach to
various levels of students, who are based only on the logic of
imaginable items.

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Chapter - 5
PERMANENTLY UNIMAGINABLE GOD

O Learned And Devoted Servants of God,

[Maha Shivaratri-3 February 17, 2007] All the hectic effort in
spiritual discussions (to analyze God, the soul, the link between God
and soul, the link between God and the world and finally the path to
become God if possible, or atleast to become the dearest servant by
pleasing God to get salvation or atleast some benefit here) is only for
some selfish advantage. The effort is hectic with a hope to find out the
path to become God or to please God by some analytical knowledge and
theoretical devotion without doing any action and without any sacrifice.
If this single point is answered, all the effort made for only discussion
and only theoretical devotion vanishes. In such a case, the devotees will
not be worried whether God is unimaginable or imaginable and whether
the link between God and soul or world is imaginable or unimaginable.
However, the answer for this point can be directly given in terms of
practical demonstration by showing the life of Hanuman and the
Gopikas.
Temporary & Permanent Unimaginability
God is unimaginable. The link between the soul and world with
God is also unimaginable because a link between two imaginable items
alone can be imaginable. The actions of God are also unimaginable
since the actions of imaginable items alone can be imaginable. The only
imaginable region is that of all the items of the world and relationships
between those items and the dead boundary of this world (imaginable
region) is space. In this imaginable region there may be some
temporarily unimaginable regions, which have not been analyzed today
but one day or other, those regions will be analyzed by science. The
unimaginable region for an ignorant person may be simultaneously
imaginable to a scholar like the technology of an electronic instrument.
Ofcourse, even today, there are certain regions in the deeper planes of
the science of the world, which are unimaginable even for scholars.
Such planes will be known to scholars (scientists) after sometime by the

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grace of God, because such planes are within the limits of the space.
The scientist is misled at this precise point. Sometime back, he did not
know certain deeper planes of the world. Now he has succeeded in
analyzing those unknown planes. Due to this, scientist becomes blind
with ego. Based on this success, he feels that he will analyze the final
truth of the unimaginable limits of the infinite space (world) in future.
This is not correct.
The reason for this is that the planes which were not known to him
and which are now known to him are all within the limits of space. Still,
there are deeper planes, which are not known as of today. In the case of
these planes, I assure success for the scientist because these planes are
also within the limits of space. But he should know that on no day can
he cross the dead limits of space and God is beyond such space. Since
God is the generator of space (Atmana Akashah…Veda), we can only
touch the edge of God in the unimaginable limits of space. We can say
that once we have touched the limits of space, we have touched God.
Let Me even say that the unimaginable limits of space are God. The
scientist agrees to the existence of these unimaginable limits of space
and therefore the scientist is agreeing to the existence of God. Even the
common man is experiencing the existence of these unimaginable limits
of space by seeing the space with his naked eyes. The scientists see the
space through the telescope and arrive at the same conclusion.
Human intelligence cannot cross the four-dimensional space-time
model at any cost on any day. The beginning and end of space (limits or
boundaries) are always untouchable and unimaginable for the
intelligence of even the topmost scientists. If the scientist crosses the
limits of this space, certainly he can touch (know) God, who is beyond
space or who exists at the limits of space. The unlimited space stands
forever reminding the scientist regarding this eternal truth. Thus, the
universe is visible to all human beings at all times, exhibiting the
unimaginable item through its unimaginable limits. This universe is a
practical proof and the clear miracle of God available to all to declare
this basic concept for every human being on this earth. Nobody needs
the demonstration of any miracle other than this to indicate the
unimaginable God. Miracles are not available to all and at all times.
Even if some miracle is demonstrated, people may conclude that it is an
illusion or a coincidence of events. But in this demonstrated example of
the unimaginable limits of space, there is no such controversy.

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Moreover, in this miracle, there is no hope to disprove the

unimaginable limits of space in future, even according to the opinion of
scientists. There cannot be two or more than two unimaginable items.
Hence, the unimaginable limits of the universe are showing only one
unimaginable God directly to every human being. Since, you do not
perceive the limits of the universe, you have not perceived God. The
existence of unperceivable limits establishes the unimaginable limits.
The universe is exhibiting its unperceivable and unimaginable limits.
This means that you have not seen these limits. Hence, you have not
seen the unimaginable limits, which are God. But the existence of the
unimaginable and unperceivable limits is exhibited. This means that the
unperceivable and unimaginable God exists and His existence is clearly
exhibited. This universe itself exhibits the existence of such a God.
From this, the conclusion is that you have understood only the existence
of the unperceivable and unimaginable God, but this does not mean that
you have seen or imagined God. The Veda says
“Asteetyevopalabdhavyah” which means that you can know only the
existence of the unknowable God. The Veda says that God is
unperceivable and unimaginable (Na Chakshusha…, Yasyaamatam…).
The Gita also confirms that God is unimaginable (Maamtu Veda Na
Kaschana…).
You have two regions of unimaginable nature. One is the
temporarily unimaginable region consisting of the deeper planes of the
world within the limits of space, and these are surely going to be
analyzed in future by scientists. The other is the permanently
unimaginable region, which exhibits the permanently unimaginable
limits of space, or God. Hence, scientists have established the existence
of the permanently unimaginable God. The unimaginable nature is the
reason for wonder. Maya means wonder by its root word. Hence, we
have temporary and permanent regions of Maya. Even a magic show,
which creates wonder, is called as Maya, which is temporary, since you
can analyze it and know it after sometime. But the miracle performed by
the human form of the Lord can never be analyzed. It is not magic and
such a divine miracle is a permanent Maya indicating the permanently
unimaginable God in human form.
Therefore, the miracle of the human incarnation and the
unimaginable limits of space are one and the same in establishing the
permanently unimaginable and hence permanently wonderful God.

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Since there cannot be existence of two unimaginable items, there is no

place for Maya and God together since both are permanently
unimaginable. There can be several temporary unimaginable items in
the world just like two items in a magic show. On realization, the two
items of the magic show reveal different imaginable technologies of the
performance of magic. But the realization of various permanently
unimaginable miracles indicates only one unimaginable God. Therefore,
in all the permanently unimaginable miracles, there is only one God as
the basis, who is permanently unimaginable.
Maya needs a medium of imaginable nature to exhibit its
unimaginable nature. The unimaginable limits of the universe are
exhibited by the imaginable universe, which is composed of imaginable
items. Similarly, the unimaginable God is exhibited by the imaginable
human body [of an incarnation], which performs unimaginable miracles
through imaginable actions and imaginable items. For example, when
the human incarnation moves its hand and produces sacred ash, the
human form, hand, movement of the hand and the final ash are
imaginable items. With the help of these imaginable items, the
generation of ash from space is exhibited as the permanently
unimaginable miracle. Even the temporary Maya needs imaginable
items in the magic show for exhibition. Similarly, the unimaginable God
needs the imaginable human form as a medium for expressing Himself
to His devotees. In the case of the human incarnation of God also, you
have only understood the existence of the unimaginable God and you
have not imagined the nature of God as in the case of the limits of the
universe. You have only seen that the limits of space are beyond your
sight and this does not mean that you have seen the limits of space. In
all these examples, Maya (unimaginable item) exists in the imaginable
items to give a proof for its existence, just like the unperceivable
electricity exists in the perceivable metallic wire to give the experience
of its existence. The wire with electricity can be treated as the electricity
itself and there is no other way than this to perceive the electricity. The
electricity has to be treated as the wire containing electricity. But every
wire is not electricity. Therefore, the unimaginable Maya has to be
treated as the imaginable world, which shows the unimaginable limits.
This does not mean that every imaginable item in the world with
definite limits is Maya. Therefore, this world can be treated as Maya
(Mayamtu Prakritim—Gita).

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Here the word Prakriti stands for the world with unimaginable
limits and it does not stand for any imaginable item in the world with
definite limits. Similarly, the person charged by God (human
incarnation) can be treated as God but not every person. The world with
unimaginable limits and the human incarnation with unimaginable
miracles can be treated as God (Vishwam Vishnuh.., Vasudevah
Sarvamiti…) and this does not mean that the world or the human body
of human incarnation itself is God (Avyaktam Vyaktimapannam—Gita).
The world and the human body of the Lord give the proof for the
existence of God beyond the world and God beyond the human body of
human incarnation respectively. You have not perceived the electricity
in the wire and you have only experienced the existence of the
unperceivable electricity through the medium of the wire and electricity
is separate from the wire. Ofcourse, electricity is imaginable for
scientists and here it is used, only as a simile for God and the
unperceivable nature of electricity is a comparison for the unimaginable
nature of God.
Metaphors in Spiritual Preaching
Except God, all are imaginable items and hence there is no way
other than to choose an imaginable item as a comparison for the
unimaginable God. We take an unperceivable item or an item, which
can be imagined with a lot of difficulty as a comparison for the really
unimaginable God. Awareness is an item of the world, which can be
imagined with a lot of difficulty and hence is selected as the best
comparison for the unimaginable God. Unfortunately, the concept of
comparison has been lost and awareness itself is [mistakenly] thought to
be God directly. One day the electricity in the wire compared to God by
Me may also become God! Another reason for such misunderstanding is
the metaphor, which is a figure of speech like a simile. The simile
reminds one constantly that God and awareness are different items. But
the metaphor easily misleads ignorant people into thinking that
awareness is God. Only scholars can recognize the metaphor carefully.
If you say that a person is like a lion, it is a simile. The word “like” acts
as the torchlight to constantly separate the person and the lion. In a
metaphor, we say, “The person is a lion”. This misleads ignorant people
into thinking that the person is actually a lion and they think that every

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lion (person) of the “Lions club” (a club of important persons who serve
the society) is actually a lion, which will kill people!
The Veda is the greatest poetry of the greatest poet—God (Kavim
Kavinam—Veda). Advaita scholars are also great scholars of all the
Shastras and they know this figure of speech very well. Alankara
Shastra deals with figures of speech. They know the truth very well. But
they are already so intensely attracted by the concept that the soul itself
is God that they cannot come out of this sweetest dream in which they
get the highest without the least effort! The dreamer knows that it is
only dream but the sweetness is so much that he does not want to come
out of it. A scientist is relatively better than this Advaita scholar, who is
caught by the powerful ghost of Mohini, because the scientist thinks of
himself as an ordinary soul and not as God. You may say that the
scientist denies God, which is the greatest sin. I agree to it, but if you
analyze, even the Advaita scholar is also an indirect atheist. He is
denying God apart from himself, which also means an indirect negation
of God.
After the establishment of a simile, the metaphor is used further in
all contexts. A great person is compared to a lion and once this simile is
established, the metaphor is used further and every important person is
called as a lion. Thus, the lions of the Lion’s Club mean important
persons and not actual cruel animals (wild lions). Similarly, it is
established that God is compared to the soul and the universe is
compared to the human body. Therefore, the word soul can stand for
God as the word lion stands for the important person. Hence, in the
Veda the word Atman (soul) is used to mean God in some places. It
does not mean that the word soul stands for the actual soul, just like the
word lion in the Lion’s Club does not stand for an actual lion. Atleast in
the first case the great person and the lion are both imaginable items and
we can use the word ‘great person’ without lion. But in the second case,
God is unimaginable and always needs an imaginable item for
comparison. This problem becomes more significant when God comes
in the form of a soul (human incarnation) where the word soul has to be
used as the external cover (Upadhi) to indicate the direct address of
God.

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Utility of Imaginable Items

Science is the absolute master as far as the world within its limits
is concerned. Any item of the world can be analyzed by science
thoroughly and the report of science is final. This is a great advantage to
protect the correct spiritual knowledge from exploitations. Ignorant and
selfish scholars exploit us by misleading us and making us believe that
certain worldly items are God directly. Awareness (soul) is the biggest
example of such exploitation. Here comes science to rescue us from
such twists and exploitations. The priests exploit us by saying that a
statue is God or contains God. The analysis by science clears such
exploitation. Atleast in the case of the soul, God may enter some soul
(human incarnation) to preach the knowledge. But such a necessity does
not exist in the case of a statue and hence God never enters any statue.
The only purpose of the statue is to keep it as a representative model of
God. The Advaita scholars only exploit themselves to enjoy the sweet
dream. The priests exploit others to enjoy the sweets offered by others!
Ofcourse, the soul can be treated as the greatest item among the
imaginable items of the creation and hence the soul can be called as
Brahman because the root meaning of the word Brahman is that which
is the greatest.
The word Brahman is Yaugika, which means that it can be applied
to any item if the root meaning is applicable (Yoga Rudha means the
word is fixed only to a particular item even though its root meaning is
applicable to many other items including that particular item). The word
Brahman is also applied to mean the scripture, the Veda, as said in the
Gita (Brahmakshara Samudbhavam) because the Veda is the greatest
among all the scriptures (since the Veda was protected by recitation
from generation to generation without any deletions or introductions).
The word Brahman is applied to God also since He is greater than
everything in the universe and hence the greatest. You can meditate
upon your self separating it from the body and get temporary relief from
stress, which is like the first aid for an injury. Thus the word Brahman is
not Yoga Rudha and is not fixed in God alone. The ignorance of this
concept misleads you into thinking that the soul is God when it is said
that the soul is Brahman (Ayamaatmaa Brahma—Veda). It actually
means that a particular soul like Krishna, Adi Shankara etc., is God if
you take the word Brahman to mean God. If you take the word Brahman
to mean a greatest item in any category, the statement means that the

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soul is the greatest in the universe. This may also be taken as a metaphor
comparing the soul with God.
You can keep the statue to represent God as a model (Pratika) in
the beginning. The Veda says that you can worship the inert globe of the
sun as representative model for God but it immediately says that the sun
is not God, and that the sun fears God and God is not in any inert object
(Adityam Brahmeti…, Nedam tat…, Bhishodeti…, Natasya Pratima…).
The tradition of Advaita and the tradition of the worship of inert objects
as models for God are good as long as they are limited to their specified
levels. They should not be over extended for the exploitation of oneself
and other souls.
Maya, in the form of permanently unimaginable miracles, is seen
in an imaginable worldly item having definite limits like a particular
human being called as the human incarnation; but such Maya is not
there in every human being. The Maya is also present in the
unimaginable limits of the universe but not in any other item of the
universe except the human incarnation. Thus, you see the evidence of
Maya, which is a proof for the existence of the God in the limited
human incarnation and in the unlimited boundary of the universe.
Krishna as the finite human incarnation and His cosmic vision
with infinite limits, simultaneously stand for this concept. The
exhibition of the universe with unperceivable and hence unimaginable
limits is the only aim of the Lord in showing the cosmic vision to
Arjuna (Nantosti…Gita). Such exhibition also simultaneously indicates
the unimaginable nature in the core of Krishna. Thus both the vision of
the infinite cosmos and the vision of the unimaginable nature through
the miracles in the human incarnation together prove that God is
unimaginable in the limits as well as in the core. This vision concludes
that the limits of the universe and the nature of the human incarnation
are unimaginable simultaneously. This vision also gives the
simultaneous conclusion that any item in the universe except the human
incarnation is imaginable and hence, does not indicate the existence of
God in any imaginable item except the human incarnation. The final
conclusion of cosmic vision is that unimaginable God exists beyond (the
limits of) the universe and God also exists in the human incarnation.

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God in a Human Body

God in the human body of this Datta Swami gave this cosmic
vision to two devotees (Ajay and Sitamma) simultaneously during a
divine discourse on the day of Guru Purnima and asked both of them to
explain their experience, which they were silently watching in a
gathering of devotees. The identification of those only two devotees
from the gathering of several devotees, who were also silently listening
to the discourse, is also miraculous apart from giving such vision [The
fact that Swami could identify that only these two devotees were having
the vision and no one else in the gathering is miraculous]. The cosmic
vision (Vishwarupam) was given during the discourse of the Gita by
Krishna. Hence, the miracles associated with miraculous divine
knowledge alone can be the indication of God (Yadyat Vibhutimat
Sattvam—Gita). Otherwise demons also perform miracles and hence
miracles alone cannot give the address of God. Ofcourse, the miracles
exhibited even by demons indicate the unimaginable God but do not
give the address of God in the demon. Since miracles serve their
original purpose of indicating the existence of unimaginable God, God
grants miracles even to demons. This satisfies the desire of demons and
also gives publicity to the concept of the existence of unimaginable God
in the world simultaneously. By miracles, the existence of God is
indicated and the miraculous knowledge gives the address of God
(Jnanitvatmaiva…Gita, Prajnanam Brahma…Veda) [in the giver of that
knowledge].
Among knowledge, love and bliss, knowledge is the most
important sign [of God] since only knowledge can guide the soul to the
goal. Expression of mere love or bliss or both cannot indicate God like
the miracles. Without proper realization, determination and practice will
not materialize and without practice, there can be no fruit. Mere love
can be seen even in a prostitute or a beloved darling who even sacrifices
his or her life for your sake. Such love does not guide you to the goal in
the spiritual path and it drowns you more in worldly bonds. Similarly,
you can see bliss in a drunkard or persons smoking and taking drugs.
They cannot guide you in the spiritual path because mere love and mere
bliss cannot give you any realization and determination to practice.
Hence, persons who are simply performing miracles and persons who
are simply expressing reasonless love and bliss without clearing your
doubts and without showing the correct path through perfect analysis are

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not real human incarnations. Sometimes God incarnates only exhibiting

the miraculous power to destroy evil forces and such incarnations
(Matsya, Narasimha, Vamana etc.,) disappear immediately as soon as
the purpose is over.
Miracles indicate the unimaginable nature of God, which indicates
the existence of the unimaginable God. God exhibits the super power of
performing the miracle only for a particular deserving devotee as in the
case of the cosmic vision, to give support to a concept in the spiritual
knowledge given to Arjuna during the discourse of the Gita. The super
power is also used to protect deserving devotees, as in the case of lifting
Govardhana Hill and it is also used to punish evil forces as in the case of
killing demons sent by the demon Kamsa. Such protection and
punishment through the exhibition of miracles indicate the proof that
God does the protection and punishment always even in the absence of
such exhibition. Miracles in general indicate the basic existence of God
and hence they are exhibited by everyone, starting from demons to the
human incarnation, just as the police uniform is worn by all policemen,
starting from a constable to the top most official. Krishna performed a
series of miracles in a selected place of Vrindavanam, for a selected
group of devotees called the Gopikas who were the most deserving
sages. Later on, Krishna performed the miracles very rarely; only
whenever there was an extreme necessity in His view. Throughout the
Kurukshetra war He performed only one miracle, which was the hiding
of the sun by His chakra. The series of miracles that He performed
earlier was performed in His childhood as an introduction card, without
which nobody could have identified [Him as] God.
Similarly, God in this human body of this Datta Swami performed
a series of miracles within a period of two years before He started the
mission of spreading divine knowledge exactly 16 years back. Later on
the stress on miracles was reduced and more stress was given on
knowledge and devotion. Krishna limited the spiritual discussion (the
Gita) only to a particular devotee like Arjuna and also limited His divine
love only to a limited set of deserving devotees like the Gopikas,
Sudama etc. Therefore, the deservingness of the devotee limits the
number of devotees.
The exhibition of endless the cosmos by the Lord to Arjuna shows
only one point that the cosmos has infinite unimaginable limits. If this
were the only point, then everybody is already receiving the same

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knowledge by looking into the sky with the naked eyes or through a
telescope. In any case the final conclusion is that the world has infinite
unimaginable limits. Then what is the use of the same vision given by
the Lord to Arjuna, which anyone can get by simply looking into the
sky? The essence of the cosmic vision is also stated by the Lord as one
point; i.e. this cosmos is endless (Nantosti…Gita). Arjuna also draws the
same conclusion (Nanto nachadih—Gita) on seeing the vision. The
specialty is not in the vision because anybody can very easily obtain the
same vision by simply looking into the sky. The knowledge behind this
vision is important without which the simple cosmic vision is useless.
The knowledge in this cosmic vision is that the existence of the
permanently unimaginable item is exhibited by the unimaginable limits
of the infinite cosmos to everyone. One need not recognize the existence
of the unimaginable nature by searching the human incarnation and its
miracles. The unimaginable nature is an indication of the unimaginable
God. Hence, the proof for the unimaginable God is exhibited to
everyone through this infinite cosmos. This is the essence of the
knowledge of Vishwarupam.

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Chapter - 6
TOP MOST DIVINE SECRET

Can Devotee Become Human Incarnation?

O Learned And Devoted Servants of God,
Can a devotee become the full human incarnation? This is a
million dollar question in the heart of every devotee, which is hidden in
the subconscious state and is unknown to the devotee. But, the
omniscient Lord knows everything and therefore, answers this question.
The straight answer for this is yes. Yes, any devotee has the open
chance to become the full human incarnation, which means the human
body and the soul (Jeevatman) in to which God enters as in the case of
Krishna, Jesus etc. Suppose I come to Vijayawada. I will come to the
house of Ajay and stay in his house for a few days to finish My divine
work of generating the divine knowledge and send it through computer.
Ajay feels very happy for My stay in his house and serves Me with
utmost respect and love. He feels very happy whenever I stay in his
house. By staying in his house, not only I could do My work but also
give happiness to Ajay and I also become happy on seeing his
happiness. When such facility is available, if I take a room for rent and
employ a servant for My boarding, I shall be a big fool. No doubt, I can
finish My work in this case also but I am foolishly missing the chance of
making My devotee happy and in return Myself to become happy. The
servant also serves Me with respect but not with love as Ajay serves Me
in his house. If I am a sadist, unable to make others including My
devotees happy, then only I will choose the second alternative. God is
neither a fool nor a sadist unlike the human beings. Therefore, He will
certainly choose the first alternative only.
Today, I am revealing this top most divine secret of knowledge
and I assuredly tell all of you that whenever God incarnates on this
earth, He will select the best devotee and bring down such divine soul in
to the womb of the mother to whom He is born as son. The physical
body prepared in the womb is common only. There is no difference
between the house of Ajay and the house taken for rent for My stay.
But, there is lot of difference between the servant employed in the

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rented house and Ajay. When I leave Vijayawada, the servant is

disposed. But Ajay in his house is always eager for My next visit.
Similarly, when God leaves the created body, it merges with the
universe along with the soul, which was also created by God. Soul is
pure awareness and is a form of energy. The bundle of various qualities
in the soul, which are the various combinations of the three qualities, is
called as Jeeva, which was also created by God. In this case, the body,
soul and Jeeva mix with the cosmos after exit of God from the
incarnation. Let us take the incarnation of God in the form of fish
(Matsya Avatara). The body of the fish, the soul in it and Jeeva in it
were created by God and when the purpose was over, the body, soul and
Jeeva merged with the cosmos (Purushayanah…Veda). In this case a
devoted soul need not enter the lower body of a fish. But when God
takes the human incarnation, certainly a devoted soul is given the golden
chance. Hence, there is no need of capitalism and jealousy in the case of
human incarnation. The human incarnation may be full when God enters
the human body or partial if God’s power enters the body, which may be
human or not. When the incarnation is not selecting the human body as
in the case of fish, certainly such incarnation is only partial because the
divine power is sufficient for the purpose of killing the evil force and
there is no need of human body to preach the knowledge. The human
incarnations also may be partial to serve certain lower levels of
preaching the knowledge or may be full to serve the highest level of
preaching knowledge. Miracles are characteristic of the power only.
Therefore, miracles exist in partial incarnations also and hence cannot
be the indication of the existence of God in the body though they
indicate God. Even in the case of a demon, the miracle done by him
indicates the existence of God’s power in him, which is given by the
God for his severe penance. The demon is like a photochemical cell,
which captured the solar energy but not the sun. Even the super power
of Satan is also from God’s power only. Therefore, miracle cannot give
you the address of even the partial incarnation since demons are doing
miracles and it is the most misleading factor. The liberated soul, which
is a devotee, is remaining in its own original state when God exits. The
devoted soul may remain in the same human body for some more time
as in the case of Parashurama or may leave the human body along with
the God for another future service. Therefore, the devotee can attain the

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highest goal of becoming the full human incarnation. Above this goal,
there is nothing higher and hence, I say that this is the only highest goal.
Creation Can Never Become Creator
The devotee can become Krishna or Jesus but cannot become God
(Parabrahman) who is hidden in the human body of the full incarnation.
This is impossible because the creation can never become the creator. If
the creator and creation become one and the same, the original purpose
of creation (entertainment of creator) is lost. The soul is a part of
creation (Para Prakruti) and I have already given several arguments in
this context, which need not be repeated here.
You can become Krishna but you cannot become Parabrahman
because even Krishna did not become Parabrahman. No alive wire is
transformed in to current directly. To become Parabrahman is the
impossible highest goal and this is a defect even in Krishna. If you want
to become greater than Krishna (by becoming Parabrahman), this means
that your ambition is always endless. Therefore, Satguru reveals the
truth only when the deservingness is completed. If you desire to become
greater than Krishna, then the best medicine for you is only to say that
you can never become even Krishna. Therefore, to reveal this divine
secret that you can become Krishna is always hidden by Me till now.
When the goal is impossible it is not a goal at all. Even in Krishna, God
pervaded all over the body and soul of Krishna and God entered Krishna
like the current in the alive wire. The word ‘Ashritam’ in the verse
[Manushim Tanumashritam…] means, entry of God into human being
and not becoming human being. It is separately clarified that entry of
current into wire does not mean that current became the wire (Avyaktam
Vyaktimapannam…Gita). From the angle of this point only, Mohammad
said that God can never become the human being. Jesus, who was just
before Mohammad, was misunderstood in this point only and was
crucified. For all practical purposes, the alive wire is current and
similarly for all worship and service, the human incarnation is God for
devotees. There is no other way than this to serve and experience God
directly without the medium (Nanyah Panthah…Veda).
Hanuman is the full incarnation like Rama. Lord Shiva is in the
body of Hanuman. Similarly, Rama is the full incarnation of Lord
Narayana. In both Shiva and Narayana God exists since both are
energetic incarnations. When you say that Hanuman is incarnation of

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Shiva, it means that the energetic incarnation (Shiva) is present in

human incarnation (Hanuman). Since God is in Shiva, God is in
Hanuman. Similarly, Rama is incarnation of Narayana and this means
that the energetic incarnation (Narayana) is present in human
incarnation (Rama). Since God is in Narayana, God is in Rama. Since
God (Parabrahman) is one and the same in Shiva and Narayana, from
the point of God, there is no difference between Shiva and Narayana
and also there is no difference between Rama and Hanuman. However,
Shiva and Narayana differ from each other by virtue of the form and
qualities of the external energetic bodies. Narayana is Sattvam with out
third eye. Shiva is Tamas with third eye. Similarly, Hanuman and Rama
differ from each other by virtue of the form and qualities of external
human bodies. Rama acts like Master (Predomination of Rajas as king
with Sattvam as emobodiment of justice) with human face and
Hanuman acts like servant (Predomination of Sattvam with
submissiveness and Rajas as action) with the face of monkey. Therefore,
the differences between incarnations are only from the point of the
external forms of body and the internal qualities of the soul. All the
incarnations are one and the same from the point of the God existing in
all these incarnations. The wires may differ from the point of the metals
with which they are made, but the current existing in them is one and
the same. God (current) in all these incarnations is with the
unimaginable power by which, a specific incarnation can appear as any
other incarnation and can attain the qualities of such incarnation. The
Satguru is thus not differing from any incarnation from the point of not
only God, but also from the point of external medium. When God in the
Satguru wishes, He can appear as any incarnation in no time through a
divine vision with the same qualities. Therefore, you must treat the
present Satguru as not only absolute God but also as any relative
incarnation like Shiva, Narayana, Rama, Hanuman etc (Yavatirvai
Devatah…Veda).
My friends! By this do not assume that I am your Satguru and
hence, I am giving all this information about Me. I am giving only the
general concept. The identification of Satguru is a different topic.
Devotees identify different Satgurus. All those different Satgurus may
be God because God can come down in various human forms at a time.
Hence, you need not quarrel among yourselves. But this does not mean
that all Satgurus selected by different devotees must be necessarily God

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because if the procedure of the analysis to identify Satguru is not proper,

a devotee may select a pseudo Satguru or a lower guru as the real
satguru. If the procedure is correct and hence uniform, the selected
Satgurus must be the simultaneous human incarnations of God or atleast
must be the partial incarnations if the procedure is correct but
incomplete. Both these possibilities exist. Therefore, select your Satguru
by the proper and complete procedure given by the scripture and by
associating it with a deep sharp analysis. You are applying lot of
analysis in useless worldly matters. Why don’t you apply analysis in
such most important spiritual matter, which is going to decide your
eternal future? Do not select the Satguru just by your emotional and
temporary experience and select a prostitute as wife. Scripture and
analysis should be used. The beauty of a prostitute glitters by applied
color, clothes and jewels etc., (make-up). Such artificial beauty is
miracles, stress relief methods, boons to solve worldly problems etc.,
which is like external dress. The real beauty can be seen when the make-
up is absent and the real beauty is guiding you in the right path through
spiritual knowledge to save you from the hell.
Move From Guru to Satguru
The Veda says that the right spiritual knowledge alone is the real
beauty and the real identity mark of Satguru (Prajnanam Brahma,
Satyam Jnanam…). Scholarly devotees identified Krishna through the
Gita, Jesus through the Bible, Mohammad through the Q’ran, Buddha
through preachings etc. The ignorant emotional devotee selects a pseudo
Satguru and falls in the pit of eternal hell. After selection of Satguru,
you should become ignorant emotional devotee. While selecting your
wife, you should be analytical using intelligence. After the right
selection, you should be ignorant emotional lover without any analysis.
You should not reverse this. One selects the wife through ignorant
emotion and then starts analyzing her! But the doubt is about the
procedure to be adopted after realizing a wrong wife (or husband). If it
is the case of selection of Satguru, reject him [human Guru]
immediately and select the Satguru again. This is not sin. People
misunderstand that a selected Guru should never be left at any cost. This
is wrong because, the selected Guru in the school is leftover and a new
better Guru is selected in the college. “You should not leave Guru”
applies only to Satguru. Suppose you have the Professor as Guru, you

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need not leave him in the school, college and university. If you go back
to the simile, what should be done in the case of a wife or husband
wrongly selected by emotion? You should stick to her or him by
adjusting yourself. But this is valid only in worldly affairs (Pravrutti). If
she or he opposes you in spiritual path and does not change in spite of
your repeated efforts, you should leave her or him. Ramanuja left His
wife for the sake of Nivrutti in such situation. Similarly, Meera left her
husband on the advice of Tulasidas for Nivrutti. Ofcourse, even in
Pravrutti, if she or he is creating a constant hell here itself, you can leave
him or her in the extreme case and this is justified because such a hell
here is disturbing you from Nivrutti also indirectly.
Can Man Become God?
[Mr Antony said that some of his friends say that if a human being
is created by cloning, man could become the Creator or God.]
God created space, matter and energy just by His will as you
create a dream of your imagination by your will. The dream
qualitatively resembles the universe. But the magnitude or power is
infinitely large in the creation of the universe from God. Therefore, your
dream is not as real as the universe. But you are talking about the
creation of items of the universe. Certainly you are not going to create
the human beings which are the items of this universe by your will. You
cannot create even a real atom by your will. Therefore, the comparison
with God is absolutely meaningless. Assuming that you have created the
human being, you are creating the human being with the help of some
living matter and energy supplied to you. Even there you are creating a
living item from another living tissue only and not from inert materials
and inert energy. Parents also create a baby from living tissue like sperm
and ovum. In what way is your new process of creation (by cloning)
different from the conventional reproduction as far as the basic point is
concerned? Therefore, you are far from your dream of becoming God by
millions and millions of miles.
You can represent the creator and the process of creation as a
representative model when you generate an imaginary world by your
will in a daydream and control that day dream by your will. The Lord
gave this ability to you as a representative model so that you will
understand the concept of creation of the universe by the Lord, when He
preaches the divine knowledge in His human form. A model only

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indicates the actual concept and should not be considered as another

duplicate concept at a micro-level. Through this concept of dream,
people have misunderstood that a soul is a spark of God since the
human dream can be considered as the same concept on the micro-level.
A diagram of power station on a sheet is only a model to explain the
original concept. The diagram itself is not a micro power station and it
cannot generate even one milli volt of electricity.
Energy And Work
In Science the first law of Thermodynamics shows that heat = Rise
in internal energy + work done. Now, you have taken food which gives
100 calories of energy to you. If you make rise in internal energy
(tension) as zero, all the energy supplied = work. You will do the work
to your level best. The Gita says the same thing. ‘Karmanyevadhi
Kaaraste…’ i.e., concentrate all your energy in work only. The Gita
says that tension becomes zero, when you do not spend any energy
(thinking) for the sake of fruit of that work. On the day of examination,
the student spends all his energy in this tension and his brain does not
work in the interview. Don’t think about the fruit. Tension becomes
zero. Then your work is maximum. This is the clue of success in your
worldly life and also in spiritual life.
In spiritual line, your energy is wasted in 1) watching cinemas 2)
watching Televisions 3) reading waste books 4) talking unnecessarily
which neither helps here nor there. These four are the divine dancers
called Rambha etc., to spoil and fail you to achieve success in this world
or to achieve God.
A beggar praises you for food. You are rejecting him. A guest
comes to see you and not for food. You are treating the guest in
excellent manner. Similarly, you must approach God as guest and not as
a beggar.

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Chapter - 7
STOP CRITICIZING INCARNATIONS

Devotees’ Enquiry
[August 10, 2006. The following question was asked by Devi and
Nikhil to Swami.]
Padanamaskaram Swami,
We have a question about Shri Satya Sai Baba. We are aware that
You have said that He is a complete incarnation of Lord Datta and
we completely believe that. However our question is based on the
perceptions of the majority of ignorant people. We beg Your
forgiveness due to the impudent nature of the question given below.
At Your Divine Feet
Nikhil and Devi
How can the reports of the scandalous actions of Shri Satya Sai
Baba be explained?
[Detailed Analysis] We recently came across a website describing
the various scandals pertaining to Shri Satya Sai Baba. Apparently there
have been hundreds if not thousands of cases of alleged (homosexual
and mental) abuse of men and young children. There have also been
cases of murder. Some of the abuse cases have firsthand witnesses or
the abused persons have themselves reported their own experiences.
There are just too many cases to simply dismiss them as rumours. If
these incidents had been rare or few in number, one could neglect them,
considering to be special exceptions, such as the affairs of Krishna with
the Gopikas. Lord Rama who killed Vali from the back, which was a
violation of Kshatriya Dharma but it can be argued that He did so only
to protect Sugriva who had approached Him for help. So Lord Rama
was only proving that He can even violate dharma for the sake of a
devotee who approaches the Lord. Not only that, He also suffered the
consequences of this violation during Krishna Avatara. Lord Rama
certainly did not have multiple "murder cases" pending on Him. All the
other people that He killed were killed only while following Kshatriya
dharma on the battlefield. Moreover, the people who He killed were evil

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people. Thus the violations of dharma done by Rama and Krishna were
only in exceptional cases.
However in case of Shri Baba these ‘exceptions’ seem to be very
common. If the Sadguru who is an incarnation, abuses (mentally or
sexually) or even murders a very close devotee who is on the path of
Nivritti, then it is acceptable. It can be considered as an advanced test
for an advance devotee. However based on the sheer number of Sai
devotees, who have had such experiences, it is unlikely that all these
people were advanced seekers on the path of Nivritti. This is because, at
any given time, there can be only a handful of such highly advanced
devotees. Even though the abused persons believed in Him as God, they
cannot be technically said to be on the path of Nivritti. This is proved,
since they objected to the abuse; an advanced devotee like Gopikas
would not have objected. This means that the abused people were on the
path of Pravrutti.
In dealing with people who are in Pravrutti, doesn’t the Lord
follow the rules of dharma? If we take the example of Shri Ganpati
Sachchidananda Swami, we see that He recommends rituals, chanting,
singing etc. This shows that He is dealing with devotees who are in
Pravritti. He does not show any such extremely negative qualities and
does not have any such cases pending on Him. Shri Baba too, based on
His general teachings, appears to be dealing mostly with people in
Pravrutti. However His tests are so severe that they can only be justified
for the path of Nivritti.
Even if these cases of abuse or murder are treated as tests of Shri
Sai for His devotees, how can one justify the abuse of young children
who are too young to either gain any knowledge or to understand that
they are being subjected to spiritual tests? Suppose those souls were
sinners and had to undergo suffering or abuse in this life, then they
could have got abused by anyone or died at the hands of anyone else.
Such incidents are common in the world. What is the necessity that they
had to come to Shri Baba just to exhaust their karma, which could have
been done by anyone else?
The identification of a human incarnation becomes extremely
complicated, if not impossible in the case of a personality like Shri
Baba. From the point of a common ignorant man Shri Baba can either
be an incarnation of a demon like Ravana or an incarnation of God.
Ravana showed many fantastic miracles, he was also a scholar of the

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scriptures. But his personal behavior was extremely negative. He had

sexually abused innocent people like Vedavati, kidnapped Sita, killed
innocent people and sages etc. The only thing that could separate Shri
Baba from Ravana would be Divine knowledge. However we find that
Shri Baba does not focus much on knowledge. We find many other
ordinary teachers of Vedas, who preach more extensively than Shri
Baba. How then can we distinguish between the two? If Shri Baba had
preached extraordinary Divine knowledge like Yourself, then we can
argue that He is God based on this characteristic. Once we have thus
established that He is God, we can further say that since He is God, He
is above dharma. Then all His cases of abuse, murder can be neglected.
But when there is no characteristic in a personality like Him that would
doubtlessly identify Him as God, how can the rules of dharma be
neglected?
Whenever a teacher subjects the student to a test, he always first
gives the knowledge of the appropriate level to the student and then tests
him only at that level. Thus the Satguru who has subjected the devotees
to the most severe test has also earlier given the devotees the highest
knowledge, which will enable the student to pass the test. How can the
teacher give the knowledge of the first standard level and subject the
student to a test of Ph.D. level?
Lord Datta Answers
O Learned And Devoted Servants of God,
To answer this question, Lord Datta Himself has to come forward.
I prayed to Lord Datta to answer it through My mouth and now Lord
Datta is speaking through My mouth:
I enter the human body to establish both dharma in Pravrutti as
well as the path to please Me through Nivrutti. By following the
Pravrutti Dharma, the souls will not displease Me, because the
foundation of the society which is the stage for My divine play is to be
protected. I enter several human bodies at a time for various programs
from time to time according to the requirement. This type is called as
Purnaavatara. I am always associated with the liberated souls through
whom My power carries on the program designed by Me. Such liberated
souls possessing the knowledge given by Me and super powers granted
by Me are called as Kala and Amsa avataras. There is no difference
between My direct incarnation and these indirect incarnations. Whether

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I speak directly or My speech is delivered indirectly through cassettes is

one and the same. All the spiritual preachers propagating My knowledge
are the liberated souls who serve Me in mission. These preachers
represent Me and should be respected as equal to Me. There is no
difference between Myself and these divine souls who serve Me in My
mission. If any question is raised against the cassettes played by them, I
have to answer because their knowledge is from Me only. Each preacher
has a specified cassette, which is meant to a particular level of the
devotees. The devotees of a particular level cannot concentrate in one
place, since they are scattered all over the earth. Therefore, these
preachers tour all over the world and attract the devotees of a specified
level for whom only they are sent. As the level goes down, the attracted
souls increase in number because the majority of souls are at the bottom
level only. Schools are many. Colleges are few. Universities are rare.
Generally the Purnaavatara comes for Nivrutti and the liberated souls
come for Pravrutti. But this is not a rule. When the Purnaavatara comes
it may concentrate on Nivrutti only like Shankara or may concentrate on
Pravrutti only like Rama or may concentrate on both like Krishna. The
liberated souls also may preach to certain specified levels in Nivrutti.
Vyasa is a Kala Avatara. Kapila is Amsa Avatara. However, I do not
like to make any distinction between Myself and the liberated souls who
are My top most devotees, serving Me in the mission. Service is the real
proof for devotion.
Shri Satya Sai is a Complete Incarnation
Shri Satya Sai Baba is the reincarnation of Shri Shiridi Sai Baba,
who was a Purnaavatara. This means that there is no need to tell that
Shri Satya Sai Baba is a purnaavatara. He has started with strengthening
the foundation to protect the faith of God, which is the basic stage. For
this purpose, the majority of the society is in the underground level
requiring the level of foundation only. If the foundation is not there,
today nobody will hear the knowledge delivered through this Datta
Swami. For such foundation, which is the faith in the existence of God,
the demonstration of a variety of miracles is needed involving the
superpower, especially in the present atmosphere of scientific
achievements. Shri Ganapathi Sachchidananda Swami erected walls on
this foundation, which involve the representative worship for the higher
level. Once the existence of God is accepted, people like to worship

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God. In this stage, the concept of human incarnation cannot be

introduced because the level of jealousy and egoism is not at all
subsided in this level. People accept God but cannot accept the human
incarnation. Therefore, the human forms represented by statues have to
be worshipped so that training is given to develop the psychology to
worship the human form of the God. In course of time, during this
training, the jealousy and egoism are expected to come down. Swamiji
has introduced the word Datta in this level. He told that every form
represented by the statue is Datta only. Rama, Krishna etc., are God
given (Datta) to human beings. Shiva, Vishnu etc., are God given
(Datta) to souls in energetic bodies existing in the upper world. These
energetic forms are also in human structure only. Since, these forms are
not human forms on the earth; the jealousy is satisfied in the beginning.
But the human form is already introduced. Slowly the human forms on
this earth are introduced, when the jealousy comes down to the lowest
level. But still since these human forms on the earth do not exist at
present, the jealousy gets pacified on this point. I have laid the
foundation through Shri Satya Sai and erected the walls through
Swamiji. Now the roof on the walls is left over which is being done
through this fellow, Datta Swami. At this level the real meaning of the
word Datta is revealed, which is that Datta is God given to the human
beings on this earth through the present human form only. Please do not
misunderstand that the roof is at the highest level. The roof cannot exist
without walls and walls cannot exist without the foundation. Thus, the
roof completely depends on the walls and foundation only. Thus, the
strength of this Datta Swami is only these two human forms of God.
Therefore, egoism cannot enter the mind of Datta Swami due to this
logical analysis. Without these two there is no need or existence of this
roof.
Baseless Allegations
Shri Satya Sai has strengthened the human values which are the
stones of the foundation. How can He break the very human values? He
is building up the spiritual foundation, which is Dharma in Pravrutti.
How can He Himself violate His own program? It is equal to saying that
Rama married several girls after losing Sita. I assuredly say that all this
is built up against Him by atheists, who are the embodiments of jealousy
and egoism. How many false witnesses are not created in the cases

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existing in courts? How many tricks of photographs are not fabricated?

Even in Nivrutti, Lord Krishna danced with Gopikas in view of a special
back ground only. Gopikas were sages who requested the Lord to cut
their bonds by His powerful attraction since they themselves were
unable to cut their bonds. Therefore, Krishna attracted them by His
beauty and flute and forcibly cut their bonds with their families. He
stole the butter (Money) so that their bonds with money were forcibly
cut. He has done so on their prayers only. For Krishna even the dancers
of heaven will come down with immense pleasure if He gives
permission by just moving His eyebrow. Do you think that He was
attracted by Gopikas who were not actually beautiful? The Lord was
attracted by their beauty of devotion. Shri Satya Sai was pained to see
even the bulls carrying the heavy loads on the carts and was advising
people not to do so, when He was a boy. Can you imagine that He has
abused children and committed murders? It is equal to saying that the
fire is ice cold. If He wishes, even the dancers from heaven will stand in
line just to embrace Him for one second. Such person is having
homosexuality! One should be ashamed even to utter such words. The
hell with liquid fire is meant for such people only, where they have to
stay forever. The human beings who are rubbing this homosexual nature
on Me must have the same very nature. Most of the human beings have
the sages as their ancestors. The sages became homosexual on seeing
Rama in forest (Pumsam Mohana Rupaya…). The gene-characteristics
naturally come down according to the present accepted concept of
science. Therefore, these human beings have got that feeling from their
ancestors. For a fellow who has red spectacles on his eyes sees the
whole world as red only. Therefore, those who have the homosexual
feeling find the Lord also as homosexual. I have met a lady in
Vijayawada, who said that Swamiji [Shri Ganapati Sachchidanada
Swami] called her for sex when Swamiji visited her house. Is it
believable? Swamiji has done so much intensive sadhana from the
childhood to control the senses about which I am the witness. How can
anybody fool Me by such false remarks?
The program of Shri Satya Sai was to install the faith in God and
this involves majority of the society. Therefore, the fame is inevitable. I
am not fond of fame because I was bored in the upper world with
continuous praises from angels and divine sages. I come down to the
earth bored with the fame in the upper worlds. In such program the fame

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is inevitable. I never try for fame. This unlimited fame naturally grows
the jealousy to climax. Therefore, such reactions come out. I keep silent
to such abuses because My children who are suffering with jealousy-
fever should get some relief. Such abuses pacify their jealousy and they
gain normal health. Therefore, I am happy that My children have been
relieved from the stress of jealousy. A dancer came to attract Me in
Shiridi. She failed in the very first step. A saint came from Himalayas
and scolded Me for My involvement in the function arranged to honor
Me. He fell on My feet on seeing Me inside the body. Even the sage
Udanka tried to curse Me on the charge that I have got killed so many
people in the war of Kurukshetra. Gandhari cursed Me that I have killed
her sons by cheating. Vali cursed Me for killing him hiding Myself. The
demon Hiranyakasipu was furious on Me for killing his brother. Tulasi,
the wife of Jalandhara cursed Me for spoiling her in disguise and she
forgot that she craved for Me in the previous birth. Therefore, all these
are not new to Me since the history always repeats.
Causes of Criticism
If you realize that all the incidents in this world are designed by
Me only for My full entertainment, which always needs a variety
always, you will not be perturbed over these incidents. A picture
contains villain also. A meal contains chilies also. Both summer and
winter, praise and abuse, worship and insult are for the full
entertainment only. Infact, I come down to this earth in quest of chilies
only because I am bored with the sweets in the upper world. Once, I
asked all My devotees in the upper world to scold Me once so that I can
have atleast one hot dish because I was bored with the continuous
praise-sweets. No devotee came forward with fear. But the watchman
standing before My gate came forward to please Me with the required
service. I told him that he should give one hundred hot dishes
continuously, since I cannot get those again. The watchman was born as
Shishupala and scolded Me hundred times as desired by Me.
Immediately, after doing this exceptional service, I was so much pleased
to unite him in Me. Even during scolding, people have observed Me
smiling, which indicated My happiness on enjoying the hot dish. I have
created Satan who is also remunerated like the villain booked in the
Cinema. If you understand My divine leela [play], you can never get any
disturbance.

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Such insults are planed with several background uses also. Even
the best devotee develops some jealousy hidden in the subconscious
state of mind. Especially when such immense fame is observed, this is
inevitable. Even though the devotee is pained, the jealousy in his
subconscious state gets satisfied and thus I protect My devotees in this
way also. Such incidents also test the firmness in the faith of My
devotees. Thus, any incident in My creation is multi-dimensional. Such
incidents of Rajas and Tamas are fabricated and superimposed on Me
due to My will only. Then My personality looks like a multiple choice
question which contains one correct answer and three wrong answers.
Your digested knowledge about Me is tested by this. Do not forget that
the wrong answers are also prepared by the same setter of question
paper, who examines you after teaching the subject. Therefore, you
should not misunderstand those people who fabricated all these wrong
answers to confuse your faith, which has to be tested. I know the extent
of your faith and for Me there is no need of this examination. The
examination is only for your sake because you are thinking that you
have perfectly understood the subject. The examination reveals the
extent of your understanding to yourself only. This helps you so that
you will rectify the deficiency and progress further. Thus, this
examination system (Datta Pariksha) is not for My entertainment based
on saddism. It is only meant for your spiritual progress. Often you think
too much about yourself and feel that you have perfect faith on Me. Due
to this, egoism also enters into yourself. This leads to your fall. Only to
save you, is the test conducted so that you will realize the real position
of yourself and put further efforts to rectify your deficiency. Thus you
have to understand My tests in the right direction which are totally
aimed at your spiritual welfare only.
The cases in the courts, police station and jails are not new to Me.
I was born in jail when I incarnated as Krishna. A case was filed on Me
in court and I was enquired when I was in Shirdi. Infact such insults
give Me immense pleasure because such things are impossible in the
upper world. You can find Me with a radiating smile in such situations,
which indicates My full enjoyment. The souls acting as My enemies
were also appointed by Me and they are given good remuneration for
performing the duties of their roles in My service. Therefore, you can
never find hatred in Me. This is the secret of My constant bliss.

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Special Actions of Lord

The Lord does some special actions in some special cases based on
the requests only in their previous births. They forget the previous births
and therefore, they are worried. All the Gopikas were sages who
requested Me to give the salvation. But when I tried in that line, some
were attracted but some quarreled with Me. All these have forgotten the
previous births. In such ignorance only the real nature of the soul comes
out. Otherwise all will behave in the same way and they cannot be
differentiated according to their spiritual levels. When I killed Vali, it
was justified even in Pravrutti Dharma. It was not because a devotee
came and soaped Me for doing favour to him. In that race when a
brother dies, his wife becomes the wife of the other brother (Devaran
Nyaya). When Sugriva came, he thought that Vali was killed and
therefore, the wife of Vali (Tara) became his wife. But when Vali
returned, he drove away his brother and made forcibly Sugriva’s wife
(Ruma) to become his wife. This is against the rule because Vali forced
the wife of his brother while the brother was alive. Vali was not even
listening to what Sugriva was telling. I explained all this to Vali at the
end and he was completely convinced before his death. His son Angada
was My devotee but was pained often about the incident. To remove the
negative feeling from My devotee, I gave him a chance to kill Me in
Krishna Avatara. When the action of Rama was correct, how can He be
punished? Even in Nivrutti, the Lord will never do anything against the
Pravrutti Dharma. People misunderstand the Lord without knowing the
background of the previous birth. The Lord remembers all the previous
births but not the souls (Bahuni me—Gita). Since the devotees do not
know the background, there is every chance for them to misunderstand
the Lord. Again this point is used to test the firmness of their faith.
Another secret dimension also exists. The Lord transfers the sins of His
closest devotees. Suppose some closest devotee has to be insulted for
His sin. The Lord attracts that to Him and allows the insult to take place
on Him and thus protects the devotee. Therefore, every action, every
word and every plan of the God has innumerable dimensions. One
should not criticize the Lord seeing Him through a limited angle and
unnecessarily accumulate the greatest sin.

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Phenomenon of Incarnation
When I enter the human body, there are two ways. I may enter a
created human body in the womb of My mother. Such human body also
is a composite of gross, subtle and causal bodies. The qualities in such
subtle body are not accumulated from the previous births because such a
created body has no previous birth. Yet such human body contains all
the three qualities to be mixed in various proportions, required for My
play and it differs from an ordinary human being. In ordinary human
being these three qualities exist in certain already mixed proportions,
which are the Vasanas from previous births. Sometimes I enter a human
body of a liberated soul, which also is a composite of those three bodies
containing all the three qualities to be mixed in various proportions as
and when My play requires. The liberated souls have the three qualities
and their mixtures do not exist due to already burnt Vasanas. Thus, there
is no difference whether God enters a created human body or the human
body of a liberated soul. Rama was the example for first case and Bala
Rama was example of the second case. Lord Narayana entered in the
body of Adisesha and therefore, Bala Rama is in equal status with Rama
in the ten incarnations. Sometimes, I enter the body of even an ordinary
human being who is My devotee. Parashurama was a sage and has the
Vasana of egoism already. When I came out from his body after My
work, his vasana was expressed in the natural way. When I killed the
egoistic people through the body of Parashurama, I have used his
egoism which was required for My work and which already existed as a
prepared mixture. All these three are respected as equal incarnations
because I existed in all those human bodies. You are respecting Me
through the human body and therefore, you should not worry about the
qualities of the human body.
When I enter the human body, the qualities of the human body or
Upadhi are not changing. When the current enters the wire, no property
of the wire like length, thinness etc. is disturbed. The current flows
through the wire and does its work by resolving the fan without any
disturbance to the nature of the medium. Therefore, the devotees
observe the medium with its own properties without any variations even
if I am present in it. I am experienced through the medium and only the
medium is perceived. The devotee must perceive the medium and
experience Me through that medium. When you sip the coffee from a
cup, you do not taste the cup but you taste the coffee from it. Ignorant

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people observe the medium and experience its properties only. By the
influence of such observation of the properties of the medium, some do
not experience Me and some neglect My experience. Therefore, such a
situation is the test for the knowledge of the devotee. The devotee
expects the medium to be totally different and expects that the medium
should exhibit new properties or atleast should not exhibit its properties.
The devotee expects the human incarnation to live by taking the energy
directly which is a new property of the medium. Atleast he expects that
the human incarnation should not eat the ordinary food. A lady-devotee
broke a coconut on the feet of a human incarnation! The body of human
incarnation suffered a lot for ten days with the swollen feet!
I told in the Gita “Manusheem Tanum Ashritam”, which means
that I have entered the human body. I have not become the human body.
I have become one with the human body without changing its
properties. You have to experience the current which is flowing in the
wire without changing the nature of the wire. When you touch the
electric wire, you can experience the current by shock. But if you are
insulated with the cover of egoism and jealousy, you cannot experience
Me and then the human incarnation is as good as any human being. The
difference lies between God and soul existing in the human bodies. The
two human bodies are one and the same. The difference is only in the
inner God and soul. The king and beggar are different but their shirts
may be one and the same. If you cannot recognize Me and experience
Me without neglecting the natural properties of the medium, there is no
other way for you to experience God because one cannot experience
God directly. When a political leader does some good work to the
country, the people are appreciating neglecting his personal life, because
he belongs to their category of souls. All the souls constitute the
opposition party, since God is the ruling party. A party neglects the
defects of their own party-members but magnifies even a trace of defect
which is not even real if there is a chance to criticize the ruling party.
Avoid Criticizing God
If you understand the God in the cosmic form (Vishwarupam), you
can realize that all the three qualities (Good Satvam and Bad Rajas and
Tamas) are created by Him only (Ye Chaiva—Gita) and exist in His
body only. The Veda says that the creation is like His body
(Prithivi...Shariram). Everyone recites “Vishwam Vishnuh” which

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means that the universe is Lord. When all the qualities are seen existing
in the universe, does it not mean that these are existing in God? The
basis for the bad qualities also is God. Where can they exist leaving the
basis? The human incarnation is a micro form and it is simultaneously
the macro cosmic form. Krishna appeared in micro form as a human
being but showed His simultaneous macro cosmic form (Vishwarupam).
Does it not clearly mean that all the good and bad qualities are existing
on the basis i.e., God only? In such case, where is the feeling of hatred?
Unless you go beyond the difference between Dharma and Adharma,
you cannot digest the concept of God (Sarvadharman—Gita). That
which pleases God is good and that which displeases God is bad. The
hunter, Kannapa, killed the innocent animal and offered the flesh to
Lord Shiva. He was given the final abode due to the love which is the
basis. Dharmaraja did not tell a lie even though Lord ordered. He went
to the temporary heaven only. After all, the aim of following Dharma is
only to please God. How can you keep Dharma above its aim? In the
case of the souls, you have to follow Dharma and maintain the balance
of the society. If you disturb the balance, you will be punished. Demons
were killed for the same reason. But when you enter the Nivrutti, you
have to keep God above Dharma. None and nothing should be greater
than Him (Na tat samah—Veda). If you cannot cross Dharma for the
sake of God, you must remain in Pravrutti. Did God force you to come
to Nivrutti? You yourself have recognized the value of Nivrutti and
entered into it. It is told that Pravrutti is expected nature of human
beings, where as Nivrutti is highest unimaginable fruit
(Pravruttiresha…). Now you should not talk about Pravrutti. If you
cannot stand in Nivrutti, go back to Pravrutti. God will not stop you. If
you remain in Pravrutti, God is neutral to you since everything happens
according to the constitution and Pravrutti is only the expected behavior
for which there cannot be a big reward. If you do your job, you need not
be specially rewarded. He will not punish you for not entering into
Nivrutti.
You can question the Lord in Pravrutti and the Lord will answer
your argument standing in the upper court. You can also point out the
Lord even in Nivrutti. He will show the background and will submit His
argument. Thus, both Pravrutti and Nivrutti come under the rule of
justice only. In one birth you request for something from God and when
He gives it in the other birth, you are scolding Him. When the Gopika

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desired for Lord, the Lord refused for which the Gopika became angry
and scolded the Lord. In that birth also she was a married lady. Why she
neglected dharma? In the next birth she scolded the Lord for fulfilling
her previous desire criticizing that the Lord violated the same Dharma.
If she is a real devotee, she should not criticize the Lord in any birth
whether the desired fruit is given or not given or given in undesired
way. This shows that her devotion is mixed with ignorance and egoism.
The situation is also to be viewed in another angle. Her own husband
went to Kailasa to fight with Lord Shiva, since he wanted to marry
Goddess Parvati. The war was going on; Lord Shiva was unable to kill
him due to the power of Tulasi. Thus she is supporting the same
injustice for which she is scolding the Lord. Unless that is done, Lord
Shiva cannot kill him. Therefore, the action of the Lord is perfectly
justified from all the angles. The action of Tulasi is perfect injustice
from all the angles if analyzed properly. The Lord is the protector of
justice. The justice has surrendered to Him in the form of a cow. It is
ridiculous if you criticize Him for injustice and try to protect the justice.
Please do not take My criticism also in the real sense because you
should not forget that all this fight is within this world which is for Me,
a cinema only. Therefore, you can find only the arguments from Me but
not any trace of anger on My face.
Even though an evil soul is abusing Me, I am not disturbed
because the entire world including the primary energy (Mula Maya) is
unreal from the view point of Myself. Here the soul is acting according
to its accumulated anti-divine vaasanas. When he suffers in the hell,
then also I smile at him since the hell is also unreal in My view. But, the
soul suffers in the hell since the world is real for it because it can never
cross the level of Mula Maya. But sometimes I Myself book My own
devotee to play this role! In such case, I enjoy the entire scene because I
am the producer, director and story-writer of such divine play arranged
within the limits of this world-cinema. In such divine play, those who
criticized Me were also directed by Me in the rehearsals behind the
screen. Therefore, My anger on such critics is not true with respect to
the background. Therefore, I am enjoying My criticism also in the same
manner as I enjoy the praise. The devotee and the demon are acting in
their roles and are uttering the dialogues written by Me only. I will be
really angry if they show any deficiency in enacting their roles in such
divine play. Thus, I am pleased in such divine plays, if My critics have

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played their roles well with a lot of sincerity. From My point of view,
this entire universe is relatively true like an imagination. Therefore,
anybody scolding Me does not disturb Me because both the scolding
person as well as the scolding are unreal in My view of My absolute
reality. Whether the person abusing Me is a liberated soul like
Shishupala or not, there is no difference for Me, because both the divine
play arranged by Me and the world-cinema are unreal to Me. The sense
of scolding by Shishupala is My drama within this drama of Universe,
which is also My drama in the final absolute sense. Shishupala has
reached Me after the role, but the followers of Shishupala reach the
liquid fire in the hell. The liquid fire is also unreal in My view of the
final absolute reality. Therefore, the followers of Shishupala are not
reaching Me. Ofcourse from My view both Shishupala and his followers
are unreal and hence, I enjoy equally. But, Shishupala played the role on
My desire. The followers are playing their roles on their own desire. Do
not scold even a pseudo-human incarnation, because I am there to take
care of such fellows. Krishna punished Poundraka Vasudeva who was a
false incarnation. The follower of Shishupala should take the divine play
up to killing the Shishupala so that he should know that he will be
punished. The spectator should take the drama enacted on the stage only
but should not see behind the screen. By not scolding the pseudo human
incarnation, one is not going to hell. But by chance if it happens to be
real human incarnation, then the hell is inevitable. Therefore, if you
doubt anybody, leave him silently. If you have faith, worship Him. But
do not abuse anybody, in which high risk is involved. To analyze and
decide the human incarnation, lot of care is needed because you may
miss the real human incarnation by just a hair margin. Either worship if
you have faith or leave the human incarnation if you have doubt, but
never criticize Him due to the high risk involved in it.

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Chapter - 8
NOSTRADAMUS’ GENIUS

Astonishing Truth
[December 7, 2006 This article was drafted by Dr. Nikhil, Dept. of
Energy, University of Florida, U.S.A.]
Michel Nostradamus was a brilliant French prophet and physician
of the 16th century. He made deeply insightful prophecies in the form of
encrypted verses called as quatrains. Large portions of his prophecies
have come true. In his letters to his son César Nostradamus and King
Henry II of France, he clearly revealed that his prophecies were divinely
inspired. He was a great devotee and made these prophecies on the
command of God. He had a sound knowledge of astrology and planetary
movements. Although the visions were natural or instinctive to him, he
integrated them with astrological calculations and planetary events.
However, he lived in the troubled times of the Inquisition. To avoid
persecution and the hatred of evil people, he codified the prophecies into
obscure verses such that their literal meaning hardly makes any sense.
The language used by Nostradamus was highly symbolic and he often
additionally encrypted his prophecies by the use of anagrams,
scrambling the order of events, using different languages, etc.
He admitted that he knew and saw much more than what he wrote.
However he did not reveal all that to the public since the majority was
not prepared to understand all that he had to say in the right spirit. Thus
today we have only a small fraction of what Nostradamus saw; the rest
was censored by him due to its unsuitability for the public and due to the
inevitable negative reaction of political and religious leaders towards
predicted future changes.
The censored part was not simply details of future events as one
may be tempted to think but it also contained the philosophical content,
which formed the background of the future events. It was mainly this
philosophical content that Nostradamus was afraid of revealing in his
time of the Inquisition, when anything different from what was accepted
by the Church, would be quickly branded as heresy. Thus when we read
his quatrains, especially those with some philosophical significance, we

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have to be sensitive not only to what is said but also to what is left
unsaid.
Numerous authors, thinkers and amateurs have delved into the
details of these quatrains, sifting for some clue to the unraveling of
critical future events and personalities such as World War III, the
Antichrist, changes in world politics and global catastrophes. However
the prophecy that is most spectacular and has the potential for maximum
benefit to humanity is the prophecy of the Great Genius.
There is considerable agreement that a great scholar will emerge
from the land bounded by three seas. He will be well versed in the
scriptures and science and Thursday will be holy to him (cI-50). He will
uproot fanaticism and establish his spiritual philosophy (cIII-95). This
quite obviously indicates that the said scholar will be a Hindu from
India. Contrary to some opinions, He will not be a military general. His
conquests will not be military conquests but they will be philosophical
conquests—spiritual conquests. With His compelling philosophy He
will demolish all fanaticism, rigidity and misinterpreted twists in all
religions. A significantly noteworthy point is that He will not only
correlate all the world religions, but He will also correlate science and
spirituality and establish a universal spiritual philosophy (cVII-14).
Although Nostradamus has accurately predicted some of these details of
the Great Genius, he has left a great deal unsaid about the identity of
this Great One.
Away from the din of contradicting opinions and speculations
among commentators and scholars, about the identity and time of arrival
of the Great Genius, He has already taken birth. True to prophecy, He
was born in a small town in south India (Peninsular India) and is a great
scholar of the Hindu scriptures and the scriptures of other religions. He
is also a scientist and a professor. However, he is not an ordinary
scientist or scholar of the scriptures. He is known to His closest
devotees as an incarnation of Lord Dattatreya.
Lord Dattatreya (Datta) is God in the three forms, Creator,
Maintainer and Destroyer of creation. This God, who is beyond creation
manifests through a human form called as a human incarnation or
Avatara. Thus God gives Himself to His devotees. Datta is this God who
is ‘given’ to His devotees in the form of an incarnation. Thursday is the
day that is particularly auspicious for the worship of Lord Datta. This
Great Genius, who is an incarnation of Lord Dattatreya, is known as His

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Holiness Shri Datta Swami. Shri Datta Swami has preached Divine
Knowledge that is so revolutionary and outstanding that highly elevated
spiritual souls and scholars and have declared that such knowledge has
never been revealed before to mankind. His Divine Knowledge consists
of a logical and scientific analysis of the knowledge given in the
scriptures and which supports experience. It explains the nature of the
soul, the spiritual goal, which is God, and the path to reach Him.
Complete assimilation of this knowledge leads to devotion and service,
which brings the ultimate grace of God.
In the past, the coming of Christ, the Savior was similarly
prophesied by prophets before Him. Their prophecies were also in a
symbolic language. But many people took the prophecies literally.
When the Christ actually came, He was neither a king nor a freedom
fighter who would free the Jews from the tyrannical Roman rule. He
neither established a kingdom of the Jews nor did He destroy the Roman
Empire. He was a king in the symbolic sense. Infact He was the King of
kings. He established the kingdom of God on earth. He freed people
from the slavery of ignorance. The Christ came, accomplished His
mission on earth as per the prophecies and went back to the heavenly
abode. Two thousand years have passed since; yet some ignorant people
have still not recognized Him. They are still waiting for the Savior to
come!
We are in a similar situation today. The prediction of the Great
Genius is in a highly symbolic and encrypted language. Mature and
sensitive people quickly grasp the inner meaning of prophecies and
scriptures. Rigid and immature people lack insight and are under the
grip of ego and jealousy. They insist on the literal meaning, however
ridiculous, and refuse to accept the reality that is staring them in the
face. The prophecy of Nostradamus is not scripture. However
prophecies similar to the prophecy of the Great Genius occur in many
scriptures. This is indeed the same as the second coming of the Christ
mentioned in the Bible and the incarnation of Kalki mentioned in the
Hindu scriptures. In these scriptures again, similar symbolic language is
used. Whether it is the prophecy of Nostradamus or the words of the
scripture, ignorant people are sure to miss the real meaning. They fail to
derive any benefit out of it.

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God Requires No Support of Prophecies or Scriptures

The Divine Personality of Shri Datta Swami and His Divine
Knowledge require no support from either prophecies or scriptures. God
is self-resplendent and requires no flickering candles and torches to
illuminate Him. But our tiny minds require the crutches of scriptures,
prophecies, logic and miracles. God in all His divine kindness has
provided all these supports for us. While preaching His Divine
Knowledge, Shri Datta Swami not only quotes from various scriptures
but also correlates crucial philosophical concepts among different
scriptures (cVII-14). In the past, adequate clarity and correlation of
many such concepts was not provided. Hence there were many
contradictions between different philosophies and religions. The greatest
achievement was the correlation of science with spirituality. Many
preachers and scientists have attempted this correlation in the recent
past; but none can compare with the outstanding philosophy of Shri
Datta Swami. A careful reader who reads and analyzes with patience,
will soon see the wonderful panoramic picture—a coherent universal
philosophy—that emerges from the teaching of Shri Datta Swami. It
addresses all the main aspects required in a universal philosophy:
Unimaginable Absolute God who is beyond creation,
The primordial cosmic energy, which is the basic fabric of the
entire creation,
Science is the analysis of this energy and its different
manifestations, which are matter, energy and awareness.
The science of miracles: evidence of the inexplicable powers of
God (cIII-2).
The soul, its nature, its spiritual effort and its approach to God
The spiritual path includes Divine Knowledge, devotion and
service to God.
The worldly path includes the interaction of an individual with
society and the laws governing it.
Correlation of the philosophies of different religions and Science.
Deciphering of Prophecy
This is the real Grand Unified Theory. The grand unified theory
that the physicists hope to achieve is far from a complete and
comprehensive theory. It does not include philosophy, God, scriptures
or even the soul. It is restricted only to the material world. At the most it

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can be called a partial theory. The universal philosophy given by Shri

Datta Swami will form the framework of analysis of scientists and
philosophers of the future. Within this framework, both scientists and
philosophers will have adequate scope to investigate further and ‘fill in
the details’.
We are most fortunate to be living in this great age. Yes, the world
is plagued by terrible injustice, oppression, degradation of values and
suffering. But behold, the Great Genius has arrived! Christ has
returned—in flesh! Bhagawan Kalki has incarnated! He has come riding
the swift white horse of modern electronic communication, which
travels at lightening speed. He holds the blazing sword of Divine
Knowledge and chops off the heads of ignorance in people’s minds. He
will establish permanent world peace. He will fulfill all the scriptures
and religions of the world and end the gap between science and
spirituality.

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Chapter - 9
THE REPLY OF GENIUS

[Divine Message of Swami in Reply to Dr. Nikhil’s Article on

‘Shri Datta Swami: Nostradamus’ Great Genius’
In this reply, Swami showed His humbleness towards praise,
which is a message to the devotees and this should not be taken as a
reality in the case of Swami. By such statements as given here, Swami
also tests His real devotees regarding the firmness in their faith on Him
as Datta. – Devotees]
The Signs of Genius
O Learned And Devoted Servants of God,
Just now I received the article written by Dr. Nikhil from U.S.A.
about the great Genius predicted by Nostradamus in his prophecy. I
congratulate Nikhil for his exceptional talent of presentation of all the
points clearly, precisely and directly. I am surprised and literally
shocked to see that every point is matching with the present context.
The present divine work of Universal Spirituality is exactly coinciding
with the prophecy in every point. The prophecy is not based on the
astrology, but it is based on the intuition given by the grace of God. The
scripture “Bhavishya Puranam” of sage Vyasa was also such a divine
prophecy. Nostradamus was an astrologer and also was a great devotee
of God. As an astrologer, he was predicting the future of individuals
based on their horoscopes because the individuals have the times of
their births. But for the world, no horoscope can be prepared because
nobody knows the birth time of earth or world. Therefore, the prophecy
of the world is always from God and can never go wrong unlike the
prediction of the horoscope of an individual based on astrology.
Therefore, the prophecy became exactly correct in every point. The
merit in this prophecy is that all the signs of the Genius were fully
related to the knowledge of the Genius and not the physical signs, which
may exist in several human beings. If I give the identity of Phani as the
yellow shirt, spectacles, gray pants etc., such signs exist in several
human beings and Phani cannot be isolated. Only the photo of Phani can

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help you to identify him without any duplication. Knowledge, which is

the internal structure, is like the real photo of identity. In the case of the
human incarnation of Lord, special divine knowledge radiated by Him is
the constantly associated characteristic (tatasta lakshanam) to identify
the Lord, which can be assumed as the original inherent characteristic
due to its constant association. It is like the Mangala sutram (yellow
thread tied thrice around the neck of the bride by the bridegroom on the
occasion of marriage, which is never removed through out her life) of a
married lady, which is constantly associated with her unlike the other
associated jewels, which she may wear occasionally. Thus, for a married
lady the Mangala sutram can be taken as her original inherent
characteristic. In the case of unimaginable God, the original inherent
characteristic of God is unimaginable. Knowledge is a quality (Sattvam)
as said by Gita and is a part of the creation and it cannot be the original
inherent characteristic (swarupa lakshanam) of the creator.
Human Incarnation: Synonymous of Knowledge
Such inherent characteristic of the human incarnation is only
knowledge according to scriptures. (Ofcourse, the knowledge is also
associated characteristic but due to its constant association it can be
treated as the inherent characteristic). The Veda says that God is the
divine knowledge. The Bible says that God comes and sprinkles the
knowledge-fire. The word Genius indicates the possessor of such divine
knowledge with very sharp analysis at the level of intelligence (Buddhi).
The Gita starts with Buddhi Yoga only. Shankara says that one can get
the salvation by knowledge only. A Genius-spiritual preacher can only
guide you in the right direction. If you are a student of Einstein, a
Genius in science, what shall be the level of your scientific knowledge?
Therefore, the word Genius indicates the possessor of unimaginable
knowledge (Satguru), which is called as Prajnanam by the Veda. He did
not reveal the name of country as India because other countries will be
hurt, especially when the Universal Spirituality is absent. Every one
including the human incarnation has to take care of the practical
problems of the surroundings. When Jesus told that He and God are one
and same, He was crucified for that, because people did not understand
the inner sense. It means that the human incarnation and God can be
treated as one and the same like the alive wire and current. It does not
mean that the wire is current or current is wire. The next prophet was

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Mohammad, who understood the danger faced by the previous prophet.

He declared Himself as the Messenger of the God only and stated that
God can never become the human being and this is also correct because
the current can never become the wire. Everybody should be alert about
the atmosphere and possible reaction from it on preaching the truth.
Truth should be preached directly provided the atmosphere is congenial
to digest it without any adverse reaction. But if the atmosphere is
adverse, the truth should be presented indirectly as a sugar coated pill
for a child. Nostradamus did not say that the Genius will be the human
incarnation because in such case every religion will claim the Genius to
come from that religion only in the absence of Universal Spirituality.
The inference of Genius is taken as the human incarnation of Hindu God
Dattatreya from India (three seas and Thursday). This inference will be
immediately opposed by the other religions and other countries because
the Universal Spirituality was not established already before the coming
of the Genius. Moreover, the human incarnation is generally opposed by
majority of human beings. Due to all these factors, he did not reveal the
name of the country and the religion and also did not mention the word
“human incarnation”. Genius means only a Messenger of God carrying
on the wonderful knowledge of Universal Spirituality.
Dr. Nikhil stated that I am that Genius, since all the points
regarding the knowledge exactly coincided like correlation of all
religions into Universal Spirituality based on the correlation with
science. Now, I have to escape from the possible crucifixion as feared
by Mohammad. Therefore, I am submitting the following information in
this context. The prophecy of Nostradamus was exactly correct and this
present divine knowledge is the same predicted divine program. At the
time of Nostradamus, God wanted to come directly as that Genius. But
latter on God changed the program in just one small point, which does
not affect the program in any way. Instead of directly coming to the
earth as human incarnation called as Genius, God wanted to get the
same program done through a most inefficient fellow like Me. This will
show the omnipotence of God more clearly. Suppose there is a running
race. If God in human form gets first prize, what is the surprise in it
because God can only be the first always. Suppose a good trainee in
running like Usha gets the first prize, the surprise is not much here also
because partly Usha is efficient and added grace from God helped her to
achieve the success. But suppose a lame person gets the first prize in the

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running race! The grace of God, which is unimaginable, is fully

expressed in such success. Therefore, the real Genius referred by
Nostradamus was that absolute God only and His unimaginable grace is
fully expressed when the program is done through Me, who is the last in
the line of the devotees and intellectuals of all religions in the world put
together. God did not come as the Genius because there will be no
surprise in the divine program conducted by Him. If this program is
conducted through Dr. Nikhil, who is far efficient than Me in
presentation, some surprise will arise because both the efficiency of
Nikhil and the grace of God are the reasons for the success. But when
this program is conducted through Me who is the most inefficient fellow
even in the representation of the divine knowledge given by God, only
the grace of God is fully expressed and appreciated by all.
The article written by Dr. Nikhil is appreciated very much by our
devotees here. He is born for the divine cause to spread this knowledge
that radiated from Me and he is like Swami Vivekananda of Shri
Ramakrishna. I may have doubt about Myself to be in the position of
that great Paramahamsa but I do not have any doubt about this new
Vivekananda. Long back Shri Ramanath from Mumbai was talking with
Me on phone. Suddenly I became mad and told him “I am the Lord
Dattatreya who came down to establish the true divine knowledge.
Believe Me without any doubt and follow Me sincerely”. After some
days Shri Ramanath phoned to Phani and gave some information that
should be kept confidential. Whenever you say something as
confidential, it means that it should be spread quickly! Obviously, Phani
spread the news in our circle with lightening speed! According to the
news, Shri Ramanath went and asked a famous Nadi astrologer about
the nature of Datta Swami (Myself). It seems that the astrologer referred
Nadi and stated that Datta Swami is Lord Dattatreya Himself, who came
down to establish the true divine knowledge on this earth and that he
should follow Him sincerely since it is the highest fortune to catch Datta
on this earth. I have explained the reason for talking like that through
the phone, which was the cause for all this. I told the devotees that in a
state of excess-love on God, the devotee identifies himself or herself
with God (Bhavaadvaita). When Krishna left Gopikas, their love to
Krishna reached this state and one Gopika started acting like Krishna.
This should not be mistaken as the egoism. But My closest devotees, as
expected, will not believe this because their faith on Me that I am Datta

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is unshakable. To satisfy them and keep them happy, I generally accept

that I am Datta. But still I analyze the concept of human incarnation
giving the simile of alive wire and current, which are clearly two
distinct items. The alive wire is only assumed as current for
experiencing the current through the wire. There is no other way than
this because the direct current can never be experienced directly. By
this, I maintain Myself as a separate individual soul, which is the wire
only without current. Since, Datta pervaded all over Myself, I have
become the alive wire and this does not mean that I have become the
current. Somehow, My devotees become satisfied because this concept
is inevitable for any human incarnation like Krishna.
Different Testimonies
One day, some of My devotees stated that Shri Ganapati
Sachchidanda Swami stated that one South Indian, who is the
incarnation of Datta will lead the world through divine knowledge and
Thursday will become the Universal Holy day and holiday. I replied the
devotees that this statement indicates the Swamiji Himself and it does
not mean Myself.
Long back, there was an incident. My devotees forced Me to come
to Shri Shivananda Maharaj, who was considered to be the disciple of
Shri Narasimha Sarswati and he was considered to be living from the
past 500 years! The Maharaj shows the miracles like materializing the
objects just by will. My devotees wanted to test Me through Maharaj.
Even the gold is tested through the fire. When they forced Me, I started
refusing to come. This raised their doubt on Me more and more. I know
about Myself that I am only the glittering rolled Gold and not the
original gold. Like the rolled gold, I am only coated as Datta externally
like an actor acting in the role of Datta. Therefore, I feared to approach
Maharaj. But the devotees insisted Me to come there so that the truth
will come out once for all. I came there because there was no alternative
to escape. Perhaps, Maharaj understood My problem and fear. Perhaps,
the kindest Lord Datta wanted to save Me from that critical situation. As
soon as Maharaj saw Me, he stated to all the devotees “All of you are
searching for Datta. But here is Datta”. I thanked Maharaj and Lord
Datta in My mind for their infinite love even on a false devotee like Me!
Maharaj told the devotees, who accompanied Me “You are thinking that
Datta is coming now and then on this Datta Swami. You are fully

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misled. Datta stays always in this Datta Swami”. I was shocked by the
climax of the infinite kindness of Datta on an undeserving devotee like
Me. This statement of Maharaj has some previous reference to My old
statement. Whenever I preached the divine knowledge, I used to say that
Datta enters Me and preaches this and after the preaching Datta goes
away. My devotees believed this. Therefore, the statement of Maharaj
was referring this. Here also I was telling the lie because such a Holy
Datta can never enter this unholy devotee. Datta is only transmitting the
knowledge into Me like a power station sending current (knowledge) to
a house situated in most dirty slum area. If I say this truth, My devotees
will not believe Me at all and there is no other alternative than this. I
cannot also say that this knowledge is generated by Me because that will
be also a lie since such wonderful divine knowledge can be created only
by God. I am telling the absolute truth everywhere because I do not fear
for the public here, but I have tremendous fear for Lord Yama, who
punishes a liar especially in the spiritual field. (Swami gives message to
devotees by this, that one should not boast about himself and this is the
style of Swami to keep Himself in the place of a devotee whenever He
likes to preach the devotees. – Devotees)
Never Become Preacher By False Ways
The spiritual field is most important because it is related to the
eternal welfare of the soul. If you mislead a soul in the spiritual path,
that is the greatest sin and you will have to face the highest punishment
in the hell. Never become a spiritual preacher through false ways and
face the highest punishment. Only by the command of God, one should
become the spiritual preacher as told by Shri Ramakrishna
Paramahamsa. The spiritual preacher must have the complete and
correct knowledge. The incomplete correct knowledge is allowed if the
students are up to that level only. But here also, you should expose the
necessity of further level of knowledge and should not say that the level
known to you is the highest. A schoolteacher has a low degree that is
required to that standard. But, he should show the path to college and
university after the school. He should not say that the school is the
ultimate highest level. If he says like that, the student stops there only.
But, the wrong knowledge is dangerous, whether complete or partial
like treating a wine bar as a school. To attain the complete and correct
knowledge, you must analyze the scriptures with the most powerful

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logic and the latest science. Unless you complete this, do not enter the
position of the spiritual preacher. So, My dear friends! I am just an
ordinary soul like anyone of you from the point of the material of body
(Matter and energy) and soul (Pure awareness). I am lower than any
soul on this earth from the point of the good deserving qualities of the
soul (good qualities of Sattvam). I have Rajas and Tamas only with a
trace of Sattvam because the three qualities have to co-exist always.
My dear devotees! Realize that submissiveness (Vinaya) is the
divine fruit of the divine knowledge (Vidya Dadati Vinayam). The
egoism and jealousy are the harming insects for the knowledge-plant.
Jesus told that the more you keep yourself down, the more you will be
raised by God. But My friends! Do not down yourself expecting the
corresponding raise!! God is omniscient and knows your hidden
expectation. You should keep yourself always in the lowest possible
state with all sincerity. Lord Datta, who is the king of all the spiritual
preachers, appeared as the most ignorant cobbler before Shankara and
submissiveness is the real sign of Lord Datta, who is the solidified
divine form of divine spiritual knowledge (Prajnanaghanah…Veda)
[Knowledge Personified or Jnana Swarupa].
All of us are employees of this divine service of God. I am just the
cook and all of you are in the catering section to propagate this divine
knowledge of Universal spirituality, which is the dream of
Nostradamus. Do not aspire for any fruit for this divine service of God,
because the opportunity given to serve this divine mission of God itself
is the divine fruit. Any human being on this earth can join this divine
service at any moment. Any devotee, who is in this divine service can
resign and go out because the work of God will not stop under any
circumstances. The person who joined this divine work has obtained this
rarest divine fruit in the joining time itself. The devotee who leaves this
service has not left the work but lost the divine fruit. A human employer
may fear to fill the post of a talented employee. But God has no such
fear because the power of talents of all employees of God is coming
from God only who is like current entering various electrical
instruments to do various works.
Wealth or money is the highest ruler of this world (Pravrutti) but it
is the lowest servant in the spiritual field (Nivrutti). Goddess Lakshmi
(money) is the highest respectable divine mother for all the souls but she
is sitting at the divine feet of the Lord in His service. Wealth involved in

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the rule of the world without divine service is like a widow mother
controlling her children.

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Chapter - 10
FLASHES FROM DIVINE MESSAGES

Human incarnation is God all the time

O Learned And Devoted Servants of God,
The bulb glows when you put on the switch. When there is no
necessity, the switch is put off and there is no current flowing in the
bulb. Similarly the human incarnation is associated with the power of
God whenever it is necessary. At other times, He remains simply as a
human being. But even in that stage He is God because at that time He
sacrifices Himself for the sufferings of His devotees. When He remains
as a human being He attracts the sins of His devotees and undergoes
sufferings. For such sacrifice He is called ‘Datta’. Datta means He who
has sacrificed Himself for the sake of others. Therefore the human
incarnation continues to be God at all times. He is either associated with
the power of God or He is sacrificing Himself for the sins of His
devotees.
Knowledge is the full form of God
You think that the human incarnation has great power when He
performs miracles and has less power when He preaches the knowledge.
This is wrong. While preaching the divine knowledge He is fully God;
like a thousand-watt bulb. He is like a zero-watt bulb while performing
miracles. Therefore even petty people are able to get the powers to do
miracles. But they cannot attain the divine knowledge. While preaching
to both the Kauravas and Arjuna, Lord Krishna was fully God
(Vishwarupam state). When mere scholars preach bookish knowledge
they are also like zero-watt bulbs. The divine knowledge preached by
the human incarnation is called ‘Prajnanam’ or ‘true knowledge’
according to the Veda. ‘Prajnanam’ means the knowledge that is not
possible for any human being to preach. Scholars are called Gurus. The
human incarnation alone is the Sadguru. ‘Sat’ (Sad) means God.
Sadguru means God in the form of Guru.

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The three tests

Love for God is called devotion (Bhakti). Love for worldly things
is called love (Prema). The basic meaning is same for both love and
devotion. There are three strongest worldly chains.
1) Love between husband and wife.
2) Love for children.
3) Love for money.
These three bonds are called ‘Eshanas’. Datta (God) competes
with these three bonds in His tests. One cannot reach even the outer gate
of Lord Datta if one fails in these three tests.
Longevity of devotion
When you select a bridegroom for your daughter, his longevity is
very important apart from his beauty and good qualities. If he does not
have longevity, what is the use of his beauty and good qualities?
Similarly excellent devotion to God may exist in a devotee but how long
the devotion continues at that level is the most important point in the
eyes of God. Devotion, which is very high in the beginning, should
continue forever.
Respect and love
You respect your parents because you are receiving some benefits
from them at present and expect to receive more benefits in the future.
However you love your wife and children because you are giving your
earnings to them. Therefore when you aspire for something from God
you can be said to respect Him. When you sacrifice something to God
without any aspiration in return, you can be said to love Him. God likes
love and not mere respect. Such love, which involves sacrifice alone,
and not any aspiration for benefit from God, is called as real devotion.
Try to convert all your respect into love for God. That means that you
should sacrifice for God’s work and not aspire for anything from God in
return.
Worldly wisdom
Worldly wisdom is good for all worldly matters, but it is not good
in spiritual matters. You will win more and more in the world as you
become more and more wise, but you are going farther and farther away
from God. Old people look less wise in worldly matters and you mock
at them. You don’t know how near they are to God.

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Reaction to violence
When one throws fire on you if you throw fire against him in
return, can your fire extinguish the opposite fire? The fire thrown by
you cannot pacify the injuries caused by your enemy’s fire on your
body. The injuries caused by your fire on the body of your enemy will
increase the strength of your enmity with him. If you throw water
against his fire, your water can extinguish the opposite fire. The water
fallen on your enemy generates repentance in your enemy and the
enmity ends forever. A scholar shows love as an answer to violence. An
ignorant person shows anger as an answer to anger.
Art of Living—Heart of Loving
In the word ‘living’, the second letter ‘i’ is a semi circle (when
written by hand) and it becomes full if it is written as ‘o’. Then the word
‘living’ becomes ‘loving’. Now to the word ‘art’, add the word ‘He’ in
the beginning. It becomes ‘heart’. ‘He’ means God. The Veda says
‘Purushohavai’ i.e., God is the only male. So ‘He’ means God alone.
Thus when you add God, the semi circle of life (incomplete life)
becomes full and fruitful.
The word living indicates life, which is the simply consciousness
that is not associated with the world. It is only static energy. The word
‘loving’ indicates the ‘thought’, which is the consciousness associated
with the world. Without thought, life is like a mere stone. A plant is a
living being but what is the use of its life without any thought? Life
(living) is useful when it has a blissful thought of love.
When a wave dissolves in a river, simple water results. The water
is the thoughtless life energy as in a living plant. The wave in the water
is like a man with thoughts. By un-cycling the thoughts (negative
cycles, or canceling thoughts in meditation), you are dissolving
thoughts. Simple life energy results on dissolving thoughts. This energy
is like inert electrical energy. This is the state of a stone and the
scriptures say that sinners are born as stones.
So, invite thoughts of bliss into your mind and shut down your
mind when violent bad thoughts enter and disturb your peace. Peace is
the absence of both bliss and worry. The dissolution of bad thoughts
brings peace but not bliss. Peace is better than worry and so this
dissolution process can be recommended when bad thoughts have
already entered the mind. But if you can shut down your mind to the

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very entry of bad thoughts, this dissolution process is unnecessary.

Peace should not be the ultimate goal of life. Bliss is the ultimate aim of
life. The Veda says ‘God is Bliss’ and ‘God is Love’ (Anando Brahma,
Raso vai sah). Therefore Love is Bliss. This means that God is the
ultimate goal of human life. Therefore, living should not be an art. But
living should be heartfelt. Even stealing is an art and is mentioned in the
sixty-four arts. Art is acting and heart represents the sincere truth. Both
bliss and love also mean life energy because inert things cannot have
bliss and love.
Therefore open your mind only to love i.e., God, who is bliss. The
happy moments of this world are also temporary and they give you lot
of worry after sometime. Suppose you love your son. That love stays in
your heart. Later on when your son insults you, you feel very much
worried and the cause of your worry is only your love for your son.
Therefore all the matters concerned with this world will either worry
you in the beginning or at the end. So scholars close their mind to all
matters of the world and open their mind to all matters of God. This is
the real and permanent art of living. In a temporary art of living, the
mind is closed to only those worldly matters, which are worrying in the
beginning itself, while the mind is open to those worldly matters, which
give happiness in the beginning. In such a temporary art of living, life
ends with grief alone, since all worldly matters end only with grief.
Bliss is plus. Worry is minus. Peace is zero. The matters of God
are permanently plus. The joyful matters of the world are temporarily
plus. For a person in this world, life consists of alternatively arranged
plus and minus points. Let all the minus points be dissolved and be
converted into zero points. The un-cycling process thus dissolves the
minus points, which have already entered the mind. Closing the mind
stops the new minus points that are trying to enter the mind. Now the
human life consists of plus and zero points alternatively arranged. That
means the person lives with bliss and peace alternatively. Peace is a
good interval between two blissful moments for a man.
Now take the case of Lord Narayana, who is in the upper world.
For Him every moment is blissful and so He is with infinite bliss. He
gets bored and wants a negative point as an interval. The zero point
cannot be an effective interval after a very long chain of plus points.
Therefore Lord Narayana came down as Rama and wept for Sita in the
forest. He came down purposefully in the search of the minus point,

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which alone can be a good break in His case. Lakshmana advised Rama
to not weep and further said, ‘Weeping (minus point) will not bring Sita
back. It will further weaken You and You will not have sufficient
energy to search for Sita’. This is the best advice for any man to stop the
minus point from entering his brain. But for Lord Narayana, who came
down especially in search of the minus point as an interval in His
continuous bliss, this cannot be the right advice. Rama appeared as a
man to eyes of Lakshmana due to His Maya and so Lakshmana out of
ignorance, gave this advice to Rama thinking that Rama was a man.
Lord Rama just nodded His head and smiled at the advice of
Lakshmana!
Krishna and Shishupala
Several serpents surround the pot of Divine Nectar while plain
water is freely available in a well or river surrounded by pleasant
flowers. Similarly, several negative points may surround God and the
world may be associated with apparent plus points. Anybody would
want to taste the Divine Nectar alone and not the water in the river.
Similarly one should try to taste God and not the world. If you compare
Krishna and Sisupala from the point of view of Princess Rukmini,
Sisupala was a better match. If Rukmini had married Sisupala, she
would become the Queen of Chedi (Sisupala’s kingdom) and Sisupala
would be a better match because he would not marry any other lady
later. He did not having any illegal affairs with other women. Krishna
was famous for having illegal affairs. Such a fellow was sure to marry
other ladies and so there was no guarantee that Rukmini would become
the Queen of Dwaraka (the kingdom of Krishna). Chedi was a large
country and Dwaraka was just a city. The parents and brothers of
Rukmini discussed this matter deeply and took the decision to give
Rukmini to Sisupala in marriage. The fruit of becoming the queen of
Krishna was not certain. Rukmini would have to face the problems with
the other wives of Krishna. In spite of these negative points, Rukmini
wanted Krishna only because a Sadguru like Narada taught her about
the greatness of Krishna compared to anyone else in the world.
Similarly a devotee must not expect any benefit from God, as
Rukmini never aspired for the position of queen. The devotee must be
prepared to suffer the negative points shown by God i.e., God may give
troubles even after your worship but still the devotees must love God.

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The devotees must be attracted by the divine personality of God. You

are attracted by the wonderful taste of the Divine Nectar and should face
all the problems like the serpents surrounding it. When a great film actor
dies, the fans of that actor, commit suicide. The fan is not benefited
from the film star in anyway. Infact the fan had spent his money for the
sake of the actor. So instead of benefit he is put to a loss due to the
actor. The reason for such highest love of the fan for the actor is his
strongest attraction towards the personality of the actor. Similarly the
attraction towards the divine personality of God should be the reason for
your worship. It should be just like your blind attraction towards your
son. You have served him in his childhood. When he is grown up, he
does not serve you but insults you. Still you give all your property only
to your son.
You do not show such a treatment towards God. This clearly
means that God is not even equal to your son. But in your prayers, you
claim that God is dearest to you. This is a lie. Thus you commit two
sins. The first sin is that your highest love is not for God, as it is
supposed to be. The second sin is that you claim that God is dearest to
you, which is a lie. Due to this, the anger of God towards you is
doubled.
Rukmini loved Krishna in spite of the negative qualities that He
exhibited. After marrying Krishna, she became His servant and always
pressed His feet and served Him. This means that the devotee must
continue His service to God irrespective of the benefits and even in spite
of troubles. Krishna was pleased by such real love proved by the selfless
service of Rukmini. He gave the highest value to her. When Rukmini
placed a small leaf of Tulasi (a sacred plant) in the pan of the balance,
that tiny leaf outweighed the Lord. [There was an incident in which
Lord Krishna’s other wife, Satyabhama, was going to make a donation
to Sage Narada, of gold equal in weight to Lord Krishna. All the
ornaments and gold of Satyabhama could not equal the weight of Lord
Krishna but He allowed one tulasi leaf given by the devoted Rukmini to
be heavier than Himself.] Rukmini purchased the Lord just by that one
leaf. Thus God gives the highest value for such a devotee.
Money and Spirituality
All the scriptures say that family bonds should be cut or atleast
reduced and that a person’s strongest bond should be with God. The

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family bonds in the case of foreigners (westerners) are very weak by

themselves. They ask their children to earn and live on their own after a
certain age. But Indians store their money for generations together. Why
is there this difference between Indians and foreigners? The reason is
that the Christian religion was thoroughly cleansed by Lord Jesus. As a
result, all their impurities of the religion were washed away. People
have developed divine love due to the precious preaching of the Holy
Bible. They sacrifice a lot of their earnings not only for the spiritual
missions in their countries but also to the spiritual missions of other
countries, which proves their infinite love for God.
In the case of Hinduism such cleaning did not take place. The
Hindu scriptures are in Sanskrit and the interpretations of these
scriptures are limited to the a few scholars. Several misinterpretations
and twists were given to the words of the scriptures. So the Hindu public
is always misled. Due to this, the worship of God has become just a
business to gain selfish ends. Such a situation was prevailing even in
foreign countries (the lands where Christianity was born), before the
Lord came in human form as Jesus. As a result of this corruption,
Hindus did not develop real divine love and so they do not sacrifice to
God. They concentrate on prayers by words and on meditation by mind.
So God gave strong thinking power of the mind and good pronunciation
of words (language) to Indians. But India was not blessed with wealth.
In the case of foreign countries, there was not much meditation and not
as many prayers, but they had divine love for God to sacrifice most of
their earnings to God’s work. So God blessed those foreign countries
with immense wealth. God will continue to bless them even in the
future.
There are three strong bonds for a human being:
1) Bond with husband or wife
2) Bond with children
3) Bond with money.
The bond with money is the strongest of all the three bonds since
all your relatives depend on you only due to financial reasons.
Vashishtha said to Rama ‘Dhana Mula Midam Jagat’ which means that
money is the root of this entire world. When money and God compete
with each other, money alone succeeds since people worship God only
for money. They want money from God and they want to give that
money to their children. Out of that money, they do not give even a little

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to God. Even if they give some money to God, they want several times
more from God in return. If you give some money to God’s work,
without aspiring for anything in return, you are viewed very highly in
the eyes of God. Donation of money proves your real love. You are
giving all your money to your children. So your real love is only for
your children. You have served them in their childhood. When they
become adults, even if they do not serve you in return or even if they
insult you, you are giving all your property to them alone. But in the
case of God, you are not giving even one rupee to God, doubting
whether He will help you after taking this one rupee in advance. You are
treating God just as an outsider. He is nowhere near your children.
Just think of the Gopikas who gave all their stored money (butter)
to Lord Krishna alone, without giving any even to their children. Just
think about Shabari, who gave her meal of fruits to Lord Rama. Just
think about Kannappa, who gave his meal of flesh to Lord Shiva. All
these devotees offered even the little food that they had, to the Lord
without satisfying their own hunger. In Shri Kalahasthi, the serpent gave
its hard-earned gem to Lord Shiva and got salvation. The spider gave its
web built by its own saliva, to Lord Shiva and got salvation. They
offered their wealth to God without aspiring for anything in return.
Kuchela was suffering with a lot of poverty. He did not ask anything
from Lord Krishna. Even in that condition he offered a handful of rice to
the Lord. He returned back without asking for even one rupee from the
Lord. Lord gave him infinite wealth. Since Kuchela developed the real
bond with God, he got infinite wealth.
Scriptural References for Sacrifice of Money
The scriptures also say that your sacrifice of money is the highest.
1) The Gita says ‘Jnanat dhyanam vishishyate Dhyanat Karma Phala
Tyagah’: i.e., Bhakti (devotion) is better than Jnana (knowledge)
and sacrificing the fruit of your work (money) is better than
Bhakti.
2) The Gita says ‘Sarva karma phala tyagam prahuh tyagam
vichakshanah’ i.e., if you can give the entire fruit of your work to
the Lord, then that is real sacrifice.
3) The Veda says, ‘Na karmana, Na prajaya, Dhanena, tyage naike
Amritatvam Aanasuh’ i.e., you cannot attain God by selfish work

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or through children. You can attain God only by sacrificing your

money for God’s work.
4) The first words of the first Upanishat (Ishavaasyam) say, ‘Tena
tyaktena Bhunjeethah Ma gradhaha kasyasvit Dhanam’ i.e., this
entire world is the money of the Lord. Take whatever you require
from His wealth; don’t take extra, which is not permitted by God.
If you have taken extra, you are a thief. Return it back to the Lord.
5) The Veda says ‘Samvida...’ ‘Shraddhayaa...’ ‘Hriya...’ ‘Bhiya
dheyam’, i.e., return the extra to the Lord in human form after
recognizing Him through His Jnana. Wait patiently till you
recognize the Lord in human form. When you are donating your
money to Him (actually you are giving Him His own money) you
should give it to Him with fear and feel shy.
6) In the Yoga Vashishtha the Guru Vashishtha says to Rama
‘Dhanamarjaya’ i.e., bring money and offer it to me as Guru
Dakshina (donation/fees for the teacher) before I can teach you
Jnana (knowledge).
7) Shirdi Sai used to ask for Guru Dakshina from everybody in order
to teach them this important sacrifice. He criticized a merchant
who came seeking for Brahma Jnana (spiritual knowledge) but
was not giving even Rs.5/- from his pocket. Mr. Patil, a farmer, on
the other hand used to donate his entire yearly crop to Sai Baba
and used to take back only whatever Baba gave back to him.
Faith
[This discourse was given by Swami in Bombay (Mumbai).]
Once you have recognized the Lord in human form, follow Him
blindly. Hanuman followed Lord Rama and served Him in His personal
work of getting back Sita, who had been kidnapped by the evil king,
Ravana. Lord Rama’s personal work should not be mistaken as the blind
love of Rama for His wife, Sita. It was clubbed with protection of the
world since it involved killing the evil Ravana. So you should not try to
analyze God. Whatever is dear to Him is Dharma (justice) and whatever
is not dear to Him is Adharma (injustice). So, do what He orders you to
do. Shri Shirdi Sai even asked a Brahmin (person from the priest caste)
on an Ekadasi day (sacred day) to kill a goat. Yet the Brahmin was
ready to do it. At the last minute Sai stopped him. He only wanted to
test the faith of the person in Him.

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Dharma (deity of justice) came as a cow seeking protection from

Lord Datta and Datta protects Dharma. The Protector is greater than the
protected. Lord Datta competes with Dharma to test your love for Him.
You must prefer Him and leave Dharma. After all, the aim of Dharma is
only to please Datta (God). To be grateful to the creator of this entire
universe is the highest Dharma. King Dharmaraja was ordered by the
Lord to tell a lie. But Dharmaraja voted for Dharma and told the truth
and so he went to hell for not obeying the Lord. Even great devotees fall
down at this point. You have to give God the topmost priority.
Blind Bond
Even big scholars are attracted to the family bonds blindly in the
name of tradition and finally are falling in well. Kunthi was a great
devotee of Lord Krishna. But she was attached to Dhrutharashtra and
Gandhari in the name of traditional practice. Dhrutharashtra was blind.
Gandhari covered her eyes with a piece of cloth. Both were blind
because they were supporting their devil son Duryodhana. Kunthi
neither stayed with her son Dharma Raja (Deity of justice) nor with
Krishna, the Lord. When Dhrutharashtra and Gandhari were caught in
the fire in forest, Kunthi was also burnt in that fire. So, one must cut the
blind bonds in the family. The bond shall be with Lord or attached with
atleast Justice. Association should be decided by wisdom and not by
blind tradition.
Spiritual Effort
In spiritual effort, everybody is independent. Even the wife cannot
get share in the spiritual effort from her husband. The share may be in
the religious rituals, which gives temporary heaven. To reach God,
everyone is isolated with his or her personal effort only. The Gita says
the same thing ‘Uddharet’. You can advise your wife to follow the
spiritual path but you cannot give any share from your spiritual effort.
Lord Is Kindest
In the forest, sages asked the Lord to accept them as wives, since
they can become women by their super power. Lord did not agree to this
and postponed to next birth. Then sages were after the Lord. Later on,
Lord was born as Krishna and the sages were born as maidens. Krishna
was after those maidens. The whole picture was reversed. Why? The

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kindest Lord protected the prestige of sages in the eyes of the world.
When sages were after Him in the previous birth, He was alone with
them. See the kindness of Lord towards His devotee!
Fasting
Upavasa (Fasting) means forgetting food, when you are immersed
in God. (Upa = Near God, Vasa = Immersed). But today people are
fasting by force, suffering with hunger. This is not Upavasa. When you
do such fasting, Yogi Vemana says ‘Kuudu Vidachi Malamu Kudchura
Upavasai’. This means a little excretory matter is left over in the
digestive system after motion. When you fast the digestive system
assimilates this little excretory matter. So on that fasting day, one has
eaten the excretory matter instead of food! Similarly if you do not get
sleep due to thinking of God, that is ‘Jagaranam’ (Not sleeping in the
night. But people are stopping their sleep by force.
There should not be force to stop eating or sleeping. If they are
stopped without force, automatically due to immersion in God and then
only ‘Upavasa’ and ‘Jagaranam’ are fruitful. Aspiring some benefit,
people are doing Upavasa and Jagaranam by force. Such acts are waste
and useless. The right knowledge is necessary in any religious deed.
Caste System
This is the cancer for Hinduism. The Gita says ‘Chaturvarnam…’,
i.e., the four castes are created based on their qualities and deeds. The
Veda says ‘Brahmmanosya …’ i.e., the four castes are born from the
four parts of the body of God. All of them are brothers as God is Father
of all the human beings as the Gita says ‘Aham Beeja’. They are like
present teaching community, doctor community etc., based on their
talents and profession. Greatness is not by birth but by the work done as
said ‘Janmana Jayate…’ Rama and Krishna are non-brahmins whose
feet are washed by Brahmins today in temples. Ravana was a Brahmin
and he did not have any temple. Does this not clearly show that
Hinduism is not based on the caste?
The untouchability is also meaningless. Shabari and Kannappa
(Hunter) are the so called untouchables, whose photos are present along
with God in the house of every Hindu. Bhurisravasa belonging to the
caste of pot makers was the president of a sacrifice performed by sages
(Refer Bhagavatam). The actual meaning of untouchability is forgotten.

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A very bad student is expelled from school for a change in him.

Similarly very bad people were expelled from the village, expecting a
change in them. This is the actual sense of untouchability. It belongs to
an individual. The son need not be untouchable. The son of Hiranya
Kasipu (demon) Prahlada, need not be a demon. Prahlada was very
pious. Datta came in the form of untouchable and preached Shankara,
and Shankara fell on the feet of Datta, which proves that an individual is
not untouchable.
Even if you argue that according to the ‘Gene theory’ a man of a
particular caste is getting the qualities of all his ancestors and so caste is
based on the birth. Even then you are finding good and bad qualities in
all the castes. Can you show me a caste, which is completely good or
bad? We must give the value to good qualities as in the case of Rama
and Krishna and reject bad in the case of Ravana. Due to Rama the
entire Kshatriya caste is not good. Due to Ravana, the entire Brahmins
are not bad. Analyse any individual independently and respect or
discard him by his qualities and deeds and not by birth.

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Chapter - 11
SHANKARA BHASHYAM

What is Brahman?
O Learned And Devoted Servants of God,
[June 15, 2006] Chit [awareness] is gold and Jnanam is a
wonderful design expressed in that gold. All the value is for that
wonderful ornament and not for the lump of gold present in it. Brahman
means great. The greatness is of that ornament and not of gold. A lady is
attracted to the ornament but a businessman sees only the weight of the
gold. Similarly an ignorant person thinks that chit is Brahman where as
a realized scholar thinks that a great preacher with exceptional
knowledge like Shankara is Brahman. Chit is the awareness present in
every living being and thus for an ignorant person every living being is
Brahman. Ofcourse, a living being is the greatest among all the inert
items and thus can be called as Brahman in that context. Similarly a man
is the greatest among living beings and is Brahman in that context.
Among human beings, Shankara is the greatest and is Brahman in that
context. Therefore, you must specify the context while using the word
‘Brahman’. If you call Shankara as Brahman simply for the reason that
He is a living being, then, what is the specialty of Shankara? Why did so
many follow and worship Him if He was not special? Brahman need not
follow and worship Brahman! Self-praise and self-worship are
condemned by the Shastras as sins.
The commentary of Shankara was for the majority that existed in
His time. The majority of His time consisted of atheists, who were fully
egoistic and jealous to accept the God in human form. They did not
accept even the concept of God, what to speak of God in human form!
They can accept the word ‘God’, provided you say that God does not
exist separately; other than themselves, and provided you say that they
are God. You can realize this point by talking with an atheist of today
itself. Any little deviation from this point will not be acceptable to any
atheist. Buddhists said that everything is ‘nothing’ (Shunyam) and so
God is also nothing. Purva Mimamsakas said that everything depends
upon the action and its corresponding fruit and therefore there is no God

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(Devo na kaschit…). A preacher is different from a teacher. A teacher

cares only for his salary. A preacher’s aim is totally different; it is to
uplift even the greatest of dullards. The preacher does not mind adopting
various techniques to somehow bring the student atleast up to the first
step. A teacher simply vomits the truth and goes away.
Shankara was not only a preacher but an exceptional genius of all
the scriptures. He protected Himself legally while uplifting the ignorant
majority. He was in a circle of atheists, who were living beings [at the
very least] certainly and at the maximum, were human beings. They
were certainly better or greater than inert items. An atheist is definitely
the greatest among the circle of inert items and also is the greatest
among all living beings, being a human being with some intelligence.
For animals, birds etc., also there is no God [they are unable to accept or
understand God]. A Purva Mimamsaka is interested in heavenly
pleasures like animals as said in the Gita (Vedavadaratah…). An animal
cannot have intelligence and cannot speak any developed language. But
if you analyze carefully, atheists are no better than animals, because
animals too exhibit intelligence in enjoying the pleasures and have their
own language of communication. The sole purpose of any language is
communication. But the animal is greater than inert items like stones
and is the greatest when it is sitting on a heap of inert stones. Therefore
the animal is Brahman in that context. There is no legal objection to use
the word ‘Brahman’ to that animal in that context. The position of an
atheist is not at all different from this context. Therefore an atheist can
call himself as Brahman and should also call every living being as
Brahman in that context. This is the first circle in which the word
‘Brahman’ can be used for the first time.
Brahman—Grammatical Issues
According to the rules of grammar, a word can be used for any
item provided the root-meaning of that word is applicable to that item.
This is called as ‘yoga’. Then there was the tradition of fixing a word to
only a particular item out of all the items to which its root meaning is
applicable. This tradition is called as ‘Yoga-Rudha’. But, there was no
registrar’s office to take legal action if this tradition was violated.
Today, if a certain name is registered for a business firm and if
somebody else uses it, he will be legally penalized due to economic
issues. Scholars have registered the word ‘Brahman’ only to the

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Absolute God. But scriptural evidence as found in the Gita itself shows
a violation of this tradition. The Veda, the greatest book among all the
scriptural books is called ‘Brahman’ (Brahmaakshara samudbhavam).
Thus the word ‘Brahman’ is used starting from the lowest-greatest
to the highest-greatest. The word ‘ruler’ can be used for anyone starting
from the head of a village to the head of the country. Similarly, the word
‘Brahman’ is used for anything starting from the animal sitting on a
heap of inert stones up to the Absolute God. Only the contexts or circles
differ.
Every human being of that time thought that he or she was
Brahman, simply because he or she has awareness or a soul. Therefore
nobody followed and worshipped Shankara because nobody is different
from Shankara viz., Brahman. But four disciples followed Shankara and
worshipped Shankara throughout His lifetime, because they realized the
whole secret. Infact, according to Shankara’s commentary, they need
not have followed and worshipped Shankara, since it means worship of
themselves as everybody was Brahman. Perhaps you think that those
four were ignorant in understanding the commentary, where as all the
others were scholars. But it is reverse. Those four were real scholars and
the rest—the entire majority—was ignorant. The commentary was for
the ignorant majority. Shankara revealed the truth to the minority alone
because only that minority deserved it.
If He revealed the secret to the majority, they would have crucified
Shankara like Jesus. The statement of Jesus “I and My Father are one
and the same” spread and reached the majority. Shankara told the
deserving minority “Shivah Kevaloham”, which means that He alone is
Shiva and this indicates the concept of the human incarnation that God
comes down in a human body. Krishna never preached the Gita to the
public, in which Krishna declared Himself as God and asked Arjuna to
worship Him alone for eternal salvation. In public life, Krishna behaved
and talked like a normal human being. Had Krishna preached the Gita in
a public meeting, He would have been shot dead on the spot. The Gita
was a secret preaching to Arjuna which was known only to Sanjaya and
Vyasa. Even the message of Shankara given to the minority, leaked out
and He was killed by the black magic of the Kapalikas.
Therefore, the preacher has to look at the context of the majority
and the technique to be followed to introduce the Truth based on the
psychology of the public. He has to estimate the repercussions of his

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preaching. The word ‘Brahman’ was meant for indicating the Absolute
God by the ‘Yoga-Rudha’ tradition. But Shankara followed the ‘Yoga’
tradition and used it for every living being as it was necessary at that
time. People mixed up these two traditions and thought that every living
being is Absolute God. Such a misunderstanding was necessary for
Shankara to make an atheist atleast to utter the word God by the mouth,
which was the first step. It was Herculean task to bring the animals
[animal-like humans] to the path of spirituality. Making a dullard pass
the examination is greater compared to making an intelligent student get
a first class. Thus the achievement of Shankara was greater than that of
Ramanuja and Madhva. Infact, Shankara was Lord Shiva (God) Himself
who came down for such an impossible task.
Theoretical and Applied Philosophy
Shankara revealed the highest knowledge personally to the
minority as the Gita was told only to Arjuna. While preaching to
Duryodhana in the court in public, which was also attended by several
sages, Krishna never preached the Gita. Krishna was preaching for
peace in the court, yet the Gita was not revealed. He was preaching to
Arjuna to fight and kill even his grandfather and in that context, the Gita
was revealed. Infact, the Gita should have been revealed in the court for
the sake of peace but the receiver did not deserve the highest
knowledge. Although it was not the proper context [time-wise and
situation-wise], the Gita was revealed to Arjuna because he deserved it.
Therefore, the deservingness of the receiver is the most important aspect
of preaching.
Deserving ones are always in a minority. A professor has handful
of research students. An elementary school teacher has a large crowd of
students. Today people are judging the value of the preacher by the
number of followers. A school teacher is greater than a professor! When
the knowledge descends to a low standard, followers increase. But, that
is also required. A school teacher is as important as the professor;
perhaps even more important. But if you or the school teacher says that
the school teacher is greater than the professor due to larger number of
followers, it becomes absurd. When the spiritual knowledge is
commercialized under the name ‘Applied Philosophy’ (like ‘Applied
Physics’ etc.), a small well of followers suddenly transforms into an
ocean of followers.

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In ‘Applied Philosophy’, God is present only for namesake.

Nobody is interested in the bio-data of God, which is only theoretical
useless philosophy. It is all useless metaphysics! We are not worried
about the real nature of God, be it imaginable or unimaginable. We are
not interested whether God is formless or has a form. He should not be
in the human form in the present generation. Let Him be in the human
form in past. We have no objection in that case even if He is in human
form. Some of us do not mind even the present human form provided
He is useful to us! Don’t we not call an advocate, a doctor or an officer
as God when our work is done by them? In any case, we are not worried
about God but we are worried about the practical utility of God. Today
spiritual preachers are conducting practical workshops of practical
philosophy. The essence of all our worldly efforts is the attainment of
bliss by earning money and relief from stress by removing poverty. But
here is a spiritual workshop, which gives you bliss directly without
money and removes your stress even if you are poor. Who will not be
attracted? You will find the entire world in line before your workshop
for admission. You are intoxicated with the fame-wine and feel that you
are far greater than Shankara, who was followed by just four disciples!
Ofcourse, there are some good preachers who are not intoxicated like a
school teacher showing off his large crowd of kids. If all this setup is
taken in a positive sense, in which all this intoxication is absent, the
elementary school teacher is essential for kids. Every grown up student
was a kid at school level. Even a professor who is posted as a school
teacher has to teach like a school teacher.
Enjoyment is not the Goal
Shankara concentrated very much on the concept of God, which is
the sole aim of this human life. Human life is very rare by itself and to
get a second human life is more and more rare. Other religions say that
it is impossible. Extreme rareness and impossibility are one and the
same and on this point, there is no need for a fight between religions.
Human life is not meant for actions and enjoying fruits of the actions.
This is the main reason for postponing the enjoyment of good results or
punishments to other upper worlds (Bhoga Lokas) after this human life.
People are worried when the results of their actions are not seen in this
world at once. They think that this human life is only meant for actions
and the enjoyment of the fruits. The fruits can be given at another place

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and after this precious human life. There is no hurry for that because
that is not the main aim of human life in the eyes of God as the case of
the government. The purpose of creating separate upper worlds and the
purpose of postponement of the results to these upper worlds after
human life is only this that the time on earth is meant for a different
purpose. This earth (Bhuloka) is actually meant to be the campus for
doing the work of God and to achieve the grace of the Lord (Karma
Loka). The word ‘karma’ in philosophy does not mean ordinary worldly
actions. It only means divine work, which is service to God.
Differentiating it from worldly work, this divine work is called as
‘Karma Yoga’. The word ‘yoga’ means the achievement of God in
human form, after perfect identification (Brahma Jnana), for doing His
service (karma) directly. Service to temples is indirect, but even that is
greater than worldly work, because the concept of doing work for God
exists even in that type of representative worship. Something is better
than nothing and everything in the beginning is only ‘something’ [in the
beginning, even great things have small beginnings]
The ignorant person invites happiness and wants to avoid misery
with the help of God. The priests are exploiting this at a micro level and
some of the present spiritual preachers are exploiting the same point at
the macro level in a dignified way. A businessman exploits the public at
a micro level directly. A politician exploits the public at a macro level
indirectly under the name of ‘social service’. Ofcourse, there are good
people in both categories doing real social service. Shri Ramakrishna
was a good priest and Swami Vivekananda was a good preacher.
Secret of Continuous Happiness
The realized person invites misery and not happiness. Kunti
requested Krishna to always give her troubles, which alone keep the
person in devotion to God. Penance is a form of artificially creating
misery. Only in misery, does one becomes active and approach God
sincerely without egoism. Misery is the guiding force in spiritual
journey.
The liberated soul, who came down in a role to this earth along
with the Lord to enjoy this world-drama by direct participation, invites
both happiness and misery equally like sweet and hot dishes in a meal.
Anything becomes boring if it is continuous. Entertainment does not get
boring even if it is continuous. But entertainment through continuous

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happiness or continuous misery gets boring. A movie with either

continuous scenes of happiness or with continuous scenes of misery gets
boring and then the entertainment [of watching the movie] also becomes
boring. Entertainment should be the same as a product but the sources of
entertainment should change. You cannot entertain yourself with
continuously eating sweet dishes or continuously eating hot dishes. [But
you can get continuous entertainment if hot and sweet dishes are eaten
alternately]. Such continuous entertainment is called Bliss or Ananda.
The word Ananda means continuous happiness (Aa samantat Nandayati
Iti). If the happiness is a product [entertainment], it is continuous. If it is
the source [only happy moments] it is discontinuous. Therefore, you can
be continuously happy, if your happiness is the product of alternating
misery and happiness. You are happy, when you get happiness. But you
should be happy when you get misery too. You must enjoy both sweet
and hot dishes. You must be happy in praise and abuse, profit and loss,
life and death, sincerity and cheating etc.
This world is already arranged with these alternating sweet and hot
items. If you can enjoy both, you are always happy during your life and
after death. This is the state of God and is also the state of a liberated
soul, who accompanies the Lord to this world. The king visited the
cinema along with his family. All the family members including the
king enjoy both the happy scenes and tragic scenes in the movie. This is
the equality of the liberated soul with the God in the cinema hall. When
the cinema is over, the king is the king and the servant is the servant.
The spiritual journey is to transform yourself from an ignorant
soul to a realized soul and finally become a liberated soul which is
called as complete salvation. You have to be dear and near to God to
become a liberated soul. This transformation is possible only by His
grace. His grace comes only when you are on the true path. You can go
on the true path only when you get the true knowledge from Him. This
is the divine cycle. The true path is selfless service through words,
mind, intelligence, work and the fruit of work. Such five-fold service is
rendered by you to your body and your family members.
Ignorance for Entertainment
An ignorant soul is controlled by ignorance, which is real. A
realized soul has neither ignorance nor the grace of God. This middle
stage comes because, in this stage, the soul serves the Lord through

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words, mind and intelligence but not through work and the fruit of work.
The service is theoretical but not practical. In this stage, the coverage of
ignorance (Avaranam) is removed but the practical effect (Vikshepa) is
not removed. He realizes the Truth but is unable to practice it. In the
final stage God’s grace dawns on him and the ignorance is removed
theoretically and practically. Ignorance may exist in this stage too, as a
helper for getting full entertainment. Such ignorance may appear real
from the view of the liberated soul also, but it will be removed by God
whenever the scheduled duration ends. Such real ignorance is imposed
by God on Himself too, and it goes after the fixed schedule ends.
Ignorance is the essence of entertainment. The reality of
entertainment increases with ignorance. The only word that stands for
the ignorance is ‘Avidya’. Maya is not the word for ignorance. Vidya is
knowledge and Avidya is ignorance. Maya means wonderful, which is
the unimaginability [associated with God]. Wherever Maya is seen,
there God exists, and He is the only unimaginable item. The soul may
know about itself but can never know God (Maamtu Veda Na… Gita).
Thus the soul can never cross this root ignorance (Mula Avidya). The
soul can never get rid of the Avidya completely because God always
remains unimaginable. The awareness that is associated with self-
ignorance is Atman or soul (Avidyophahitam… Shankara). But the self
can get rid of its own ignorance by self-realization, in which case the
‘Jeeva’ dissolves in the self. Jeeva is a bundle of qualities, which are
waves of awareness and they subside in the soul on self-realization. The
jeeva dissolves in the soul along with the dissolution of self-ignorance.
Therefore, Jeeva is characterized by ignorance (Avidyaavachchinnam…
Shankara). The soul is only associated with such ignorance because the
soul does not disappear on dissolution of such self-ignorance.
Thus ignorance is of two types. One is ignorance of God (Mula
Avidya) and this is never referred to, because such ignorance is neither
associated, nor the characteristic of the soul. If it is associated
(upahitam), the soul should be able to get rid of it. If it is characteristic
(Avachchinnam), the soul should dissolve on realization of God, which
is impossible. Jeeva dissolves on realizing the soul, which is its source.
The soul may or may not dissolve, but realization of its source, God, is
impossible. The dissolution or eternality of the soul depends on the
angle of your view. The soul is eternal if you consider it as inert energy
in basic source. In deep sleep or at the time of the dissolution of the

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world [Maha Pralaya], the soul viewed as awareness dissolves to

become inert energy, which is its basic form. On awakening, the
awareness form (soul) is regenerated. This angle is referred in the Gita
(Atha chainam…). The same thing happens when creation is restarted.
The same condensed information is expressed, when the computer
is switched on. The same film is expressed as the cinema in the next
show (Yatha purvam—Veda). This film or the RAM or hard disc is inert
matter or inert energy, which is again inter-convertible and there is no
difference for a scientist here. If you view the soul only as the basic
inert energy in all times, the soul is eternal (Ajonityah… Gita). The
eternality of the soul should not be mistaken as the absolute reality
because before the production of the film, it did not exist. That which is
generated can be dissolved. The film can be dissolved at any time. But
not even a fool will dissolve the film, which is produced with so much
effort. The film will not be dissolved but this does not mean that the
film cannot be dissolved. By this absence of dissolution, you should not
mistake that the film is really eternal because its non-eternality is
already established by its absence before the first creation. Therefore,
the ‘dissolution’ of the world every time since the creation first started,
is only a withdrawal of the cinema from the screen and storing the film.
[It does not mean actual and total destruction]. During the show, the
awareness exists, which is withdrawn after the end of the show. The
entire show is stored in the form of the inert film. The soul is a part of
this show. If you say that the soul is awareness, the soul is dissolved in
dissolution of the world (Maha Pralaya). If you take the soul as only the
basic energy, it is eternal and exists even in Maha Pralaya [in the form
of inert energy] along with the entire world. In Maha Pralaya, the soul is
not different from any inert item of the world. The soul differs from
other inert items only as long as the world-show runs. Even during the
show, the basic state of the soul, which is achieved in Maha Pralaya, is
seen in deep sleep. The difference between deep sleep and Maha Pralaya
is nil with reference to the soul. The difference exists with respect to
other souls. The deep sleep of all the souls is Maha Pralaya.
Sat, Asat and Chit
The word ‘Sat’, meaning the existence, denotes the basic inert
energy, which, was created by God in the beginning. It is the power of
the God, which is wonderful and hence is called as Maya, which did not

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contain any design of the world. Before the creation of this power, God
alone existed (Ekameva… Veda). This inert energy developed the
design of the world, when it was associated with its special form called
as awareness. The association of any property with any item is only due
to God and should not be claimed as the characteristic of any entity.
Any property becomes characteristic of any item only as long as God
wishes. This was proved by God to all angels in the Veda, when God
appeared as Yaksha. Thus the energy (Sat) acquired this property of
awareness (chit) only by the will of God. Since I used the term ‘will of
God’, you should not say that God is awareness [since all entities that
will or wish must have awareness]. God is unimaginable and is the
source of all items and all associated or characteristic properties. God
need not be awareness to wish. This logic applies only to all the items of
creation [not to God]. If some created item wishes, you can say that that
item must be awareness. God is the source of awareness. Awareness is
only a property or a special work-form of energy. Both the energy and
awareness are created by God. God is the root source.
‘Sat’, which is the inert energy, existed in the beginning before the
first creation (Sadeva—Veda). It is also called as ‘Asat’ (Asadvaa
Idam—Veda) because the design was absent in it. When the ‘Sat’
acquired the ‘chit’ property, the design of the world was created in it
(Tatovai sadajayata—Veda). The first word ‘Sat’ denotes the inert
energy. It is also called as ‘Asat’ due to the absence of design. The
second word ‘Sat’ denotes the design, when the energy acquired the
‘chit’ property. All this is about the stage before the first creation.
Now, let us apply the above Vedic statements to the stage after
each dissolution time of the world. In Maha Pralaya, the awareness in
this world disappears because the awareness associated with the initial
(primordial) energy also disappears. This means, God is not willing to
see the world-cinema anymore or to participate in the cinema. Then the
movable items of the cinema become immovable i.e. living items
become inert items. All the souls become parts of the inert film.
Everything becomes the inert energy only (Sat). Science also agrees to
this. Only God along with inert energy containing the inert design is left
over. This is the state of ‘Ekaki’ (alone).
God is still only in the Saguna state [state with quality or attribute]
because the energy along with designs covers [envelops] God as an
‘Upadhi’ [attribute]. The ‘Nirguna’ state (absolutely alone) of God,

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which existed before the first creation, is never achieved because the
inert film is never destroyed. Since except God, everything that exists is
inert, the state of ‘Ekaki’ is [as good as] maintained as it was before the
first creation. Therefore, the world exists as ‘Sat’ (inert energy), before
and after the dissolution of creation, where as during the existence of the
creation, it exists as Sat and Chit. When the Sat is associated with the
property of Chit, the drama is alive as a running show, giving
entertainment to God. During Maha Pralaya, Chit disappears and
everything remains simply as inert energy or Sat. Therefore, before the
second creation, the Sat exists along with the design, which is not
expressed (Avyaktam). The absence of expression of the design is
meant by ‘Asat’, which was the word used for the same Sat with the
design. The second Sat means that the design is expressed or that the
cinema has started again.
Inferring the Ultimate Cause
The first stage is pure science. In this we analyze nature (Prakriti)
and conclude that the womb of the mother is the root cause of the birth
of the child. This womb is a part of the mother alone and is not the
father; this womb is the chit or awareness. The child does not realize
that the father is its root cause because the interaction of the father [with
its mother] is a hidden secret. It can only be inferred (Anumanam) and
not perceived (Pratyaksham). Biology, which is the scripture [in the
matter of reproduction] and the [faculty of] inference are only the two
means to realize that the father is the cause of the birth. Kalidasa says
that this ‘father’ can be understood from inference obtained from the
scriptures (Aapta vaaganumaanaabhyaam Saadhyam…).
The soul as awareness goes into its basic form, which is the inert
energy in the time of deep sleep or in the dissolution state. This inert
energy is Para Shakti or Brahman. More specifically it is referred to as
Karya Brahman and is the first item of creation. It is inert because it is
under the control of its source, which is God (Parabrahman). This is
called as Mahat Brahma in the Gita, which is the first cover (Upadhi) of
God. By this, for the first time, the attributeless (Nirguna) Brahman or
God becomes Saguna, which means that God is qualified by the
medium. When the will or awareness enters this inert energy from God,
the inert energy generates the plan of the world as its issue [offspring].
The Gita says the same (Tasmin garbham…).

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This is the concept of the hidden Father and visible mother. This is
a joint approach of philosophy and science. One accepts both inference
and perception together. This is the concept of God and Para Shakti
(first created inert energy). The Para Shakti charged by God is called as
Brahma and the awareness-energy is called as Saraswati. Both these as
Creator and the first creation are treated as father and daughter. Then the
entry of God into the energy is like the secret union of the father and the
mother. The energy then materializes into matter, which is Lakshmi
(wealth). All materialized forms appear as issues. The hidden father is
not visualized by scientists. Theists agree to the presence of both the
Father and the Mother as the causes of creation. They do not leave the
perceived basis (mother) but accept the inferred Father. Without
understanding this inner concept, people have misinterpreted that
Brahma married His own daughter. Such a concept should not even
come up in the given simile. There is no object in the creation, which
can stand as an exact simile for God, the Creator.
If you leave science and travel only with philosophy, the father-
daughter concept comes, by which you can understand that God created
even that first creation (energy). [Thus, God becomes the ultimate Cause
of creation]. In this final step, you will end in the root cause (God). He
is the cause of even the mother and also the cause of every action of the
mother. When the mother gives milk, that milk is purchased by the
money of the father alone. The work involved in giving the milk by
mother to the child is also due to the energy gained by the food eaten by
the mother. This food was purchased by father alone. The father appears
inactive to the child, but is the cause of the birth, milk and work
involved in giving milk etc., done by mother. In the final stage, the
devotee realizes that even the primordial nature (energy) was created by
God and so finds God as the sole cause of the entire creation. “Atmana
Akasah” is told by the Veda, which means that space came from the
soul. Here the word ‘soul’ means the basic form of the soul (awareness),
which is the inert energy. This means that space is a modified form of
energy, which is accepted by science today.
Thus the Veda starts from the primordial inert energy (indicated
by the word Atman), which is the mother. This is science. Even the
word Brahman in the Veda, which is explained in the Veda as the cause
of creation is this primordial energy on a macro scale. In deep sleep, the
soul is transformed into basic inert energy. The body (matter) is another

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form of inert energy. The surrounding space, objects etc., are also forms
of inert energy. Thus in deep sleep the soul is mixed in Brahman like a
drop of water in the ocean. Awareness is a limited form that arises after
waking up from deep sleep. But if you view even this awareness as a
special work-form of the inert energy, now in all the states, only an
ocean of energy results as a continuum.
The Veda says this ‘All this is Brahman’ (Sarvam khalu Idam…).
But in deep sleep, this continuum is clearer since only two forms (matter
and energy) exist. In Maha Pralaya all matter dissolves and only a
continuous ocean of inert energy results. In Maha Pralaya, matter and
awareness disappear due to the destructive form of energy (Parvati) and
thus only an ocean of inert energy is left over, which is called as Para
Shakti (Paraasaya Shaktih… Veda). Awareness (Saraswati), matter
(Lakshmi) and destructive inert energy (Parvati) stand for the work-
energies of Brahma, Vishnu and Shiva. Thus the final single form of
inert energy is Adi Para Shakti (the initial greatest energy) and this is
called as Maha Maya or Mula Prakriti. This Maha Maya can be called as
Brahman, when it is charged by God. It is the first qualified Brahman,
Karya Brahman or Hiranya Garbha. The destructive inert energy and the
final inert energy are qualitatively same and thus Parvati and Adi Para
Shakti are qualitatively one and the same.
Jesus is said to have been born only to the mother without a father.
Yet He always praised the Father and did not regard His mother so
much. When a lady cried that His mother was great, He said that the
follower of the instructions of His Father is really great. What is the
inner meaning of all this? Does this mean that He disregarded His
mother and praised the non-existing father? No. In His language the
Father is God. The mother is the primordial energy. He had gone to the
final stage of divine knowledge and realized that God is the root of the
root cause. An atheist does not accept the Father and believes in the sole
existence of the mother (nature). A theist believes in both. A realized
devotee believes only in God, since nature is also created by God.
Without realizing this inner concept, Christianity is divided into two
schools of Son and mother, taking everything in a physical sense. The
Son of a virgin means the concept of science, which says that a child is
produced from nature which is in the form of parents. In science, both
mother and father are equally important representing the sperm and the
ovum. This is the material sense, which is not to be taken here. In the

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spiritual sense, both [biological parents] are nature or only mother.

There are so many couples without children. The will of God is the real
‘father’ without which no child is produced. But God is always hidden
and is inferred by knowledge. This point is represented in the example
of father and mother, even in the physical sense. Therefore, Jesus caught
the root of the root cause, who is God or the Divine Father and not this
primordial energy or mother. Science can go only up to this energy
based on perceptional analysis. This does not mean that Jesus really
disregarded His mother and this explanation also does not mean that one
should disregard one’s mother. In the physical sense, both parents are
equal because both are only mother in the spiritual sense. God is the
Father in the spiritual sense and is the hidden cause in both the concept
and the simile.
Self Analysis and Realization
Self-analysis and stopping at the self is only science and not
philosophy. Even in this path of science, you should stop at the
primordial inert energy as the mother and not just the awareness.
Awareness is a part of the inert energy like the womb of the mother. The
awareness is not continuous as seen in our practical experience. It does
not exist in the deep sleep. You can call awareness as Brahman due to
the exceptional greatness of its special quality of knowledge. But, it
cannot be the greatest in other aspects because it is very weak and not
continuous like inert energy. The inert energy can materialize as matter
and can destroy matter. But the awareness, however concentrated,
cannot materialize into matter or destroy matter. Though the awareness
is also a form of inert energy, the soul is just a tiny drop of the inert
energy. It is not quantitatively sufficient to do all these works like
materialization etc. Ofcourse, Brahman, the infinite ocean of energy
qualified by awareness is the greatest in all aspects. It can do all
wonders (Maya) since it is charged by God. If you take the external
cover only, which is the infinite ocean of awareness, there is a
qualitative similarity between this Upadhi and the soul. But if you take
the point of charging by God, the soul and this Upadhi are totally
different since one is with God and the other is without God. This
difference is indicated by the presence of Maya in Brahman alone.
However, even if you call that upadhi as Brahman (in the sense of

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greatest), there too there is a quantitative difference between the drop of

awareness (soul) and ocean of awareness (cover of God).
Maya is not ignorance, even though it can be used in that sense, if
you consider only its root meaning. It is actually the unimaginability,
which means that the ignorance here can never be removed. God can
never be understood and so the ignorance about God is Maya. Avidya
means the ignorance that can be removed. Ignorance of physics can be
removed by a special effort. Avidya relates to the self. By effort this
self-ignorance can be removed. But the ignorance of God is Maya,
which can never be removed by any effort as God is unimaginable. The
Gita says that He can never be understood (Maam tu…). The Veda says
that the soul can be understood by sharp analysis (Drishyate tu…).
Liberation comes by self-realization, which gives peace but not bliss.
(Shamah karanam… Gita) (Eshahyeva Anandayati… Veda). Peace is
zero and bliss is plus. Any one of these two can remove the misery,
which is minus. But there is a tendency for the zero to easily become
minus. Therefore, the self-analysis achieved by your logical ladder can
drop to misery (Savikalpa Samadhi). But if the same self-realization is
granted by the Lord, it is eternal (Nirvikalpa). Shankara declared that
the grace of the Lord can alone bring real self-realization (Ishvara
anugrahaat eva…). Such grace of the Lord comes by devotion, which is
generated and strengthened by knowledge and which can be proved only
in terms of practical service as seen in the case of your family. Shankara
gives the top importance to devotion (Bhaktireva…). The Gita also says
that God is achieved only by devotion (Bhaktyaa tvananyayaa…). The
Gita also says that the devotion is proved by selfless service to God,
which is called as Nishkama Karma Yoga.
The creation contains the inert matter (Lakshmi) and inert energy
(Parvati). Both these forms respectively represent Vishnu having shape
and Shiva having the form of a wave (Shiva Lingam). Both these are
clearly visible forms. Awareness is chit (Saraswati) representing
Brahma, who is the invisible form and hence does not have worship
[Lord Brahma is never worshipped]. The visible existence of matter and
energy is denoted by Sat. Chit is most difficult to visualize. The Veda
says that the soul is not visible (Gudhotma) but imaginable by sharp
analysis (Drishyate…). Chit enters certain items made of matter and
energy and thus living beings are created. The whole drama with the
stage (matter), lights (energy) and actors (items made of matter and

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energy containing Chit) completes the arrangement of the drama into

which God enters as an actor along with His associated liberated souls,
for getting full and continuous entertainment (Ananda). Thus Sat-Chit-
Ananda is explained which means the entertainment of the Lord through
this drama made of Sat and Chit. His form in this drama is also made of
the same Sat and Chit.
Beyond Space
Food is inert matter (Annam) and on oxidation (Prana), it produces
inert energy. This energy is converted into awareness or chit. The Veda
says “Annat purushah”. This inert energy is transformed into soul and
this inert energy maintains the entire world as the cosmic energy (Jeeva
bhutam… Gita). The Veda says that space is produced from the soul.
Here soul denotes inert energy, which is its basic form. Therefore, space
is also inert. Otherwise space would have been a living being with
awareness. According to Einstein space is only geometrical and exists as
long as matter exists. But space is geometrical and is required for the
waves to occupy and propagate. So, even if all the matter is converted
into energy, space can still exist. As long as space exists, energy has to
exist because space is also a form of energy. Ofcourse, if you speak of
energy also in terms of matter, you can say that space exists as long as
matter exists. Condensed energy is matter. This means energy can be
diluted and so energy or space expands. This represents the theory of
constant expansion of space.
In the Maha Pralaya, the design of the world exists and it needs
space. If only awareness disappears by the destruction of all living
beings, it is called as Pralaya. If all matter disappears, leaving just
energy, it is Maha Pralaya. Disappearance of matter means
transformation of matter into energy. Similarly disappearance of
awareness means transformation of awareness into inert energy. Up to
this concept, both God and energy exist like the Father and mother. Up
to this, both inference (philosophy) and perception (science) travel
together like parents. The follower of the Shakti cult (Shakteya) says
that the energy itself is God and thus he is just the present Scientist. He
is better than the Advaitin, who says that awareness is God. Even in
Maha Pralaya atleast energy exists. Awareness disappears even in
Pralaya. Ofcourse both these become one and the same if the awareness
is also considered as energy basically. Both these depend only on

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perception. They too depend upon inference, but their inference is based
on perception. The fire is inferred from smoke, because the relationship
of fire and smoke is already seen (perception) in the kitchen. Therefore
awareness, the inferred ‘God’ of the Advaitin is imaginable and even
perceivable through intricate modern instruments. Such inference is
based only on perception. The inference of God should be based on
scriptures like the Veda. The interaction of the father and mother can be
inferred by seeing the interaction of another couple later on. Such
inference is perception-based. But the interaction of God [with the inert
energy] is never perceived, because God is never perceived; God is
beyond even the imagination.
Maha Karana Pralaya represents the dissolution of energy
completely, which means the disappearance of space. The situation
becomes unimaginable. The space of the dream [your imagination] may
disappear [when you imagine the disappearance of space] but still your
brain exists in the absolute space. The mind (nervous energy) requires
absolute space for its existence. Thus existence of absolute space
(Paramavyoma) is required for the existence of God. Since no item in
the creation can stand as a perfect representative of God, this problem
comes. The existence of Paramavyoma again speaks about the existence
of energy in a more subtle form. The dissolution of energy to the fullest
extent leads to a completely unimaginable situation, which was exactly
the situation before creation. Such a great devotee leaves science and
perception completely. He believes only in the Veda. He believes only
in God as the absolute cause every time after Maha Pralaya. Such a
great devotee never falls as he depends only on God as the root of the
root cause (Maha karanam).
Jesus believed God in such a way. Shankara’s Advaita is actually
this same concept. An atheist cannot travel to this distance and so He
(Shankara) stopped at the concept of awareness so that every atheist is
attracted and feels that the Absolute is in him and finally he can become
the Absolute God. Even the concept of Pralaya was not brought in and
awareness was declared as eternal. For the sake of a theist, awareness is
eternal and remains in deep sleep and also in Pralaya. But the atheist
should realize that awareness is not present in deep sleep since one is
not aware of even the soul, which is the awareness of the awareness
itself, as found in meditation. The enquiry of the source of ‘I’, which
represents the fundamental characteristic of awareness in deep sleep,

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reveals the whole story. The inert energy is the source of ‘I’ as realized
from the analysis of deep sleep.
The word Atman is also used for God. When God enters the
human body, He pervades all over the three bodies. Atman means that
which pervades (Atati iti). According to the Veda, God created space
first (Atmana Akashah) and God also created energy first (Tat tejah).
Since space is energy it is one and the same whether you say that space
was created first or energy was created first. In this sense, Atman stands
for God. If Atman is the awareness present in the human being which
creates the dream-space relatively, then the absolute space, in which the
awareness is present, also exists. If you say that the human being exists
in the absolute space, but that the awareness does not, then where is the
awareness without the human being? If awareness is beyond space, why
does it exist only in living beings and not in inert things and thus in the
entire world? Science clearly proves that awareness is nervous energy
and energy requires space for its existence and propagation. If you
accept the existence of an absolute space, it means space is eternal and
creation does not have any beginning. If space is eternal, energy is
eternal and matter, a form of energy, is also eternal. Then the word
creation itself is meaningless. Therefore awareness or inert energy
requires the existence of space.
Certainly they did not exist before the first creation. Even the film
did not exist before the production of the cinema-film. Then only the
Vedic statement “Ekaki…” becomes meaningful, which means that God
was alone before creation. Therefore energy or space did not exist
before the first creation. If space was absent, your intelligence and logic
cannot imagine that situation even if it tries for a million years.
Therefore the unimaginable God exists before the creation and He is
always unimaginable. The unimaginability is for the souls, which did
not exist before the first creation. It means that unimaginability (Maya)
did not exist at that time since God was imaginable to Himself. In Maha
Pralaya or even in Pralaya, the souls exist in an inert state; Maya does
not exist for souls. Maya never exists for God. Thus Maya in the sense
of unimaginability does not exist to souls in Pralaya or Maha Pralaya.
But Maya in the sense of wonderful energy or power exists in Pralaya or
Maha Pralaya. But even in that sense, Maya did not exist before the first
creation.

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The dream cannot give a complete comparison for God’s creation.

The human being or his mind or soul is in one space and the other space
is created in a dream. The first space is absolute and the second space is
relative. Awareness cannot exist without the first space. But God is
beyond space and does not require absolute space to exist with respect
to this relative space. No item in this space can be compared to God,
who is beyond this space and does not require any other absolute space
for existence. When the dream-space disappears, the absolute space
appears. Even during the dream state, the absolute space exists
simultaneously as observed by another person who is not sleeping. An
infinite chain of spaces cannot be acceptable, which are relative to each
other subsequently. The dissolution of this space and the existence of
God beyond this space without any other absolute space, thereby
meaning that God is unimaginable, is the only final solution. God
remains transcendental to this space always, even during the existence
of this space. If your awareness is imaginable, it certainly cannot be
beyond space.
State of Jeevatman After Death
In deep sleep and Maha Pralaya, the soul is transformed into its
basic form of inert energy. The bundle of qualities called as Jeeva is also
transformed into a bundle of inert impressions of inert energy called as
pulses (sphotas). But during death, the jeeva remains in the state of
awareness, which means that these pulses are waves of awareness alone
and not waves of inert energy. The awareness is not transformed into
inert energy [at the time of death]. The soul is in the form of awareness
alone. The soul and the jeeva are not different here in the case of
ordinary human beings. Only vibrated awareness exists as the soul i.e.,
only jeeva exists here. Let us call him as ‘Jeevatman’ at the best. The
non-vibrated soul, without jeeva exists only in a realized or liberated
devotee. This Jeevatman is dragged out by the servants of Lord Yama.
The Jeevatman is aware of the entire journey to hell. If the human being
did selfless works without the element of God in the service to society,
he will be taken to heaven by the angels. Human rebirth is very rare and
can be treated as almost impossible. Even the first human birth is rare.
From the hell, he comes down to take birth as animals or animal-like
human beings. From heaven, he comes down to enjoy births of
happiness at the same heavenly level. But a spiritual person goes to the

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abode of God, who is in an energetic form, called as Father of heaven or

Brahma, or Vishnu or Shiva. He will also return back to earth in the
service of God as a divine human being. In all these three cases, only
Jeeva exists in the form of a bundle of qualities. If the qualities are bad
he is circulated in hell and if he has good qualities like serving the
society without selfishness, he is circulated in heaven. Hell and heaven
exist on the earth too apart from the upper worlds. Thus the Jeeva is in a
single phase whether he is here or in the upper world.
Similarly, he is near God, either here or in the upper world, if he is
a spiritual devotee. In the upper world, God is in an energetic form,
where as God is in a human form here. For Him too a single phase of
circulation exists. Thus there is no difference between the life on the
earth and after death. The only difference is that the Jeeva is in an
energetic body in the upper world and the Jeeva is in a human body
here. The important point here is that the soul is in the form of
awareness either on the earth or after death. Ofcourse, on the earth the
soul goes into deep sleep or it means the soul is converted into inert
energy here for sometime. In the upper world, such chance of deep sleep
does not exist because the upper world is a continuous engagement of
enjoying the fruits (Bhoga loka). Since the body is energetic, no rest is
required in the upper world.
Meaning of Light
The Advaitin says that he is in the light, the light is in him and
finally that he is the light. First he tries to establish that this world is
God so that he is in God. The world is energy and awareness is energy.
But all energy is not awareness. So if you say that Chit (awareness)
itself is God, then this entire world is energy but not Chit. If the entire
world were a form of Chit, then every part of the world would be a
living being and there should be no inert item in the world. If you say
that all energy is Chit, we have no objection, but then Chit means the
inert energy and not awareness. When the Veda says “All this is
Brahman” (Sarvam Khalu idam Brahma), then it means that this entire
world is energy, which is the inert-Chit. Awareness is a part of the
energy and then energy can also be Chit. It concludes that energy is inert
in general but becomes chit in a special condition, when it flows in a
special system called the nervous system. Energy becomes light in an
electric bulb; becomes sound in a radio, becomes electric current in a

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dynamo, becomes work in a mechanical machine etc. This means that

awareness is a property of energy like light, sound, current, work, etc.
Energy is the basic entity, which is inert. Chit cannot be the basic entity;
only the inert energy can be it.
If you take the word ‘light’ to mean the basic energy, you are in
the world, which is basically energy. The basic inert energy is in
yourself and you represent the body. When you say that the light is
yourself, you can say that you are the awareness, which is also basically
the inert energy. If you confine the word ‘light’ to awareness only, the
first statement that you are in the light cannot be explained because the
whole world is not just awareness. The second and third statements can
be explained because awareness is in yourself and you are the
awareness. If the light means the inert basic form of energy, which is
called as the cosmic energy, the first statement is correct since the world
contains the inert energy in the form of light etc. and matter is also a
form of inert energy. Since awareness is also a form of this cosmic
energy, the second and third statements also become correct. Thus the
three Persian statements are explained and the word light or the word
‘Fire’ (Agni) in Persian religion means the cosmic energy alone.
Experience of God
Thus, the energy is Brahman, since it is the first and greatest item
of creation. But it is more proper to use the word Brahman to this
energy when it is charged with God (Parabrahman). God is certainly
beyond this energy (Brahman) and hence is called as Parabrahman, who
is perfectly unimaginable under all conditions. This energy, before
being charged by God is ‘Sat’ as inert energy and is ‘Chit’ if it is
qualified by the property of awareness. It becomes awareness without
the nervous system due to the wonderful God and therefore it becomes
the wonderful energy called as ‘Mula Maya’. This Chit is basically still
energy and therefore continues to be ‘Sat’ and can be called as ‘Sat-
Chit’. The ‘Sat’ or ‘Sat-Chit’ is imaginable and is a created item. This
‘Sat’ is an imaginable existence, which means the existence of an
imaginable item. The existence (Sat) of the unimaginable God is also
imaginable since it is inferred from the scriptures. Existence is always
imaginable whether the existing item is imaginable or unimaginable.
The existence of imaginable item is always through perception or
perception based inference. But the existence of the unimaginable item

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is through the inference based on the scriptures. This scriptural

inference-based existence of the unimaginable God is experienced
through the human incarnation directly or through the incidents in our
lives. The incidents in our life, if properly analyzed, give the experience
of the existence of His power. You can have the same experience of His
power through a devotee. But through the human incarnation you can
have the direct experience of God. A pseudo-human incarnation gives
momentary experience through some acquired miraculous powers. But
the real human incarnation gives you the permanent experience through
His wonderful knowledge. The power can give us the experience of His
capability and capacity of administration but not the direct experience of
God.
Wonder of Creation
The word Atman can be used for God, for inert energy (the first
item of creation) and for awareness. God is Parabrahman. Inert energy is
Brahman. Awareness is Atman. Since God is the root of all causes,
space (Akasha) came from God alone. Since space is a form of inert
energy, space came from inert energy like the golden chain came from
gold. The awareness produces space in a dream and thus the space
comes from awareness too, which is again the same inert energy
basically.
The first creation that came from God is space or inert energy.
Akasha (space) and Tejas (inert energy) are one and the same because
space is a form of inert energy. Matter, work, light, heat, sound,
electricity, magnetism and awareness are also other forms of inert
energy. Our imagination cannot cross the limits of space. The link or
process of production between God and space is also unimaginable like
God. This link is beyond space and God is beyond this link. Space is
called as Mahat. The link is called as Avyaktam which means
unimaginable. The Parabrahman is mentioned as Purusha. The Veda
says that Avyaktam is beyond space and Purusha is beyond Avyaktam
(Mahatah paramavyaktam avyaktat purushah parah).
God is the first. Space is second. Air is third. We can explain the
generation of the third from the second, but not the second from the
first. The second and third are imaginable items. Space or energy
became air. Air means atoms. This is energy condensing into matter.
This process of condensation is explicable and debatable. This process

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is Parinama or Vivarta. If matter is regarded as different from energy

only in a quantitative way it is vivarta, e.g. water condensed to ice.
Vivarta brings only physical difference. Parinama is qualitative
difference like milk turning to curd. Before the creation of matter, only
energy existed. If energy is condensed, it should be only a vivarta
process, which is physical. But if all mater is only energy, then did the
qualitative difference between items of matter come? There cannot be
qualitative difference between blocks of ice having various sizes. One
block of ice may be more concentrated (or condensed) but it cannot
bring a qualitative difference. But the qualitative difference between the
milk and curd is practically experienced in the world. Milk and curd are
also condensed products of the same energy and may have quantitative
difference. Thus this point of contradiction brings us to the
unimaginability, which is the characteristic of God. Therefore, the
presence of the unimaginable power of God (Maya) is everywhere in the
world. The Gita says that this Prakriti is also Maya (Mayam tu
prakritim). Thus the entire world is affected by the hidden power of God
(Maya), which is known by deep analysis.
When the energy and work are essentially same, the different
quantities of energy-drops (electrons) giving rise to different properties
mean different works of God giving rise to different properties. Here the
wonder is that the working material and work are one and the same in
essence. Therefore, the unimaginable God does wonderful works and
His work itself is the working material. The work is the power of God,
which itself is also the working material. All this creation is work
without any separate working material because the working material
itself is a form of the work. According to science too, any material
(matter) is a form of energy and work is also a form of the same energy.
Thus, this wonder exists in science, which says that matter is condensed
form energy. For the process of condensation, space is required and
space should be different from energy for the process of condensation to
take place. But space is a form of energy as per the special theory of
relativity. In that case, how is the energy condensed, when space is also
energy? This is another wonder. Like this, when this nature (Prakriti) is
analyzed, it is a wonder (Maya) as said in Gita (Mayam tu…). Thus,
Maya becomes the inner substratum of the world.
God is the substratum of Maya (Mayinam tu…Gita). Thus, God is
the final substratum of this world. The generation of matter by

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condensation of energy and the transformation of matter into energy by

dilution are wonders in the context of space being energy itself. Thus,
the generation, maintenance on the substratum and dissolution are works
of Maya, which mean wonders of God. Such wonder is only for souls; it
is well known to God and therefore it is not a wonder to Him. Thus,
Maya is a logic or science for God, just like nature is a logical science to
the souls. Maya is only a higher logic or super-science of God which is
above the level of souls.
‘I’ is the property of awareness and awareness is the property of
the basic inert energy. Thus, ‘I’ is basically the property of the inert
energy, which means that ‘I’ is an impression stored in the basic inert
energy constantly. Such inert energy-form of the soul is eternal not only
in deep sleep but it is also eternal in Maha Pralaya. Do not worry about
the adjective ‘inert’ that is used for the soul. Here the word ‘inert’
means that the soul is not independent and is always controlled by God
(Atmeshvaram—Veda). Awareness is just a special work of inert
energy-soul, which is absent in deep sleep and Maha Pralaya. By the
absence of awareness, the soul is not deficient in any aspect. Suppose
you are sitting in a chair and not walking. Since you are not doing the
special work of walking, are you incomplete by any aspect? Thus the
soul in the inert energy form is like a static person and the awareness is
a work of the soul like the walking of the person.
Awareness in Atheist is Brahman
Shankara considered the awareness as the greatest item when it is
compared to the inert items and in this context the awareness is called as
Brahman. In that case, the atheist is not better than a living being like
animal having the simple awareness. The atheists at that time were very
reluctant to accept even the word Brahman to be used for awareness,
because generally Brahman means God. Even though Shankara said that
the awareness present in the atheist also is God, the atheist was reluctant
to accept the word Brahman to mean the awareness. The atheist,
Mandana Mishra (Purva Mimamsaka) participated in a twenty one day-
debate before accepting the awareness to be called by the word
Brahman! In the case of Buddhists an additional task had fallen on
Shankara and that was to make them accept the existence of awareness
because the Buddhist says that nothing exists (Shunyavada). If the real
aim of Shankara was that every human being is Brahman (because

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awareness is in every human being), His close disciples would not have
worshipped Shankara as God. If everybody is God, the worship of
Shankara becomes self-worship. The disciples fell at the divine feet of
Shankara praising Him as the Lord. This would have meant that they
fell on their own feet even after realization!
The inert energy is produced from food and Oxygen (Anna and
Prana). This inert energy flows through the brain and the nerves, which
are in the state of functioning and develops the property of awareness.
Such awareness-energy is called as the mind, which is not associated
with any external knowledge. The awareness simply makes some
desires without any analysis. Such desire (Sankalpa) is often altered
(Vikalpa) because logical analysis is not developed due to absence of
any external knowledge. In this state, the awareness (mind) makes the
human being equal to a bird or animal. When the external knowledge is
associated with awareness, logical analysis develops which results in
decision without making any alteration. Then the awareness is called as
intelligence (Buddhi) or Vijnana. The mind is blind and when the mind
is the ruler, the human being is just like the blind king Dhritarashtra. If
the awareness is associated with the knowledge given by the external
Guru, the human being is like the kingdom ruled by Dharmaraja
associated with the Gita, which is the divine knowledge, given by Lord
Krishna. The mind by itself is like a blind sense-organ (Manah
Shashthani—Gita). The mind is like the untrained driver. The
intelligence is like a trained driver. The intelligence alone can make the
determination which leads to correct practice. Therefore, the soul (your
self) is like the owner. Your body is like the car. The mind is like the
steering wheel. The untrained driver is like the inert steering wheel
which is the mind. The same mind (awareness) becomes a trained driver
due to the association of the divine knowledge given by the Sadguru
who is the correct guide for training. The correct knowledge in driving
alone makes the difference between untrained and trained drivers.
Therefore, your first responsibility is to search for the Sadguru to obtain
the correct trained driver (Buddhi) in your body. Therefore, the Gita
starts with the Buddhi Yoga. The Gita starts with Jnana Yoga. Shankara
gave the entire credit to Jnana Yoga, which is the correct knowledge in
driving that is obtained from the Sadguru. Therefore, do not proceed
with the mind like an animal or an ignorant person in the spiritual

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journey. In that case you will be exploited by various selfish ignorant

people.
Awareness is All Pervading?
The Veda says that this entire world is a homogeneous entity
called as Brahman (Sarvam khalu idam Brahma). The Veda also says
that all the forms existing in this world are generated from, maintained
by and dissolved into Brahman. On scientific analysis it is clearly
proved that the inert energy can be the Brahman that is mentioned by
the Veda. Matter, awareness, light, heat, sound, electricity, work etc. are
the various modifications of the inert energy. The inter-conversion of
inert energy and all these forms is very clearly proved. The awareness in
a human being disappears when the food is not supplied. The food
(Annam) and the Oxygen (Prana) combine to produce the inert energy.
The food is oxidized and energy is released. A part of this energy is
converted into awareness in the brain and nervous system. The reverse
of this is invalid because awareness is not producing energy or any form
of the energy. When the food is not supplied, the awareness is unable to
produce the heat energy, which can maintain the activities of the body.
The awareness is also unable to produce even a single atom of matter.
Therefore awareness cannot generate any item of the world. Moreover
awareness is discontinuous and therefore you cannot consider that this
world is made of awareness. The awareness itself is the inert energy in
its essential form and thus constitutes the various items of this world or
a dream. You can realize any item of this world as inert energy by
scientific analysis. It is only an imagination to realize this world as
modification of awareness. Thus the basic validity of the authority,
which is perception and direct experience is absent in the argument of
Advaita philosophers.
The Advaita philosopher is trying to become the standstill
awareness without any attribute (Nirguna chit). The attributes of the
awareness form the state of mind (Manomaya Kosha). When the
attributes (Gunas) or feelings are absent, there is no existence of the
faculty of mind. This is referred as the dissolution of mind (Manolaya
Yoga). Such a person remains as the body of food and respiration only
without mind. Such a state is the state of plants and trees. Plants and
trees are made of food and carry on the respiration. The mind is very
negligible and can be considered as absent. The Advaita philosopher has

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kept this state as his final goal, which is the state of a tree. It is said that
one becomes whatever he desires (Yat bhavam tat bhavati). If this
philosopher dies in this state only as the final goal, he achieves the same
state by taking birth as a tree. The state of Avadhuta is a severe state of
Advaita philosopher, where the person is almost in the state of deep
sleep. In deep sleep the awareness attains the eternal basic form, which
is the inert energy. Such a person ending in this state shall be born as an
inert stone which is the inert energy present in the form of matter. It is
not a curse but it is the desired state and is the fixed final goal of the
aspirant only. The aspirant aspired for such state and lived in such a
state for a long time and wishes to remain in that state continuously.
Therefore one need not be angry with Me in this point.
Both the above states (Sanyasa and Avadhuta) are the fruits of
achievement of self-realization in practice which is appreciated as self-
attainment (Atma Yoga). The self attainment should not be the end of
your spiritual effort and is not the final goal. If the self attainment is the
final goal of this precious human life, the future birth as a tree or a stone
is inevitable because of the strong desire about it. But if this self-
attainment happens to be the middle stage of your journey, such
attainment is appreciable. By such self-attainment you are undisturbed
like a stone. You are firm in your determination like a rock. All this
state is only a training given to you to make you fit for the service of
God. If you end with this training, there is no difference between
yourself and a stone. The final goal is not to become a stone. The final
goal is to stand firm like a stone in doing service to God. Therefore after
attaining the self, we have to search for the super self, which is available
in the human form in your present generation. Then you have to serve
Him in His mission like a rock. For such dedication, you have to
withdraw yourself from all the worldly bonds and become like the firm
mountain. If you withdraw from all the worldly bonds and remain idle
without doing the service to God, then you are just a stone with
awareness. What is the use of such withdrawal (Pratyahara)? You are
given training to become a soldier. If you do not become a soldier and
fight in the war, what is the use of your training? You should not end
with the training. The training must have its application. The self-
attainment is training. Its application is in the service to God.
The all pervading homogenous single phase of finest form of inert
energy is space. The space has no awareness as per the scientific

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analysis and as per the practical experience. Then how can we say that
awareness is all-pervading? How can we say that this entire world is
awareness? The awareness is an available item in the creation. The Veda
says that no item of creation is God (Neti Neti). The awareness is a
special form of energy propagating in the nerves. It is in the form of
waves, which requires space. It is a definable item of space having the
three geometrical co-ordinates. The awareness exists in the awakening-
state and disappears in the state of deep sleep. Thus it is bound by time.
God is beyond the four dimensional space-time model, which is the
inherent essence of the creation. Ofcourse, it is very difficult to
understand or imagine awareness (Sukshmaya sukshmadarsibhih—
Veda). But it is not completely unimaginable. It may be unimaginable
for an ordinary man. But for scholars and scientists it is perceivable and
imaginable. The Gita says that scholars or scientists can see it
(Pashyanti Jnanachakshushah). But regarding God, the Veda and the
Gita say that God is completely unimaginable (Yasyaamatam—Veda,
Maamtu Veda Na—Gita). For any statement the direct sense (Abhidha)
must be preferred. The indirect sense (Vrutti) should be taken only in
the case of impossible situation. For example, if you say that a village
exists in Ganges, you have to take the indirect sense because it is
impossible. Therefore, it means that the village is very near and is just
on the banks of Ganges. Such approach is called as ‘Lakshana’. The
village and Ganges are visual items. The impossibility rises here in
visual items. But in the case of God, God is not a visual item and thus
there is no basis for you to think about any impossibility in an invisible
and unimaginable item. If your decision is that everything is
understandable to your mind, then such indirect sense can be taken.
Then you can say that the unimaginable God means the God who is
imagined with lot of difficulty. In that case you are contradicting the
Veda and Gita due to egoism. Even Lord Yama says that he could not
understand God (Kathametat Vijaniyam—Veda); the Advaita scholar
who shivers even seeing the messengers of Lord Yama is boasting that
he can understand God. Even though the best scholar and the best
devotee who is going to become Brahma (Hanuman) is not stating that
he is God, our Advaita philosopher who is ‘greater than Hanuman’ is
stating that he is God! If every soul is God, Hanuman being God should
not have waited to meet Rama, the human incarnation, on the instruction
of his mother. If every soul is God, Hanuman can find any person as

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God and need not wait to meet a specific human being, who is Rama,
the human incarnation.
Mahat Brahma
This world is essentially a homogeneous phase of inert energy,
which is space as the finest form of energy. The creation comes from
space or finest energy. The space has come from God. This is explained
by the Veda (Atmana Akasah). The space or the finest energy is called
as Mahat, which is infinite. From the space all the world gradually
comes out by the will of God. Even the space came out from God by His
will only. If you do not recognize God, the energy being inert cannot
plan the creation. The link between God and this space (Mahat) is
unimaginable and is stated as Avyaktam. The Veda mentions this
unimaginability (Avyaktam) as the intermediate item between God and
Mahat (Mahatah Paramavyaktam…). You should not fix this Avyaktam
to a particular item only. It is simply a word which means unimaginable
and can be used in any context to mean any item by anybody. Suppose a
student is unable to understand the higher concept. For him such
concept is unimaginable. Therefore, the word unimaginable (Avyaktam)
has a general sense and can be used in any context. This word is also
used to the subtle and invisible state of the world in the energy as a
micro impression also after the final dissolution of the world. Similarly
the word Brahman can be used to any greatest item depending on the
context. It can indicate anybody starting from God to the head of a
village. The Veda says that God is beyond this link (Avyaktat Purushah
Parah). Space is imaginable but God is unimaginable. Therefore, the
link between unimaginable God and imaginable Mahat also becomes
unimaginable. Only the link between two imaginable items is
imaginable and can be understood. The unimaginability is experienced
and the unimaginable God identified with the perceivable human
incarnation is experienced. Therefore, the concept of unimaginability is
proved by the basic validity of authority through experience and
perception. The Veda says that you can see God
(Pratyagatmanamaikshat). If Lord Krishna or Jesus is not seen and if
they do not establish the concept of unimaginability through their
actions, the existence of unimaginable God can be ruled out. Since there
is only one Krishna or only one Jesus, you cannot say that every living

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being or human being is that unimaginable God. Such dilution is only

the effect of egoistic demonism.
The first form of creation is energy. All the other items are the
modifications of that energy only. All the modifications may perish but
energy remains eternal due to the will of God. It is like the reel of the
film containing the whole picture after the dissolution of the world. No
fool will destroy the reel at the end of the show. Therefore, the reel is
eternal. But its eternality is based on the will of God. If God wishes,
even the energy disappears. The reel is not destroyed but can be
destroyed. Such eternal finest form of energy is called as Mahat by the
Veda and is called as Mahat-Brahma by the Gita (Mamayonih Mahat
Brahma). The Shastras say that Mahat itself means Brahman (Mahat
Brahma iti proktam). When the will of God is withdrawn, this entire
world along with the souls and their corresponding attributes become a
static impression on the inert energy and is retained in the state of
Avyaktam. In this state both good and bad attributes or feelings are
static and inert and therefore become equal. A good deed painted as a
picture on a paper is equal to a bad deed painted on a paper. There is no
difference between good and bad in this state. This is the equilibrium
state of the good (Satvam) and bad (Rajas and Tamas) qualities before
and after the creation. This is the meaning of the equilibrium state of the
three qualities as mentioned in the Sankhya philosophy. If the qualities
are associated with awareness, certainly a bad feeling or a bad action
cannot be equal to a good feeling or a good action. The equilibrium state
certainly means the state of the good and bad qualities as inert
impressions in the basic phase of inert energy. Such a state results in the
deep sleep. This finest primary energy is called as Mula Maya or Mahat-
Brahma or Karya-Brahma or Hiranya-Garbha. Since it is the first
greatest item of creation and since it is infinite, it is called as Mahat-
Brahma. Since it is the generated product or effect, it is called as Karya-
Brahma. Since God is hidden as root cause in this energy, it is called as
Hiranya-Garbha. The word Hiranya indicates the most precious God and
the word Garbha indicates the unimaginability of God. It is called as
Mula Maya because it is the root cause of this universe up to which only
one can analyze. God is called as Mula Mulam which means the root of
the root.

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Three Levels of Maya

The word Maya means the wonderful capability or potentiality of
this energy by the will of God. This energy again stands as the medium
for the will of God. The wonderful design of the world created by this
energy indicates the wonderful will of God. No soul can cross this Mula
Maya because the soul can be transformed into this basic inert energy at
the maximum. It cannot be beyond itself. Only God who is the generator
of this energy can be the original creator. The modifications of this
energy like matter, awareness, light etc. constitute the second plane
called as Maha Maya. A soul can cross this Maha Maya at the
maximum. He can create matter from the existing inert energy. He can
create awareness (life) from the existing inert energy. He can create
light, heat etc. from this inert energy. These are the super natural powers
which are responsible for miracles (Ashta Siddhis). He cannot create the
primary energy and thus cannot be the original creator. He is the creator
at the secondary level and therefore can be called as secondary creator.
In the third level, the feelings are generated from the awareness. The
forms are generated from the matter. These forms and feelings
constitute the third level called as Maya. Any soul has the power to
cross this Maya. Anybody can produce any form from the matter.
Anybody can produce any feeling from his awareness. When a devotee
blessed by God with super powers has created a golden pot, it indicates
his level beyond the third and second planes. The gold is produced from
the existing energy and this shows that he controlled the Maha Maya.
When that pot is produced from that Gold, this shows that he controlled
Maya. But he cannot create the primary energy from which the gold and
pot are produced. At this point you cannot differentiate the human
incarnation from a devotee. If the human incarnation has to produce this
primary energy, first He must dissolve all the existing primary energy.
After such dissolution, the soul disappears. You cannot exist to see the
creation of that primary energy. Even after the creation of primary
energy, you exist as an inert impression in the inert energy and thus
cannot understand anything.
You are able to understand anything only when this primary
energy is transformed into awareness. Therefore, the transformation of
inert energy into awareness cannot be also understood by you in the
process of creation. You can only understand this transformation by
observing the dissolution of awareness on stopping the supply of inert

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energy in the form of food. Therefore any devotee can be blessed to

cross Maya and Maha Maya at the most but can never cross Mula Maya
because in such state the souls disappear along with the entire universe.
When Lord Krishna was taking the parched rice form Sudama, Rukmini
restricted the Lord while taking the rice for the third time. If Lord takes
the rice for the third time also Sudama will cross the Mula Maya and
will become the original creator, manager and destroyer of the primary
energy. A soul being the primary energy in its essential form cannot go
beyond the very inert energy. Therefore it is impossible for any soul to
create, manage and destroy the Mula Maya. Sudama was blessed to
cross the two levels of Maya and Maha Maya. When he crossed the first
level, he crossed the illusion of forms and qualities while living with
them. When he crossed the second level, he attained all the
superpowers. The Lord was ready to give up the original creatorship
also, but since the soul cannot perform that activity, it was restricted.
When the Lord is prepared to become your servant through your
practical devotion, what is the necessity of becoming the Lord? When
the doctor is becoming your servant to perform the operation, why
should you wish to become the doctor? When you can attain the higher
fruit than Advaita, what is the necessity of aiming at Advaita, in which
state you have to perform the tremendous duties of creation,
management and dissolution of the universe? Such duties are impossible
to any soul and are also unnecessary headache, when there is a
possibility of becoming the master of God through the real, practical
devotion. God becomes servant of His servants.
Human Being is a Created Item
A human being is exactly regenerated by science, today, in the
form of a robot. Several microprocessors simultaneously function and
identify the object in a single instance like the human brain. The chip of
information present in the robot is the subtle body of the human being.
According to science, which does not believe in previous birth, the
information in the chip is gathered by the brain in course of time as the
child grows by observing the world. In a dead body since this chip of
information (Subtle Body) escapes as Jiva, it is very difficult to exactly
reproduce the same chip and introduce into the dead body. Therefore, it
is very difficult to make the dead body alive to behave exactly as the
previous person. The Jiva contains the information collected in the

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previous millions of births. Therefore, the regeneration of the chip is

impossible which means to bring back the same dead person is
impossible. This point indicates only the difficulty in the process and
thus is not related to the concept of God. It is only an impossibility
within the limits of Science. Christianity and Islam which do not believe
the previous birth or future rebirth are in agreement with science in this
aspect because the escaped chip will never come back to the earth.
Science says that the chip disappears along with the life. But there are
several practical examples in the world in which souls have remembered
the past births and narrated the past events correctly. Thus the rebirth is
proved based on the perception. Whatever may be the case, the human
being is exactly reproduced in-to-to by the scientists in the form of a
robot, whether the brain-chip has received information from the
previous birth or from external world in this birth. All the potentiality of
awareness is exhibited in to-to by the robot. This has clearly proved that
any human being is a created item only and not the creator. This rejects
the view of Advaita philosopher who says that every living being is
Brahman or God, the creator.
Limits of Science
However Science is good as far as this achievement is considered
but some scientists who are atheists say that no human being is God
because God does not exist. Science is good and most of the scientists
are also good because even the top scientists like Einstein believed in
God. The scientist who is not the perfect scholar in Science talks like an
atheist. The superman like Krishna or Jesus is a perceived example in
this world. Even though the scientist is able to produce robot, which
represents any ordinary human being, why is Science unable to produce
the robot resembling Krishna or Jesus? Jesus gave the eyesight to blind.
But the robot cannot do that. The super powers are impossible for a
robot. Therefore, Science is used to reject the philosophy of Advaita
scholar but the same Science is to be condemned in the case of
superman. The logic of Science is used to refuse the logical items like
human beings to be called as God. But the same Science is to be
condemned if it says that there is no God or human incarnation
(superman). The logic is used to reject the items of creation to be called
as God. But the same logic is to be rejected to analyze God, who is
beyond logic. The superman is exhibiting the superpowers before our

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eyes. If Science rejects the perception of superman, then the perception

of the entire world should also be rejected. Thus science is utilized in
one context and is criticized in another context. Ghatotkacha was a
demon having both good and bad qualities. The Lord utilized him to kill
Alambusa who was a demon with all bad qualities only. But
Ghatotkacha cannot be excused for his partial bad qualities. Therefore,
the Lord planned in such a way that Karna kills Ghatotkacha. Karna had
all good qualities except a very few bad qualities. Therefore, even Karna
cannot be excused and was killed by Arjuna according to the instruction
of the Lord. Therefore, Science is used to analyze any item of the
creation. Science is perfectly useful in rejecting the items of creation,
which are not God. But the same science is to be rejected when the
concept of creator is approached, because the logic fails in God. Infact,
science is only a subject which is limited to the analysis of the creation.
It keeps silent about God because it cannot analyze God. Therefore,
there is nothing wrong with Science. Some Scientists oppose God and
this does not mean that Science opposes God. Buddha kept silent about
God because God is unimaginable. He preached about the spiritual
efforts of the human being because the human beings and their efforts
are imaginable entities. The silence of Buddha was misinterpreted by
the followers and Buddhists say that Buddha did not accept God. The
same situation is true in the case of science also. Therefore there is
nothing wrong with science because only some scientists are wrong. If
science is absent, we cannot analyze the awareness so clearly and we
might have been misled by the followers of Advaita and we might have
thought that awareness is God. You must maintain the power of logic
always as far as the items of the world including human beings are
concerned. You have to leave logic only in the case of God. Science
helps you to identify what is not God and this itself is a great advantage.
Otherwise you will be fooled by others since you can easily be trapped
by others so that you can easily believe any item of the creation as God.
Today there are several spiritual preachers who do not know the
fundamentals of science. They believe certain items of the creation as
God because their analytical faculty is weak due to lack of scientific
knowledge. They are blind and mislead the people, who are also blind
due to lack of scientific knowledge. The philosophers are good scholars
of logic but the ancient logic contains several wrong conclusions due to
absence of experimental verification. For example, the ancient Indian

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logic says that sound is the characteristic property of space. But sound
cannot travel in vacuum. It requires particles to vibrate mechanically for
the propagation. Thus mere theoretical logic called as dry logic also
goes wrong in several places. Science is never wrong as far as the
analysis of the creation is considered. In the case of God it is incapable
to touch God. Incapability is not wrong. Science accepts its incapability
by not speaking about God like Buddha. Infact this is the correct way of
explanation about the unimaginable God. Shankara says that silence is
the best explanation for the unimaginable God called as Parabrahman
(Maunavyakhya Prakatita Parabrahma Tattvam). Atleast science does
not pose to give wrong conclusions in the case where it fails because it
understands its limits. The Advaita philosopher is just opposite to
science. He is also incapable of understanding the unimaginable God
like science. But he does not accept his incapability and poses that he
has understood God and presents every living being as God. Silence is
far better than the misled and misleading Advaita Philosopher. Buddha
is far better than the present Advaita philosopher. Buddha kept silent
about God and such silence is the correct interpretation in the case of
unimaginable God. The Veda says that every word fails in the case of
God which means that one has to keep silent about the explanation of
God. In the Veda it is mentioned that a son of a sage came to his home
after studying the spiritual knowledge. When his father asked about
God, the son kept silent and the sage certified that his son has completed
the spiritual knowledge.
Approaching God Through Medium
God is unimaginable only to those people who like to approach
God directly. But the devotees experience God through a specified
human form. The devotees may not know the real nature of God but
they have experienced God. The Advaita scholar opposes this concept
and tries to experience God within himself or within every human being.
He does not experience God because he poses that he knows the real
nature of God as awareness. The devotees accept the unimaginable
nature but experience God. A blind man enjoys the taste of a sweet kept
on his tongue even though he does not see it or realize its appearance.
This is the case of a devotee who believes the human form of God. A
person is not blind but he is eating some mud claiming it as the sweet.
He has seen the mud and can explain the nature of it. But what is the

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use? His conclusion is wrong and therefore, he lost the experience of

sweet. Egoism is responsible for such loss. A devotee who does not
believe the human incarnation but believes in other forms like statues,
which are not God, is also a blind person who eats mud thinking it as a
sweet. A person who has not tasted sweets pleads or believes that the
mud is the only sweet. He is not prepared to taste the real sweet.
Therefore he is not capable of differentiating the mud from sweet.
Therefore mere devotion is not sufficient. The devotion must be
associated with knowledge or logical analysis to reject the items of the
creation as non-God entities.
The case of the atheist is worst because he does not accept the
sweet even in theory. He eats mud accepting it as mud. For him there is
no sweet. Only mud is the ultimate reality. The Advaita scholar and the
blind devotee eating mud as sweet are better than the atheist because
they have atleast accepted the concept of sweet in theory. They are
eating the mud as a representative of the sweet. But the Advaita
philosopher does not accept that the mud represents the sweet. He says
that the mud is the sweet. The atheist says that the mud is the mud and
there is no sweet. Now what is the difference between the Advaita
philosopher and the atheist? The Advaita philosopher calls the mud as
sweet. The atheist calls the mud as mud. Except this theoretical
difference, both are practically eating mud only. Atleast the blind
devotee, who is eating the mud as representative of the sweet is better
than these two because, he recognizes the sweet separately from the
mud. Since he is unable to get the sweet, he is eating the mud assuming
it as sweet. Therefore in the representative worship (Pratika-Upasanam)
the knowledge of the separate existence of the represented item and the
representing item exists. The Veda says that the inert Sun in the sky can
be worshipped as God (Adityam Brahma Iti Upasita). The Veda says
that you can worship the Sun assuming the Sun as God. This does not
mean that Sun is really the God. The same point is further clarified by
the Veda (Nedam tat yadidam upasate). The second statement clearly
means that Sun is not God because Sun is worshipped as the
representative of God. Such representative worship is the beginning
stage of the correct path. Therefore if you worship a photo or a statue
representing God, It shows only the beginning stage of the right path
and it is not the wrong path at all. But if you believe the statue as the
God directly, you have fallen even from the beginning of the right path

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and you have entered the wrong path. A photo or statue of Rama can
represent the actual Rama but cannot be Rama directly. The photo or
statue is good because it inspires you and develops your devotion. But
remember, that your inspiration or developed devotion is only
theoretical and there is no trace of practical devotion in it. It is only the
beginning stage of devotion. A better stage will be to practically
worship any human being representing Rama. The photo has developed
your theoretical devotion but if you worship the photo practically, it is
foolishness. If you apply scent to the photo, it is waste, because the
photo can not enjoy the applied scent. Instead of that, you select a
devotee of Rama as the representative of Rama and apply scent to him.
Even though he is not Rama, he is enjoying the scent. Thus your
practical devotion is atleast fruitful and meaningful. Instead of rubbing
the sweet on the mouth of the statue of Rama, give the sweet to a
devotee of Rama and be satisfied that Rama has enjoyed the sweet
through that devotee. Infact, God lives in the heart of the devotee and
really receives your practical worship. Even if the human being is not a
real devotee, atleast the human being can be assumed as a representative
of Rama. Thus service to human beings can be assumed as service to
God. The humanity can be assumed as a representative item for God.
But serving the devotees is far better than the social service. Atleast
while serving the humanity, you should do the service in the name of
God so that the society of human beings can be treated as a
representative of God. Try to develop the devotion in the human beings
while serving them. However, such a service cannot touch God directly
or indirectly. It only develops the devotion in you. Therefore, Shankara
condemned the school of social service without relating it to God (Loka
Sevaka Mata Khandanam). Shankara did not oppose the social service
in the name of God. This school considers the society as God directly
and pleads that service to society is the direct service to God. This point
was refuted by Shankara. Therefore mere social service done by atheists
is of no use. Such social service gives only heaven from which one has
to return to Earth after enjoying the fruit of the service for a short time
(Kshine punye—Gita). Thus serving any human being in the name of
God or keeping him as a representative of God is better than serving the
humanity without any mention of God. The direct worship to God is
possible only if you can catch the present human incarnation. The God
who lived in the body of Rama is present in the human body of the

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present human incarnation. Only blessed and liberated souls can get
such rare divine fortune. The human incarnation is the best and real
address of God. The next best address is a devotee. When you eat the
sweet, you are directly happy. When you hear that your son was given
that sweet, then also you will feel happy because you have eaten the
sweet indirectly through your son. In these two cases only, God is fully
pleased. Since it is very rare to recognize and approach the human
incarnation, the best convenient way for all is to worship the devotee.
Devotees are available in plenty. Among the devotees, select the best
one by doing analysis. Leaving the atheist, who prepares the sweet and
eats himself saying that there is no God, all the other devotees are good,
but their levels are different. If you are a beginner, you are not
criticized. An LKG student should not be condemned. Only a boy who
does not come to the school at all (atheist) is condemned. But you will
be also criticized if you sit in LKG class throughout your life. You
should not be beginner only till your death. You know life is very rare.
Christianity and Islam say that there is no re-human birth. Even
Hinduism says that human birth is very rare, which means almost
impossible. In such a case, should you sit in the LKG class only
throughout your life? You can worship the statues and improve your
inspiration, which is the theoretical devotion only. The devotion should
become practical. There is no fruit for the theoretical devotion. It
becomes fruitful only when it is expressed as practical devotion, which
is service or worship. You have to leave the statue when you start the
practical devotion. If a devotee is not available, serve any human being
and try to convert him as a devotee so that your worship can be
continued with that person. If a human being, who has become a
devotee already, is available, your effort becomes easy. When you are
worshipping the devotees, in course of time, God in human form will
approach you. You are almost an atheist if you try to use God for
solving your personal problems. All your love is only on the solution of
your problem and not on the instrumental God. When your son gets
fever, you are taking him to doctor. You show all the respect to the
doctor. Your respect is not real because the reason for that is only your
love to your son. You serve your son without aspiring anything in
return. Such love to God is the goal which you have to achieve. Arjuna
used Lord Krishna as his driver in the war meant for solving his
personal problem. This state is the ground state on which almost all the

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human beings stand. Arjuna sitting on the ground at the feet of the Lord
represents this state. Hanuman is on the flag which is on the top of the
chariot, representing the goal. Hanuman served the Lord for the personal
problem of Lord, which is not even related to the upliftment of
humanity. Rama told Ravana on the first day of the war that if Ravana
returns back Sita, He will go back. This means Rama is interested in
getting back Sita only and not to kill Ravana for protecting the World.
Service to society is not greater than the personal service to God
because God is far above the society. Hanuman did not aspire for
anything in return. When a garland of pearls was given to him, he
rejected it. The whole Gita aims in the transformation of yourself who is
present on the ground like Arjuna to the state of Hanuman who is flying
on the flag. Your present state is represented by Mahabharata. Your goal
is represented by Ramayana. Bhagavatam is an unimaginable state of
devotion, which cannot be achieved by effort. Radha and Gopikas
became mad about Krishna. Madness cannot be achieved by any effort.
Especially madness of God is impossible. Only one in millions and that
too in some birth out of millions of births, becomes mad about God.
Madness is the ninth state and the final tenth state is only death
(Unmado maranam tatah).
God is Beautiful & Anything Unrelated to Him is Ugly
Only God is beautiful and anything related to God is beautiful.
Thus among the human beings, the most beautiful is His devotee.
Devotion is the beauty since it is related to God. Valmiki said that
Hanuman is most beautiful. He named the part of Ramayana relating to
Hanuman as Sundarakanda. Hanuman is a monkey. Normally a monkey
stands for the climax of ugliness. We mock a person with ugly face
calling him as a monkey. Therefore, the beauty is not related to the
external gross body. The beauty is also not related to the internal subtle
body which is made of qualities. The king Bali was famous for his
generosity, which is a good quality. He never broke his word given and
this is also a very good quality. But Bali was pushed down to the
lowermost world by the Lord. Therefore the good qualities like truth;
generosity etc. also have no value when they are not associated with
devotion. Anything which is not related to God is ugly. Anything which
is related to God is only beautiful. Thus mere social service which
exposes the good qualities is of no use without God. It is said in the Gita

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that even a person with bad qualities is great and good if he is a devotee
(Apichetsa duracharah…). The hunter of animals, supposed to be the
highest sinner, was blessed by Lord Shiva for his devotion and he
reached the eternal abode of Lord Shiva. Dharmaraja was the
embodiment of all good qualities. The Lord asked him to tell a lie in the
war. But he refused to tell the lie. He gave importance to the good
qualities than the Lord. At the end Dharmaraja went to heaven only. He
enjoyed the fruits of his good deeds for sometime. He did not go to the
abode of God. Mahabharata says that he went up to heaven only
(Swargarohana Parva). The angel Cupid (Manmatha) was having very
handsome external gross body but he went against God and all his gross
body was turned to formless ash. Hanuman, having ugly face is praised
as the most beautiful person in the creation by the sage Valmiki because
He dedicated all His life to the service of God. His God was a human
being who did not exhibit any miracle. The required service for Rama
was purely personal family work. Hanuman is having several
supernatural powers. In these circumstances, even recognizing Rama as
God is impossible. But Hanuman recognized with infinite faith and
served practically. Therefore, Hanuman is the most beautiful person.
Lord Shiva is a very powerful energetic form with the third eye. Still the
Cupid could not recognize Lord Shiva and tried to disturb Him with
egoism. The result is that the cupid is not having even a basic form. This
concept of beauty should be understood by the present youth.
A boy loves a girl or vice-versa based on the form of the external
gross body. That love disappears when the girl or boy becomes old or
deformed by some disease or accident in the life. Some youngsters are
giving importance to the good qualities under the name of internal
beauty. The qualities are certainly more valuable than the form of gross
body because the quality is more subtle than the form of gross body.
The gross body is made of matter whereas quality is made of awareness.
Awareness is more subtle than matter. But the good qualities are not
having any relation to God. Ofcourse the good qualities should be
appreciated than the bad qualities in the context of keeping the balance
of society. But by good qualities and good deeds, one can only get the
temporary heaven and not the permanent place of God. The gross body
and qualities are in the same phase of creation without any reference to
God. Suppose in a dream you are presented with a gross object and
somebody is presented with a subtle and more valuable object. Since

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both are unreal, there is no greatness in the subtle body. Similarly, when
the forms of matter and qualities are not having any reference to God,
there is no basic reality in them. Only God is the ultimate basic reality.
That which is not based on God is unreal and it is meaningless to make
any difference between two unreal items. If these are based on God,
they become real. The quality of devotion can be more valid than the
external appearance of a devotee. Here, both the quality and form are
real since they are related to God. Therefore, the most beautiful and
valuable item is the quality of devotion. You must search for a devotee
in selecting your life partner because the sole aim of the human life is
only to please the God. The life partner is expected to co-operate with
you in your spiritual effort. The selection of life partner should be based
on the devotion, which can alone help you in achieving the grace of the
Lord in this human life which is the main goal.

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Chapter - 12
REVEALING TWIST OF SHANKARA

Background
O Learned And Devoted Servants of God,
[August 24, 2006] In a spiritual discussion, the two persons
discussing, should have co-operation with each other because both of
them are jointly searching for the truth. Thus the person questioning and
the person answering are building up the search and their common aim
should only be to find the truth. Whoever finds the truth should not feel
like a winner and the other person should not feel like a runner-up
(loser). Both are equal and responsible for finding the truth. Both the
runner-up and winner are rewarded with prizes equally. Unless Arjuna
had asked questions at every step, Krishna could not have delivered the
Gita. The final discovery of the truth should be the common goal for
both because both are benefited by the truth. Unless this common goal is
realized by both, the final realization of truth cannot result. The debate
between Shankara and Mandana Mishra was of this nature. If both
persons take it in terms of success and defeat, the debate will never end
and the truth is never exposed.
Both Shankara and Mandana Mishra were strong scholars of the
scriptures. When both were scholars of the scriptures, why was
Shankara on the right path while Mandana Mishra was on the wrong
path? Both had tremendous knowledge of the scriptures. Both had full
knowledge. Both were convinced without any doubt about their own
fields. Since knowledge is proportional to practice [extent of practice is
an indicator of the extent of knowledge of a person] and since both had
full knowledge, both had perfect practice in their own lines. Now when
both had full knowledge and perfect practice, why was there a
difference between them and what was the necessity of such a long
debate between them? Neither of them had any trace of ignorance in
their lives regarding the scriptures.
The difference was due to the right knowledge and the consequent
right practice, which was the case of Shankara and which was totally
opposite and different from the wrong knowledge and wrong practice of

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Mandana Mishra. The difference between them was not in the quantity
of scriptural knowledge but the difference was of quality. Shankara had
one ton of diamonds whereas Mandana Mishra had one ton of gravel
stones. The reason for the difference in the quality is that Shankara got
the right interpretation of the scriptures whereas Mandana Mishra got
the twisted wrong interpretations of the scriptures. Therefore you should
not be impressed merely by the quantity of scriptural knowledge.
Ravana had the full knowledge of all the scriptures but all His scriptural
knowledge was only misinterpreted and twisted knowledge. Therefore
the point here is, knowing the basic concept, which is not known by
Mandana Mishra. The point is to know the real interpretation of that
which is known. If one concentrates on this point, the difference is
appreciated and the right interpretation is selected by logic, based on the
experience in the world. The difference is not in the quoted scriptures
[since both parties quote the same scriptures] but the difference is in the
correct interpretation of the quoted scriptures. In arriving at the correct
interpretation, you must accept the logic and infact it is better to accept
science, which is experimentally proved logic in rejecting the non-God
items. If the item proposed as God is subjected to such experimentally
proved logic [modern science] instead of dry theoretical logic [ancient
logic], whether the item is God or not God can be clearly understood. If
the logic succeeds in proving it as a non-God item, certainly that item is
not God. If the logic fails, it can be taken as God. For such a method of
approach, the authority is the scripture, which says that God is above
logic (Atarkyah, Naisha Tarkena—Veda).
I am not refuting the Advaita philosophy of Shankara with
reference to atmosphere surrounding Him in His time. Without referring
to this atmosphere, people have misunderstood Shankara. Thus the
present Advaita philosophy is a twisted or misconceived concept of
Shankara’s teaching, as a result of forgetting the atmosphere in His
time. Neither was Shankara wrong nor are the present Advaita
philosophers, who enter into debate with Me. Shankara was not wrong
because of the atmosphere in His time. The present Advaita philosopher
is also not wrong because he sincerely conceived the misconceived
Advaita philosophy which was passed onto him by the middle brokers
[some scholars between the time of Shankara and the present time].
Both God [Shankara] and the devotee [present Advaitin] are good but
only the priest in between them is mischievous. Therefore the present

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Advaita philosophers should not identify themselves with the twisted

Advaita that was passed on to them. When I oppose the twisted
concepts, they should not take My criticism personally because they are
not the culprits of such twisted versions.
Shankara, The Preacher
If you go to the time of Shankara, He was surrounded by
Buddhists and Purva Mimamsakas who were complete atheists.
Shankara’s aim was to uplift them. He wanted to convert the atheists
into Hanuman, who has become God. The path between these two
extremities is too long. It is a long road from Kashmir to Kanyakumari.
Yet Shankara took the challenge because He was a genius and God
Himself. To reach the state of Hanuman, suppose there are hundred
steps. If Shankara tells the atheist to climb the hundred steps so that he
can become God like Hanuman, no atheist will climb the steps.
Therefore the highest fruit that is to be given on the hundredth step is
shown to the atheist in the first step itself. The atheists, attracted by the
highest result will climb the steps one by one due to this attraction.
Attracted by the biscuit, the dog will climb every step and finally the
dog will climb the hundredth step where the biscuit can be given to it.
Therefore Shankara planned a strategy for this purpose. You must
understand Shankara as a preacher (Guru) here and not as a scholar. The
scholar reveals the truth and goes away. He is not bothered about the
upliftment of the student but the preacher concentrates practically on the
development of the student. Therefore we call Shankara as Acharya
(Guru) who is the embodiment of affection for humanity.
The only method to attract the atheist is to show the fruit of the
final step on the first step itself. The first step is the acceptance of God.
Shankara told the atheist that the atheist himself is God. This serves a
double purpose in the very first stroke. Since the atheist exists, and since
the atheist is God, God must exist. Therefore the atheist accepts the
existence of God without any protest. Thus there is no other way to
make the atheist believe in God. Now the atheist is trapped because his
egoism and jealousy against the external God is satisfied. Every human
being always has the ambition to achieve something great. Here is the
school, which says that you are the greatest Brahman. In the Advaita
philosophy, the word Brahman always stands for the Parabrahman or
God and here I follow the same notation. It also says that you are

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already Brahman and the only thing to do is to remember the truth,

which was forgotten by you. How nice and convenient is this! Every
human being would get attracted to this philosophy; especially the
atheist, who is suffering with egoism and jealousy and who must also
have excess of ambition. Therefore the atheist is very easily trapped by
Shankara. The atheist cannot go back because once you have become
the king you will not want to lose it under any circumstances. Therefore
the atheist who has become an Advaita philosopher can never go back to
atheism.
However, immediately the atheist will ask for the absence of the
capability of designing, creating, maintaining and destroying the world.
Shankara played another trick in the next step. He said that Ishwara
[God in the mode of the Creator] possesses such capabilities. He
separated Brahman from Ishwara. Brahman is the simple awareness that
wished to create the world. The design, creation and destruction of
world are assigned to Ishwara. In the state of Brahman, only the
awareness, which alone can desire, exists and as in case of all living
beings. Since the soul of even the most ignorant human being is this
basic awareness alone, every human being is Brahman. Therefore even
the ignorant atheist is Brahman. This is the absolute state (Paramartha
Dasha). Now the atheist is the absolute God without any disturbance to
His post.
Shankara further said that everything except this state is unreal due
to relativity (Vyavaharika Dasha or relative reality). To prove this,
Shankara showed an example of an unreal item [illusion] with respect to
Vyavaharika Dasha and He called it as the Pratibhasika Dasha [as the
Pratibhasika Dasha or illusion is unreal as compared with the world
around us, the world, which is a relative reality, is unreal with respect to
the absolute reality]. Thus Brahman is in the state of absolute reality.
Ishwara and this world [duality] are in the state of the relative reality.
The relative reality is an illusion with respect to Brahman. To prove this,
He showed an illusion, which is unreal with respect to relative reality.
[He gave the example of a rope, on which a person superimposes an
imaginary snake due to dim light and feels scared]. Brahman is the
ultimate reality, the rope is a relative reality and the illusion of the
serpent is the ultimate unreality. The rope is unreal with reference to
Brahman but is real with reference to the serpent. The rope is unreal
before Brahman as the serpent is unreal before the rope. Therefore

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Ishwara and world became unreal with respect to Brahman. Such

Brahman is the soul of the atheist. Therefore the soul of the atheist is the
ultimate Brahman, which is the ultimate reality.
The atheists were satisfied with this and entered into the state of
ultimate reality because their concept of atheism was not at all
disturbed. After all, there is no God other than himself! Shankara ended
the story here for sometime. Then the atheist who has become the
disciple of Shankara, got bored in this state because he is not respected
by anyone in this world. Even an illiterate person like a Kapalika is
doing miracles and people are respecting him. The greatness of the
atheist is limited to the atheist himself. Even his colleague does not
respect him because he too is in the same state [of Brahman-hood]. So
such a state cannot satisfy the egoism and ambition of the atheist. He
becomes jealous of even the state of a low person like a Kapalika. Now,
he is interested in becoming Ishwara. He asked Shankara as follows:
Atheist: When the Brahman is Ishwara with respect to this world,
why not I become Ishwara with respect to this world? When
Brahman is Myself, why not I be the Ishwara even in the
relative state? The Absolute Brahman became Ishwara in the
relative state. Then in this relative state (world), why not I
become Ishwara?
Now this opened the real issue. When Brahman becomes the
controller—Ishwara in the state of relative reality, how can the same
Brahman become the controlled soul in the same state of relative
reality? By this, the atheist has entered the second part of the real path
of spirituality. Now Shankara replied like this:
Shankara: When the ignorance (Avaranam) is removed, you
become Brahman. However, the effect of ignorance
(Vikshepa) still remains. As long as your body exists, such
effect is inevitable. When this body is dropped, you will
remain in the ultimate reality as Brahman.
Atheist: I do not want that useless state of ultimate reality in
which only I exist. I want to become Ishwara even if I stay in
the relative reality.
Shankara: To get rid of this effect [Viskshepa] and become
Brahman in the ultimate reality and also simultaneously

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become Ishwara in the relative reality, you have to worship

Ishwara.
Atheist: When I am Brahman in the ultimate reality, I must be
simultaneously Ishwara in the relative reality. Atleast when I
enter the relative reality, I must be Ishwara. For example, a
police officer has come home after finishing his duty. He is
playing with his children as a father. Even in that state he is
the police officer simultaneously because in such a state, no
other police officer works in that post. Atleast if he suddenly
goes to his office, he acts as the police officer. Similarly when
I am Brahman in the ultimate reality, I must also be Ishwara
atleast when I enter the relative reality. However, I am
becoming peon in the office [I am being controlled, and have
no freedom in this world, whereas Ishwara controls the
world]. Does this not mean that I am not Brahman in the
ultimate reality also? If I am Brahman, I must simultaneously
be Ishwara in the other plane [relative plane] or atleast I must
become Ishwara whenever I enter the other plane. In that case,
the worship of Ishwara means that I am worshipping myself!
[This is absurd.] So, it means that Ishwara is different from
me.
Shankara: In the plane of relative reality, you are not Ishwara as
we all exist and see the same in the plane of relative reality
(world). Certainly you are the Jeeva [individual] and differ
from Ishwara in the world. However, the reason for such
difference is that the effect of ignorance is very strong. It is
very easy to become Brahman in the plane of the ultimate
reality because as soon as you know that you are Brahman,
the ignorance is destroyed. Therefore due to the strong effect
of ignorance, you are still unable to realize that you are
Ishwara. Therefore you have to worship and meditate upon
Ishwara to give you the realization of unity with Himself.
Infact you have become Brahman by such meditation on
Brahman. When the Ishwara shows grace on you, the effect is
removed and you become Ishwara with the grace of Ishwara.
(Ishwaranugrahadeva…). Brahman is simultaneously Ishwara
and the soul in this world.

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The atheist started worshipping Ishwara. Shankara warned that the

worship should be service in practice and should not have any desire
including the desire to become Ishwara. Hanuman is an example for
this. Now the atheist forgot his goal and started serving Ishwara. Finally
he became Ishwara like Hanuman. Actually becoming Brahman is Atma
Yoga and after that, you have to serve the Lord without any desire. You
should treat such service itself as the fruit. Shankara brought this
ultimate state in the beginning itself and showed it as the biscuit for the
dog to climb the steps. The biscuit in the first step is called as Brahman.
The biscuit in next step is called as Ishwara. The responsibility of a
preacher is to uplift the student even by using some tricks if necessary,
and not to reveal the whole truth directly and spoil the student.
Therefore a preacher is like a mother and not a mere scholar. The
mother tells some lies so that the child eats the food. The mother tells
the child that if the child eats the food, the moon will come into the hand
of the child. The child believes it and eats the food. Then the child asks
for the moon. The mother will bring a mirror and show the moon in the
hand of the child. Now do you mean that the mother has cheated the
child? Such lies of the mother are not sins. The child may
misunderstand the mother due to ignorance but will realize the benefit
of the truth in course of time.
Most human beings are the patients of a viral fever caused by the
viruses, which are egoism, jealousy and ambition. The network of
Shankara traps most of them. The person’s egoism is satisfied because
the human being is said to be God. His jealousy is satisfied since every
human being is God and therefore no human being is greater than he is.
His ambition is satisfied because the highest God is achieved in just one
minute. The laziness, which prevents the person from taking any effort,
is also satisfied because the human being has become Brahman as soon
as he is told that he is Brahman. [The person being lazy does not wish to
take any effort. This path pleases him since he reaches the goal by
merely knowing that he is Brahman; even without taking any effort!]
We are not upset with people following this path because if they
follow this twisted path of Shankara, they are sure to reach Brahman
even by the curved path. Whether the river flows straight or on a curved
path, it is sure to reach the ocean. Thus the Advaita philosopher is far
better than the atheist is because he has atleast taken a step on the
spiritual path. The beginner is always ignorant and the highest fruit must

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be shown to him in every step. The Gita says that ignorance is inevitable
in the beginning. The tradition is built up with this psychology. It is said
that if you simply utter the name of the River Ganga, then by that
utterance itself all your sins are destroyed and you will reach the Shiva
Loka [Abode of Lord Shiva]. Actually, there are several steps after this.
You have to go to Varanasi, take a bath in the Ganga, worship Lord
Vishwanath, become a devotee, and get divine knowledge about the
Lord from the Sadguru etc. The above-said fruit can be achieved only in
the final step. However, the fruit is shown in the first step itself to attract
the person exploiting the person’s attitude of getting the highest fruit
with no effort. It also serves as an encouragement for the person to
climb the first step from the ground.
Shortening the Journey-Time
What I am trying to do is to change the curved path of the river
into a straight path so that the time of the journey is reduced. Therefore I
am revealing the twist. The first part is attaining the self, which is the
pure awareness present in the human body (Atma Yoga) by realizing the
super imposition (Adhyasa) of self on the body and by knowing the real
nature of the self, which is pure awareness. By this, one is detached
from the body and the worldly bonds. He becomes very strong in mind
due to detachment from attractions which cause worries and tensions.
Now he is eligible for the Paramatma Yoga, in which the Lord in human
form is recognized and the devotee serves Him in His mission. In doing
service, a strong mind with full determination and complete detachment
from worldly bonds is required. Such a state can be obtained by Atma
Yoga. In doing service to God, one should not aspire for any fruit
because the service to God itself is the fruit. God does not require the
service of anybody. The service is only for their upliftment. Therefore
serving God is serving themselves. For such real devotion, which is
proved by service, God is ready to give anything. Such a devotee can
become God or even become the master of God. Hanuman got Atma
Yoga from the Sun-god, who was his Guru. Then He recognized the
Lord Rama [the human incarnation of God of his time] and joined His
service without aspiring for any fruit. He became God because He was
made the future Creator of this universe. The Veda says that He, who
creates, also maintains and destroys this universe. Therefore, becoming
the Creator, also means becoming the Maintainer and the Destroyer. It

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means Hanuman became God. Radha became the master of God.

However, neither Hanuman nor Radha aspired for any fruit and these
fruits are given by God by Himself; due to His wish alone. In order to
attract the atheist, He has brought the second part into first part as an
instrument to achieve Atma Yoga. When the proper time comes, He will
remove the second part from the first part and stretch it in its normal
place. Devotion and service are brought as instruments to achieve the
grace of Ishwara in order to attain Atma Yoga completely.
If you carefully analyze, you can reveal the twist and understand
the truth. Several people will not like this because their egoism, jealousy
and ambition are not pacified. However, a few people have conquered
these obstructions through rituals or social service, in which the human
form as a statue or the human being directly is served. If these
obstructions are already absent, rituals or social service are not
necessary. After attaining Atma Yoga (Yoga as called nowadays)
directly from the Sun-god, Hanuman straightaway joined the service of
the Lord because in Him these obstructions did not exist.
The word Brahman is very dangerous and most complicated.
Therefore Vyasa started with the debate on the meaning of this word
Brahman in the first Brahma Sutra. Any greatest item within the limited
boundaries of its category can be called as Brahman based on its root
meaning. The absolute Brahman created the primary energy, which is
space in its finest form (Tat tejah…, Atmana Akasah…Veda). No soul
can cross this primary energy or space under any circumstances. Even
science says that any intelligence, however sharp it may be, can never
imagine anything beyond space. Advaita philosophy also says that
Brahman is beyond space. Then how can you even imagine Brahman?
When you cannot know or even imagine Brahman, how can you say that
you are Brahman? The limits of your knowledge cannot cross space. In
that case how can you claim that you are Brahman, which is beyond the
dimensions of space? How can you say that you are something about
which you do not know or cannot even imagine? If you say that you
know Brahman, it means that Brahman is an imaginable or knowable
item defined by the three dimensional space. Therefore there is a
fundamental self-contradiction in your own claim that you are Brahman.

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Space or Energy as Brahman

We are unable to understand how Ishwara is different from
Brahman or vice-versa. You are speaking about the state of absolute
reality (Paramarthika or Paramartha Dasha). Tell me whether this state
is beyond the dimensions of space or within the dimensions of space? If
it is beyond space, you cannot even imagine about this state. If it is
within the dimensions of the space, then it is only within the world,
which is not the absolute reality since it is only relatively real.
Therefore, you are saying that you are Brahman, which is beyond space
in the state of absolute reality, and this absolute reality is also beyond
space. Is it not a double foolish statement? You are speaking about the
state of absolute reality, which is beyond space while you and the limits
of your imagination cannot cross the spatial dimensions i.e. the
boundaries of the world. Neither you nor your imagination can enter
into that state of absolute reality. Therefore, you are not authorized even
to imagine that state and how funny it is if you say that you are in that
state? If you say that you are in that state, that state imagined by you is
only within the dimensions of space, which means that that state is in
this world itself. We do not mean that Brahman, which is beyond space,
does not exist at all and we do not mean that such a state of absolute
reality does not exist at all. Brahman beyond space exists and such
existence itself is the state of absolute reality. Except this information
about the existence of Brahman and its state, no other information is
available even to angels as spoken by Lord Yama to Nachiketa
(Kathametat Vijayaniyam…, Astityeva…Veda). The Gita confirms this
point (Maamtu Veda Na…). There are several Vedic statements, which
directly say that Brahman is beyond words, mind, intelligence, logic and
imagination.
Therefore there are only two items. The first item, the Creator, is
the unknowable, which is beyond the limits of even the imagination of
any soul. The second item is creation, which is the created item and is
defined by the dimensions of space (fine energy). This space is the
ultimate reality of the creation. Therefore when you say that you have
understood Brahman, such Brahman can be only the space or fine
cosmic energy, which cannot be crossed by your imagination even on
doing penance for millions of years. Now you can call this primary
energy or space as Brahman because the Veda and the Gita have used
this word to mean several greatest items in their corresponding

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categories. Out of all these greatest items, the cosmic energy is the most
meaningful sense of this word, because it satisfies all the aspects of
Brahman mentioned in the Veda. All the items of the world are
generated, maintained and dissolved by this cosmic energy (Yatova—
Veda). This entire world is essentially cosmic energy (Sarvam Khalu—
Veda). Even the soul (pure awareness) is only this cosmic energy
because in the absence of the supply of food, which generates energy,
the awareness in the living being disappears, which is called as death.
This means the energy is transformed into awareness (Annat
Purushah—Veda).
Now the four Mahavakyas can be clearly understood even if you
mean that the words Myself, Yourself, He or She and Prajnanam (if you
take Prajnanam only in the sense of mere awareness) are this cosmic
energy or Brahman. In this context itself, you can clearly understand
that the transformation of awareness into energy or matter is impossible.
If that were possible, the awareness would be able to transform itself
into heat energy and a starving person would not die by losing body-
heat. The awareness can only transform into a feeling or quality. In that
case, how can you think that awareness is the Brahman, which is the
source of creation? All Vedic statements oppose this way of thinking.
You can say that awareness is the soul because the soul is made of
awareness. It is not a special point because it is just like saying that a
ring is made of gold. You can say that only awareness can wish to create
the world [the desire or wish to create the world can exist only in an
aware or conscious entity]. Except this one point, all other aspects
oppose calling awareness as Brahman. Ofcourse this very point stands
as a disadvantage for the cosmic energy because it is inert. Therefore,
for this single reason, we reject the cosmic energy to be called as the
absolute Brahman. Moreover, the cosmic energy requires the
dimensions of space for its definition because electromagnetic radiations
(energy) propagate in space. Therefore the cosmic energy or space
cannot be Brahman, which is beyond space. As you see, awareness also
cannot be Brahman for many reasons. The final outcome of all this is
that neither cosmic energy nor awareness could become Brahman
because both these are defined by spatial dimensions existing in this
relatively real world. If you say that you are the unknowable or
unimaginable Brahman, it means that you do not know yourself! Only a

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person who is highly intoxicated with heavy drink does not know
himself.
Where is Ishwara?
You say that Ishwara is in relative reality. This means that the
Ishwara is definable by spatial dimensions. However, we see no such
relative item that can satisfy the expected nature of Ishwara. The cosmic
energy cannot wish to create. The awareness cannot create. If you can
associate the divine will with cosmic energy, then a possibility is
opened. However, here also the unimaginable potentiality to do this
wonderful design [of creation] is expected. A simple combination of
mere awareness and energy cannot do this work. The human being is
such a combination (assuming that the matter of the gross body is
energy as per science) and it cannot do this work. [Thus a human being
is not Ishwara] Even an angel, which is the direct combination of energy
(here energy means energetic form of body) and awareness cannot do
this work. [So. even an angel is not Ishwara]. Therefore the
unimaginable God must be embedded in this combination [of awareness
and energy] to do this unimaginable work. Now what is Ishwara in this
combination? Is it the external energy, which is the medium required for
you to imagine Ishwara? If so, even the isolated energy should be
Ishwara. But it is not so. Is the will (awareness) Ishwara? If so, the soul
should be able to do the work of designing creation. But it is impossible
for the soul. Then, is the unimaginable God, Ishwara? If so, Ishwara
would also be unimaginable like God and would not be present in the
relative reality. Therefore Ishwara must be God possessing such
unimaginable potentiality embedded in the medium of energy and
awareness.
Now there is no occasion when God does not have this
potentiality, whether the universe is created or not. Even if you call this
potentiality as an associated characteristic (tatastha lakshnam), it should
be treated as the inherent characteristic (swarupa lakshnam) for two
reasons: The first reason is that this potentiality cannot be separated
from Brahman. The second reason is that this potentiality does not exist
in any other item. If the bell-belt in the neck of the cow is not separated
from the cow at any time and if the bell-belt is not present in the neck of
any other cow, then the bell-belt can be treated as the permanent identity
mark of that cow. The first Brahma Sutra says that Brahman is the

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matter of discussion here [subject matter of the Brahma Sutras]. The

second Sutra says the Brahman is that, which creates, maintains and
dissolves this world. Therefore even if creation is not made, Brahman
has the potentiality. The police officer, who comes home from the office
and is spending time with his children as a father, can give the order to
fire, on an emergent phone call. He need not go to the office and then
give the order. If the police officer is in deep sleep, such potentiality
may not be expressed. If that is the case with Brahman, your absolute
reality means the ignorance of deep sleep! [Brahman can be considered
as Ishwara in deep sleep, in which the creation is unmanifest.]
You cannot separate Brahman and Ishwara under any
circumstances because neither you nor your imagination can cross the
boundaries of this relative reality. Only from the point of the external
medium (energy and awareness) can you treat Ishwara as a relative item.
Thus you cannot touch the real and internal concept of Ishwara by any
extent of imagination. Whenever you start talking, all your words
indicate are only the items of this relatively real world. With the help of
such words, how can you talk about the absolute Brahman or its state?
The Veda says that except the realization of the existence of such
Brahman, nothing can be said about it through words. The existence of
this unimaginable Brahman or God (better to call It Parabrahman, since
the word Brahman is a very general term), is proved through the
unimaginability that is indicated through the knowable items and events.
Here, the unimaginability is not imagined but only the existence of
unimaginability is realized. The unimaginable design of this world is not
possible for any soul to create. This single point is sufficient to say that
the absolute Brahman cannot be any soul. Especially the creativity is
unique with God or Absolute Brahman. The soul can imagine new
concepts but parts of such new concepts already exist in this creation.
Suppose you have imagined an animal with eight legs and two tails. The
animal, legs, tail are the parts, which already exist in this world.
However, in the case of God before the creation of this world, no part
existed. Therefore the imagination of this design of the world, which is
the original creativity, is impossible for any soul. The only one hope that
you had to say that awareness is God is also lost.
The implementation of such an impossible design is again
completely out of the scope of awareness. It comes only in the scope of
the cosmic energy. The dissolution of the world by the cosmic energy is

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also possible. Therefore the materialization of the world and destruction

of the matter come only under the scope of energy, and are completely
impossible for awareness to achieve. Awareness cannot create even an
atom and cannot destroy even an atom. Ofcourse, by this we do not say
that the cosmic energy is the absolute Brahman. The reason is that
cosmic energy cannot design this world. Cosmic energy being the
creation is a created item. Some other item [Parabrahman], which is
beyond cosmic energy created it, since it cannot create itself. Therefore
you are unable to attain the absolute Brahman even in your imagination
because every imaginable item shows some defects and fails to become
the Absolute Brahman. By this process of elimination of the items of
creation, based on logical analysis, the Vedic sages have arrived at the
conclusion that the Absolute Brahman cannot be known (Neti Neti…).
Its existence is obtained only from the scriptures, from the inference of
the existence of a Cause who created this wonderful world and from the
experience given by the human incarnation, through His unimaginable
knowledge and unimaginable miracles.
The followers of Shankara, who are the Advaita philosophers are
highly intellectual and are very much talented in creating twists because
Shankara Himself was a genius in creating such twists. However, the
difference between Shankara and His followers is that Shankara created
the twists to uplift the atheists to the highest state of the spiritual goal.
Thus the flashes of His intelligence are used in the proper direction for
the spiritual welfare of people but the twists of His followers are used to
destroy themselves and their spiritual progress. You should not try to
follow the Lord in every aspect. One day Shankara took wine. His
followers also took the wine because they were feeling that they were
also Brahman, just like Shankara. Next day, He swallowed molten lead
but the disciples could not do so. Then Shankara told them “Shivah
Kevaloham,” which means that only He is Shiva. The disciples fell at
His feet, praising Him as the Lord. We have constantly used the word
‘unknowable’ in the sense that it cannot be known even by imagination.
The word Ajneya (unknowable) is well-known in usage, only in this
sense. A word is fixed in a particular sense (Rudhi) and it should not be
used in the other sense. Thus the word ‘unknowable’ is exactly the same
as unimaginable. Fearing the sidetracks [alternative interpretations] of
the word ‘unknowable’, I have always used the word unimaginable also
along with it to stress the particular sense. The Advaita philosopher here

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made a wonderful twist and tilted the whole theory in diagonally

opposite direction. My friend has resolved another meaning based on
the derivable meaning from the root of the word, called as Yoga in
Sanskrit grammar. The other meaning derived is that the word Ajneya
means which is not ‘Jneya’. Now He has brought the sense of the word
‘Jneya’ from the triputi [triad of knower-knowledge-known object], in
which Jneya means the object. Now he says that the subject (Jnata or
knower) is not the object [Jneya]. Hence the subject is Ajneya. Since the
self [Atman] is not the object and is only the subject, the self becomes
Ajneya (because the subject is not the object). Therefore he maintains
that the self is unknowable and therefore it is in the state of absolute
reality [which is said to be unknowable]. I thought of referring the point
from Shankara who deals only with two items, which are knowledge
(Jnanam) and the object (Jneya), since the subject [Atman] also happens
to be the object of some other subject. Ofcourse, even then, My friend
will say that the knowledge is not the object and therefore the
knowledge, which is the soul, is also Ajneya. Such an intellectual twist,
which is against the tradition of grammar (Yoga Rudha), cannot be
accepted even in theory. In practice such twists are only destroying the
soul by increasing egoism.
My friend is distinguishing between Atman and Jeeva. He is
differentiating the Jeeva from Ishwara, who are in the relative reality. I
cannot control Myself from laughing at such a statement. My friend is
always jumping and trying to catch the sky. When the soul (Atman) or
Jeeva cannot cross the spatial dimensions of this relative reality (world),
how can He cross Ishwara? Ofcourse He can clearly distinguish between
Atman and Jeeva since both are only in the relative reality. The pure
awareness, which is like standstill water is like Atman. The waves in the
water, which are the qualities tied up as a bundle is called as Jeeva. In a
realized soul, after attaining Atma Yoga, the awareness can be without
vibrations and can be called as Atman without Jeeva. But when the
Jeeva is taken, the Atman is invariably involved in it. If you take the
ring, the gold is automatically taken. If you further analyze deeply, the
waves are kinetic energy. The awareness is essentially energy, which is
also dynamic. Thus basically both [Jeeva and Ishwara] are only work-
forms of energy and there is no difference between Atman and Jeeva.
Thus you cannot isolate Atman from Jeeva and Brahman from Ishwara.
You may isolate Atman from the Jeeva in the case of the realized soul

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because both are relative items. However, Brahman being the absolute
item, even an attempt to isolate Brahman from Ishwara becomes
meaningless. You can isolate two imaginable items but you cannot
isolate the unimaginable item from the imaginable item.
Brahman is the unmodified cosmic energy [primordial energy]
charged by the absolute Brahman or Parabrahman or God. Before
charging this cosmic energy, a very little part of this cosmic energy is
modified into the cosmos. Thus Brahman does not charge the universe.
The cosmos is maintained by His will. Therefore the changes in the
universe do not touch Brahman. Brahman is the spectator (subject) and
the cosmos is the scene (object). Since Brahman neither is in the cosmos
nor is It the direct basis of the cosmos, the status of Brahman as a
separate [detached] spectator is not disturbed (Sakshi Cheta Kevalo
Nirgunashcha—Veda). The world is made of qualities and Brahman, the
Spectator, is beyond qualities (The word Nirguna in the Veda denotes
this). The will [present in living beings] in the cosmos is just a property
of awareness, which is controlled by the presence of a nervous system
and brain. Therefore the souls in the cosmos are objective and not
subjective. Also the knowledge of the soul due to this limitation
becomes only limited. The knowledge or awareness is a work form of
energy and its source is God. God is the source of all items of the world
and there is no specialty of the will or knowledge having absolute
Brahman as the source. The will does not identify God as awareness. If
you do that, all the other properties, which are in the world being
generated from God only will make God as their corresponding items.
In the Brahma Sutra it is told that the Veda says that God eats the entire
world in the end. The fire is called as Sarvabhakshakah, which means
that He eats everything. Then God should be fire (Atta Charachara
Grahanat—Brahma Sutra).
Suppose a man by name Pandey is an officer. Another man by
name Mishra is a peon in his office. Both Pandey and Mishra are men.
Therefore, you my say that Pandey and Mishra are one and the same
man (the word man here is taken in the sense of ‘race’ or ‘Jati’
according to the ancient Indian logic). Now you say that Mishra is
Pandey. Slowly you will say that Mishra is the officer and Pandey is the
peon. This entire logical sequence becomes meaningless. First of all, the
entity called as ‘race’ does not exist practically apart from the
individuals. There are only two items here who are Pandey and Mishra.

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There is no third item called as ‘man’. This itself opposes your effort in
the fist step itself. Similarly Brahman is Ishwara, who is the controller
of the universe. Atman or Jeeva is the controlled item in the creation.
Apart from Atman (or Jeeva) and Ishwara, where is the Brahman just as
there is no ‘man’ as the third item apart from Pandey and Mishra? The
non-existing ‘man’ is as good as the non-imaginable Brahman even
though Brahman exists. For all practical purposes, God cannot be
touched directly. You cannot even use a word to indicate God with the
positive sense of a word, because the nature of God is completely
unimaginable. Suppose Pandey left the office, came home and is
spending time with his family. Similarly, Mishra also left the office and
is spending time with his family. Now you take the similarity in both
and say that both are one and the same and indicate both by one word
‘man’. Similarly, you have brought Ishwara into this absolute reality and
also the soul into this absolute reality and call both of them by the single
word ‘Brahman’. The essence of all your philosophy is just this. If you
carefully analyze, this logic becomes meaningless. Even if Pandey
returned to his home, if some issue of emergency is referred to him, he
will act as an officer and will respond to it from his house itself. Pandey
retains the potentiality of the officer in him even without being in the
office. However, Mishra cannot do the same. Then how can you claim
that Mishra is Pandey? You cannot separate Pandey from the officer
because when Pandey is in the house, no other person is acting as the
officer in his office. Pandey as an officer in the office can also answer
some issue conveyed by his wife from home. Therefore Pandey and the
officer are inseparable. Similarly Mishra and the peon are inseparable
(in this simile only the time of their tenure in their post should be
considered since Brahman never retires from the post of Ishwara).
Therefore assuming that both the states of absolute reality and the
relative reality are imaginable and attainable states by the soul, still the
oneness of Pandey and Mishra could not be achieved. How can you
imagine the unity when the absolute reality is beyond space and
unimaginable?
Remarks on Concepts of Advaita
Before giving detailed answers to specific questions, the following
remarks on your concepts are projected so that you will come down to a
neutral stage to grasp our theory after realizing the defects in your own

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arguments. Our theory cannot enter if you are biased with your own
theory without doubting your own points. When you understand the
remarks on your points, you will come to a middle neutral state, which
is congenial to receiving the truth without any prejudice.
1) You say that the serpent visualized in the rope is Pratibhasika
[illusion or imagination]. The rope is Vyavaharika [relative reality or
the world we see around us]. The Brahman is Paramarthika [absolute
reality]. The rope is real and the serpent is unreal. Similarly, you can
realize that the rope is unreal if it is resolved into threads. The thread
can be unreal if it is resolved as cotton material. If the cotton material
is resolved you can find atoms. The atom can be resolved into
subatomic particles. These particles can be resolved into energy but
you cannot resolve the energy. Space is the finest form of energy.
You cannot resolve space because you cannot go beyond the space.
Therefore how can you get God as Paramarthika in such chain of
relative items? You have to stop with space or energy. You cannot
achieve God by such analysis of the chain of relative items. The final
item, energy, can be your Paramarthika. How can you give examples,
which consist of two items that are defined by space and time as a
simile to God and the world when one of the two items that is God is
beyond space? The link between two relative items (Adhyasa or
superimposition) cannot be the link between the absolute and relative
items. You cannot say that the blue colour is superimposed on the
unperceivable space (refer to the beginning of the commentary on
Brahma Sutras by Shankara). Here space is the final relative item in
the world and how can it be the absolute item? Moreover space is
perceivable because when nothing exists, we say that vacuum (space)
exists in a room. However, why has Shankara taken this concept as
His theory? The answer for this is that at the time of Shankara, the
development of logic was limited only to a particular level, in which
it is thought that space is vacuum or nothing (Gaganam Shunyam).
Based on that level, Shankara had built up this twist for the sake of
the atheist to convert him into a theist. Today logic (science) is very
much developed and is more accurate due to experimental
verification. Today it is proved that space bends as per the special
theory of relativity and thus space is not ‘nothing’ but a form of
energy. Now based on this concept, the twist is revealed because
today the atmosphere consists of several theists and there is no need

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of any twist. The same God, who is revealing this knowledge through
this human body, revealed knowledge to Shankara at that time. God
does not get educated more and more in course of time because He
knows the total knowledge of the future also at any time. His
knowledge is beyond time. However, the knowledge of the souls has
the dimension of time and therefore it is becoming sharper and
sharper. The sharpness of this knowledge is not due to any change in
God but due to the change in the souls. The same God is revealing
deeper and deeper knowledge according to the greater and greater
sharpness of the knowledge of the receiver.
2) Energy is absolute (Paramarthika), matter (rope) is relative
(Vyavaharika) and the serpent (unreal) is illusionary (Pratibhasika).
In the chain of such relatively true items, you can only have two
concluded items, which are absolute and relative. Thus the rope is
absolute and the serpent is relative. The energy is absolute and the
rope (matter) is relative. Therefore there is no need of the third item
as illusionary in this chain. The first item of this chain can be
absolute, which is God and the last item (unreal serpent) can be
called as illusionary. However, during the illusion, the unreal serpent
is experienced as real and hence it can come under the relative
category. The first item in this chain (God) is not obtained by the
logical analysis of this chain and therefore it cannot be an item,
which is defined by the dimensions of space. The existence of the
first item is known from scripture, from inference and finally from
the experience given by the human incarnation. Since only the
existence is experienced, God remains unimaginable (Astityeva—
Veda). Therefore there is no contradiction in realizing the existence
of God as the first absolute item. However, the objection is only
about the knowledge of the nature of God because the Veda and the
Gita say that God cannot be touched even by logic, which is the
cream of knowledge.
3) How can you fix the word Brahman in God only based on Brahma
Sutras, when the Veda and the Gita, which have come from the
mouth of God have used this word to mean various greatest items in
relative fields? The Brahma Sutras were written by sage Vyasa and
cannot be superior to the Veda and the Gita because Vyasa Himself
praised Krishna as God in His own writings. The Veda has called
food, life, mind, intelligence, bliss, knowledge, space etc. as

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Brahman. The Gita used the word to mean the Veda, which is the
greatest scripture. Even the Brahma Sutras talk about the enquiry of
Brahman, which does not mean the knowledge of Brahman
(Brahmajijnasa). Vyasa is in line with Vedas because the Veda also
says that scholars try to know (enquire) Brahman (Brahmana
Vividishanti). The word Vividisha means only enquiry and does not
mean the knowledge of Brahman. Every word should be used after
realizing the meaning. A word gives the meaning only of a known
object and not of an unknowable object. Therefore, you cannot use
any word for God. The word Parabrahman means ‘that which is
beyond Brahman’. It does not convey the meaning in anyway. It only
gives the existence of something, which is not Brahman. Therefore
Brahman is an unknown item. In Brahma Sutras also, the word
Parabrahman is indicated by the word Param (Paramabhidhanat).
The devotee reaches Brahman (cosmic energy) and the Brahman ends
in God. The cosmic energy by itself cannot do anything since it is
inert. It can do anything only by the will of God. If you identify God
as awareness due to will [His will to create], you have to identify
God as every item in this world because every item, every property of
the item and every action are only from the God, who is the chief
source. Thus you can take the meaning of the fifth Brahma Sutra like
this: Due to the will of God, the inert energy (Brahman) cannot be
taken as God, because in the Veda, will is attributed to God. However
if you are very particular of using the word Brahman alone as God,
then you have to take the inert energy (which is upadhi) charged by
God, as Brahman. In that case due to the presence of God, the energy
could create the universe. In such case, since God is identified with
the inert energy, you can take the will of God as the will of the
medium (Upadhi) too. However, a problem here is that Brahman is
used to mean various items and the confusion comes with that word.
Parabrahman is the best word, which cannot be treated as word
[positive defining word] since it does not mean any item directly.
Shankara and Krishna have mentioned this word very clearly and
even the Brahma Sutras have used this word in short form i.e. Param.
4) The rope is a form of matter and the illusionary serpent
(imagination) is a form of awareness. Therefore both the forms are
based on the two relative items called as matter and awareness
respectively. If the basis is lost in both cases, the form cannot

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maintain its reality. Both matter and awareness are modifications of

inert energy [basis]. Therefore there is no difference between the
illusionary reality (Pratibhasika) and the relative reality
(Vyavaharika). Both the states exist equally. Ofcourse the illusionary
state serves as an example to preach about the relative state.
5) The four Mahavakyas can be interpreted very easily if you take the
meaning of the word Brahman as the infinite cosmic energy. Since
every item in this world like matter, awareness etc. are only
modifications of the cosmic energy, to say that every person (Myself,
Yourself and that person) is that Brahman becomes very convenient.
Here the convenience is that you need not limit the word Brahman to
only the inner soul. If the meaning of the word Brahman is
awareness, then you have to limit the word Brahman to the inner soul
only. However, if you take the inert energy as the meaning of the
word Brahman. Both the external gross body and internal soul are
modifications of inert energy alone and hence both can be Brahman.
Whenever we use the word Myself, Yourself and He or She, the word
means the total personality, which is both internal and external. You
can also co-relate the Vedic statement that Brahman creates,
maintains and destroys the world. You can take the word Brahman to
mean the inert energy as the material cause. In the same context, a
separate reference to the cosmic energy is also given in the Gita
under the name Brahman (Mahat Brahma). You can easily apply the
Vedic statement that says that this entire world is Brahman (Sarvam
Khalu…), since all the items of this world are the direct modifications
of inert energy. When the question of design of creation comes, the
Parabrahman, which is the source of the will, can be referred.
Brahman can also be taken as the source of inert energy charged by
Parabrahman. Through medium, He is the material cause
(Upadanam) and the will can be from Himself (Nimittam).
6) The will of God can also be superimposed on the medium [cosmic
energy] and thus you can say that God is both the material and
designer. If you isolate the medium separately, theories of both
Ramanuja and Madhva are also co-related.
7) You say that the human incarnation is just the [manifestation of
the] cosmic will, which is the collection of the awareness of all living
beings (samashti chit) [According to this idea, when all people who
are suffering in the world, desire for a savior to uplift them and bring

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justice, to the world, their collective desire is supposed to

spontaneously manifest as a human incarnation.] If that is so, you
should not find any new item in the human incarnation as compared
to other souls or even if you find a new property it should be present
in all the souls. If you unite 10 ml of milk from each of ten vessels
into a single vessel, the 100 ml milk should be exactly the same as
the milk in the each vessel. If the human incarnation has special
knowledge and miracles, the same should be found in all the souls.
At the end of the Kali Yuga all the souls are spoiled and no soul
wants punishment. [At the end of the dark age of materialism, all the
souls have become selfish and evil. How then can they desire for a
savior to uplift them?] In such a case how can the Kalki incarnation
come to punish them if the incarnation is only the collective
awareness of the souls?
8) The Drishti-srishti vada [the theory that the world exists only so
long as it is perceived] can apply to God. Drishti is a process of the
work-form of energy in seeing the object. The object is also a work
form of energy. Thus seeing (karma) and object (karyam) are the
items of the world. However, God sees without eyes
(Pashyatyachakshuh—Veda). This means that God is unimaginable
and cannot be any soul. As per the Veda, God created the world for
entertainment. Since both the action and object are homogenously
energy, and since the Veda says that God generated energy, the world
exists based on the requirement of God. The soul cannot see the same
external world without eyes. Why does this difference exist, when the
object is the same and if God and soul are not different [according to
your theory]? In the case of the soul the Srishti-drishti vada is true
[creation has taken place already and the soul merely sees this
already-created creation]. The soul sees the external world, which is
created by God. Even if the soul does not see, the external world
exists. When one person is sleeping the other person is seeing the
external world. According to your Eka jeeva vada both the souls are
one and the same and both are Brahman. [Eka Jeeva Vada or One
Soul Theory says that there is only one single existence called Atman
or Brahman. Not multiple souls, but one single soul called Atman
exists and all the apparently different souls are mere reflections of the
same Atman]. In such case how this is possible? In a city, suppose all
people are sleeping. The people of another city cannot see this city.

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According to your theory, the city should disappear there. When you
speak about the soul in the world, you should follow scientific logic.
Ofcourse in the case of the unimaginable God, due to His
omnipotence, there is no objection to Drishti-srishti vada. But if you
apply the same theory to human beings, even children will laugh at
such poetical statements.
9) Realization is the stage of determination in the knowledge.
Liberation is its practical consequence. Realization should be based
on the right knowledge so that the liberation is really attained as the
immediate consequence of the right knowledge. Suppose you are
bound by a rope. Suppose you find a knife very near to you, which
can be taken by you in the mouth and the rope can be cut. Such right
knowledge gives you liberation. The determination to use the knife
leads to implementation and the fruit is liberation. Suppose the knife
has no sharpness. In such a case the determination and
implementation cannot give the result. Suppose the knife is just made
of a piece of wood, then also no liberation is possible. Thus if the
right knowledge is not intensive or if the knowledge is twisted and
wrong, no liberation is possible. Therefore the most important thing
for liberation is not only realization but it should be the right
intensive knowledge given by the Sadguru.
Knowledge and God
Spiritual knowledge or philosophy (Vedanta) is generally based on
logic (Tarka). God is certainly above logic and thus logic cannot touch
Him (Naisha Tarkena—Veda). Nobody can show God by pointing with
a finger. The Veda clearly states that God is beyond words, mind,
intelligence and logic and the best way of explaining about God is
silence. If that is so, there is no necessity of spiritual knowledge,
because God cannot be known or imagined. Then what is the use of all
these scriptures? Why are there so many discussions and debates? Lord
Yama says in the Veda that angels and sages are still discussing about
God and have concluded that God is unknowable. Here unknowable
means unimaginable even by logic. They have not conducted such long
discussions to know simply that God is unknowable because God cannot
be the object of knowledge as my friend says! If God is said to be
unimaginable, what is the subject of the discussions? The answer is that
the logic used in the long discussions is not about God but about all the

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non-God entities (items of creation). Certainly, we cannot know God by

logic or by any other means, but we can use the logic to reject a non-
God item projected as God. When you say that awareness is God, we
will use logic and see whether awareness is an item of creation. If it is
an item of creation, certainly it can be analyzed by logic. If logic fails to
analyze it, certainly we will accept it as God. Similarly we shall apply
logic to several entities rejected for not being God and see whether any
of the items is beyond logic.
Logic is the analytical faculty supported by practical examples,
which stand as experimental verification. The ancient Indian logic was
developed based on practical examples like mud-pot etc [this analogy
was used as a model to explain the creation}. However, advancement in
logic took place from time to time and the logic was sharpened more
and more. The authoritative parameters [accepted valid means of
knowledge; Pramanas] have improved in number and therefore the
schools of Nyaya, Vaiseshika and Vedanta differed in the subject of
logic. The number of Pramanas increased from 2 to 4 and finally
became 6 [direct perception, inference, comparison, etc.] in Vedanta.
This shows the improvement of logic in course of time. Today science is
the most advanced logic since experimental verification was improved.
Therefore, if I am explaining the philosophy based on science, it means
that the philosophy is much clearer due to the advanced logic. I told you
already that the logic (science) is only useful to refute any item of
creation as ‘not God’. The Creator cannot be any item of creation. If the
Creator becomes creation, there must be some other Creator for this
creator to become creation. This argument continues ad infinitum
(Anavastha). Science has disproved some conclusions of the earlier
logic and this should not be misunderstood as science refuting God. God
is in no way touched because the earlier logic was also dealing only
with the analysis of created items and not the Creator. Tarka [logic]
means the analysis of the items of creation, which are indicated and
understood by their corresponding names or words (Tarkyante
Padarthah Asminniti…). God is beyond all words and cannot be the
understood meaning of any word. Therefore, logic cannot touch God.
The very first point that you raised about Vritti [modification of
the mind] is disproved by science. The earlier logic says that the mind
goes out through the senses and takes the form of external objects
(Tadakara-Akarita-Antahkarana Vrutti). Today science proves that the

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light falling on the object forms an inverted image of the object in the
eye [retina]. This image is communicated to the brain by another
inversion. This has full experimental proof. Therefore, the modification
of the mind (Phala Vyapti) of the old logic is discarded. If the mind
takes the form of the object traveling out through the senses, a pot in
darkness must also be known and light would not be necessary.
You say that awareness being the knower (Jnata) can never
become the object (Jneya) and therefore the awareness of the self never
becomes the object of knowledge. You say that the Jnata never becomes
Jneya and therefore, the Jnata being completely different from Jneya,
can be called as Ajneya. This is the meaning you have brought for the
word unimaginable item (Ajneya)! This is the result of dry logic, which
is a gymnastic feat of words, which has neither experimental
verification nor practical experience.
Here, the word Ajneya means that item, which can never be
known by any Jnata. However, you have twisted the meaning and called
the Jnata as Ajneya in the sense that Jnata is always different from the
Jneya. Let us take an example and see what the result of dry logic is. Let
us take a statement “Physics is unknown (Ajneya) to Me”. I am Jnata
(subject) and physics is the object to be known (Jneya). The subject (I)
is not the object (Jneya) and therefore, the subject is also non-object
entity (Ajneya). Therefore, both physics and Myself are unknown
(Ajneya). Therefore, I can conclude that am the unknown physics.
Since, I know myself; I should know the unknown physics. Now this
dry logic gives the result that I know the physics without studying it,
which is not at all true. Here, the word Ajneya in the case of Brahman
(physics) is in the sense of unknown but not in the sense of the non-
object entity—subject. You have combined both these senses in one
word ‘Ajneya’ and created a wonderful confusion! The clarification is
very long, which takes lot of time and energy to explain and you must
have patience to go through the clarification. Confusion requires very
little energy and little time.
Knowledge, which is a process of work, requires both the subject
(Jnata) and the object (Jneya). If the object disappears, the work
disappears and the subject also disappears. Awareness is the subject.
External items are the objects. When you close your eyes, the external
objects are disconnected from the awareness. In this case, the
imaginations in the brain become objects and thus the process of

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knowledge is alive. For example, let us take fire. Suppose it is burning a

certain external object, the process of burning exists. Suppose you have
removed the external objects [firewood] from the fire. Still the burning
continues because some sticks [or embers which are still present] in the
fire remain as internal objects of the process of burning. Suppose you
remove the internal sticks too. Now what happens? Both the fire
(subject) and burning (work) disappear. In the state of deep sleep, the
same thing happens. The awareness is disconnected from the external
objects of the world and is also disconnected from the internal objects of
the brain (imaginations). In this state, neither awareness nor knowledge
exists. In the waking state, the objects are external items. In the state of
dream, the objects are internal imaginations. In the state of deep sleep,
neither external objects nor the internal objects are connected to the
awareness. Work always disappears if any item of the system i.e.,
energy or the specified machinery is absent. The work of grinding stops
if the power or the grinding machine is absent. The grinding-work is
generated only by the association of the electricity and the grinding
machine. The grinding-work can be generated only in the grinding
machine and not in the cutting machine. Therefore, the specified design
of the working material decides the specified form of work. The content
of the work is only energy but the specified form of work is based on
the specified design of the machine (working material). Therefore work
is a general form of energy but a specified work is based on the
specified design of the working material. Hence for a specified work,
both energy and the working material with the specified design are
equally important. The content of the work is energy. However, the
specified form of the work results from the specified design of the
working material. Similarly when the energy enters the nervous system,
a specified form of work called as knowledge appears. When the
process of burning disappears, the fire disappears. Similarly, when
knowledge disappears, awareness also disappears. The process of
knowledge is based on the energy that is produced by the digestion of
food, brain, nervous system and finally on the object, which may be an
external item or internal imagination. If any one of these is absent,
knowledge or awareness disappears.
In the state of meditation, all imaginations are cut off and since the
eyes are closed, the external objects are also cut off. Still, the awareness
remains without the state of deep sleep. However, if you carefully

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analyze your experience, there is a very subtle point here. In this state,
even though all imaginations are cut off, still a very subtle imagination
of the very awareness itself exists in the brain. This imagination is the
reflection (Pratibimba) of the subject and not actually the subject
(Bimba). Meditation will lead you to the state of deep sleep after
sometime, when this last imagination of itself in the brain also is cut off.
In the state of meditation, knowledge or awareness is very weak and
remains based on a single imagination of the subject, which is the only
remaining object in the brain. It resembles the fire that remains due to
some last pieces of burning coal [embers]. When this coal also
disappears by becoming ash, the fire or the process of burning is
completely extinguished. This represents the state of deep sleep.
Awareness means knowledge and knowledge certainly requires an
object, which is to be known.
A scientist said that the life is a secret like the sound produced
from the drum and drumsticks. The sound is the work-form of the
kinetic energy that is applied to the drum through the drumstick, and is
propagated as mechanical vibrations between the colliding air molecules
(again the ancient logic is wrong, since it says that sound is the
characteristic of space or vacuum. However, only space having air or a
medium can propagate sound). Thus sound is the specified work, which
is generated by the combined effort of the drum, drumstick, applied
kinetic energy, generated mechanical vibrations and molecules of air.
None of these is sound. Sound is essentially the applied kinetic energy
but the kinetic energy itself is not sound. Sound is a specified form of
the kinetic energy and the specification is the combined effort of all
these items. The same kinetic energy applied to a wheel produces
circular motion of the wheel. These cases, (the circular motion and
sound) are essentially the kinetic energy. However, the specifications
(sound and circular motion) differ due to the difference in the other
specified items. Thus awareness or knowledge is a specified work form
of the inert energy that is produced by the oxidation of food in
association with other items like brain, nervous system and the object of
knowledge. The same inert energy entering the lungs produces
mechanical work. The same inert energy produces some shine (light) on
the face of a living body. Thus, any work is inexplicable form of the
energy, which cannot be isolated from the system. This awareness,
which is already a specified work-form of energy, is further subdivided

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into several specifications and each sub-specification is a feeling or

quality. Thus awareness is a bundle of feelings and in general can be
defined as the work-form of the same inert energy that takes a specified
form due to the interaction with the brain, nervous system and the
existence of external or internal objects. Each feeling, thought, or
quality is a specified form of knowledge or awareness.
If you analyze the awareness with lot of patience and lot of careful
analysis, it becomes very clear that the awareness is a form like the
shape of a mud-pot. If the mud particles and their mutual binding energy
are isolated, the shape of the pot disappears. Thus, if you take awareness
in its apparent state (work), it comes to the lowest level of the like form
and quality. When all the items like inert energy, brain, nervous system
and object are isolated, the apparent work-form (awareness) disappears
just like the shape of a mud-pot disappears when the mud particles and
the binding energy are isolated. It becomes only an item of Maya and
does not have even the secondary status like matter, light, etc., The
awareness taken as a special form of the inert energy only can join the
items of the secondary level (Maha Maya), in which, matter, light, etc.,
exist as different modifications of energy. Awareness as a type of work,
separated from energy goes to the lowest third level of form and quality.
At the maximum, in deep sleep, the awareness remains as the basic inert
energy and thus can rise to the first level, which is the primary inert
energy. Since space is this basic inert energy, the awareness cannot
cross itself (space) even in its basic form i.e., as obtained in deep sleep.
When awareness is unable to cross space even in its most basic form
(inert energy), how can it cross space in its apparent work-form, which
is called as awareness?
You are taking the awareness to be an isolated item and thus
bringing it down to the third level because you are accepting it neither
as the modification of inert energy nor as the basic inert energy.
Therefore, awareness taken as an independent isolated entity (work)
becomes an illusion like the shape of the mud-pot separated from mud
particles and their binding energy. Atleast we have taken the awareness
to the highest state of Mula Maya because we have considered it
basically as inert energy. Even though we do not accept awareness as
God, we have given the highest status (Mula Maya) to it in the creation.
You called the awareness as God and brought it down to the lowest
status in creation (Maya or illusion) by giving an isolated independent

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status to it. We have given awareness the status of God’s servant in

heaven by not considering it as an independent item. You have made it
the master of sinners in hell by giving leadership to it!
God is beyond even this primary energy (Mula Maya) and
therefore, is beyond space. Therefore, the awareness taken in any state
cannot become God. The awareness as an isolated work (Maya) is called
as an illusory truth (Pratibhasika satta). Awareness as a modification of
the energy is called as an existing truth (Vyavaharika Satta or relative
truth). Awareness as the basic inert energy is called as the ultimate truth
(Paramarthika Satta). You cannot find the address of the awareness
beyond the state of deep sleep and therefore, its ultimate truth is only
inert energy. The Veda says that the fourth state (Turiya) is silence,
which indicates the unimaginable God or unimaginability.
Thus, awareness cannot cross the space in any one of the three
states because space (inert energy) itself is the ultimate truth. When all
the external and internal objects are disconnected, the totality of the
system is lost even though the inert energy, nervous system and brain
exist in deep sleep. If food grains to be ground are removed, there is no
work of grinding even if the grinding machine and electricity exist. In
that case the grinding machine produces only mechanical form of work,
which is not grinding work. Thus even if a single item is removed, the
specified work-form disappears. Similarly, if the object is absent,
awareness disappears. If you take an X-ray photograph of a person in
deep sleep, you can find the brain, nervous system and the inert energy
but no awareness is found. Even if you dissect the person by giving
anesthesia, which is a state of deep sleep, you can find all these items
but not the specified work form or awareness. Even if you take the
photograph or perform the dissection of a person in the waking state,
awareness is not found either to your eyes or by sophisticated electronic
instruments. You can find all the independent items but not awareness.
Work is abstract and cannot be isolated as an entity like matter, energy
etc. Energy exists in the form of waves, which can be photographed or
observed through a microscope. Mater exists in the form of atoms,
which can be also visualized.
During the process of knowledge, the external object is made of
matter and the internal object [imagination] is made of nervous energy.
However, the work-process of knowledge or awareness cannot be
visualized by any way even though you can only feel its existence as

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long as the total system continues its function. Therefore, if you isolate
and give independent status to awareness, it disappears. Similar is the
case of any work. Awareness can be the best example for comparison
with God due to aspects of will and planning [of creation]. Awareness
can be the best simile for God as far as the will of creation is concerned.
God also exists and only His existence can be experienced (Astityeva—
Veda) like work. God is also not perceived by the senses like work. If
you observe the work-process of burning, the work is not perceived as
an isolated item. You observe the stick and after sometime you see ash.
You observe the fire in the form of light. The work-process of burning is
neither the light nor the stick nor the ash. The work is abstract and only
its existence can be experienced. Thus work stands as the best simile for
God. However, there is a lot of difference if you consider the
background of God and the background of work. God does not depend
on any other item for His existence. However, work depends on the total
system for its existence. Therefore, the simile is limited to comparing
God and awareness (or any work) only in the apparent level and not
with reference to the entire background. When you consider God as the
designer of this world, you have to compare Him with the specified
form of work called awareness or knowledge.
A simile is always limited only to a particular aspect. A person’s
face is compared to the moon only in the aspect of pleasantness. If you
take the other aspects like black spots on the moon, which do not exist
on the person’s face or if you take the nose, eyes etc. present on the
person’s face, which do not exist on the moon, the simile cannot be
used. Therefore neither is the moon the person’s face nor is the face the
moon. Similarly, if you consider the other aspects of God and
awareness, the simile disappears. The other aspects of God are the
creation of this entire universe, control and dissolution of it. The
awareness does not have such aspects and can neither create even a
small particle nor can it dissolve the particle. It cannot control even the
function of internal organs like kidneys, heart etc. present in its own
body. In the Veda, it is told that when God so wished, the fire could not
burn even a dry grass blade. However, if your awareness wishes and
even if it concentrates, the fire will continue to burn even a heap of
grass! Thus neither is awareness God nor is God awareness. God is like
awareness only in a particular aspect i.e., planning the design of
creation.

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You are applying logic, which is valid for the items of creation to
God. You should not apply logic in the case of God since it is limited
only to the items of this creation. The Veda repeatedly says that He is
beyond logic. God can burn anything and this does not mean that He is
fire (or burning) and therefore it also does not mean that fire is God.
God is compared to the work of burning (fire) in this aspect only. Fire is
a process of burning and fire is neither the stick nor the ash and nor the
light. Similarly, awareness is knowledge. The Veda says that God can
run without legs and can catch without hands (Apanipado…). According
to your logic, He should have legs since He is running. Similarly, you
conclude that He must be awareness since He designed the creation. He
can design the creation without being the awareness. He can burn the
world without being fire. He is not any item of the creation, which can
be identified by its specified work or specified potentiality.
The word creation or srishti indicates the process of creation,
which is work. It means neither the creator nor the created object. You
can easily find that any worker or work material is also a form of work
alone. The pot maker (worker), the mud (work material) and the pot
(product of work) are matter and therefore, these three are energy alone,
since matter is energy. The process of making the pot is directly work.
Since energy is dynamic, it is also work alone in its basic sense.
Therefore, the entire creation consisting of the worker (Karta), process
(Kriya), work material (Dravya) and product of work (Kriyaphalam) can
be concluded as energy, which is basically work alone. The awareness
present in the pot-maker is also inert energy in deep sleep and therefore
the awareness is also work. Infact, awareness is proved as special form
of work in the other states as well. For work, the worker is essential. If
somebody is walking the walking-person (worker) and walking (work)
exist. In this case, the work material and product of work are absent
unlike the case of the pot maker. Therefore, the work material and
product of work may or may not exist but the work always needs the
existence of the worker. Even in the case of the pot-maker every item is
proved as work alone.
Now when the entire creation is work alone, there is a need for the
worker who should exist separately, beyond the work because walking
requires the existence of the walker. Walking cannot be isolated from
the walker and does not exist separately. The pot can exist separately
from the pot maker. Therefore, the worker of this entire creation is the

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absolute truth and this entire creation is only relatively true as in the
case of walker and walking. The God who is the worker is invisible
because you are a part of the work and not part of the worker. In the
case of the above two examples (walking person and pot maker) you are
in the place of the worker. Therefore, you can go beyond the work in the
case of world [since the example is of items in the world]. However, in
the case of God since you are a part of the work, you cannot go beyond
work and touch the worker. You can infer the existence of the worker
from the work.
The Veda says that the entire creation is His power, which has
mainly three items. The first item is awareness (jnanam). The second
item is matter (balam). The third item is work or energy (Kriya) (Jnana
bala kriyacha—Veda). Since matter and awareness are energy, the
whole creation is energy or work alone. From this work, the worker is
inferred because the work always requires the existence of the worker in
any case (Janmadyasya—Brahma Sutra). From this inference you can
only experience the existence of God, but not God (Astityeva—Veda).
To experience God directly, you have to search the item of creation, in
which He is exactly residing. By seeing the building, you can infer the
existence of engineer but when you want to talk with Him directly, you
have to search the room, in which the engineer is present. Such room is
the human incarnation. The human body is the bolted room and you can
talk with the engineer from outside through the bolted doors. The
preaching of the knowledge and the purpose of the guidance is over by
this. Therefore, when you approach the human incarnation the direct
guidance can be received from the God hiding in the human body.
Suppose you want to touch the feet of God. The touch (sparsa) can
be done indirectly as you touch the wall of the temple from outside and
you can feel that you have touched the shrine [sanctum sanctorium]
present inside the temple. Certain devotees like to touch the shrine
(God) directly. When they deserve for such grace, God inside the human
body pervades all over the three bodies as electric current pervades all
over the wire. Such blessed devotees touch the feet of God directly
because God in the human body acts like the electric current in the wire
in such special cases. Some devotees want to have co-living with God
and God fulfils that also in the case of such deserving devotees.
However, God gives a break after sometime because any devotee will

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fall in the illusion of the external human body of God by constant

observation of the human body of the incarnation during co-living.
In the Gita Lord Krishna said that nothing exists except Himself.
However, immediately He says that all this creation is based on Him
(Mattah parataram kinchit…). These two statements are contradicting
each other. When there is nothing except God, how does God say that
creation depends on Him? To depend on God, creation must be the
second item. However, He says that the second item does not exist. How
to correlate these two contradictions? The answer is like this. First
sentence is from the view of God. Except the walking person, the
walking does not exist independently. The walking is only a
modification of the kinetic energy of the person. In this case you can
treat the person also as energy and thus the work and worker can end in
a single phase called as energy or work. Any simile in the creation
cannot give the complete concept of God due to its deficiency. The
Brahma Sutras clearly stated this and this is told in the Veda also (Na tat
samah). Any item of creation, which acts as a simile for God is not
complete, but only partial (Amsha). The awareness (Jeeva) can also be a
partial simile (Amsha) as told in the Gita (Mamaivamso...). People
misunderstand this and feel that awareness is a part of God directly.
How can the imaginable awareness be a part of the unimaginable God?
In one type of figure of speech (Rupaka), the simile is directly
considered as the object [metaphor]. In a simile you say that he is like a
lion. In Rupaka, you can say that he is a lion. This does not mean that he
is actually the lion. Similarly, the awareness, which is partially similar
to God only in making the will [desiring to create creation], can be
called as Brahman [metaphorically]. Generally any simile is only
partial. In the case of God, the link between the worker and the work is
unimaginable (avyaktam), since God is unimaginable. In the world all
the items are imaginable and therefore, a complete simile for God is
impossible. Thus you cannot bring God and creation into the single
phase of energy as in the case of walking and walker. Therefore, the
first statement [“Nothing other than the Lord exists”] is from the point
of God. The second statement is from the point of the soul or Arjuna
[“Creation is based on God”].
The soul cannot cross the limits of the work and therefore for the
soul, the world is as true as he is. The second part of the verse is with
reference to the soul. With reference to God, only God exists. With

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reference to the soul only the work (creation) exists. The first part is
philosophy and the second part is science. Therefore, it is not possible to
link these two parts and God should have said that only world exists and
nothing else, from the point of the soul. However, in the second part
God introduced Himself as Lord Krishna or the human incarnation from
which God can be inferred. Therefore, the second part means that the
work or creation is based on the inferred God, who is not directly
perceived. The link between science and philosophy can be only the
human incarnation. You can utter both the parts of the verse, if you are a
human incarnation. Otherwise you should say “Tvattah
parataram...tvayisarvamidam,” which means, “Except You, nothing
exists from Your point of view. From my point of view, this whole
creation, which exists separately, depends on the God inferred through
You, the human incarnation.”
When the teacher calls the student a fool, the student should not
repeat the same word [“You are a fool”] to the teacher, if the student is
not really foolish! Thus with reference to God, you find the whole
creation, including yourself, as work (vritti) alone. Only with reference
to you, do you have the difference between the worker, work, work-
material and work-product. The Paramartha dasha is with reference to
God and the vyavahara dasha is with reference to the soul. The soul
becomes inert energy in deep sleep, which can be treated as the highest
sub-division (Paramartha dasha within the vyavahara dasha). The soul in
the states of waking and dream exists as awareness and this can be
treated as the lower sub-division of vyavahara dasha. The upper sub-
division of vyavahara dasha cannot be taken as the viewpoint of God.
You have to reject every item of the creation which might be
considered as God, by finding the defects of that item through logical
analysis. If you take the all-pervading inert energy, the defect is that it
cannot wish anything. If you take the awareness, which can wish, as
God, the defect is that it is discontinuous and not all pervading.
Therefore, due to these defects, neither energy nor awareness can even
be complete similes to God. Where is the question of energy or
awareness actually being God?
Petitioner (Purvapakshi or Advaitin): I will take both the
merits and propose the all-pervading awareness as God, which
does not exist in this world since it is beyond the world. Now
the all-pervading awareness is fully qualified to be God.

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Respondent (Siddhanthi or Swami): The complete nature of

your proposed item is a mixture of the nature of two worldly
items, which are only different types of work. A mixture of
two works can only be work and cannot be beyond work.
Therefore, you have not crossed the dimensions of work.
Since you (awareness) yourself happen to be work, you
cannot cross yourself. Even if you rise to the highest state
within this Vyavahara Dasha, you can only become the inert
energy at the maximum as in the state of deep sleep. This inert
energy is also work and cannot cross work. Imaginations of
the mind or analysis by intelligence cannot cross the limits of
creation (Prakriti), since both mind and intelligence come
only under the category of Apara Prakriti (Mano Buddhi
revacha…Gita). Even in this way you are unable to cross the
boundaries of the creation, which is the work alone.
The soul (awareness) is only a form of work and that too in the
lower sub-division of Vyavahara Dasha, in which matter exists in static
condition and awareness exists as work in a dynamic condition. In the
higher sub-division of Vyavahara Dasha, matter, awareness and other
forms of energy are converted into a single phase of inert energy. The
inert energy is always dynamic and is in the form of work alone.
Therefore awareness is a form of work alone in both the sub-divisions of
Vyavahara Dasha. In that case the soul cannot be a static source like
matter in any stage. Therefore the soul is Vritti (work) alone. In the
Gita, the five elements, [five elements: space, fire, air, water, earth.
Three out of the 4 mental faculties:] mind, intelligence and egoism said
to fall under category of Apara Prakriti. The fourth Antahkaranam
[mental faculty], which is Chittam, is mentioned as Para Prakriti. In
deep sleep only Chittam, which is the storing faculty of the mind, is in
the form of inert energy with the stored inert impressions. Since only
Chittam (inert energy) is left over in deep sleep, and it stores all the
information, it is said in the Gita that the inert energy (Chittam) is the
basis of this creation (Yayedam Dharyte Jagat). Since all the items of
the creation are the modifications of the inert energy (Brahman), the
world is generated from this inert energy. This entire world is
maintained by the inert energy and is also dissolved into the inert
energy. Therefore, the Chittam, which becomes inert energy [in deep
sleep], represents the cosmic inert energy qualitatively. In the Gita it is

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told that this Chittam, which is a bundle of qualities or feelings, is the

Jeeva or subtle body. The content of the Jeeva is only energy in the state
of awareness, which is stated as the causal body (Atman or soul).
Therefore the self is one of the four internal instruments (mental
faculties or Antahkaranams) and thus is a form of work alone called
awareness. Thus the soul itself is Vritti and not a static matter even in
the Vyavahara Dasha.
Therefore you need not fear that the process of your thinking
(Vritti) takes the form of the soul. Your fear is unnecessary and you are
proposing that only the thought takes the form of the knowledge and not
the soul. The thought or work is the very essence of the soul and your
argument of ‘Vritti Vyapti’ is an unnecessary exercise based on an
unnecessary fear that the soul is not Vritti but the substratum of Vritti.
Then how do you say that Brahman is the very knowledge (Satyam
Jnanam—Veda)?
Knowledge is the process or work that relates the subject and the
object (Jnata and Jneya). Even the Advaita philosophy says that the seer
(Drashta) can be the seen object (Drishya) for another seer. Therefore
the Advaita school concludes that there are only two items:
1. The seen object [Drishya],
2. The process of seeing (Dhrishti or Drik).
However, it is a surprise when you say that the Jnata is never
Jneya and therefore the Jnata is Ajneya! The Advaita school further
concludes that the seen object is relatively true (Mithya) and the process
of seeing alone is true (Dhrishyam Mithya Drigeva Satya). This means
that the process of seeing (Drishti) or the process of knowing i.e.
knowledge (Jnanam) alone is the absolute truth within the boundaries of
the Vyavahara Dasha. The conclusion is that the final absolute truth of
Vyavahara Dasha is that work (energy) is the only ultimate truth from
the point of view of the soul. Awareness is a modification of this
ultimate energy or power of God as said in the Veda (Swabhaviki
Jnana…). This ultimate truth cannot be from the point of the view of
God. The inert energy creates, maintains and dissolves the universe by
the will of God. The inert energy, taken separately, is called as the Mula
Maya or Mahat Brahma. However, when it is charged by God, it is
called as Brahman or Ishwara. There is no difference between Brahman
and Ishwara because the first Brahma Sutra enquires about Brahman and
the second Sutra says that Brahman creates, maintains and dissolves the

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creation. If you say that these three characteristics belong to Ishwara,

how come the first Sutra mentions Brahman? It should have told about
the enquiry of Ishwara. This means that there is no difference between
Brahman and Ishwara.
The Yoga Sutras of Patanjali mentioning Ishwara as highest goal
are not different from the Brahma Sutras. The cover of primary energy
containng the hidden God is Brahman and the same Brahman involved
in creation is Ishwara. There cannot be a difference between a person
taking rest and the same person doing work. In both Brahman and
Ishwara, the hidden Parabrahman with the energetic cover is the same.
When you understand the Brahman, it is not God directly but it is God
through a medium alone. Thus God and the energy-cover are common
to both Brahman and Ishwara. Both come under the Vyavahara Dasha
alone since both are understood by you through the medium of energy.
The inert energy-cover is the material cause of creation and the
awareness or will of God is the design-cause. Awareness is only a
property, which is the process of knowing and it is not an item like
energy. Ofcourse in the absolute sense, the material (energy) and the
designer (awareness) are forms of the work of the same God. Thus the
work of God is the material as well as designer (Abhinna
Nimitopadanam).
Since the awareness is a form of the inert energy, it can be in the
same phase of the inert energy. If you take a human being, the external
body, which is matter or a modified form of energy, it is inert. But the
awareness pervades all over the body. Since the inert body is a form of
inert energy and awareness is also a form of inert energy as proved in
deep sleep, you can say that the human body is the total cause. The
awareness creates a dream and the awareness is the result of the inert
energy supplied by food. If you don’t take food, you can neither get
sleep nor the dream. Awareness itself cannot create the dream without
its source (inert energy from food). Thus the material of the dream is
inert energy itself and the homogenously mixed awareness is the
designer. The dream cannot be a proof for the creativity of the soul. God
created the universe, which did not exist before in toto. When the soul
creates the dream, it creates items, which exist in the world and are seen
by the soul in the waking state. The Advaita philosophy argues that the
soul can create an animal with eight legs and two tails, which does not
exist and which the soul has not seen in the real world. The school says

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that by this it is proved that the soul has the power of creativity like
God. However, if you carefully analyze, this argument is wrong. Such
animal may not exist in the real world, but the legs, tails etc. which are
the parts of that animal exist separately in different items. Therefore the
soul has not created previously non-existent parts. It has only joined
already existing parts and the composite animal is only a sum of those
parts. However, in the case of God, before the creation, neither the
composite items nor individual parts existed. Therefore God alone has
the real and original creativity while the soul has no genuine creativity.
Therefore based on this, you cannot say that the soul is God.
Parabrahman—Beyond Brahman
The meaning of the word Brahman is ‘greatest’. Any greatest item
within the boundaries of a category can be called as Brahman. In the
Veda food (Annam), life (Prana), mind (Manas), Intelligence (Vijnana),
bliss (Ananda) etc. are called as Brahman within the limits of certain
specified categories. Awareness, due to the quality of knowledge is also
called as Brahman. In the Gita, the greatest scripture (Veda) is called as
Brahman. The greatness is estimated by not only the quantity but also
by the quality. Inert energy, which is all-pervading and which is the
material causing creation, maintenance and destruction of the universe is
called as Brahman in the quantitative sense. Awareness or the soul is
called as Brahman from the aspect of its precious quality i.e. knowledge.
Even the entire universe being wonderful in quality and infinite in
quantity can be called as Brahman (Sarvam Khalu Idam—Veda). The
soul is qualitatively Brahman but in deep sleep, it becomes inert energy
and thus becomes Brahman quantitatively. Since God is greater than the
universe, God is the greatest, because He is greater than the greatest
universe. Therefore God can also be called as Brahman. Thus, there is
lot of confusion in the usage of the word Brahman. Basically there is no
danger if we take any item in the creation as Brahman because all the
greatest items in the creation in their corresponding categories can
ultimately become the single entity called as inert energy, which is
called as Brahman. Since there is homogeneity of the inert energy in all
the items of the creation, there is no confusion in the basic sense.
However, in the case of God, it is totally different. God is not any item
in the creation and therefore cannot enter into the homogenous phase
with any item of the creation.

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Every item of the creation is rejected by the sages as not God (Neti
Neti). The Veda and the Gita say that God is beyond even imagination.
Infact no word can be used to indicate God because the meaning of any
word is understandable. We have no objection if you use the word
Parabrahman in the sense that it is best and greatest item. The word
‘Para’ means very good. However, such meaning brings the above
objection [of understandability] even though grammar allows it. Now
the context is not an exercise on grammar. The context is that we should
use some word for God in such a way that by hearing the word you
should not understand the meaning of it [you should not feel that you
have understood it]. The Veda says that even angels have understood
that God cannot be understood (Yasyaamatam Tasyamatam). The Veda
also says that if anyone says that he has understood God, he has not
understood anything about God. Atleast the former is better because he
has atleast understood the un-understandable aspect of Brahman. The
Lord says in the Gita that no one can understand Him (Maamtu Veda Na
Kaschana). The word Parabrahman exactly suits this requirement. You
can take the sense of this word in another way, which is also accepted
by grammar i.e. “Param Brahmanah yat”, which means that God is
beyond Brahman. Since you have used the word Brahman for all the
greatest items of creation and also for the entire universe, now this word
Parabrahman means the God who is different from any greatest item of
the creation and which is also different from the entire creation. The
requirement is fulfilled without opposing the rules of grammar.
Shankara said that Parabrahman can only be explained by silence
since no word can be used (Mauna Vyakhya…) to describe Him. The
Gita also says that Parabrahman is beyond Sat and Asat. Sat means the
final absolute inert energy (Mula Maya) and the Asat means all the other
relatively true items like matter, awareness etc. Within the limits of the
Vyavahara Dasha (the view of the soul), the inert energy is a Paramartha
Dasha [upper subdivision of vyavahara dasha]. The soul is awareness in
the dream and waking state. However, in deep sleep the soul becomes
the inert energy. Thus the deep sleep state indicates the higher sub-
division and the other two states denote the lower sub-division. The
higher sub-division is absolute truth within the limits of the relativity
from the view of the soul. This higher sub-division (deep sleep) should
not be misunderstood as the absolute truth of God. In the final
Paramartha Dasha, even this inert energy becomes only a relative truth

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because the inert energy is the work of God. The worker is always the
absolute truth and his work is only the relative truth. In this stage, God
alone remains as the single absolute truth (Ekameva—Veda,
Mattahparataram—Gita). However, this state should not come from
your mouth applying it to yourself. You can speak of this state only with
reference to God, because the inert energy (yourself in deep sleep) also
disappears at this level. How can you speak about yourself when you do
not exist?
In the Gita, the word ‘Sat’ used in this verse cannot mean ‘truth’
because in that case, the word ‘Asat’ used in the same verse would mean
that Parabrahman is not true. If you say that, then the statement
immediately contradicts itself because in the same verse it is also told
that Parabrahman is not non-existent. Therefore the words ‘Sat’ and
‘Asat’ should not be taken as existence and non-existence, which
contradict each other. The word ‘Sat’ should be taken as inert energy
and the word ‘Asat’ should mean the modifications of inert energy. If
you call God covered by inert energy as Brahman, then also the word
Parabrahman means the hidden God beyond the energy. Shankara said
that Parabrahman cannot be explained by words but the Brahma Sutras
discuss Brahman with words. This means that the Parabrahman
indicated by silence is different from the Brahman discussed by words.
The word Parabrahman cannot be a word [in the sense of a term or
defining word] because it indicates something, which is not understood
beyond Brahman. The word has not positive indication since God can be
only indicated by negation of other things. This verse of the Gita has its
direct root in the Veda (Na sadaasit Nosadaasit). God is also said to be
existent or ‘Sat’ by the Veda (Astityeva) but God is never said to be ‘not
Sat’ [nonexistent] as in the above Vedic statement. The above ‘Sat’
means ‘understandable and experianceable existence’. The existence of
God is un-understandable but experianceable. The above existence, with
respect to its modifications can become non-existence with respect to
God. However, God’s existence will never become non-existence with
reference to any item. Thus the word existence should be differentiated
when used in different angles.
We say that the pot exists and we also say that the mud exists but
you have to differentiate the existence of mud from the existence of
God. The mud exists during the existence of pot and also after the
destruction of the pot. However, the pot exists only during its existence

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and does not exist after the destruction of the pot. You must realize that
you are only pot and not the mud. There is no harm in stating both the
above statements if the corresponding references are exactly mentioned.
The whole confusion comes due to the higher sub-division of Vyavahara
Dasha (where inert energy only remains) appearing as Paramartha
Dasha (where God alone exists and nothing other than Him exists). The
higher subdivision can be called as a relative Paramartha Dasha whereas
the Paramartha Dasha can be called as the absolute Paramartha Dasha.
Even in the relative Paramartha Dasha, you remain only as a part of the
inert energy (Mula Maya) and you do not become Brahman because
Brahman is the inert energy charged by God. Ofcourse you can call
yourself as Brahman even in the relative Paramartha Dasha in the sense
that the inert energy itself can be called as Brahman. Inert energy can be
called as Brahman because it is the quantitatively greatest item of the
creation. Thus the word Brahman brings several senses simultaneously
and confusion appears.
The four Mahavakyas can be explained in this sense. Myself,
yourself, and he or she is Brahman because basically all the three are the
final all pervading inert energy (Brahman). The last Mahavakya means
that awareness (Prajnanam) is also the final inert energy (Brahman).
Therefore in order to save God from this confusion of the usage of the
multi-dimensional word ‘Brahman’, a separate word Parabrahman is
introduced by the Gita and also by Shankara. You are stating that you
are already God without any effort, which means that God is converted
into yourself. Therefore God is in danger by your philosophy made of
confusion. I can appreciate if you can atleast put effort to convert
yourself into God, in which case God is not in danger. Infact Hanuman
converted Himself to God (Brahman and Ishwara simultaneously) by
doing real sacrifice and service to God.
Associated and Inherent Characteristics of Brahman
Certainly creation, maintenance and destruction of the world is an
associated characteristic (Tatastha Lakshana) of God but if the
associated characteristic cannot be found in any other case, it can be
taken as an inherent characteristic (Swarupa Lakshana). No other item
except God can create, maintain and destroy the universe. Therefore,
even though it is not an inherent characteristic, it can be treated as an
inherent characteristic and be used for identification. If you say that a

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certain cow is recognized by the cowbell around its neck, the objection
comes that some other cow can also have a cowbell and therefore
identification is not possible. However, suppose only one cow has a
cowbell around its neck and other cows do not have it. Then the cowbell
can be treated as equal to an inherent characteristic, which is the loose
skin hanging below the neck of the cow.
Other miraculous powers of God are transferable [God grants
those powers to people who do adequate penance for them]. However,
the miraculous power of creation, maintenance and destruction of the
universe is treated as an inherent characteristic of God. Therefore, Lord
Krishna gave the vision of Vishwarupam, which is the creation,
maintenance and dissolution of the universe. In this vision, the cosmos
appeared, remained for sometime and disappeared at last. Miracles are
also one of the identification marks of God (Satya kamah—Veda).
Every human incarnation did atleast one miracle in his lifetime. Rama
converted the stone into Ahalya. Ofcourse all the miracles are
transferable to any soul by the grace of God. The miracle is an
indication of the existence of the super power of God. The Gita says that
God is the possessor of the super powers (Mayinamtu Maheshwaram).
The Gita also says that any miracle observed anywhere indicates His
power alone (Yadyat Vibhutimat…). The photochemical cell captures
solar energy and that energy is emitted as light in a torch present in the
hands of a person. The light emitted, indicates the solar energy, which
has come from sun alone. Neither is the person handling the torch, the
sun, nor is he the possessor of the sunlight. Similarly any miracle
performed by anybody indicates the power of God and finally it
indicates God alone. It does not indicate the power of the person
handling that torch. The person cannot claim to be the sun and also
cannot claim to be the possessor of that energy. However the cosmic
vision [Vishwarupa] is a special power, which cannot be handled by
anybody except God. Therefore Arjuna asked for that special
identification.
Similarly the Prajnanam is the special knowledge that cannot be
delivered by any soul except God. Qualities, physical form etc may vary
from one human incarnation to another human incarnation from time to
time. But the special divine knowledge (Prajnanam) will never vary and
so it stands as the constant sign of God. Even within the lifetime of the
same human incarnation, the physical form and qualities may change as

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time proceeds and as the situation changes. But the Prajnanam remains
eternal, which is beyond time, physical form and qualities. Krishna and
Jesus may look totally different in their appearance, language, culture
and even qualities. But the similarity in the Gita and the Bible clearly
proves that the same God existed in both. Infact knowledge requires
awareness as the basis and it is only a quality of Sattvam. Again here the
impossibility of any other soul delivering such [extraordinary]
knowledge makes this associated characteristic, be treated as an inherent
characteristic.
The divine special knowledge delivered by God is understood by
you with full surprise, but this does not mean that the God who
delivered that knowledge is understood by you. The Gita was
understood by Arjuna since all the doubts were cleared by the Lord.
This does not mean that the Lord is understood as said by the Lord
Himself (Maamtu Veda Na). Therefore, Brahman remains unknowable
and unimaginable at any cost. You cannot derive that awareness (Chit)
is a special associated characteristic [that can be considered as an
inherent characteristic] because Chit exists in every living being and is a
perfect associated characteristic. Chit is a requirement for knowledge
but cannot be the knowledge. Wherever knowledge is present, Chit must
exist as in the case of human beings. However, wherever Chit exists,
knowledge need not exist as in the case of birds and animals. Since Chit
cannot be the identity mark of a human incarnation of God, every living
being is not God. Similarly knowledge cannot be the identity mark and
therefore every human being is not God. Only the special knowledge
present in a particular human being like Krishna, Jesus etc. and which is
not possible for any other human being (Prajnanam) to give, can give
the final precise step of the address of the human incarnation. The living
being [saying that God is in any living being] is stating the broad bottom
step of the address like the name of the city. It means God that is not
available in inert items. The human being [saying that God is in any
human being] gives the higher step of the address, which is the
particular street of that city. A particular human being, having special
knowledge (Prajnanam) gives the exact house number.
The unique adjectives for this special knowledge are infiniteness
and truth. No human being has the guts to stand on the truth while
delivering the knowledge except the Lord. Here God is said to be
knowledge, which means the personification of knowledge. You can

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find such usage allowed by grammar for example, it is stated that

potentiality [capability] has no criterion of age (tejasamhi navayah).
Here the potentiality means the possessor of immense potentiality
(gunatisaye gunini gunavyapadesah). Therefore, the possessor of
immense knowledge can be called as knowledge [figure of speech:
metonymy]. Thus even the special unique knowledge, which is seen in
the case of God alone, is not God by itself, since it is only the most
precise final step of the address. When the fate of such Prajnanam is like
this, it is ridiculous to say that mere awareness is God. When even the
house number is not the person directly, how can the city be the person?
The person is beyond every step of the address. Even these address-
steps only indicate the existence of the person (Asteetyeva—Veda) and
do not reveal even a trace of the nature of the person.
When we see that in the beginning of creation inert energy alone
existed, the time dimension has already started with the space, which is
the first form of inert energy. Energy requires space for propagation.
The propagation takes place only under the dimension of time. It is
proved by Einstein that time can never be isolated from space and vice-
versa. Therefore the time dimension starts with the first creation itself.
When the three dimensional space disappears, the fourth dimension time
also disappears simultaneously. Since God is beyond space it means
God is beyond the time also. Therefore the phrase “In the beginning”
indicates the point of first creation, from which time starts. Even in the
Veda this time (Agre) is referred to, along with the first form of creation
called as Sat (sadeva somya idamagre). Here the word Sat means the
inert energy, which existed in the beginning of creation. It is the
absolute truth (Sat) with respect to its modifications like matter,
awareness etc, which are relative truths (Asat). In the Veda it is also told
that Asat existed in the beginning and Sat was generated from it (Asadva
idamagre). In this case, the word Asat denotes the first primary inert
energy, which is relatively true (Asat) with respect to God. From this
primary energy its modifications like matter, awareness etc. appeared,
which are relatively true (Asat), which respect to the primary energy.
From these modifications other modifications have appeared. Matter is
modified into forms. Awareness is modified into feelings or thoughts or
qualities. Now with respect to these forms and qualities, which are
relatively true, their sources (matter and awareness) are absolute truths
(Sat). Therefore from the primary energy, which is a relative truth with

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respect to God (Asat), the matter and awareness, which are absolutely
true with respect to forms and qualities (Sat), have appeared. Thus both
these statements in the Veda do not contradict each other.
Since the whole creation is relatively true (Asat) with respect to
God, the only absolute truth (Paramartha Sat) is God. The creation is a
chain of alternative absolute and relative truths. Each item is absolute
truth with respect to the next relative item and the same is a relative
truth with respect to the previous item. The beginning of this chain is
God, which is the absolute truth. The end of this chain is form (rupa)
and quality (guna). Therefore God is the absolute truth (Paramartha
Dasha) where as the forms and qualities are absolutely unreal
(Pratibhasika Dasha). In between these two ends of the chain, lie matter
and awareness which are relatively real (Vyavahara Dasha). The gross
body is matter but the form of the gross body is absolutely unreal. The
soul is awareness, but a vibration of the soul, which is quality, is also
absolutely unreal. The awareness (soul) is captured by the absolutely
unreal forms of the gross bodies and the qualities of the souls. The soul
and the gross body are linked by the qualities, which constitute the link
called as subtle body (Jeeva). When the soul gets rid of these vibrations,
the soul becomes standstill without any thought (Sthitaprajna). Among
these thoughts, the forms of matter including the gross body also are
realized as unreal. Such self-realization brings peace but such person
can easily fall down (Savikalpa Samadhi) since his effort is based on
himself. However, if the grace of God is achieved by accepting the
Super Self, which is different from the self, then the self-realization
becomes eternal. Therefore realization based on the self-effort leads to
temporary liberation due to egoism. The same self-realization becomes
eternal on achieving the grace of the Lord through service and such
liberation is eternal (Nirvikalpa Samadhi). Thus realization leads to
liberation spontaneously because the determination results in practice.
Temporary liberation indicates incomplete realization. Complete
realization leads to permanent liberation.
The soul is the absolute truth with respect to its feelings and thus
the dream [composed of mental feelings and qualities] is a relative truth
with respect to the soul. This is a good simile for God and the creation
of the universe except for one difference. The dream is made of feelings
and the feelings are made of awareness. Thus the dream is a
modification of awareness. Even if it is a negligible modification, which

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is apparent (Vivarta), strictly the modification is real in qualitative sense

(Parinama). However, since the modification is very less and negligible
in a quantitative sense, it can be considered as almost absent. If you treat
this negligible modification as nothing, the Ajati Vada of Gaudapada
results (ajatih prakritistatah). The modification as negligible reality is
the Vivarta Vada of Shankara, which is in a quantitative sense. The
modification is real in a qualitative sense and is called Parinama Vada of
Ramanuja and Madhva. Thus there is no difference in theories of all
these spiritual preachers. The soul is the absolute truth with respect to
the lower plane of forms and qualities. However, the soul, which is the
awareness or a special work form of inert energy, itself, is a
modification of inert energy. Therefore, the soul is relatively true with
respect to the primary inert energy. The soul attains its original form in
deep sleep and thus deep sleep can be considered as the state of absolute
reality with respect to its modifications (Sushuptyekasiddhah—
Shankara). This state of absolute reality should not be equated with the
state of the absolute reality of God, in which the entire world consisting
of primary energy, matter, awareness, forms, qualities etc is itself a
relative truth. The absolute reality of God is beyond even deep sleep and
is indicated by silence (Turiya). Silence means that there is no word to
indicate this state, since it is unimaginable. If you take the absolute
reality of the soul, it is valid only with respect to the lower plane. The
same soul, with respect to the primary energy becomes only a relative
reality. The ruler of a village is a king only with respect to those
villagers. He cannot be the king, who is the ruler of the entire kingdom,
in which the ruler of the village and those villagers are also included.
Simply the common word ‘ruler’ cannot make the ruler of the village
become the ruler of the kingdom. Similarly the absolute reality
(Paramartha Dasha) of the soul cannot be the absolute reality of God
and so the soul cannot be God.
The dream may be a relative reality with respect to the soul, but
even during the time of the dream, the physical world made of matter
exists in equal state with the soul [equally real]. Even if the soul
becomes inert energy and merges with the entire continuous
homogenous ocean of cosmic energy (Brahman) by attaining the state of
an Avadhuta or by entering the state of deep sleep, it has not crossed the
dimensions of creation, which is the primary energy in essence. Thus
the soul in the state of awareness is the absolute reality with respect to

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its feelings, by which alone a daydream or sleep-dream is created. In

this state, it is simultaneously a relative truth with respect to the primary
energy. The soul can attain the complete state of absolute reality, when
it becomes primary energy in the state of deep sleep or in the state of an
Avadhuta, but this absolute reality is only with in the limits of creation
because this primary energy is again relatively true with respect to the
ultimate absolute reality that is God.
You are arguing that God is the awareness because God wished to
create a second item for entertainment (Ekaki...Sadvitiyam... Veda). The
Brahma Sutra also refers to this point (Ikshaternaashabdam). If the
story had ended with just wishing, you could conclude that God is
awareness; because wishing is a characteristic of awareness. Then you
could have said that every living being is God. However, the story did
not stop at this point. After the wish, God created this universe, which is
so wonderful that it is unimaginable to the knowledge of any human
being. This point is mentioned by Shankara in His commentary on the
second Brahma Sutra. Thus when you observe the wonderful design and
the management of this universe, do you only infer simple awareness,
which is present even in birds and animals? The potentiality of
knowledge to create and manage this universe, which never existed even
partially or in the form of parts before its creation, is tremendous. It
cannot possibly exist in the brain of any human being. Thus the
possibility that all living beings, including human beings are God is
negated. If it were the question of a mere wish, we could have inferred
that God is any simple living being. If it were only the technological
knowledge of an engineer or only the managerial knowledge of an
administrator, which is seen in this world, we could infer that God is a
human being. However, even after intensive analysis of the universe,
one is unable to draw the total technological background of this universe
even today; a fact accepted by even the topmost scientist. This proves
that one has to attribute it to a super-state of knowledge. Only the
human incarnation like Lord Krishna etc., who is a Superman, can be
inferred [as God who possesses that special knowledge and power to
create, maintain and destroy creation].
Therefore the meaning of the second Brahma Sutra is not simply
establishing God as a simple living being (awareness or Chit) but it is
establishing God as a Superman (Purushottama or human incarnation of
God). Therefore God cannot be concluded to be normal awareness. The

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word Prajnanam does not mean normal awareness. It means the super
special knowledge, which beyond the capacity of any human being.
Human incapability is clearly seen from the unimaginable design of this
universe; even top scientists are shocked by their incapability in finding
the final foundation of the universe when they search at deeper and
deeper levels.
The word Prajnanam is not used in the sense of awareness and
thus usage (Rudhi) contradicts your sense. Even the word ‘jnanam’ is
not used to mean awareness [Advaita equates Jnanam or knowledge
with chit or awareness in their analysis]. An animal having awareness is
said to be ajnani, which means ‘without jnanam’. If jnanam had meant
awareness, such statement would not have come. If you say that by
saying that God is awareness, you only mean that God is not inert
matter, the conclusion comes that you have understood God. If you say
that God is not this [not one specific item in creation], it means that you
have understood God. However, if you say that God is not any item in
this creation, which means entire universe, then it concludes in your
total unimaginability of God. Therefore partial negation makes God one
of the items of the world. You can only negate a partial item in the case
of another partial item. You can say that the pot is not cloth. However
“God is not cloth” cannot be stated because God is not a partial item like
a pot. Moreover all the items of the world homogeneously exist as all
pervading inert energy. Therefore if you deny any partial item, you have
to deny all the items of creation, since God is beyond inert energy. If
you say that awareness is God, then awareness is a special work-form of
inert energy that is produced by the oxidation of food (Annam) by
oxygen (Prana). The Veda says the same (Annatpurushah). Then how
can you deny food and oxygen, which are inert matter being God and
select only awareness? If you reject mud, there is no pot. Inert matter is
the source of awareness. Due to this reason alone does the awareness
become its original source (inert energy) in deep sleep; just like the mud
pot becomes mud on destruction. You must remember that the soul
becomes all pervading inert energy (Brahman) and in that state alone
can the soul can be said to be Brahman, which is the essence of this
entire creation (Sarvam Khalu idam—Veda). If you limit the soul to
mere awareness, it can never be Brahman because it is discontinuous.
However the word Brahman here means only inert energy and not God.
All the four Mahavakyas can be understood in this line, which means

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that myself, yourself and he or she are inert energy (Brahman) and
finally awareness or even knowledge of any state, is essentially inert
energy (Brahman). Therefore the negation of inert items is meaningless
in realizing the nature of absolute God. However the negation of inert
items can be a helpful broad step of the address of God, who comes
down in the human form into this world.
The third Brahma Sutra means that God comes down to deliver a
spiritual knowledge (Shastram). Therefore the fifth Brahma Sutra means
that God cannot be an inert object because of the requirement of
preaching since the spiritual knowledge preached by God is special and
is impossible for any human being to preach. The awareness of living
beings and the knowledge of human beings are only more and more
precise steps of the address. This Prajnanam, which is impossible for
any other human being to preach, is the most precise step in the address,
like the house number. The impossible special knowledge is already
supported by the point, which says that the knowledge of the creativity
and management of the universe is impossible for any human being in
the world. When this God who has that unimaginable knowledge of the
creativity of the universe comes down, certainly the spiritual knowledge
delivered by Him must be also wonderful and unique and must be also
impossible for any other human being.
Even in the case of the human incarnation, God’s nature is not
understood because God is hidden in the human form. Through the
unimaginable talents of that particular human form, the hidden God is
inferred. The existence of God is experienced or felt. Such experience is
not the knowledge of God. It has no reference to His nature. A blind
fellow feels the existence of the movement of somebody near him. He
has only experienced the existence but he has not understood whether
the moving item is a person or some animal. Similarly from the
wonderful talents of the human form, only the existence of God is
experienced. Since such experience of the existence of God is not
knowledge about God, God remains unknown because His nature is not
at all understood. The Veda says that only His existence is realized but
the knowledge of His nature is never attained (Astityeva
Upalabdhavyah). Here ‘upalabdhi’ only means experience; not
knowledge. The existence of God gives you the knowledge of the
unimaginable nature of God. You can only understand that He is not at
all understandable (Yasyaamatam—Veda).

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The creator is always only one (Ekameva—Veda), but the creation

contains variety (Vividhaiva—Veda). The person is only one but his
works can be different like walking, talking, singing etc. This again
proves that the creation having multiplicity must be a form of work
alone and not the worker (Kriyayam Vikalpah natu vastuni—Shankara).
The Veda also says that Brahman is only one and that there is
multiplicity in creation. If you take Brahman as the primary inert
energy, all the modifications in the creation are only of the energy in
essence. If you take Brahman as God, since the primary energy is also
not real with respect to God, the multiplicity is unreal since the world
itself is unreal before God. The entertainment of God with an unreal
world is impossible. One cannot enjoy a daydream unless he imposes
ignorance on himself. However, if he is captured by ignorance totally, it
will be a real dream, in which he has no trace of independence or
control over his dream. Moreover, such full ignorance does not give
entertainment because he is subjected to lot of misery in the real dream.
However, in the daydream, the ignorance is not complete and therefore
the entertainment and control exist side by side. Therefore when God
descends, He keeps himself under the control of the primary energy
(Mula Maya) and will be like the dreamer in the sleep, having full
ignorance. The two examples of the daydreamer and sleep-dreamer are
created by God to make us understand the concept of Ishwara and the
concept of human incarnation respectively. The ordinary human being is
always controlled by the Mula Maya. But the human incarnation can
rise to the state of Ishwara at any time, whenever He wishes. When He
does not wish so, the human incarnation is as good as an ordinary
human being, enjoying fully under the control of ignorance. However,
He controls the Maha Maya with His superpowers. Sometimes He
appears to be controlled by the Maha Maya or even Maya for greater
entertainment. However, He never crosses the Mula Maya because there
is no need of it. To show His control over Mula Maya, there will be no
spectator except Himself because when He withdraws Mula Maya, the
entire creation disappears. This does not mean that the Mula Maya is
controlling Him; He only keeps Himself under the control of the Mula
Maya. Mula Maya controls Him but she is always aware that He is her
sole controller. When He enters the world through an energetic form
(upper world) or human body (earth), this is the situation. If He crosses

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the Mula Maya, there is no entertainment though He becomes the Full

Controller.
The first Brahma Sutra mentions about the enquiry of Brahman.
This Brahman cannot be God or Parabrahman. The enquiry requires the
use of several words. The discussion about Brahman means that there is
some debatable aspect. Regarding God, there is no debate because He is
beyond all the words and imaginations. The debate about God comes
only when God enters a medium. The discussion is whether the medium
should be taken as God directly or indirectly. God and the medium may
be taken as two separate items and we may say that God is experienced
through the medium. The other view is that a medium can be treated as
God as the electric wire is treated as the electric current.
The second Brahma Sutra says that the medium should be
considered as God because the medium (Krishna) gave the vision of the
Cosmic form (Vishwarupam). This vision shows that the cosmos is
produced, maintained and dissolved by Him. The vision shows the
creation, maintenance and destruction of the universe. Before the vision,
the vision of the cosmos (Vishwarupam) did not exist. When it
appeared, it indicated the creation of the cosmos. When it disappeared, it
showed the dissolution of the cosmos. The external cosmos always
existed and exists even before this vision. If the external cosmos did not
exist before this vision, Arjuna could not have existed to see this vision.
The third Brahma Sutra says that the reason for God entering the
medium of the human form is to preach spiritual knowledge (Shastram).
The fourth Brahma Sutra says that the medium (Krishna) can be taken
as God because of the all-pervading God in that medium like the electric
current in the wire (Samanvayat). The fifth Brahma Sutra says that God
enters only into living beings and never into inert objects. If you say that
the Lord was present in the iron pillar [in the story of Prahlada], it was a
special occasion and was done only to support the word of His devotee
that God can appear from any corner of creation. However, in the case
of the human body of Krishna, He existed from birth to death in that
body. The existence of the Lord in the iron pillar was just for that
moment. The main purpose of the incarnation of God is to preach
spiritual knowledge to humanity for its eternal welfare. For such
purpose, only the human body is congenial for human beings. The forms
like fish, tortoise etc., [that the Lord took in the past yugas] were only
for certain special occasions to destroy the evil forces. The fifth Brahma

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Sutra gives only a step of the broad address of the Lord. This step only
denies the inert items. If a person is in Delhi, it means that He is not in
other cities. To indicate that he is not in any city except Delhi, the
precise steps of the address (Aativahikah tallingat—Brahma Sutra) are
not necessary. We simply say that he is in Delhi. This does not mean
that he will be found anywhere in Delhi. Similarly God will not be
found in every living being. Then we say that He is in a particular street
in Delhi, which is like saying that He is in a human body. The wish to
create indicates the broad area of awareness which exists in all living
beings (Tadaikshata—Veda), which is like the name of the city. The
next precise step is the name of the street, which narrows the search to
human beings through the word ‘knowledge’ (Satyam Jnanam—Veda).
Knowledge exists only in human beings (Manusheem Tanum—Gita).
Again it does not mean that He can be found anywhere on that street.
The first step does not mean that every living being is God. The second
step does not mean that every human being is God. The third most
precise step is the house-number on the street, which is the particular
human body (Vasudevah sarvamiti—Gita) called as Krishna, Jesus etc.
If you enter the house, a person can be found very easily in that house.
Such a Superman is indicated by the special knowledge (Prajnanam).
Therefore all this analysis relates only to the steps of the address of the
human incarnation and the existence of God is experienced through that
human form. Therefore the unknowability of God is always maintained,
since the nature of God is not understood.
Realized Soul
If you can learn from God regarding His state of continuous
entertainment from the creation containing both pleasant and tragic
scenes, you have become God in this very important aspect. God’s
superpower and producership of the world etc are not at all required.
The spectatorship and entertainment is the only essence of this creation
(Ekaki na ramate—Veda). The spectator of the ‘movie’ can enjoy
equally with God even though the spectator has not produced the movie
[creation]. The producership of the movie has no relevance to the
enjoyment. In this aspect, the soul and Brahman become one and the
same (Advaita). When the sole purpose of the creation is entertainment
and that is fulfilled, even without the producership of the world, you are
unnecessarily canceling the producership of God by making the world

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unreal. You have done this because you cannot be God if God’s
producership is real; since you cannot produce the world. Now since the
very essence of the production of the world is attained by you through
the equal status of complete entertainment with God, you need not do
this unnecessary crime.
Petitioner (purva pakshi): You said that the entertainment
becomes continuous if you realize the unreality of the world.
As You said, there are three levels of unreality of the world.
At the first level, forms and feelings are unreal and this level
is called as Maya. The second higher level is Maha Maya, in
which matter, awareness, light, heat etc are unreal. The third
highest level of unreality is called as Mula Maya, in which the
primary energy is unreal. For the soul only the lowest level
called as Maya is unreal. The second and third levels are equal
and higher levels respectively and therefore cannot be unreal
for the soul. For God all the three levels are unreal. The world
may be unreal for God because it is totally unreal at the three
levels. For the soul, only the one lower level is unreal where
as the other two levels of the world are real. Therefore for the
soul the world cannot be totally unreal. Thus, God can have
continuous entertainment due to the total unreality of the
world for Him. For soul the world is partially unreal (one
third) and therefore the soul cannot be continuously and
deeply entertained like God. Therefore to keep equality in the
entertainment of God and the realized soul, you have to atleast
say that the realized soul is Brahman (God). Otherwise you
are making God selfish. In our theory Brahman is not selfish,
because as soon as realization comes, the soul becomes
Brahman and the world becomes unreal in all the three levels.
Mediator (madhyamika): For entertainment the aspect of
producer-ship of God is already proved to be unnecessary.
Therefore this aspect does not strengthen the problem of the
petitioner to any extent. Even though it is agreed that the
producership does not disturb the continuous entertainment,
the degree of the reality of the world cannot be overlooked as
raised by the petitioner. When the basis of continuous
entertainment is the unreality of the world and if there is a
difference between God and soul with regard to the basis

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itself, how can the continuous entertainment, which is the

result of this basis, be same for both God and the soul? If the
result is to be equal, the basis also should be equal. Therefore
the petitioner’s objection cannot be overruled.
Respondent (siddhanti): The entertainment is always limited
only to the third level. When you are watching or acting in a
drama, the entertainment of the spectator is completely based
on the unreal forms, which are the unreal roles, unreal
dialogues and unreal actions, which are only unreal feelings.
The second and third levels (Maha Maya and Mula Maya) are
not at all related to the entertainment. In the drama the low
level of Maya is related to the story, dialogues, actions and the
emotions that are expressed in the drama. All these items
come under the category of feelings, which are only forms of
awareness. The roles like king, queen, servant etc are also
unreal like the unreal forms of matter. When the drama is
stopped, all these items disappear. The dresses used for the
roles, the actors, the stage etc remain for sometime, and can
be removed from that place. This is the second level of Maha
Maya where matter, awareness etc exist as real items up to the
final dissolution of the world. The ground, on which the stage
is built up exists permanently, which is the level of Mula
Maya. When you see only the higher [Maha Maya] and
highest levels [Mula Maya], the entertainment does not start at
all. If you see the ground, the stage, the dresses and the actual
actors, who are going to play the roles, the entertainment has
not started at all in your mind. Therefore the higher and
highest levels are irrelevant to the entertainment like the
producership. The whole entertainment is limited only to the
third, lowest level (Maya), which is a common unreality for
both God and the soul. The realization of the unreality of the
third, lowest level can be attained equally by both God and the
soul and therefore entertainment can be equal for both God
and the soul. The unreality of the world preached by Shankara
is thus limited only to this third level, which constitutes the
various unreal forms of matter. Feelings, which are forms of
awareness, arise only based on the unreal difference between
these unreal forms. For example: One girl is good looking and

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another girl is not good looking. Beauty and ugliness are the
names of these two unreal forms. Based on these unreal forms
of matter, the feelings of love and dislike are generated. The
basis of these feelings is only the form of the body of the girl,
which is just matter. If both die at the same time and the
bodies disintegrate, the matter, which is the reality in both is
one and the same. Now the feelings are not different when the
matter in both the bodies is realized to be the same.
Entertainment is essentially a feeling. Similarly, suppose one
girl is red in colour and other girl is black. The light, which is
the common energy in both the colours, is one and the same.
Just because of the difference in the wavelengths of energy,
the different colours are seen. After death the common light
energy mixes with the cosmic energy and the colours are
unreal. Thus in the second level, matter and light exist as
realities for the soul, which do not cause any feeling. When
matter, light, awareness etc become the primary energy, then
the awareness itself disappears and even the basis for feelings
does not exist. There is no need of even dreaming to get
entertainment at that highest level. Thus you have assigned
names to the different unreal forms, which give rise to
feelings. Thus the unreal names and unreal forms constitute
the essence of the whole entertainment. Shankara says that the
world of these unreal names and unreal forms is unreal. The
world in this basic level of Maya causes various feelings and
thoughts like love for your family members, neutrality to
others etc. If this Maya can be crossed, then knowledge and
love for God can be achieved. Since anything related to God
is real, both divine knowledge and devotion are real. The form
of God is also real, based on the same reason. All these apply
to devotees also because the devotees are related to God.
Therefore the love for the form of God and His devotees is
completely real since the base (God) with which they are
related, is real. Therefore the God in human form and the
devotee related to God, become the items of reality and
significance. Thus in this sense too, the God in human form
and devotees attain the equal status of reality. Since both God
and devotees cross Maya, the entertainment is equal to them.

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Petitioner: The soul (awareness) creates an imaginary world in a

daydream. That world is a bundle of imaginations, which are
produced directly from the soul. The soul has generates that
world, controls any item of that world with full independence
and finally dissolves the whole world into itself. The soul also
generates an imaginary space [within itself]. All the same
aspects are seen in the case of God too. Creation is the
imaginary world of God, which is a bundle of imaginations of
God. God generates, independently controls and finally
dissolves the world into Himself. The space in the world is
also generated by God. Since we don’t find any difference
between the effects, the cause in both the cases must be one
and the same. Therefore the soul or awareness is directly
Brahman.
Mediator: Regarding the effects, there should be no opposition
because the Veda admits all these aspects. The respondent has
only limited scope for the analysis of the cause in both the
cases to decide whether the cause of the two is the same or
not.
Respondent: We do not object to the effects, since all the Vedic
statements stand as authority for all these points. However, we
raise one point that if the soul and God are one and the same,
all the effects must also be one and the same. In that case, the
soul should act like God in the external world too. The soul
should have the same control on the items of the external
creation as the God has. The Veda says that God controls the
sun but the soul is controlled by the sun. Another fundamental
objection is that the awareness (soul) is the product of
combined efforts of the digestive, respiratory and nervous
systems. The food in the digestive system is oxidized by the
oxygen supplied from the respiratory system. Inert energy is
released, which enters the brain and nervous system. The
awareness is generated by the combined effort of all the three
systems. If this awareness and God are one and the same, God
must also be the product of those systems in His background.
When God is the effect of some other systems, He cannot be
the root cause of everything. Therefore you have to show
these three systems in the macro level, which generate the

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awareness or God from whom the universe can come out as

an imaginary world. In that case the soul must control this
external world, which is his own imagination since he has
become Brahman by realization. We do not have any
objection if you take the soul as a simile to understand the
effect that is generated from God. However, since God and
the link through which the world is generated are
unimaginable, we can only understand the state of the effect
with reference to God. From this simile you can understand
that the world is unreal with reference to God just like the
imaginary world with reference to the soul. In the case of the
soul, we can analyze the effect (imaginary world) as energy.
The link, which is the process of production as work can be
also realized as energy. The soul can also be realized to be a
special form of work, which is also energy. However, in the
case of God, except the effect (external world), neither the
link nor God Himself can be analyzed. This is the limitation
of the simile. The simile always is valid only in certain
aspects and cannot be extended in all the points. Therefore the
soul can stand as a simile in certain aspects. The differences
prove that both the compared items are not one and the same.
Here you have taken the awareness as a direct cause of the
imaginary world. But on scientific analysis, it can be proved
that awareness is essentially the inert energy and here the
creator, process of creation and created energy are all
essentially inert energy. The same inert energy, in association
with some special technology [nervous system] is converted
into awareness. Therefore the awareness is responsible for the
will [to create] and design of the imaginary world. The robot
also imagines and plans with the help of various combinations
of information that is fed to it. Regarding the soul too, the
imagination is not original as that of God. The imagination of
the soul is also based on the various probable combinations of
parts of information collected from the world. Thus the basis
of planning is also ruled out in inferring that God is
awareness. The planning of God is unique and based on
genuine creativity since no information of any part is
available to Him before creation. Science has brought the

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robot as [an entity] exactly equal to the human being in the

extent of creativity. But both the human being and the robot
cannot stand before God due to the genuine and original
creativity of God, which is unimaginable. The essence of
awareness, which is inert energy, is responsible for the
generation, maintenance and dissolution of the imaginary
world. Therefore the word ‘awareness’ stands for the inert
energy in its essential form and in a special form [of that
energy], is called as awareness. Thus the soul is the material
cause (Upadanam) and the design cause (Nimittam)
simultaneously. Similarly God is the root material cause as
well as the root design cause of this world. However, here
God is not directly the material cause, which may be
misunderstood in the sense that God is modified [to form the
creation] and is affected by all the changes of the world.
Similarly if you say God is directly the design cause, God will
be responsible for all good and bad deeds. In the case of the
soul, the soul experiences all the happiness and misery
because its material (awareness) is the material of the
imaginary world. Since the soul is the designer of all the
feelings, the soul becomes responsible for all good and bad
intentions. However, in the case of God, God is neither
affected by such experiences and nor is He responsible for the
good and bad feelings in the world. Therefore the material,
which is the inert energy that is produced from God, is
modified into the world. The will (awareness in essential
form) that is produced from God has designed this world.
Neither can you say that God is inert energy, nor can you say
that God is awareness because the link between the cause and
effect is again unimaginable in this case. In the case of the
soul, the imaginary world and the soul are both imaginable
items. The link between them is also imaginable, and
therefore analysis can prove that the soul has to be responsible
for every action and for the experience of every fruit. God is
unimaginable and the world is imaginable. The link between
an unimaginable and an imaginable item must be
unimaginable. Therefore you cannot assign the responsibility
of any work or the experience of any fruit in the world to God.

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Due to the unimaginable link, God has no responsibility for

the work and the fruit. Yet, the world is created by God alone
(Kartaramapi Sarvasya Viddhyakartaram avyayam—Gita).
Even if you say that the imaginary world cannot affect the
soul, it is not so. The good and bad feelings are said to have
fruits to be enjoyed by the soul in the upper world. The reason
for this is that the soul is awareness and the feelings are also
made of awareness. Therefore the imaginations have equal
status with the awareness. A golden ring and a lump of gold
that is extracted from that ring, have equal weights. However,
in the case of God, we know that the effect is a golden ring
but the cause is not gold; it is unimaginable. Therefore the
material of the world even in the deepest level (inert energy)
is not the material of God. In that case, the concept of
relativity too cannot be confirmed. The concept of relativity
needs the knowledge of the material and its form. For
example, gold is the absolute reality and the ring is the
relative reality. Thus the concept of relativity gives the
knowledge of the process of generation. Here, since the
knowledge of the material of the cause is not known, we
cannot logically arrive at the conclusion of the concept of
relativity. Since the world cannot control itself by itself, the
cause is inferred. The scriptures have mentioned the existence
of the Cause and thus form the basis of [enquiry about] God.
Petitioner: The scriptures can be imaginations of some poets.
You can call the world itself as God, for which no other cause
is needed. This is the philosophy of science too, for which you
are giving so much value. If we observe the world, there is no
need of any cause for it because it is a self-sufficient system.
The theory of probability can be an alternative for the
necessity of the designer and this theory is again in science
alone. You said that science can be used to explain the world.
Therefore using science, you can prove that the world is
designed by probability and is controlled by the same theory
of probability. Similarly the destruction can be explained by
probability. Ofcourse we can accept inert energy as the
material cause and the material that maintains the world and
the force that destroys the world. Without awareness, we can

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arrive at answers by associating the items of the world with

the probability of collisions and energetic considerations of
reactions as explained in science. Even the ancient Indian
logic says that atoms guided by probability (Adrishtam) create
this world and the designs are attributed only to probability
without the need of a designer. Therefore both inference and
scripture have gone into the dustbin. The theory of evolution
as proposed by Darwin can completely explain the production
and development of awareness into mind and intelligence in
course of time, based on the requirements of nature. The robot
with simultaneously working microprocessors proves the
production of awareness and thoughts. The information in the
chip is always from external world. Even if you believe in
previous births, the bundle of information (Samskaras) was
also fed from the external world alone. Therefore the external
feeding of the information into the chip is common. Thus all
the aspects are answered by science. I [Advaitin] was actually
an atheist (Buddhist or Purvamimansaka) and was a believer
of this concept. I was converted to an Advaita philosopher by
this Shankara through some intellectual trick. Shankara
convinced me that I am God. Since I exist, I accepted that
God also exists. However I still remain an atheist. Even as an
Advaita philosopher, there is no God other than me. As per
science, I am a part of the creation, called as God. Therefore,
Advaita and science are one and the same. I have not crossed
the limits of the world. I have only changed my name as God.
Respondent: Your whole argument is un-debatable because it is
concentrated only within the limits of the world. Probability
can certainly replace the designer. The cosmic inert energy
associated with the theory of probability can explain every
aspect of the world without the necessity of God. Therefore
inference can be easily thrown out. We cannot contradict you
if you say that the Veda is an imagination of the sages, who
were poets. We cannot give any special validity to the Veda
saying that it was told by God and therefore it has special
validity. Now since God Himself has disappeared, the Veda
cannot be a special authority. If the story had been only this
much, certainly there could be no answer from our side.

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However, before answering this objection, I would like to

remind you that science is completely based on experimental
evidence. Experimental evidence is only derived from
perceived objects and perceived phenomena. Therefore before
hearing My answer, I should reconfirm that both of you are
standing on science which is based on perception. Unless you
both reassure Me on this aspect, we will not give our answer.
Petitioner and Mediator: If the phenomena are perceivable and
the objects have the same status as that of objects existing in
this world, we will accept your answer.
Respondent: My answer is certainly based on perceivable
phenomena and perceivable objects, which have exactly equal
status with the phenomena and objects existing in this world.
There are several people who exhibit supernatural powers as
miracles. The production of the material [spontaneous
materialization] is perfectly perceived and the material
produced is as real as any object in this world. The existence
of the materialized object is equal to the existence of any
other object in this world. Therefore the unimaginable power,
which is beyond science, is established. You have to accept
the existence of unimaginability (Maya) and thereby the
possessor of the unimaginable power (God) has to be
accepted. Certainly, you have to recognize the existence of
some item (either power or power and its possessor) beyond
the spatial dimensions of this world. Thus the exhibition of
miracles establishes the existence of something beyond this
world and thus the scripture is not poetry and gains validity.
The human incarnation establishes the validity of the scripture
through such miracles. Jesus said that He has come down to
fulfill whatever was told in the scripture. For the existence of
this unimaginable power, the human incarnation Himself is
not required. Even devotees exhibit such power. Once the
existence of something above science is realized and once the
scripture becomes proved to be valid, there will be quest for
further discussion on the subject of the scriptures. To create
such fundamental quest, the human incarnation is not
necessary. It is at the very fundamental level and this basic
concept is meant for every normal human being. Therefore

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God has given such super powers to devotees at all levels so

that the fundamental faith and quest on the subject is ignited
in every human being. The human incarnation is very rare and
cannot cater to all human beings at such fundamental levels.
He comes down mainly to give the final solutions to the
discussions done on the subject, based on this quest. This is
the reason why God is gives super powers to several people
whether they are good or bad. The propagation of this
fundamental concept is to be done at a very broad level. The
Gita says that wherever miracles are found, they denote the
existence of the super power, from which such sparks have
come (Yadyat Vibhutimat Sattvam…). The superpower
denotes the possessor of the power (Mayinamtu—Gita, Indro
Mayabhih—Veda).
Mediator: Do you mean to say that every cheap fellow
exhibiting such powers (Kshudra Upasaka) is God?
Respondent: The verse in the Gita says that the potentiality or
power (Sattvam) that is showing the miracle (Vibhuti) is a
spark of the infinite super power of God. The possessor of that
spark is neither God nor a spark of God. A merchant has a
hundred diamonds. Somebody argued with him that there is
no diamond. The merchant ordered his servant to bring a
diamond from the box and show it to that fellow. The servant
did the same. This does not mean that the servent is the owner
of the diamond. It also does not mean that the servent who
brought one diamond has 1/100th share of the wealth of the
merchant. The possessor of that power may be a devotee or
may even be a demon. The point is limited only to the
exhibition of existence of the diamond. The subject regarding
the ownership of the diamond is a subsequent topic, which
constitutes spiritual knowledge. Therefore, the exhibition of
miracles is also an aspect of the spiritual knowledge. A mere
scholar cannot show the miracle. A demon [who can do
miracles] cannot deliver knowledge. Suppose Ravana is both
a scholar and possessor of miracles. He does not have divine
love. He tortured devotees of the entire world. He did not
have bliss, which is continuous happiness. He was without
happiness and worried on several occasions. The possessor of

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bliss and love must also transfer the same to others. However,
he transferred fear and misery to several people. Therefore all
these aspects eliminate the non-God items and reveal the real
God. However, remember, all these are only characteristics of
the medium and not God directly because God is
unimaginable. They direct you to the address of the Lord with
collective effort. Thus special knowledge (Prajnanam
Brahma), miracles (Satyakamah), love (Rasovaisah) and bliss
(Anando Brahma) are the signs revealed in the Veda. They
indicate the address of the Lord.
Mediator: A devotee may also be mistaken as God due to his
superpowers, divine knowledge, love and bliss. In that case,
God is missed by a narrow margin because any higher level in
these four levels can be taken as the highest level and thus the
devotee may be mistaken as God [a devotee having fairly high
levels of superpowers to do miracles, divine knowledge, love
and bliss may be mistaken to be God, who possesses these
four to the highest extent].
Respondent: If you mistake a devotee as God, there is no harm.
After the human incarnation, the next address of God is only
the devotee. God will fulfill all your requirements even
through the devotee. God is more pleased with the fame of
His devotee than His own fame. The above signs are mainly
intended to isolate the demons and the scholars who twist the
knowledge. Ofcourse there is one miracle, which cannot be
transferred to the devotee and is limited only to God. That is
the creation, maintenance and dissolution of the universe.
However, unfortunately, God cannot exhibit this miracle to
any soul because to exhibit this miracle, first the entire
universe including the primary cosmic energy should be
dissolved by God. If that is done, the individual does not exist
any more and hence cannot be a witness to the dissolution.
When the universe is created again, the individual who does
not exist before creation cannot witness the process of
creation. Arjuna asked Krishna for this single miracle i.e. the
real proof of God. However, God only gave Arjuna a vision of
this (Vishwarupam) as there is no other way than this. Thus
Arjuna confirmed that Krishna was God by this miracle.

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Otherwise, Arjuna was thinking that Krishna being a genius,

was delivering the special knowledge based on His
scholarship of the Vedas and Shastras.
Petitioner: If the respondent has established God, I have no
objection to accept God if I am that God.
Mediator: To call yourself as God, the respondent has already
given the objection that in that case, God would need the
existence of biological systems to be the awareness [which is
the essential nature of the individual]. Therefore the petitioner
cannot continue his claim.
Petitioner: Awareness can also exist without the background of
these biological systems. At the time of death, the soul leaves
the body and still has awareness. Therefore awareness exists
without the association of these biological systems.
Awareness is an independently existing item. When the same
soul re-enters another body, the same awareness continues.
Thus awareness is eternal and does not require the systems.
The awareness in the body may disappear after death but the
awareness in the soul should not disappear if it has to
experience the punishments given by the messengers of Yama
[in hell] after the soul leaves the body [death].
Respondent: As soon as the soul comes out of this gross body, a
new body covers the soul. The new body contains all the
systems in a very subtle level. The Veda says that the soul
coming out of the body does have another body, which
contains a nervous system and respiratory system
(Manomayah Prana Shariraneta). Therefore the awareness of
the soul [after death; in hell] is from the new body called as
the Yatana Shariram. The soul experiences the punishments
through this body alone. The respiratory system needs a
digestive system and thus very subtle matter is oxidized to
release inert energy.
Mediator: A soul going to heaven is said not to have hunger and
thirst (Ubhetirtva…Swargaloke—Veda). Therefore the
digestive system is not necessary to supply the energy. Then,
the nervous system cannot function. Still they should have
awareness to enjoy the pleasures of the heaven. Therefore the
awareness exists in the body going to heaven (Bhoga

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Shariram), which does not have these systems. Thus

awareness is an independent item
Respondent: It is said that when souls go into the upper worlds,
they take the solar rays as food (Suryoshma payenah). That
means that energy is taken from solar energy. If the awareness
were independent, there would be no need for supply of
energy from outside. This means that the nervous system
(Manomaya Kosha) must exist, into which energy enters
directly and awareness is produced from it.
Petitioner: The angels have energetic forms (Divya Shariram),
which do not contain any system, but still awareness is
present. The angels do not ‘drink’ solar energy as you stated.
Respondent: Even in angels, the nervous system (Manomaya
Kosa) exists and since their bodies are energetic reservoirs,
there is no need of taking energy from outside. Let us assume
that independent awareness exists in angels without the need
of any system in the body. If that were so, the eternal
awareness in the body of the angel must be God according to
you. Then, why did Yama, one of the angels say that God is
unknowable? He also said that even he cannot know God
(Yasyamatam, kathametat vijaneyam—Veda). If you do not
give value to this Vedic statement, then very angels you are
talking about are gone because their existence is referred to
only by the Veda.
Human Incarnation
The Advaita scholar comes fast if he finds the item, awareness. He
will make other items unreal and the realty of the object becomes only
awareness. He will limit himself to the same awareness, which is
present in his human body. Since all the items except awareness are
unreal, he will also remain as the awareness, which is the ultimate
reality. Now he will say that the object and himself are one and the
same. He is the owner of one lakh rupees [hundred thousand]. The other
person is the owner of one Crore rupees [ten million]. Now the Advaita
scholar will say that the other person too, really has only one lakh and
the other lakhs that he possesses are unreal. Now he [Advaitin] says that
he and the other person are one and the same. He will never try to rise to
the level of one crore. Hanuman, a monkey, who was the owner of just a

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hundred rupees [hundred rupees, is compared to the body of a monkey

which is inferior to a human body], rose to that level [He became God,
since the Lord made him the creator for the next cycle of creation]. This
is a positive effort. The effort of Advaita philosopher is completely
negative. He tries to bring down any richer man to his level saying that
the extra riches of anyone are unreal. Even if everyone becomes equal to
him, he is not worried because his sole aim is to see that no one is richer
than him. He is not interested in his own rise, but there should be no
person greater than him. He may not get any benefit but nobody should
be benefited more than him. This is the basic psychology of human
beings.
When any philosophy appears convenient to one’s psychology,
such philosophy is accepted immediately. Nobody will want to leave
that philosophy. Similarly, the Advaita philosopher has reduced
Brahman to mere awareness, removing His post of Ishwara. The
Advaita philosopher proposed that Brahman is the ultimate reality and
Ishwara is only the relative reality and hence is unreal. Since everything
except awareness becomes unreal, he is also reduced to awareness only
in reality. Therefore he and Brahman become one in the ultimate reality.
The Advaita philosopher should know that Brahman never retires from
the post of Ishwara. Nobody can become Ishwara except Brahman.
When the officer comes back to his house from the office, it does not
mean that he has retired or resigned. Though the officer’s behaviour is
not expressed by wearing the uniform or sitting in the office, the officer
in the house is still an officer for all practical purposes. Similarly, when
he is in the office as an officer, you cannot say that he is not the father
of his child. Therefore the ultimate reality (Brahman) is Ishwara and the
relative reality (Ishwara) is Brahman. The lump of the gold (ultimate
reality) has the potentiality to become the gold ring. During the
existence of ring, the same lump of gold is present. Thus in Ishwara,
Brahman exists in totality. In Brahman, the potentiality to become
always Ishwara exists. You say that the same Brahman becomes both
Ishwara and the Jeeva just like the same gold becomes a ring and a
crown. The gold present in the crown weighs one kilogram. The gold
present in the ring weighs one gram. You say that the same gold
(Brahman) is present in the ring (Jeeva) and the crown (Ishwara) and the
difference between the crown and the ring is only in the design, which
when separated from the gold is unreal. Therefore, the difference

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between Ishwara and Jeeva is unreal. In reality, only gold exists, which
is the Brahman. However, in this simile, all the concepts are not clear.
Since the design is a relative reality, the difference between the crown
and ring can be unreal. Since it is totally unreal, the quantitative
difference is also unreal. However, what about the difference in the
quantities of the gold present in the ring and crown? Gold is the ultimate
reality. Now the difference is in the ultimate reality.
Petitioner: Since space (relative reality) is unreal, the
quantitative difference in the gold is unreal. Only qualitative
similarity holds good. You have to treat the gold [in this
similie] to be beyond space. Such example is not available in
the relatively real world. Therefore awareness is above spatial
dimensions and cannot have a quantitative difference.
Respondent: Any item, which is above spatial dimensions,
cannot have even qualitative identification. If you say that the
existence of Brahman alone is experienced as told by the
Veda and then if you say that the similarity between the Jeeva
and Ishwara is only the existence of some unknowable item,
then you can only say that both Ishwara and Jeeva have
‘existence’ in common. This means that the common item of
existence in both is Brahman. In that case how can you say
that Brahman is awareness (Chit)? If you confine the
Brahman only to the existence (Sat) of some common
unknowable item, we have no objection. Since the item is
unknown, even the existence of such unknown item has no
meaning and cannot become called as a similarity. If the
aspect of the similarity is unknown, it becomes meaningless to
say that some unknown similarity exists. Moreover, the
awareness is not mere existence of some unknowable item. It
is an item that can be realized and thus we use the word self-
realization (Atma Jnanam). Therefore apart from existence,
the nature of the item is also known. We also differentiate
awareness from inert items and thus awareness has defined
boundaries that come under spatial dimensions. Then how can
you say that awareness is above space? Therefore it is very
clearly proved that awareness is an item that can be defined
by spatial dimensions.

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If you are very fond of the word Brahman, let the soul have
that word as its name. We have no objection, because any
greatest item in a category can be called as Brahman based on
the root meaning. Infact, we too are very happy to call the
soul as Brahman because the soul, even though it has several
negative points that prevent its greatness, is the greatest in one
point. In that point it can be said to be similar to Brahman.
This similarity is that awareness is absent when isolated but
still gives its experience. Brahman is unimaginable but gives
the experience of its existence. The unimaginability and
absence can be viewed as similar even though fundamentally,
there is a vast difference. Absence means non-existence.
Unimaginability means existence, which cannot be
understood. In this point, the soul stands as an example to
understand the Brahman. Therefore if you call the soul as
Brahman, we will be happy to sacrifice that term, and we will
call the Brahman [God] as Parabrahman from now onwards. It
is just like the owner of one-lakh rupees being called as the
owner of a crore. We will call the actual owner of a crore as a
billionaire from now onwards. Infact, even this may be
painful to you because in that case, you may want to be called
as a billionaire. Therefore our new name for the owner of one
crore is “The person beyond one crore.” Therefore the word
Parabrahman [that which is beyond Brahman] does not have
any positive meaning, to which you may again be attracted. It
only has a negative meaning that it is something beyond
yourself (Brahman). However, unfortunately, you do not
agree to this proposal and want to stick only to the word
Brahman.
You are saying that Ishwara means the Creator, Maintainer
and Destroyer. You have limited Ishwara to this concept and
pushed Him to the relative reality making Him unreal. You
have clearly understood the reason, which is that you cannot
become Ishwara by any path. This concept is built up by you
so please stand on it. You say that Brahman is the word
introduced in the Brahma Sutras as the ultimate reality. The
characteristic of the Brahman is immediately revealed in the
second Sutra as the creation, maintenance and dissolution of

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the world. If awareness is the real meaning of Brahman, then

the second Sutra should have been immediately “That
[Brahman] which is awareness.” If you say that this
characteristic is only Tatastham [associated characteristic; not
inherent characteristic], we have already answered this by
saying that the Tatastham, which is constantly associated and
not found in any other item can act as Swarupam [inherent
characteristic]. If you say that the Swarupam or the inherent
characteristic of Brahman is told in the fifth Sutra (as
awareness), [then we say that] the context of the fifth Sutra is
not to state the inherent characteristic of Brahman but the
actual context is only denying inert items being mistaken as
Brahman. Therefore giving importance to awareness and
removing the importance of the potentiality of creation etc. is
against theme of the Brahma Sutras. The theme of the Brahma
Sutras is twisted by you because you possess mere awareness
and you can never achieve the potentiality of creation in your
lifetime. This twist is done by you only to call yourself as
Brahman.
Petitioner: In the fifth Brahma Sutra, even though it is out of
context, the conclusion is that Brahman is not an inert item
but is awareness.
Respondent: In the fifth Sutra, awareness (Chit) is not
mentioned. Only the will (Ikshateh) is mentioned. It means
that Brahman has a will but it is not said that Brahman is
awareness. Due to the presence of the will, inert items are
rejected. However, it does not mean that awareness is selected
[to be God]. If you say to one student that he has failed in the
examination, it does not mean that the other student has
passed. The indirect sense need not always be the direct
meaning. Infact, this Sutra gives a broad step of the address of
Brahman that enters the world as an incarnation. This means
that Brahman enters into a living body and not an inert body
because the program of the incarnation is to preach the
knowledge. Even in the context of Brahman, It wished to
create, as per the Veda. However, that does not mean that It is
awareness. In the case of worldly items, such logical analysis
will certainly prove the item to be awareness [that which

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wishes must be awareness]. But Brahman being above spatial

dimensions, such worldly logic fails. Since Brahman is the
source of every item (Dravya), property (Guna), form (Rupa),
action (Karma), there is no objection to say Brahman did this
or that. Brahman can do everything and therefore It wished to
create.
Mediator: You have related the fifth Sutra to the incarnation of
Brahman. Do you mean that the theme of all the Brahma
Sutras relate with the incarnation of Brahman?
Respondent: Certainly all the Sutras can be related to the human
incarnation [Krishna], which was present during the time of
Vyasa. There is no difference between Brahman, Ishwara and
the human incarnation (Krishna). Ishwara is in the relative
reality and it is proved that He is simultaneously Brahman.
Since both the human incarnation and Ishwara are in the same
plane of reality, there is no objection to give homogeneous
[identical] status to both. Thus the human incarnation is
simultaneously Brahman and Ishwara. The human incarnation
is before your eyes and the medium in which He is present is
a human body and not the entire cosmos as in the case of
Ishwara. The complication and repulsion is greater in case of
the human incarnation. Therefore the enquiry is more
necessary in this case. The second Sutra refers to the vision of
Vishwarupam, in which Krishna showed the creation of the
universe, its maintenance and its dissolution in the vision.
This itself proves the common characteristic of both Brahman
and Ishwara. The third Sutra says that the main aim of the
human incarnation, which is to preach the spiritual knowledge
(Shastram). The fourth Sutra says that the medium can be
treated as Brahman due to the unity of the medium and
Brahman without isolation (Samanvyat) like the electric
current and the wire. The fifth Sutra says that the incarnation
does not happen through an inert medium because awareness
of the medium is required for preaching the spiritual
knowledge. There is no need of any tension [or objection] in
this interpretation because Vyasa himself [author of the
Brahma Sutras] stressed that Lord Krishna is Brahman and
Ishwara as seen in His Bhagavatam.

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The human being cannot touch Brahman in the ultimate

reality even on entering into more subtle bodies of energetic
forms after death because even angels in that state have
declared that they cannot understand Brahman. As far as the
existence and experience of the unimaginable nature of
Brahman is concerned, there is no objection. Infact such
experience of the existence of the unimaginable nature of
Brahman is given by the human incarnation only for the sake
of humanity through unimaginable actions (miracles),
unimaginable knowledge etc. Otherwise the very existence of
the Brahman based on the scriptures would be thrown out by
the atheists as mere poetry. You cannot touch Brahman even
in poetry because it is beyond the imagination of any soul
since it is above space. When the same thing is uttered by
angels like Lord Yama, how foolish does it sound when it is
heard from the mouth of a petty human being? Do you mean
to say that even angels could not understand that Brahman is
awareness? Do you mean to say that Hanuman, after studying
all the Vedas from the Sun-god could not understand this
small point that awareness is Brahman and therefore He is
Brahman? If you say that awareness (soul) is not Brahman but
Brahman is awareness, in that case how can you utter the
statement that you are Brahman? Krishna said that He is the
creator, maintainer and destroyer of the world (Prabhavah
pralayah…, mayi sarvamidam, mamabhutamaheshwaram—
Gita). From the point of the awareness, you can also state the
same and say that there is no difference between Krishna and
yourself. However, Krishna proved what He said by giving
the cosmic vision, which you cannot give. You may say that it
is only a vision and that an actual proof is impossible because
the soul will not exist to grasp the concept in such proof.
Accepting this impossibility, which is due to the incapability
of the soul alone, you too can give atleast the same cosmic
vision as given by Krishna. Now you say that all miracles are
untrue. You say that the world is unreal and therefore Ishwara
is unreal. Now, even Krishna is reduced to mere awareness so
that yourself, Krishna and Ishwara are reduced to Brahman,
which is limited only to pure awareness. Therefore you are

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always in the circular motion of egoism and jealousy and you

can be never dragged out from this circle. Due to this you are
going in the opposite direction and will finally reach the place
of demons. Your aspired goal can be achieved by you if you
come out of this circle and worship the human incarnation like
Hanuman, who became Brahman and simultaneously Ishwara
at the end of His spiritual effort. You are the ‘most laziest’
man on this earth because you want to be Brahman without
any effort; just like getting your lost ancestral property
through a sudden judgment from the court. All the sacrifice
and service of Hanuman is the climax of foolishness since He
only attained what you got in a fraction of second by simply
hearing the Mahavakyam!
Petitioner: If you say that Krishna is Brahman, He Himself has
told in the Gita that He is the awareness (soul), which knows
everything (Kshetrajnamchapi mam). He said that there are
two items; one is the soul and the other is the body. He also
said that He is the soul present in every body
(Sarvakshetreshu…). He said that He has entered the human
body (Maanusheem Tanum…) and therefore, He must be the
soul since there are only two items (Prakritim
purushamchaiva). Therefore, you are encircled from all the
angles and you have no other way than to accept that
Brahman is the soul in every body.
Mediator: The word Purushottama also means that he is the best
among the souls since the word Purusha has to stand for the
soul alone. Krishna says that He is beyond the Prakriti
(Kshara or Kshetra). However, He says that He is the best
among the souls (Akshara). In this verse, the word Atita
means ‘beyond’. The word Uttama means the best among the
category of souls. Since a realized soul is Brahman, he is the
best among all the souls. Since the soul is beyond the body in
view of its eternality, the word Atita is used in this context.
Therefore, this makes clear that there are only two categories,
the first is Purusha (soul) and the second is Prakriti (body or
inert world).
Respondent: When you say that there are only two categories i.e.
soul and body only, how can you include the soul in Prakriti

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under the subdivision Para Prakriti? In that case, the soul and
body are Prakriti and God is Purusha. Thus, there are only two
categories (Purusha and Prakriti), because both the soul and
the body are in the same category.
Petitioner: It is said that the Para Prakriti is Jeeva or the subtle
body in the Gita (Jeeva Bhutam) and not the Atman (causal
body). Therefore Para Prakriti is the subtle body and not the
soul.
Mediator: If the subtle body is Para Prakriti, it is said that the
Para Prakriti maintains the entire world (Yayedim Dharyte
Jagat) in the same verse. However, the subtle body is
definitely not maintaining the world. Since the inert energy is
maintaining the world, the soul here must refer to its basic
essential form, which is inert energy. Therefore here the soul
in the state of a bundle of qualities (subtle body) is not to be
taken; it should be taken in its basic form of inert energy as
attained in the state of deep sleep. Here the word Jeeva cannot
refer to the subtle body and the causal body either. It must
refer only to the soul in deep sleep, which is inert energy. The
word causal body means the standstill awareness of a realized
soul. This verse does not refer to the soul in the state of
vibrations (subtle body) as found in the states of waking and
dream.
Respondent: As the mediator explained, it is proved that the soul
in all the states (waking, dream, meditation and deep sleep)
can come under only the category of Prakriti. However, we
can show the reference in the Gita about the mention of the
soul as standstill awareness also under the category of
Prakriti. ‘Chetana’, which is just the pure awareness (Suddha
chit), is mentioned in the category of Kshetram, which
represents the body or Prakriti.
Petitioner: The word Purusha means the awareness that is lying
in the body. Therefore you cannot keep the awareness in the
category of Prakriti or body.
Respondent: In the Veda, the word Purusha frequently refers to
the Lord alone. It is said that this world is the body of the
Lord in the Veda (Prithvi Shariram, Vishwaatmanam etc.). If
you are so particular about a limited living body, you can take

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the human body of the human incarnation, in which God

exists. When the Lord said, “Idam Shariram [This body],” it
indicates the pious [holy] body of the Lord or the pious body
of a great devotee like Arjuna, who is participating in the
divine mission. It is not referring to every human body. When
the Lord said “This body”, there is no need of introducing an
alternative word ‘Kshetram’ here. If He wanted to mention
alternative words for ‘body’, other alternative words must
have also been mentioned. Therefore the word Kshetram
means the pious gross body, which is like the holy city of
Varanasi.
The word Kshetram is explained as the collection of five
elements, various qualities and pure awareness (Chetana). The
gross body consisting of the five elements is like the pious
city. The bundle of qualities (subtle body) is like the pious
temple [Devalaya]. The pure awareness is like the innermost
room (Garbhalaya). God is like the pious lingam in it. The
lingam is beyond the Garbhalaya, temple (Devalaya) and the
city. Similarly God is beyond the gross, subtle and innermost
causal bodies. Such God denoted by silence, is beyond
Vishwa (gross), Tejasa (subtle) and Prajna (causal) bodies as
explained in the Veda. Now here the causal body (Or even the
subtle body, which is made of the causal body) has the
property of awareness and so is Kshetrajna [knower of the
Kshetra]. Now God inside the causal body is also Kshetrajna,
which means God also has the property of awareness and can
also wish. Here, the two words, ‘cha’ and ‘api’ are very
important. These two words mean that even though God is
unimaginable and is not any item of creation and therefore is
not awareness; yet the Lord has the property of awareness.
The reason is that the Lord being omnipotent can have any
property because He is the chief source of everything.
The soul is like the personal room of the Lord in the house
(gross body). The owner is not restricted only to that room
and can move anywhere in the house. Similarly God can
pervade all the three bodies in the human incarnation if
necessary. Here, God can be Purusha and all the three bodies
would be Prakriti. If you take the soul as Purusha, God is the

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third item called as Purushottama who is beyond both Kshara

[body] and Akshara [soul], which are the two imaginable
items. The word ‘Atita’ can refer to both Kshara and Akshara
according to grammar. The word Uttama (superlative degree)
means the best because Akshara is better than Kshara and God
is better than Akshara. If your version were correct, the word
‘uttara’ (comparative degree) would have been used there. If
you take the case of a devotee, you can take the gross body as
a city, the subtle body is the temple and the causal body is in
the position of God. In this case, the Garbhalaya is included in
the temple. If the city is not referred here, the gross and the
subtle body can be the temple and the causal body is like God
(Deho Devalayah). In the human incarnation, all the three
bodies constitute the temple and God is the Shrine. If the
concepts are clear, there is no confusion in the classification
because sometimes the subdivision is also considered as the
main division. The number of classified items varies because
of the variation in the nature of the classification
Mediator: If the soul is made of awareness, which is the root
cause of the whole creation, there is no objection because the
word Prakriti need not be taken only in the sense of ‘effect’.
This word can be also taken in the sense of ‘cause’. The
Sanskrit dictionary says that Prakriti means the root cause
(prakritirmulakarane). The word Prakriti can also be said to
be the cause that is responsible for the best work (prakrishtam
kriyate anaya iti). In that case the soul can be called as Para
Prakriti and at the same time can stand as the root cause of the
creation. Such soul or awareness can also be Purusha as per its
definition.
Respondent: If you call the soul as the root cause based on the
dictionary, I cannot object to you in that way, but the
objection comes because the other items mentioned in the
Apara Prakriti are products [effects]. The Para and Apara are
the two sub divisions of Prakriti. You cannot say that one
subdivision is of products and the other subdivision is of the
cause.
Petitioner: We can take the word Prakriti in the sense of
‘inherent nature’. This word is mentioned in that sense also in

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the Gita (Prakritim yanti...). The Para Prakriti means the best
nature of the Brahman, which means the real nature. That
means Para Prakriti itself is Brahman. Thus the soul becomes
Brahman.
Respondent: In that case the Apara Prakriti must also be the
other nature of Brahman. Nature being common, there cannot
be distinction between Para and Apara. In that case, the entire
created world (products) also becomes the nature of Brahman.
This means that the world itself is Brahman. There is no
distinction between cause and effect. This is the concept of
science and atheism.
Petitioner: The Brahma Sutra says that the soul is not a
modification of the food. It is independent awareness (vikarat
netichet na prachuryat). Since it is not a product, it can be
taken as the cause of the world.
Respondent: If something is not the product of another specific
item, it does not mean that it is the root cause of the world.
That Brahma Sutra is referring to the Vedic statement
“Purushah annarasa mayah”. If you take the Vedic statement
“Annat Purushah”, it means that the soul is a product of the
food. If you go to the beginning of this statement, it starts
describing that space came from Atman (inert energy), air
came from space, fire came from air etc. When you say that
the pot is produced from mud, it does not mean that the mud
by itself can produce the pot. The pot maker, wheel, fire,
water etc. are responsible for the production of the pot.
Therefore you cannot say that the pot is a direct modification
(vikara) of mud. Thus in all these productions [items of
creation], the will of the God is necessary, without which the
production cannot take place. The sand particles in course of
time form an aggregate called as stone and here the pot maker
etc. are not required. Such modification of sand into stone is a
direct [spontaneous] modification (vikara). Even though food
is the cause of the soul, the will of God must also be
associated for the production of the soul from food. It is not a
direct modification.
The same sense is referred to by the statement
“Annarasamaya”. The word maya (mayat) refers to the direct

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modification. Such direct modification is opposed by the

Brahma Sutra and the same sense also exists in “Annat
Purushah”. Here the Vedic statement is referring to the soul,
which is made of inert energy that is produced from the food
by the will of God. The soul is associated with inert energy
(annarasa) that is supplied to the soul. The soul is like the ice-
block that is formed from water. Suppose the ice block is in a
beaker of water. Since water is the same even in the
condensed ice, we can say that the ice is associated with
mostly water. The quantity of water in the ice is very less
because the ice block is very small. Thus the ‘mayat’ is used
in the sense of majority (prachuryam or predominance). Even
though the ice consisting of the same water, is less in quantity,
its individuality is maintained. The surrounding water is
perfectly homogenous with the ice. But it is in the liquid
phase, which is different from the solid ice. Actually the soul
creates a dream with help of this inert energy supplied from
food.
When the soul (jeeva) leaves the body, the condensed inert
energy as a solid containing the strong feelings from several
births (samskaras), leaves the body. Thus the central chip
[information chip; analogous to computers] is now missing
from the body. Therefore even if you introduce inert energy
into the dead body, the original chip, which is responsible for
individual behaviour does not appear. But the chip (jeeva) that
comes out of the body is surrounded by another energetic
body (Yatana Shariram). Thus the jeeva, who escaped in the
new body, will have the same behaviour of the dead person.
Here Brahman and the soul differ because Brahman is
unimaginable and creates the universe with its associated inert
energy (Mula Maya). The soul also creates the dream with its
associated inert energy but the soul is made of the same inert
energy as a bundle of specified individual qualities
(samskaras) collected from previous births. Another
difference is that Brahman is the cause for the inert energy
associated with it. In the case of the soul, the inert energy
supplied from the food associates with the Jeeva. Due to such
differences Brahman cannot be the soul.

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Superimposition
You have introduced the concept of superimposition in that the
person mistakes the body for the soul (Dehatmabhranti). By analysis,
you have removed the illusion of misunderstanding the body for the
soul. But you are captured by another most dangerous illusion that is
mistaking the soul for God (Brahman), which can be called as
‘Atmabrahmabhranti’. Both these superimpositions are similar. An
illusion or superimposition is born, based on one common property.
When you see the rope in mild darkness [dim light or twilight], the
physical appearance (the length, movement by air etc), which is the
common property between the rope and a snake generates the illusion.
Therefore, you should not conclude anything based on a single aspect.
You have to consider other aspects as well to decide anything. When
you switch on the torchlight, the difference is realized because the other
properties like absence of life, lack of hissing on trying to scare it, etc
are realized. Similarly, the single property of wishing [Brahman wishing
to create this creation] cannot prove that Brahman is awareness. Such a
conclusion only shows your illusion under ignorance as in the above
case. The different properties like the creation of the universe, the
original creativity etc. will differentiate Brahman from the soul. Even if
you separate the Jeeva from the Atman by removing all the qualities
(When the subtle body, which is a bundle of qualities is destroyed, the
causal body, which is pure awareness in the Nirguna [unqualified;
attributeless] state remains), still the soul of such a realized person does
not prove the potentiality of creation. You cannot remove the
potentiality of creation from the Brahman even in Its ultimate reality.
You do not have such potentiality to remove the hidden potentiality of
Brahman for fulfilling your ambition. It is most pitiable that you do not
achieve anything by removing such potentiality from Brahman. If you
remove such potentiality, Brahman cannot be the greatest and then you
cannot call such Brahman as Brahman. You cannot call such Brahman
as Brahman, because such Brahman loses the sense of the word
‘Brahman’. Do you want to become such incapable Brahman, which is
only a namesake Brahman? Instead why don’t you simply say that
finally you have become yourself?
Petitioner: There is only one superimposition and that is between
the body and Atman. There is no second item like Brahman,

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which is different from Atman. Brahman is just another name

of Atman. Therefore there is no question of illusion between
Brahman and Atman. In the first superimposition, there are
two items, which are body and soul (Atman). Similarly, there
are two items in the simile too, which are the rope and
serpent. But in the second superimposition brought by you,
there is only one item that is the awareness, which can be
called as Atman or Brahman.
Mediator: As far as the existence of Brahman is considered,
there is no debate because the scripture speaks about it and the
scripture is supported by the unimaginable actions of the
human incarnation. The debate is only about whether the
Brahman mentioned by scriptures is Atman or not.
Respondent: The unimaginable actions of the human incarnation
prove the existence of the unimaginability, which is beyond
all the imaginable items of creation. If you say that all the
items of the creation are unreal, the awareness, which is in the
creation, is also unreal. If you say that awareness is beyond
creation, then the word awareness must not carry any sense.
Therefore by the words Atman or Brahman, if you mean such
an unimaginable item, which is beyond all the imaginable
items of creation, we have no objection to say that Atman is
Brahman. But if you have understood Atman, then it is an
item within the limits of space and then cannot be the Creator.
You cannot deny the existence of the unimaginable item
because the concept of unimaginability is established by the
human incarnation. The possessor of such unimaginability is
Brahman or can also be called as Ishwara due to the hidden
potentiality of unimaginable creativity in the Brahman. If you
have understood any item, it is not Brahman according to
Lord Yama in the Veda. After all, the angels are far superior
to human beings in the potentiality of knowledge. However if
you call that unimaginable item by words like Brahman,
Atman, we have no objection. But we advise you to call it by
the word Parabrahman because this word does not indicate
any positive information about the nature of that item. The
word Atman means, that which pervades other things like
space, energy, air etc. This pervading property reveals the

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spatial nature of the item and so it is better not to use the word
Atman. Ofcourse you can use the word Brahman because it
means the greatest. The unimaginable item is always the
greatest among all the imaginable items of the world. Still it is
better not to use this word too because this word is used for
several greatest items in their categories. Only to avoid
confusion, we are opposing this word. The word Parabrahman
is the best because it means, that which is beyond any greatest
item in the world or even the greatest world. The soul is called
as Atman because the awareness pervades all over the body.
Atman can be Brahman in the sense that Atman is the greatest
item due to its critical and subtle nature. If you use the word
Brahman for inert energy, the soul can be called as Brahman
in the sense that the soul is essentially the all-pervading inert
cosmic energy.
Petitioner: We call the soul (Atman) as jeeva in the relative
reality and Brahman as Ishwara. In the ultimate reality since
the world is unreal, the potentiality of creating the world is
also unreal and so Ishwara as well as Jeeva become unreal. In
the ultimate reality only Brahman or Atman remains as the
ultimate reality.
Respondent: If Brahman and Atman are one and the same in the
ultimate reality, Ishwara and Jeeva also must be one and the
same in the relative reality. However you may say that the
difference between Ishwara and Jeeva is also unreal because
both exist in the relative reality. In that case, Ishwara, Jeeva
and the difference between Ishwara and Jeeva are the three
unrealities existing in the unreal world. Then, Brahman or
Atman is the only reality at any time. Then who is
experiencing this unreal world? An unreality like the horns on
the head of a rabbit can never be experienced. Shankara never
said that this world is unreal. He said that the world is Mithya,
which is neither real nor unreal (sadasat vilakshana). It means
that it is non-existent if isolated from Brahman, but it is
existent as long as it is based on the Brahman. When you see
the rope as a serpent, the illusory serpent exists based on the
existence of rope. If the rope is removed, the illusory serpent
disappears and becomes non-existent. But during the

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existence, the serpent exists in the form of imagination, which

is made of nervous energy. Energy is subtler than matter.
Awareness is subtler than energy. The imagination or feeling
is more subtle than awareness. Thus compared to the rope
(matter), the illusory serpent is very very subtle and
negligible, and can be treated as almost absent. It is neither
completely existent nor completely absent. Therefore you
cannot call it as completely unreal. Neither the cause (rope)
nor the product (serpent) is non-existent and therefore even
Shankara did not agree with Asat Karya Vada [Theory of
Unreal Effect]. He too proposed the Sat Karya Vada [Theory
of Real Effect], which means that the product is not
completely non-existent but still it is neglected. This is vivarta
[negligible reality]. Thus you cannot use the word ‘unreal’ to
either Brahman or the world.
The Veda says that the world is created for the entertainment
of Brahman. If the world is completely unreal, there cannot be
entertainment because the object is absent. Relatively real
means not completely unreal. The creation is work in essence
because it is energy in the basic form. Energy is dynamic and
is work alone. The process of construction is work. The
product of this work is the building, which is matter bound in
a certain design by binding energy. Matter is a form of
energy. Binding energy is work and therefore the process of
construction, the binding energy, and the matter in the
building are work alone. Therefore there are only two items.
1). The worker or designer (constructor).
2). The construction (work).
Only the construction is visible and not the worker or
designer. Similarly only the unimaginable Brahman and
imaginable creation exist. The link between the two is
unimaginable. The world may be very very negligible [as
compared to Brahman] but it still exists as the object of
entertainment for the Brahman. If you say that the world is
unreal, the entertainment is unreal and it indicates that
Brahman is incapable. Brahman is the ultimate reality and the
world is a relative reality even in the Paramartha dasha.
Brahman has not become the relative reality in which case Its

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existence becomes negligible and moreover the entertainment

is not possible because the subject itself becomes the object.
Therefore Brahman always remains in the ultimate reality and
creates the world, while It Itself exists in the plane of ultimate
reality always. Brahman with such potentiality expressed is
called as Ishwara. When you are not imagining anything you
are a man (Brahman). When you imagine something, you are
called as a poet. During the stage of imagination the man is
poet and poet is the man. Before imagination, only the man
exists but the poet is hidden in the man in the form of the
potentiality to compose or imagine the poetry. Thus during the
existence of the world both the Paramartha dasha and
Vyavahara dasha co-exist. You cannot say that the man is real
and the poet is unreal. Both the states are mutually inclusive
of each other. According to your theory, unless the creation
disappears totally, Brahman is not released. If you say that
one state is real and the other state is unreal, only one state
can exist at one time.
Mediator: You have spoken about Brahman. But our topic is
whether the soul is Brahman or not.
Respondent: Unless you understand very clearly about Brahman
you cannot understand whether Brahman is Atman or not. The
answer for this lies in your own hands. You have defined
Brahman as the ultimate reality, which is imaginable to us
under any circumstances and the only information about
Brahman is that It exists. Such existence is experienced by us
practically through the unimaginable talents of the human
incarnation and through the scripture, which is also fulfilled
by Him alone. We have called this item as Brahman or more
precisely as Parabrahman. If you would like to call this item
as Atman, we have no serious objection because it is just an
alternative name. If we can take the word Atman in the sense
of ‘essence’, we can call Brahman as Atman too because
Brahman is the essence of the creation. The ultimate reality is
always the essence of the negligible reality. Now if you say
that you are such Brahman or Atman having the hidden
potentiality of Ishwara, we have no objection to accept it
provided you can show atleast the vision of Ishwara in which

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you are creating, maintaining and dissolving the cosmos. Now

you should not escape from this saying that the world is
unreal, Ishwara is unreal, creation of the world is unreal and
therefore the vision is unreal. You should also not try to
escape saying that the two states cannot co-exist. It is not a
sleep-dream. It is only day-dream in which the dreamer and
the dream co-exist mutually. It is not like light and darkness,
which cannot co-exist together. It is like the daydreamer and
the daydream. Ofcourse this simile is good for the concept
within its limitations. In the superimposition of serpent over
the rope, the serpent exists elsewhere in equal status with the
rope [snakes exist in the world and are as real as the rope].
The serpent is also a form of matter and is as good as the rope.
When Brahman created this relatively real world, it did not
exist either totally or partially elsewhere before creation. The
daydream also is made of the impressions of the items already
existing in the world, which were not originally created by the
soul. You have to take this simile just to understand the
concept of relative reality. Thus the creation of the world by
Brahman can be understood with the help of the relative
reality and the unique capability of Brahman in having the
original creativity (which means that the world is created
without the help of any external impression).
Petitioner: The daydreamer can also create a special animal with
eight legs, two tails, ten eyes etc. Such animal does not exist
in the world. Therefore the soul has original creativity. A
person can also see a non-existent ghost with peculiar
features, when he sees a swaying tree in a forest at night. He
has not seen such a ghost elsewhere in the world. This is an
example of a superimposition where the superimposed object
exists as imagination only during the time of illusion. When
the illusion ends with the help of a torch light, there is no
existence of the superimposed objects elsewhere, like the
serpent. Since the soul is proved to have original creativity,
there should be no objection to say that Brahman and the soul
(myself) are one and the same. I can atleast be treated as a
spark of the Brahman since my imaginary world, made of
nervous energy, is also not non-existent. Based on the

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difference in the intensities of the energies of this external

world and my dream-world, I am a particle of Brahman in this
relative reality. When space disappears in the final dissolution
of the world the quantitative difference between Brahman and
myself disappears and thus I become the ultimate reality.
Respondent: We have already stated that the parts of the special
animal or ghost are available in the world separately and
therefore it cannot be called the original creativity of the soul.
The soul is only combining the parts in various possibilities to
develop a new design. Such creativity is seen even in a robot,
which develops new designs based on the probabilities and
combinations of various bits of information, which is fed into
the chip. Therefore neither the soul nor the robot can be
Brahman. The soul can only be a part of the creation and not
even a part of the creator. If the soul is a part of the creator, it
should create atleast an atom in the external world. You may
say that the soul is a very negligible particle of creation, so
that it can create only a thought in its nervous energy. Since
the thought is also kinetic energy, you may say that the soul
has created atleast a trace of kinetic energy. Even that is not
true because impressions from the external world existing in
the soul are just projected as the imagination. Therefore you
cannot compare the soul with Brahman in any way.
Petitioner: Ramanuja and Madhva have agreed that the soul and
Brahman are awareness essentially. Even those two preachers,
who are the founders of dualism, have agreed to the common
awareness between Brahman and the soul. What we say is that
the other differentiating qualities become unreal in the
Paramartha Dasha and since the common awareness alone
remains; Brahman and the soul are one and the same.
Respondent: Shankara, Ramanuja and Madhva are the three
incarnations of the same Lord Datta. There is no fundamental
difference and they know the ultimate truth very well that
Brahman is unimaginable and cannot be touched by the soul
even by logic. Did they not study the Veda, in which the angel
Yama said that even angels cannot imagine Brahman, and
have concluded that Brahman is unimaginable? The three
preachers have told the truth in various styles according to the

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surrounding atmosphere. Their aim was to uplift the spiritual

aspirants present then. Revelation of the truth was not their
main aim because the logical maturity of the people was not
as much as it is today, owing to the lack of development in
science. Ramanuja and Madhva were able to establish the
difference between Brahman and the soul even accepting
awareness as the common factor between the soul and
Brahman. When the result is possible even by following your
concept, why should they oppose your concept and get the
same result?
Moreover, if your concept is opposed, you may go back to
become the original atheist that you were because even a trace
of hope of becoming Brahman is lost after that one common
item is lost. You may even go to the extent of saying that
Brahman does not exist since It is unimaginable. You have
not come to the high level of spiritual maturity required to
experience the existence of Brahman through the human
incarnation. Therefore, [they] let the false impression of the
experience of Brahman exist in every human being through
awareness. But finally Madhva said that there is no similarity
between Brahman and the soul. Shankara also knew the total
reality. As I told already, He created this attraction for the
sake of the atheists. Just by considering the will [of Brahman
to create], you are concluding that Brahman is awareness
through that property. But Brahman does not have just that
one property that it can be concluded to be awareness alone.
Brahman is the source of all other properties that we see in the
world. So you have to conclude Brahman as a collection of all
the items (world itself) through all the properties. Thus even
the differentiating properties have to naturally lead one to
conclude that Brahman is a group of the corresponding items;
thereby Brahman becomes a part of the world.
Salvation
Self-realization leads to liberation of the soul from worldly bonds.
You must be relieved from worldly attachments if you are determined to
join the service of the Lord. If you are joining a new institution, you
must be relieved from the old institution. By self-realization, you are

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relieved from worldly bonds and you are expected to join the new
institution i.e. the service of the Lord. Such relieving is not like
retirement, in which you can stay at home in leisure, without doing any
activity. Similarly by self-realization, when you are relieved from
worldly bonds, it should not mean that you should continue in that state
without any bond. You are relieved from the old bonds to strengthen the
new divine bond with God. After leaving the old job, you are expected
to do the new job with more vigor. After cutting the worldly love, you
are expected to love God more vigorously. But the Advaita philosopher
is continuing in the state of no love after cutting the worldly love.
Instead of achieving a better goal, the case has become worse.
Anesthesia is given to you to perform an operation so that you are
relieved from the disease and so that you can live with greater
happiness. Even after the operation, some anesthesia may be given to
you, to relieve you from the pains. But the case of the Advaita
philosopher is unfortunate because he has gone into a continuous coma
after the operation. In that case it would have been better if the operation
had not been done so that atleast, he would live with the disease.
Here, self-realization (Yoga) is the anesthesia. The process of
operation is liberation (Moksha) from worldly bonds. After this
liberation, the liberated soul is expected to join the service of the Lord
with more vigor; just as after the operation, the patient is expected to
become more active in his life. But unfortunately after liberation, the
Advaita philosopher continues in the same state of self-realization
(coma). This unfortunate situation has developed because the patient
wants anesthesia and the operation only for getting into a state of
continuous coma. The goal is prefixed by the patient. Similarly, the
Advaita philosopher has fixed the goal of self-realization and liberation
as only the continuity of himself in the state of self-realization (self-
attainment). His goal is Brahman, which is pure awareness without any
quality or thought or feeling (Nirgunachit). Even if all the thoughts are
removed as in the state of meditation, the thought of self-awareness
exists. Therefore there is no awareness without thought (Guna).
Awareness without any thought, which is complete Nirgunachit, is
nothing but inert energy, which is the essential form of the awareness as
obtained in deep sleep (Sushuptyekasiddhah—Shankara). Such state is
nothing but the state of a tree or a stone, in which the mind (all the
thoughts) is totally destroyed (Manolaya Yoga). The childish Advaitin

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calls this state as the state of Brahman in ultimate reality. He wants to

remain as inert energy in the cosmos, which is the soul in the highest
state (deep sleep) in his words!
I am deeply pained at this pitiable condition of such human beings
who are misled like this. The soul of an Advaitin continuing in this state
of thoughtless inert energy cannot disappear from the cosmos, because
the primary cosmic energy will never disappear as per the will of God. It
is retained for storing the entire movie of the world as a reel at the end
of this world-show. Let this unfortunate Advaitin become a tree or a
stone so that atleast he will be useful in serving a devotee. A devotee
maybe fed with the fruits of such tree or the devotee can sit on such a
stone for praying to the God. Therefore instead of remaining as a part of
the cosmic inert energy or becoming the entire cosmic energy by
merging in it, such rebirth as a tree or stone is only due to the grace of
God on him. Realization should lead to the liberation of the soul from
worldly bonds and not from the bond with God. If all bonds are
removed, he will be neither here nor there. It is better if he remains in
the worldly bonds, atleast having some disturbed entertainment in the
world. Atleast this is better if he is unable to get divine bliss in the
divine love of God. It is better to have ‘Goli Soda’ [local inferior soft-
drink] if the ‘Gold spot’ drink [a name-brand soft-drink] is not available.
It is better to have worldly bonds if the bond with God is not available.
Infact, after tasting Gold spot, Goli Soda is spontaneously rejected. Thus
the rejection of Goli Soda has the one sole aim, which is the drinking
Gold spot.
The Advaitin has set up a goal, which is totally unreal. There is no
Brahman, which is simply awareness without being Ishwara or atleast
without having the potentiality of Ishwara. He has taken the worst state
and named it by an unreal word. Infact, Brahman always exists as
Ishwara since the ultimate and relative realities are mutually inclusive of
each other like the dreamer and his daydream. If these two states are real
and unreal, both cannot co-exist. A rabbit and its horn cannot co-exist [a
rabbit’s horns are non-existent]. When the two states are the absolute
reality and relative reality respectively, they can co-exist like gold and
its ring. The gold in the ring is the ultimate reality and the ring existing
in the gold is the relative reality. Thus the word ‘golden ring’ indicates
the co-existence of both the states. The ring is not unreal because it
exists based on the gold.

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The lazy Advaitin is aiming for this worst state of mere awareness
without the potentiality of Ishwara without doing any effort. There need
not be any effort to fall from the hill. The effort is only needed to climb
the hill. The soul, which aims for the post of Ishwara, becomes Indra
who is the Lord of the three worlds. The word Indra itself means
Ishwara or the Lord (Idi Aishwarye). His aim is only power and
luxuries. He is often insulted by demons and the real Ishwara
(Narayana) has to protect him often. This shows that the soul cannot
manage itself in that post. But if you take Hanuman, He has both the
aspects of the Lord and the soul. From one angle He is Lord Shiva. He
is also a Jeeva (soul) from the angle that He is the son of a soul called as
Vayu. The angle of God in Him shows that only He can maintain the
post of Ishwara and therefore He was made the future Creator. But from
the point of the soul, it shows the possibility of the soul to even become
God. But this fruit was attained by Hanuman through selfless sacrifice
and service without aspiring for any fruit in return unlike Indra who did
a hundred sacrifices only for the fruit. The Advaitin is not even Indra
who appeared for the examination and failed. The Advaitin is the laziest
student who sits at home without even going to the school and claims to
already possess that degree, which is of no use to get a job.
Thus there is every possibility for the soul to become Brahman or
Ishwara. In such state, the soul is charged by Parabrahman or God,
which is the incarnation of God, maintaining the individual soul as a
medium. Thus we do not deny the possibility of the soul becoming
Brahman in the real sense. But what we say is that the soul is not
already Brahman because Brahman is always Ishwara simultaneously.
The world may be real (since it is not completely unreal) or may be
unreal (since it is a negligible quantity). The world may be in its
existence or may be in the state before its creation or may be in the state
after the dissolution. But Brahman can never be isolated from the
potentiality of Ishwara. For fear of the impossibility of becoming
Ishwara, you have made both Ishwara and the world unreal. But we are
giving you the assurance that you can become Ishwara through your
spiritual effort in the path of Hanuman.
Why become just Ishwara? You can even become the Ishwara
(Master) of Ishwara. The Lord has become the servant of Radha and
thus Radha is the Ishwara of Ishwara. Therefore you can become
Ishwara (simultaneously Brahman) and you can even become the master

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of Ishwara. But the path is full of real love, which is sacrifice and
service. Without any effort, you can become yourself because you are
already yourself. This is what Shankara said. You have not understood
Him properly. By this He meant that one cannot become anything
different from himself without any effort. He converted the atheist into
an Advaitin by this attraction. He said that the atheist was already God
so that the atheist had to accept the existence of God. Shankara was very
clever because when He called the atheist as God, He gave a new
definition for God, which exactly suits the existing state of the atheist.
By this He indicated that the atheist is in his original state by such
attraction. According to the new definition of Shankara, God (Brahman)
is just awareness, which is found even in an animal. By this, He
indirectly meant that the atheist in the present state, is an animal. Even
in the present state, the atheist does not accept any God other than
himself. He experiences himself like an animal. The animal has no God
other than itself. Therefore, Shankara cannot be blamed for the
unfortunate situation of the Advaitin in view of his atheistic
background. There is no other way than this for Shankara to attract the
atheist to climb atleast the first step.
You can understand the reality of Advaita from just two points.
The angel Yama, who is the son of the Sun-God did not say that He is
Brahman. He even said that the angels are still searching for Brahman
and have finally concluded that Brahman is unimaginable. No human
being is greater than Yama, whose messengers will drag out the soul of
an Advaitin in the end even though the soul is claiming that it is
Brahman! Hanuman is the greatest soul in this world in knowledge,
devotion and in having superpowers. He never said that He is Brahman.
In the Gita, the Lord said that He preached the Gita to the Sun-god in
the beginning of creation. If Advaita were the essence of the Gita, the
Sun-god must have told His own son (Yama) and His disciple
(Hanuman) about it. When Lord Krishna (human incarnation)
approached Yama, Yama folded His hands and got down from His
throne. Hanuman served the human incarnation throughout His life.
Even angels want to be born on the earth as human beings because only
in the human birth, can any soul do sadhana. In the upper world, no
further Karma can be done. People who worship only the energetic
forms like Brahma, Vishnu and Shiva reach the corresponding worlds
and remain near such energetic forms of God. Their sadhana is

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incomplete because they have not accepted the human form of God due
to their egoism and jealousy.
Above these three worlds lies Datta Loka, in which Lord Datta
(Ishwara) exists. Datta means God given to the devotee in the most
convenient medium to Him. Since Hanuman existing in human form,
recognized and served the human form, He reached Datta Loka and got
the highest fruit from Lord Datta. He is made God there. Above this,
exists Goloka where the Lord in the form of Krishna resides with
Radha, acting as Her servant. Radha worshipped the human form of
God. Thus the complete absence of egoism and jealousy towards human
form and the complete sacrifice and service to the Lord in human form
without aspiring for any fruit in return have brought these highest
results.
I did My best to save the Advaitin. Krishna told at the end of the
Gita that one should analyze His knowledge and only then accept
(Vimrusyaitadaseshena). The Lord also said that people will act only
according to the levels of their mentalities or Samskaras (Prakritim
yanti) and any amount of analysis cannot control them (Nigrahah kim
karishyati). The cloud rains the same water drops everywhere without
any partiality. The drop fallen in the sea becomes salty, the drop fallen
in the Ganga becomes holy sweet water, the drop fallen in the mud pond
becomes mud and the drop fallen in the pearl shell becomes a pearl. You
can neither blame the cloud, which has impartially rained the same
water drops nor can you blame the sea, Ganga, mud pond, or pearl-shell
because they have behaved according to their nature. The secret in the
third incidental dimension is that all this happens without any damage to
logic or justice for the pastime or divine play of the Lord, which cannot
be blamed from any angle.

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