13 Nov 2017
[The miracle conveys the existence of some unimaginable nature thereby indicating the unimaginable domain as a proof of the existence of unimaginable God as its source. A miracle makes us to believe the existence of unimaginable power by which it is made sure that we can’t escape the punishments for our sins. It means that even if we escape the imaginable judicial system with imaginable procedures by tricks, bribes and logical talents of advocates supporting injustice for the sake of money, we can’t escape the unimaginable God, who gives the punishments in unimaginable way. Since God is omnipotent, this is possible. Since God is omniscient, we can’t fool Him by our intelligence to escape the punishment for our sin. Hence, the faith in the unimaginable domain established by unimaginable events called as miracles becomes the basis of Pravrutti, which is maintaining justice and peace in this world. Otherwise, the question “What is the loss for me if I can escape the punishments here through my intelligence and power of money?” comes in to mind of anybody and such question is justified since it is quite logical.]
[The existence of unimaginable God is conveyed by the imaginable procedures and imaginable items of the world only. The imaginable items and procedures act as vehicles for the concept of existence of unimaginable God. If the vehicles are also unimaginable, the concept of unimaginable nature is not conveyed at all to us. When the conveyance of this concept itself becomes unimaginable along with unimaginable vehicles, the total resulting knowledge is just unimaginable, which means that nothing is conveyed to us. A small boy, Krishna, lifting huge mountain by His tender finger involves imaginable vehicles like small boy, tender finger, huge hill, lifting of one item by other item etc. The concept of unimaginable nature conveyed by these imaginable vehicles is that it is unimaginable to understand logically the lifting of huge hill by a small boy with the help of His single tender finger! This proves the existence of unimaginable nature called as miracle (maayaa) conveyed by imaginable nature (prakruti) acting as vehicle. You can’t isolate maayaa from Prakruti, in which case maayaa can’t be conveyed to us. The possessor of this maayaa as its source is the unimaginable God proved to us as existing. The Gita says the same concept (Maayaamtu prakruim viddhi, Maayinamtu Maheshvaram).]
[In the above miracle, the entire unimaginable part is existing in that boy called as Vaasudeva (Krishna) only. There is no unimaginable nature in the hill. The hill can be lifted by a number of cranes working together (an assumption is possible though it is not practically possible). Hence, neither the hill nor the processes of lifting the hill are unimaginable. The lifting of hill may be practically impossible, but, it is not unimaginable! The point of unimaginable nature lies only in the small boy lifting that huge mountain without a trace of uneasiness. Even if you assume that such enormous power capable of lifting the hill has entered the boy, the body (working material) of the boy is not damaged by such power in anyway and the tenderness of the body including the finger is maintained as such! Any working material can’t withstand high potential power without getting damage. This is practically observed in the wire in which power with high voltage flows. At least, the wire becomes red hot. But, the tender body of the boy neither became hot nor changed its color. Hence, all the possibilities of scientific assumptions fail in this case, which are honored in the case of all the worldly materials and worldly phenomena. If you assume that the body is made by some special material, which can withstand such high potential energy, that is also not correct because the body of Krishna is made with the same material as any other human body is made of. Therefore, you can’t eliminate the existence of unimaginable nature or power or source of power in the body of this boy. You may find difference between power and possessor of power in the imaginable items like sunlight and sun. But, you can’t mention the existence of two unimaginable items since any number of unimaginable items must become only one unimaginable item called as God. Thus, this miracle proves the existence of unimaginable God in Krishna.]
[If the concept shown in the above example is true, why Ravana also, who lifted a huge hill (Kailasha) is not treated as God like Krishna? Ravana also enjoyed married ladies like Krishna. The answer for this question is:- the three characteristics of God are 1) unimaginable knowledge indicating omniscience (Prajnaanam Brahma) 2) unimaginable love (Raso vai sah) and 3) unimaginable deeds called as miracles indicating omnipotence (Satyakaamaah). You are finding only one characteristic in Ravana, which is the unimaginable miracle. Ravana didn’t speak unimaginable knowledge as the Gita. If you take the unimaginable love, Ravana forcibly enjoyed married ladies after putting them in prison. In the case of Krishna, Gopikas threatened Krishna to commit suicide if He doesn’t dance with them. Even if you analyze the miracle done by Ravana, such power was attained by him through long penance to God. But, Krishna never did any penance in the childhood to attain such miraculous power. Hence, you can’t compare Ravana to Krishna by anyone of the above three characteristics.]
[The argument on this is:- knowledge and love are characteristics of awareness. Even the deed done requires will to do and will is the characteristic of awareness. Hence, God is awareness. The answer is:- knowledge, love (including bliss) and will to do deeds require awareness in the imaginable items of the world. But, God is unimaginable and omnipotent. These characteristics or works are possible for God through His unimaginable omnipotence. God can do these works without being awareness since He is unimaginable omnipotent.]
[Suppose a married lady tries to force a person for illegal sex, should the person be obliged like Krishna due to partial similarity of a single point? If he is obliged, is it not a sin as in the case of Krishna? The answer for this is that if such person proves himself to be God by lifting the hill, certainly, it is not a sin because God is fully contented since there is nothing that is not attained and to be attained by Him as said in the Veda and the Gita (Aptaakaamasya…, Naanaavaaptaam…). The miraculous deed helps the analysis in such critical controversy. Even that single point in the case of Gopikas was due to the climax nivrutti-love to God accumulated from millions of births. Such background of this point does not exist in the similar point shown in the example (a married lady threatening a person). This analysis shows clearly that the person forced is not God Krishna and the lady forcing the person is not Gopika, who was a sage from millions of births. Hence, there is no trace of comparison between this event to be concluded as sinless and the incident of the Bhagavatam.]
[The unimaginable nature can be easily found out in miracles even by a lay man. The same unimaginable nature in knowledge and love including bliss can’t be found out easily without deep analysis, which is not possible for everybody except scholars. You have a human being side by side expressing knowledge, love and bliss like Krishna. To differentiate Krishna from another human being through knowledge, love and bliss it becomes very difficult. Let us take Krishna and a scholar exhibiting knowledge and love. Only through sharp analysis, you can find the unimaginable nature in knowledge and love of a human incarnation. Bliss is a possessed item only and not expressed like knowledge and love eligible for analysis. Even though knowledge and love are expressed, sharp analysis is needed to detect the unimaginable nature. When an elephant was made to run towards Shankara, a scholar will runaway and will be unable to speak anything in such high tension. But, Shankara being God gave such answer that exhibits the unimaginable knowledge. He told “I told that this entire creation is unreal and hence, My running away is as unreal as the elephant”. Such answer has unimaginable knowledge, which is impossible for any other scholar. This answer has lot of depth, if you analyze carefully. Shankara, being God, can stand there without running away and the unreal elephant will pass through Him without touching Him, if He wished so! If this miracle is exhibited, since every soul is thinking that it is God, the human being will stand there itself and get killed. The entire creation is unreal for the real God only. But, the unreal creation is real to the unreal soul since soul is a part of the creation (as human being is para+apara prakruti only). Since elephant is as real as the soul, the soul should runaway. By running away, the soul proves that itself is a tiny part of creation and is unreal to God also like the entire creation. This proves that creation is real for the soul and the creation including the soul is unreal to God. This concludes that every soul is not God. Shankara did the same as what should be done by a soul in such a situation. Shankara proved that He is exceptionally God by drinking molten lead and by passing through bolted doors. This proves the unimaginable knowledge of unimaginable God through Shankara. The unimaginable love of Shankara is also proved when He donated all the golden fruits to the poor lady, who has donated a small fruit, which alone is leftover with her. Shankara is a beggar. A human beggar in His place will take away all the golden fruits (in view of his poverty) after giving one or two at the maximum to the lady! But, Shankara sacrificed all golden fruits to her without taking even one. Similarly, Krishna was prepared to sacrifice all His wealth to Sudaama had Rukmini did not interfere! The Gita entirely is unimaginable knowledge spoken by Krishna. This proves that knowledge and love of God are always unimaginable. Such identification can be done by deep analysis only by scholars whereas identification of God through miracles can be done very easily even by a layman since miracles are observed with naked eyes. Hence, miracles are easy identification of God. But, miracles also must be analyzed to differentiate a demon like Ravana from Krishna and should not be taken as blind identification. Without analysis, the ultimate truth can never be detected.]
[A miracle performed by a demon also indicates the existence of unimaginable God in him as far as that miracle is concerned. We can’t say that unimaginable power of God only entered the demon and not the God in the time of exhibition of such a miracle by the demon. The reason is that we can’t give separate existence to unimaginable power and unimaginable God because two unimaginable items can’t exist, which should result as one unimaginable item only. There makes no difference in saying that unimaginable God enters or unimaginable power enters the demon. In that time also, we can’t treat the demon as God because the entry of God in to demon is not complete since other aspects like knowledge and love remained unchanged in the demon since they were not touched by God. Hence, we can’t treat the demon as God by the exhibition of a miracle due to absence of unimaginable knowledge and unimaginable love.]
[By the exhibition of even one miracle, we can’t treat the demon as partial God. The reason for this is:- even the partial entry of God in to the demon is not due to full willingness of God. God was forced by tedious penance of the demon to make such entry through the boon compelled by the demon. All the souls are His issues only and if one issue is rigid of getting some undue benefit from father by hunger strike (severe penance), the yielding of the father to such foolish issue is not to be blamed in the case of God. In such yielding, there is some unseen good advantage that can help the world. Leaving the issue that whether the demon is God or not, at least, the unimaginable miracle proves the existence of unimaginable God to atheists and doubting Thomas-devotees. Due to this side advantage, the yielding of God is justified unlike the yielding of a human father. The ego entering the demon by the exhibition of such one miracle is destroyed due to the punishment given by God to the demon in course of time. Hence, the action of God is always balanced and spotless without space for any criticism.]
[Except the one use that a miracle is useful for easy identification of God by a layman, it has no other purpose. It is also dangerous in view of negative side reactions like increase of selfishness in devotees, who try to use the miraculous power in escaping the punishments of sins done by them and in aspiring good fruits without doing good deeds. This disturbs the normal administration of the deity of justice in this world. On observing a miracle, the layman is also misled in concluding that the performer of miracle is the unimaginable God. The real useful conclusion that anybody should get is that the unimaginable God exists individually and punishes the sinners through His unimaginable power even if people escape punishments by misleading the temple of justice in this world.]
[The only one undebatable use of the unimaginable miracle is to recognize the existence of unimaginable God alone, who is beyond this creation and the creator, controller and final dissolver of this creation. This concept is very much required for an atheist, who doesn’t believe in the existence of unimaginable God other than creation. There is every possibility for any human being to deny the existence of the unimaginable item, which can’t be understood at all. These miracles prove through inference (Anumaana) the existence of unimaginable God as source of the unimaginable miracles. At the same time, these miracles can be taken as perception (pratyaksha) of unimaginable God also since the unimaginable power indicated by miracles itself is unimaginable God (since two unimaginable items are one only).]
[Miracles exhibited are of two types:- 1) Miracles experienced by devotees and the performer of miracles is unimaginable God, inferred by these miracles and 2) miracles performed by human incarnation for Its identity. Here, in the first type, the existence of God is inferred by these miracles just like the existence of the invisible fire on the hill is inferred by its smoke coming down. For an atheist, this inference is sufficient to believe the existence of unimaginable God. Even almost all of the Pravrutti devotees are satisfied by such inference of the existence of unimaginable-invisible God. The main aim for an atheist is to prove the existence of unimaginable God. For the Pravrutti devotees also, who already believed in the existence of unimaginable God, these miracles are required not for recognition of God, but, are required for solving their difficulties (punishments of their sins) and for getting some undue benefits (without doing good deeds). For both these cases (atheists and Pravrutti devotees), miracles done by unimaginable-invisible God are sufficient and the point of visibility of unimaginable God as human incarnations is not at all necessary. In this context, we feel very sorry to say that the above said atheists requiring miracles just for recognition of existence of God are far better than the pravrutti devotees, who need miracles for their selfishness.]
[The miraculous power expressed in the miracles has only the purpose of giving proof of the existence of unimaginable God to a common layman and an atheist. Once, this purpose is over and once the atheist is turned in to theist, the requirement for theist is to know the entire spiritual knowledge deeply and clarify all the doubts directly from God, which is the best way that leads to a state without any doubt anywhere and at any time. This is the advantage for the seeker of spiritual knowledge. After this stage (Jnaana yoga), real love or attraction is developed to God to see Him and become close to Him (Bhakti yoga). After this, the devotee develops strong desire to practically serve God through sacrifice of work and fruit of work (Karma yoga). This is the real path of real knowledge and real devotion. For this, the human incarnation is required, which comes for this limited purpose of very very few number of souls only, which are called as Nivrutti-devotees.]
[Miraculous power in deeds is helpful to the spiritual aspirant for getting the basic faith of existence of God only. The miraculous power in the spiritual knowledge and in love of God is helpful for the progress of the soul in the spiritual path towards the goal. Hence, miraculous knowledge and miraculous love of God are more useful for the spiritual aspirant and there is no use of a miraculous deed once the soul has become theist. The exceptional miraculous power in knowledge, love and deeds of the human incarnation has miraculous negative side reaction also. Such exceptional power may develop ego in the human being-component of the human incarnation as in the case of Parashurama (who killed with single hand, all the kings with their armies). Exhibition of the same power will develop jealousy in the devotees in un-noticed way. This jealousy is in hidden form in all the devotees and sometimes it gets expressed to insult or even to kill the human form of God! Hence, performance of a miracle especially in the form of deed is done by God in a very careful way. God performs these miracles (even though it is interference with the routine administration of deity of justice) in the case of Nivrutti-devotees without any hesitation in order to help them in their spiritual efforts. The Nivrutti devotee never aspires any fruit in return from God for all the sacrifice and service done and this makes the devotee to become eligible for such grace of God. Even the deity of justice is happy in the case of such deserving Nivrutti-devotee, who does not feel the miracle done in such case as interference in the administration.]
[In fact, if you remove the curtain and go back behind the curtain, every deed in this world is done by His power only. All the essential normal deeds involve not only His power, but, also His will. If you are doing respiration, every respiration is done by His power and His will only. In the case of certain specific deeds, His power is involved, but, not His will. If you are doing good deed or a sin, His power is involved in the deed as the basis, but not His will in its direction. Therefore, based on the direction of the deed, you are receiving good fruit or punishment to which He is not connected at all. In this way, all the works taking place in this world are done by His power only, out of which some deeds are done by His will and some deeds are done by the will of soul. Miracles are extraordinary works done by the power and will of God only. The soul is ignorant in thinking that its power is doing the worldly works and the extraordinary works called as miracles are done by God. Such differentiation of deeds by the ignorance is allowed by God so that the special miracles attributed to Him can separately indicate His existence. A realized soul treats miracles and all other worldly works as deeds done by the power of God only in various levels of potency. Worldly works indicate the power of God in ordinary level of potency whereas miracles indicate the power of God in extraordinary higher level of potency. The ripened soul in the spiritual knowledge recognizes God as the single source of power in various levels of potency and in such view even the soul or awareness itself is a tiny part of work (specific work form of energy functioning in specific nervous system) done by the power of God only. In this way, miracles do not have any specific significance in the view of a realized soul.]
[Knowledge and love are important characteristics of God since they are useful in the entire spiritual path of the devotee to reach the goal. Miracles are only proof of the existence of the goal. If the goal is recognized to exist, then only the recognition of true path to true goal and the activity in taking up the journey can take place. In this way, miracles are fundamentally helpful for the spiritual aspirant protecting him from the influence of atheism. Except this basic utility, miracles should not be exploited for personal use or should not be aspired for getting fame in the world. Miracles are spontaneously exhibited from the unimaginable God either in invisible state or visible state provided the devotee is really deserving mainly by not having intention to use these for personal benefit and also by not having the idea to attain these for worldly fame. A saint walked on water and crossed the river. Shri Paramahamsa crossed the same river by paying one rupee to the boat. When the saint told that he achieved that miracle through penance for 30 years, Shri Paramahamsa told that the value of his penance is just one rupee! The saint made effort to get the miracle due to ego and to get worldly fame. It is not a miracle expressed through the saint spontaneously for the real requirement in the spiritual path like the miracle expressed through Meera in drinking poison given by husband. Meera didn’t do any spiritual effort to get such miraculous power. It was spontaneously expressed by God through Meera for her real devotion without aspiration for any fruit in return from God.]
[The expression of miracle by God is mainly done to create fear for sin in the minds of ordinary souls to protect them from misery at least by temporary way. In the time of Rama (Tretayuga), value of justice was remaining in the minds of the people, who were not doing injustice due to love to God or Nivrutti and there was no necessity to induce fear in them. Hence, Rama exhibited only the subject of justice in practice and miracles were not exhibited. In the time of Krishna (end of Dvapara Yuga, which is almost beginning of Kali Yuga), Nivrutti, almost disappeared and there was necessity to introduce fear and hence, Krishna performed several miracles. The miracle introduces the unimaginable ground based on which the inevitable punishment for a sin is given by God through unimaginable power. In this way, miracle gains more importance when the standards of human beings fall down. When Shankara passed through bolted doors and entered the house of Mandanamishra, Mandanamishra along with Vyasa and Jaimini didn’t care for that miraculous power. Had other ordinary human beings existed there, they would have surrendered to Shankara as God immediately. But, Mandanamishra surrendered to Shankara and both Vyasa and Jaimini also appreciated Shankara only after a very long spiritual debate with Shankara. A layman fears by seeing the Khaki dress of police whereas a lawyer respects the police after hearing the justified argument from him. Rama is like the CID officer without Khaki dress and Krishna is like police officer with Khaki dress and both belong to the same department. The identity of the police officer for a layman is Khaki dress whereas it is his capacity to protect the law for a lawyer.]
[The Brahma Sutra (Jagadvyaapaara…) says that the special miraculous power of creation, control and final dissolution always remain with the non-mediated unimaginable God only. No energetic or human incarnation can exhibit this power and the reason for it is told as the difference between the absolute God and the soul acting as a medium of God. This is concluded as that the devoted soul can never become the absolute God because of the impossible attainment of the above said special miraculous power. But, in the incarnation, the soul becomes God for all practical purposes resulting in perfect monism since the Veda says that God remains in His original unimaginable form as well as becomes simultaneously the imaginable medium also (satcha tyatcha…). The above sutra objects God to become the medium simultaneously due to this difference. The actual interpretation of this sutra is like this:- The above special miraculous power is also with the soul with which the God merged perfectly in homogenous way. But, the exhibition of this special power involves final dissolution of this world with which the soul (medium) also disappears after which only the world can be again created freshly. This is the inconvenience of the exhibition of this power by incarnation. Exhibition is not essential requirement to prove the possession of anything. There can be the possibility of possession of this power without its exhibition due to inconvenience. Hence, the incarnation of God is not at all different from God in anyway. There is no real modification of unimaginable form into imaginable form. Here, God remains as original unimaginable form and by His unimaginable power, the merged imaginable form also becomes unimaginable while remaining in its original imaginable form! The understanding of this concept requires the help of understanding the existence of the unimaginable power of God.]
[There are eight miraculous powers called as Ashtasiddhis. Kartavirya attained these by the grace of God Datta. He became egoistic due to these powers. He found a miraculous cow with sage Jamadagni. He can attain anything by using his own miraculous powers. There is no need for him to snatch that miraculous cow by force from the sage. The reason for this atrocity was his ego developed by the already attained miraculous powers. His egoistic intention was that there should be no other person equal to him with the possession of miraculous powers directly or indirectly! Hence, the miraculous powers always harm any soul and God alone can control these powers like a ring master alone in the circus maintaining the lions. In his place, an ordinary person will be killed by the lions! Hence, aspiration for the attainment of spiritual powers by a soul is only for its destruction. The soul can be spectator of the circus in which the ring master maintains the lions. Similarly, the soul shall be a spectator of the miracles performed by God by which, it shall recognize the existence of unimaginable God, develop fear to do the sin and avoid misery (its punishment).]
[In this Kaliyuga, the standards of people have fallen down very much and fear for punishment of the sin is necessary to be induced in their minds. Hence, all the incarnations of God Datta have exhibited miracles as required in this time. The people of this time are easily attracted by miracles. When Shri Satya Sai Baba was performing miracles in His childhood, His father became angry for doing miracles. Then, He told “I will drag the people to Me by showing the miracles and then preach the knowledge. If I start preaching without showing the miracles, nobody will listen”. The need of the standards of this Kaliyuga is the reason for such statement. Jesus also showed several miracles while preaching. The undesirable negative reaction of jealousy of even the priests of church (considered to be the guides of spiritual knowledge) resulted in killing Him! To establish this important concept as severe warning to devotees only, such unfortunate crucifixion took place, which shall not mean that He was unable to avoid that. By this, the devotees are advised to take care of internal jealousy attacking their minds towards human incarnation, in which case, the main purpose of the incarnation becomes wasted.]
[The jealousy of any devoted soul can be pacified only when the dualism between God-component and human being-component is maintained. In fact, monism between these two components is essentially needed for the devotee to reach the goal. But, horrible poison is always generated side by side along with divine nectar! The divine nectar is the concept of monism of merged human being with God in human incarnation, with the help of which only, the devotee will succeed in attaining the grace of God. But, unfortunately, the jealousy generated like the horrible poison in the devotee due to repulsion between common media opposes this monism. Hence, basing on the stage of psychology of the devotee, monism or dualism or both can be expressed to introduce the right concept avoiding the wrong side reactions. To pacify the jealousy only, the insult of Parashurama is exhibited in which God has taken the role of a failure. Error can never enter the human incarnation in which the God-component homogeneously mixed with the human being component, when it can’t enter even a devotee blessed by God! How can darkness enter the Sun himself when it can’t enter even the sunlight?]
★ ★ ★ ★ ★