Shri Dattaguru Bhagavat Gita: Kaalabhairava Khanda: Chapter-13 Part-1

(Song of Preacher – God Shri Datta)

Kaalabhairava Khanda - Part of Kaalabhairava

Thirteenth Chapter-Datta Aakaasha Chaitanya Vichaara Yogah

(Divine Vision of Analysis of Datta-Space-Awareness)

 

Disciple of Datta (Datta Swami) spoke:-

1. The Veda says that God is condensed knowledge (Prajnaanaghanah). Dilution and condensation take place when atoms move far and come close respectively. How this can take place in unimaginable God?

God-preacher Shri Datta spoke:-

1. When unimaginable God charges the medium, which is an item of creation only, such mediated God is referred here in this concept and such God is taken as medium itself and the physical laws applying to the medium can be extended to such mediated God taken as medium itself.
2. For condensation and dilution, atoms have to move in the space generating three states of matter as solid, liquid and gas based on closeness, far and more far positions of atoms respectively. For these processes, space is required as the background. Unimaginable God is beyond space and hence, this Vedic statement applies to the medium of unimaginable God, which is treated as unimaginable God Himself through perfect merge.
3. Matter and awareness are forms of condensation and work of inert energy only respectively. The Veda says that awareness is generated from food and food is condensed form of energy. Even space is very subtle form of energy only and fundamental quanta of space are accepted by the ancient logic (Aakaasha Paramaanu).
4. A gross form can move within its subtle form. Ice is gross form, water is subtle form and water vapour is more subtle form. Ice crystals can move in water and in water vapour even though all these three are made of the same chemical.
5. Space can’t be nothing. Nothing can neither be generated nor destroyed. The Veda says that God created space as the first item. Science (Einstein) says that space disappears (when all the matter disappears). It is accepted that space bends along the boundary of the object and bending happens when it is something only and not nothing.
6. Space is an independent item, which is the inert energy created in very subtle state in the beginning. Hence, even though all the matter disappears, there can be vacant space, which is subtle energy. Matter is the product and energy is the cause. Even if the product disappears, its cause can exist independently. If space is nothing, energy is nothing and hence, matter and awareness must be also nothing since both are modifications of energy only. Such state of nothing of energy exists in the very beginning when unimaginable God alone existed in the absolute state (Paramaarthadashaa).
7. The condensation and dilution based on the existence of space take place in the relative state only, which is the existence of world. In the relative state only, we can speak of concentration and dilution of density. A dream tiger is made of awareness, which is much diluted and subtle form of energy. Hence, it couldn’t destroy Your body, which is condensed energy. The same dream tiger could destroy Your dream body made of the same awareness. A real tiger is condensed energy and could destroy Your body, which is equally condensed energy. Both these awakening and dream states exist in the relative state or existence of world only.
8. The first item created by unimaginable God is space or subtle energy, which is called as Muulaprakruti, from which this entire world is evolved. After creating this Muulaprakruti only, God created the energetic body of first energetic incarnation. This Muulaprakruti is the construction material of the body of first energetic incarnation and also acts as space, which is necessary for the existence of the body by occupation.
9. The unimaginable God merged with such first energetic form and created further the subtle energy, from which again space and other four elements are evolved from which plants as food was evolved. From food awareness is evolved. All these evolutions are done by the unimaginable God present in the first energetic form, with which He merged perfectly to be called as Eshwara or Datta or Father of heaven.
10. There is homogeneity between the body of Eshwara before merge with unimaginable God, having awareness and the living body having the same relative awareness. Relative awareness means the awareness that is generated from the subtle energy. Thus, You can find homogeneity between the body of Eshwara and a living being. The body of Eshwara referred here is along with its awareness or soul and a living being is also a body along with its awareness or soul. The similarity between the divine body of Eshwara and the natural body of living being is tilted again since the divine body has unimaginable power (due to merge of unimaginable God) and the natural body is having little imaginable power only.
11. The relative awareness existing in the divine Lord and ordinary human being is basically one and the same since the relative awareness is a modified work-product of inert energy only. This relative awareness is taken as the common Brahman in both and this leads to say that Lord and ordinary human being are one and the same. If the unimaginable God didn’t charge the first energetic form to convert it into divine Lord, such above said monism is acceptable.
12. But, the situation is different and the first energetic form became divine Lord due to merge with unimaginable God called as Parabrahman. Even the body of the Lord is divinised due to unimaginable God and the expected similarity between human being and the divine Lord is totally lost. The total difference between human soul and unimaginable God is already present due to imaginable and unimaginable entities respectively. Even the imaginable entity (body) of the Lord gained unimaginable nature resulting in the total difference between Lord and human being also.
13. The difference between Parabrahman and Eshwara is that the former is unimaginable and invisible whereas the latter is unimaginable and visible. The same unimaginable God got expressed as Eshwara or Datta. Datta means that the invisible God became visible God and hence, is ‘given’ (Datta) to the world of souls for vision.
14. As long as You talk about relative awareness, You can find the same in human being as well as in the Lord or the human incarnation. The human incarnation has more similarity with human being (due to common awareness, energy and matter). The energetic incarnation has more similarity with energetic being (due to common awareness and energy). Both exist in imaginable domain as long as the unimaginable God didn’t merge with both media.
15. Once You accept the homogeneous merge of unimaginable God with the selected medium, the total difference appears due to the unimaginable nature existing in the imaginable and visible medium. Invisible and visible concepts don’t disturb the common unimaginable nature of unimaginable God and first energetic incarnation. This fact is maintained between unimaginable God and any incarnation (energetic or human) also since the same first energetic incarnation enters and merges with any medium to become further incarnations.
16. Since You have found the same relative awareness in Eshwara and ordinary human being, You have a little consolation since both are basically relative awareness only before the merge of unimaginable God. You don’t have any consolation in the awareness of unimaginable God before mediation since such awareness of unimaginable God is totally unimaginable and not relative at all. The reason is the absence of inert energy and nervous system in unimaginable God.
17. You shall not say that inert energy shall exist in unimaginable God, which alone came out as the subtle inert energy or space following a special logic called as Satkaaryavaada, which means that the product exists in the cause in subtle state. This may be correct as far as the examples of imaginable world are concerned.
18. In the case of an imaginable item (product) coming out from another imaginable item (cause), this logic is applicable. But, this is the case of unimaginable cause generating imaginable space, which is not available in the world. The only example is the same unimaginable God present in human incarnation creating items through miracles. Hence, He alone is the example for Himself.Shankara gave this same example doing miracles as simile to unimaginable God creating this world (Maaviiva...) as said in the Veda (Indro maayaabhih...). In this case, we have to accept that the item produced is non-existent in its unimaginable cause. This is called as ‘asatkaaryavaada’. We shall not misunderstand that the generated product is also non-existent after generation (Ajaativaada) since this is again in the worldly logic only.
19. The Veda says that this world existed as non-existent in the beginning before its generation (Asadvaa...). It is generated from God though it was non-existent in the cause and became existent after generation due to the unimaginable power of unimaginable God (Tato vai sadajaayata) to give entertainment to God. When unimaginable God enters the world as incarnation or mediated God, this mediated God has both the natures of unimaginable God as well as the medium of God. The miracles are done by the unimaginable God based on the unimaginable nature and enjoyment of the world takes place based on the imaginable nature of the medium. This means that both natures exist simultaneously like particlenature and wavenature of same electron. The existence of both contradicting natures in one place is possible for the unimaginable nature of God, called as omnipotence as said in the Veda (Vidyaa chaavidyaa…).
20. Hence, the awareness with all feelings is unimaginable in the case of unimaginable God due to absence of inert energy in Him before creation. Unimaginable God need not have inert energy and nervous technology to have awareness. By His unimaginable nature itself, He can have the awareness. An imaginable item must require the equipment and material to generate awareness and such awareness is relative or imaginable awareness. The awareness of unimaginable God is absolute awareness or unimaginable awareness, which acts as awareness even without equipment (nervous technology) and material (inert energy).
21. God is not the relative awareness, but, still knows and feels being unimaginable awareness. Similarly, God is not the relative fire since there is no inert energy in God, which is modified into relative fire. God is not relative fire, but, burns anything, even that, which can’t be burnt even by fire. Hence, God is unimaginable awareness, unimaginable fire etc., having the properties of relative awareness, relative fire etc., without being the relative awareness, relative fire etc.
22. Unimaginable awareness itself is unimaginable God because we can’t imagine the existence of two unimaginable items. The reason is that either core or boundary of unimaginable item is unimaginable and hence, You can’t distinguish two unimaginable items. The will of unimaginable God itself is the unimaginable God. There are no two separate unimaginable items. But, we say that something happens due to the will of unimaginable God for the sake of convenience of understanding of the human being, which is based on worldly logic dealing with worldly items. In real sense, the above statement means that something happened due to unimaginable God only.
23. If You say that space or world existed in the unimaginable God already, which was projected out since a non-existent item can’t be projected out, this means that the hidden product is exposed from subtle state to expressed state. It means that the cause and subtle product existed as two items in the beginning itself. In such case, we can say that the product is expressed from its subtle state and this process can’t be called as creation in absolute real sense. Creation means projecting a new item, which was non-existent before its creation that becomes existent after creation.The Veda says that God created the world (sa idam sarvamasrujata).
24. If a cause generates a non-existent item as existent, the greatness of such cause is very much and God is called as Brahman (Bruhi-vruddhau), meaning that God is greatest. A pot hidden in a room is expressed and such creation is of low level, which can’t be called as creation at all. A mud lump is generating the pot since the pot exists in the mud lump in subtle nature, which is the flexibility of the material to become a pot and this is middle level of creation. This middle level is correct in the sense that wet sand can’t generate pot like wet mud and this level exists when Eshwara creates the world again after final dissolution as said in the Veda (Dhaataa yathaapurva makalpayat). The highest level of creation is to show the product, which is non-existent in the cause, expressed as fully existent. Brahman (precisely called as Parabrahman) is greatest and hence, creates the world in this highest level. The unimaginable God creating the first space is an example of this highest level. Even Eshwara can create the world fresh again and again since He is the same unimaginable God expressed. In such case, Eshwara becomes equal to a foolish person, who destroys the cinema reel after the show. Hence, projecting the hidden world in subtle state as the next show is the principle, which is also of highest level of divine administration.
25. When the pot is created from mud (material cause), the process takes place only when there is the pot maker (intellectual cause). Either of these two is inefficient to produce the pot without the help of the other. The unimaginable God is omnipotent and hence, acts as both material as well as intellectual cause without any help from the second item. This brings the greatest position to unimaginable God and the meaning of Parabrahman is satisfied.
26. Since the word Brahman is used for every greatest item in a category, a different word, Parabrahman is to be used for God. God is greater than every greatest item of the imaginable world. God is beyond all these greatest items in their categories, which are imaginable. Since God is unimaginable, He is beyond all these greatest imaginable items. An extra word ‘Para’ is introduced as prefix to Brahman. Para means exactly ‘beyond’. This prefix Para says that God is beyond all the greatest imaginable items. Brahman means the greatest item. Both words together mean the greatest God, who is beyond all the imaginable items, being Himself unimaginable called as Parabrahman.
27. You need not doubt that how Shankara favoured the existence of product in the cause. The same concept is told in a different way by Shankara. Shankara said that the product exists before its generation in the form of its cause as said in the Veda (Sadevasomyedam...). He means that the pot exists before its generation in the form of mud. This doesn’t mean that the pot exists in the mud before its generation. Shankara is thus, totally different from the sect of scholars arguing for the existence of product in the cause in subtle state (Satkaaryavaada). All this is regarding the unimaginable God as the cause and space as His product before the first creation. In that state, space exists in the form of unimaginable God before its generation as per Shankara. This doesn’t mean that space exists in unimaginable God in subtle state. Shankara means the product existing in the form of cause and not product existing in cause in subtle state. This means that Shankara told that cause alone existed before the generation of the product.
28. Once the space or subtle energy is created by God, the unimaginable God got mediated forever for the sake of future expression of Himself to the souls to be created by Him. This first energetic incarnation called as Eshwara or Datta stands forever and unimaginable God will never dissolve His own body, which is a foolish suicide! The space occupied by the energetic body of Eshwara is also eternal and is called as ‘Paramavyoma’ as mentioned in the Veda (Parame vyoman). This Eshwara continues to create further space and other four elements, which are manifesting this entire world along with the souls created from these five elements only, which (souls) are grasping Him. Here, Eshwara means the unimaginable God only covered by an imaginable medium.
29. You shall not misunderstand that the original absolute state and unimaginable nature of unimaginable God are affected by this mediation. As unimaginable God limiting Himself to His absolute state, He remains unimaginable as the single absolute truth in this unreal world from His point of view. Based on this view only, the unimaginable miracles exhibited by unimaginable God through Eshwara and other incarnations can be understood. If the world is real in the view point of unimaginable God also, unimaginable miracles are impossible since one reality can’t create (and modify or even make it disappear) another equal reality.
30. Due to the unimaginable miracles of Eshwara through incarnations, we can understand easily the unimaginable miracles based on non-reality of the world with reference to the real unimaginable God. This does not mean that we can understand the nature of miracles, but, it means only that we can understand the possibility of a miracle to happen. For the Eshwara as the medium having relative awareness, the unreal world exists perfectly. Since the unimaginable God is totally merged with the medium, the reality of the world is perfectly experienced by the unimaginable God also through the medium like a cold iron rod associated with hot iron rod also becomes hot.
31. Even without the medium, the unimaginable God can experience the created world as perfectly real simultaneously while the world is non-existent to the same unimaginable God. Both contradicting concepts (existence and non-existence of the world simultaneously) can co-exist due to omnipotence of unimaginable God. But, if He is not mediated by the medium, the souls can’t grasp Him. The medium is taken by Him for this purpose only and not for the purpose of experiencing the reality of the world. Since medium serves this purpose of experiencing the reality of the world also, He uses this facility also without using His omnipotence for this purpose. Omnipotence of unimaginable God is not emotionally used since the unimaginable God is also omniscient with balance.
32. Anything is possible for the unimaginable God. If that thing is possible in normal routine way, the special way need not be used by a wise administrator. The omnipotence of God is also controlled by Himself since God wants to do proper things only using omnipotence, if necessary. He will never do improper things even though He has the omnipotence to do even improper things. Hence, in understanding the actions of God, we must not use omnipotence wherever we like. We shall not support an improper and illogical concept with the help of omnipotence of God. If something is proper and logical and even if that is not possible to be done, God does it using omnipotence.
33. Whenever the word ‘God’ is uttered, this word means only Eshwara since the present state is the existence of creation ruled by Eshwara. But, Eshwara without unimaginable God is just an energetic being only governed by the laws of creation. Such Eshwara can’t be called as Eshwara because He is creating, ruling by controlling everything and destroying the creation in the end through the unimaginable power of unimaginable God merged with Him. Hence, He is the first soul generated on one side and is the unimaginable God on the other side.The Veda says both these sides by telling that the first energetic incarnation called as ‘Hiranyagarbha’ is the energetic body born from the first element or space (Bhuutasya jaatah) on one side and is the only Lord (patirekah) of the world on the other side (Hiranyagarbhah samavartataagre, bhuutasya jaatah patireka asiit).
34. As the creation progressed, the eternal space (Paramavyoma) is extended as a separate world called as Brahma Loka or Satya Loka giving place for the devoted energetic beings. The eternal world called as Brahma Loka is formed and Brahma Loka also became the eternal space or paramavyoma. This means that whenever the final dissolution of the world takes place, not only Eshwara, but also, the Brahma Loka along with divine and liberated souls remains as undisturbed eternal item.The other souls along with the world are also protected in subtle state (Avyaktam) in Brahma Loka for future expression of creation. However, we can say very precisely that even if the Brahma Loka is dissolved, Eshwara will remain forever with His original eternal space occupied by His energetic body called as paramavyoma. In other words, we can authentically say that the state before the creation of first space (Paramavyoma) will never come back again. Hence, we say that Eshwara is eternal like unimaginable God, even though mediated.
35. The space is imaginable subtle energy and belongs to the imaginable domain or creation. The unimaginable power or will of unimaginable God created two spaces, which are included in each other in such a way that the souls of one space can’t see the souls of other space. This is the unimaginable power of God. If You take the Moon, it is a physical planet viewed by human beings. At the same time, the world of departed souls (Pitruloka) exists on the same planet of Moon. The human beings landing on the Moon can’t see the departed souls of Pitruloka due to the unimaginable will of unimaginable God.
36. We accept the non-existence of space in unimaginable God following the Asatkaaryavaada. But, we disagree with the overextension of this concept to say that the space after its generation also doesn’t exist as said by Gaudapaada (Ajaativaada). If we accept this, it means that God created a non-existent world, in which case, the creation by God is false. Moreover, after the creation, God can’t entertain Himself with the non-existent world. The imaginary world of a human being at least exists since it is made of very weak awareness-energy and hence, gives entertainment to the human being. Hence, the space created is fully existent leading to the creation of further existent world to give full entertainment to unimaginable God. If the created world is totally non-existent, we can’t justify the entry of unimaginable God into a totally non-existent world as incarnations as said by the Veda (Tat srushtvaa tadevaanu praavishat). In such case, not only the entertainment of God is false, but also, the creation of God and formation of incarnation of God by entering into world are also false.
37. Due to the above defect, Shankara didn’t follow the concept of the preacher (Gaudapaada) of His preacher (Govinda Bhagavat Paada) in toto. He didn’t say that the created space with its extended world is non-existent (Asat) since He told it as Mithyaa, which is neither existent nor non-existent. The space created is existent to give entertainment to God and is simultaneously non-existent to the unimaginable God doing unimaginable miracles based on non-existent world since His absolute state is not disturbed. He told that the product is different from existence and non-existence (Sadasat vilakshanaa). The word ‘different’ doesn’t mean that it is neither existent nor non-existent to the same reference of unimaginable God. If the references are different, it can be told as existent (to the soul) and non-existent (to the God). But, for the same reference, both can’t be told together. Hence, the word ‘different’ (Vilakshanaa) means that it is inexplicable or unimaginable and Shankara clearly expressed this unimaginable nature by ‘Anirvachaniiyataakhyaati’ or ‘knowledge of the concept is unimaginable’.
38. The awareness of a human being generates imaginary world or dream in which we can find the three types of items called as awareness, inert energy and inert matter, which form various items. Awareness is the source material of the entire imaginary world or dream. This awareness of human beings has already two forms, which are pure awareness and inert energy because awareness is the work form of inert energy only. It is like the gold having both gold and copper metals alloyed together. The inert energy of the awareness can condense to form the matter and the same inert energy is expressed as forms of energy like light, sound etc. The energy part of awareness can condense to form various items of inert matter.
39. The awareness of Eshwara is also relative like the above awareness of human being as far as the energetic body of Eshwara is concerned. But, this awareness of Eshwara is merged with unimaginable God called as unimaginable awareness and hence, the awareness of Eshwara also gains unimaginable nature retaining its relative nature also, which contains awareness, inert energy and the inert energy that can become matter by condensation. Just like the awareness of human being creates imaginary world, the awareness of Eshwara also creates this world in the same above mentioned process generating souls of living beings, forms of energy like light etc., and various items of matter as explained above in the case of the human being.

To be continued…

 

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