Shri Dattaguru Bhagavat Gita: Kaalabhairava Khanda: Chapter-14 Part-1

(Song of Preacher – God Shri Datta)

Kaalabhairava Khanda—Part of Kaalabhairava

Fourteenth Chapter – Shri Datta Parabrahma Pratyaksha Pramaana Yogah

(Divine Vision of Authority of Perfection of Shri Datta)

God Preacher Datta spoke:-

1. O Closest friend of Smt. Bhavani and Bala Krishna! Today, You can see awareness in scientific instrument connected to the brain of a human being in the form of waves of inert energy that transformed into awareness as a specific form of work in the functioning specific nervous system and brain. Awareness is just the work form of the inert energy only. Hence, You are seeing the awareness in its essential form. The Gita says that soul (awareness) can be seen by eyes (pashyanti jnaanachakshushah), which is authority of perception (Pratyaksha).
2. You are seeing Me in this energetic form with Your eyes clearly. My unimaginable nature is also clearly established by My unimaginable miracles performed by Me. Hence, can’t You say that You have seen the original absolute unimaginable God, called as Parabrahman appearing as this form? The Veda also says that one blessed soul sees Me (Kashchit dhiirah...).
3. Perception is the basis of all authorities. Even in the inference, You have seen the fire in Your kitchen emitting smoke, which is perception. Based on this only, You have concluded Generalization (Vyaapti) that smoke indicates its source-fire. Based on this, when You have seen smoke coming from the top of the hill, You conclude that there is fire on the top of the hill and this is called as authority of inference (Anumaana). In the authority of similarity (Upamaana) also, You are understanding the animal called as ‘Gavaya’ (forest cow) when it is compared by the speaker to the cow You have seen already. The speaker has already seen the forest cow also. The authority of word (Shabda) is that You believe in the existence of Kashi city when Your close friend says about its existence. Here also, Your friend has seen that city. Hence, in all the authorities, the perception is the basis. Based on the same perception, You can clearly say that the unimaginable God exists as seen by all in human form performing the unimaginable miracles.
4. The awareness of a mind standing still also appears as energy without big waves in the instrument. This means that awareness is clearly the inert energy only. If You say that the world made by inert energy is not true, You must simultaneously say that the awareness or soul is also not true. Then, what You say is not true since You are not true. The world always includes the souls or awareness as one of its constituent part. The other two constituent parts are inert energy (gross) and inert matter. All these three are forms of subtle inert energy only. Since this subtle inert energy is not true in My view, the world is not true in My view only and not in Your view. Here, the word ‘My’ means the non-mediated unimaginable God only. Since He merged with Me completely, I am using this word to mean Me only.
5. Neither the energy present in this form nor this form is perishable and hence, this form is eternal like the unimaginable God. This indicates that there is no difference at all between Me and the unimaginable God (Parabrahman). You can say that I had birth (because My energetic form was created by unimaginable God) even though I am eternal like unimaginable God. The similarity is in present and future and past (non-existence of My energetic body with leftover single unimaginable God) will never be repeated. If You think of repetition of the past time, it equals to the unimaginable God committing suicide, which is the greatest sin as told by Him in the Veda (In suicide also, the soul doesn’t destroy itself and destroys its body only.). In the case of any other human being, body may be destroyed, but not the soul. In this case, body is never destroyed like the soul. Since My divine form alone looks like all other divine forms (just like a picture in the photo looks like different pictures by special photography), You can treat every divine form as eternal.
6. The awareness or soul in the human being pervades all over the body and makes the body alive with awareness. Hence, the soul is called as Aatman, which pervades the body (Atati deham iti aatmaa). Hence, the body is taken as awareness itself and not as a separate inert body. The soul identifies the body as itself by superimposition (Adhyaasa). This adhyaasa is a true concept and not false. Similarly, the unimaginable God (Parabrahman) pervades all over this energetic form and identifies Himself with this form and this concept is perfectly true by which I am saying that I am the unimaginable God. Don’t mistake this pervaded unimaginable God as the relative awareness of this body, which (created by unimaginable God along with this energetic body) already pervaded this body even before unimaginable God pervades it. This energetic form has both energy as well as awareness with it while it was created by the unimaginable God. This soul and body became the unimaginable God since both are perfectly pervaded by Him.
7. When I, as Shankara was performing the miracle of entry of Myself with body through bolted doors, My body with self became unimaginable God before whom (Myself with body) this world is unreal and hence, the miracle was exhibited in which the bolted doors became untrue before Myself with My body (both pervaded by the unimaginable God). This is the situation in any miracle done by the energetic incarnation or human incarnation of God.
8. You need not doubt that how can there be merge between unimaginable item and imaginable item. Such merge and understanding such merge are not possible for imaginable souls, but, are possible for the unimaginable God. For such reason only, He is called as unimaginable God. The complete merge is perfectly possible for the unimaginable God to descend down from His higher unimaginable domain to the lower imaginable domain. Hence, the incarnation is called as descended God and not ascended soul. He can create and enter the world and can merge with any item of the world, He likes.
9. Even the three divine preachers took the unimaginable God as the imaginable awareness mediating unimaginable God only, which attained unimaginable nature and power due to total merge of unimaginable God with such awareness. The awareness taken by the preachers is not the unimaginable awareness, which is not at all this imaginable awareness alone existing in the world. The unimaginable awareness is different from the imaginable awareness attaining unimaginable nature due to merge with unimaginable God. Unimaginable awareness itself is totally unimaginable and is the same unimaginable God. The preachers have taken the imaginable awareness only that attained unimaginable nature through merge with unimaginable God so that God is mediated with awareness for the sake of the purpose of understanding the God. They feared that if unimaginable God is introduced directly, there is a danger of appearance of atheism since that which can’t be understood need not exist at all.
10. For the non-mediated unimaginable God, world is not true because if the creation is equally real, no miracle is possible for the unimaginable God, by which, omnipotence of unimaginable God becomes futile. Due to omnipotence, He can make the creation to be unreal as well as real simultaneously so that both miracles and enjoyment of real world are possible. In the time of miracles, the necessary part of the creation becomes unreal to allow the miracle (like the bolted doors only become unreal so that Shankara enters the house through the bolted doors) and simultaneously, the rest part of the creation can become real to God for enjoyment. However, since there is a need of imaginable medium for expression and since unimaginable God identifies Himself with the imaginable medium, God can enjoy the real world through the medium (just like cold iron rod associated with hot iron rod also becomes hot) since for the medium, the world is real.

(To be continued…)

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