Shri Dattaguru Bhagavat Gita: Kaalabhairava Khanda: Chapter-15 Part-1

(Song of Preacher – God Shri Datta)

Part-4: Kaalabhairava Khanda (Part of Kaalabhairava)

Chapter 15 -  SHRI DATTA VIŚVAVYĀPAKA YOGAḤ (Vision of Omnipresence of Shri Datta)

God-Preacher Shri Datta spoke:-

1. My body is made of this subtle cosmic energy only in qualitative sense and not in quantitative sense. Neglecting the quantitative sense and taking only qualitative sense, You can say that this entire cosmos is just My body only. People mistake that this entire cosmos is My body in quantitative sense also.
2. The above concept that this universe is made of inert subtle cosmic energy only is justified in the sense that the awareness, matter and energy put together form the original subtle cosmic energy only since matter and awareness are just different forms of inert energy only. Taking both awareness and matter as the inert energy itself, we can say that this universe is made of subtle cosmic energy only.
3. In My body, the main material is inert energy itself. Awareness also exists, which can be also treated as inert energy. In this way, My entire body is subtle cosmic energy even though matter is absent. Apart from inert energy and awareness, the unimaginable God exists in Me, who pervaded and merged with My entire body.
4. Even if You take a human being, its body contains soul (awareness), some portions of inert energy and matter. All these three components are inert subtle cosmic energy only in qualitative sense, but, not in quantitative sense. Neglecting the quantitative sense, every human body or even every living body (Pindaanda) can be said as this entire subtle cosmic energy (Brahmaanda) only.
5. A difference between My body and human body is that the unimaginable God is absent in the human body. Therefore, the human body is only a little part of this huge cosmos and can’t be either omnipresent or omniscient. It is also not omnipotent due to the absence of unimaginable God in it.
6. My energetic body is just like the human body in the sense that both bodies are made of subtle cosmic energy and its forms only in qualitative sense. In this way there is no difference in the media of the soul and Eshvara. The only difference is existence of unimaginable God in Me (Ishvara), making Me omnipotent and omniscient.
7. Omnipresence is essential to become omniscient. Unless You are wandering in all the rooms of Your house constantly, You can’t know what is happening in which room. Even if You are wandering constantly in Your house, by the time You go to next room, You don’t know what is suddenly happening in the room just left by You. Hence, the soul can never become omniscient because constant omnipresence in every area is not possible for the soul.
8. The same is the case with My finite body also. But, due to the presence of unimaginable God in Me, I attain the unimaginable nature. There is no trace of difference between Me and unimaginable God. I become omniscient without being omnipresent. To become omniscient through omnipresence, the worldly logic stands as the basis of this concept. Hence, I am omniscient due to omnipotence without being omnipresent since I am beyond worldly logic.
9. If I am omnipresent, which is also possible for omnipotence, there may be several doubts in the minds of the people. People may ask that how such a horrible sin happened in this place when God is present in this place also. Of course, I can be omnipresent without touched by the sins happening anywhere. But, people will not go into this depth and will ask suddenly above question. Since I know what happened in any place without being there, omnipresence is unnecessary for Me. On knowing everything taking place everywhere, I can react even though I am not in that place.
10. As pure unimaginable God, I am beyond this creation. As mediated unimaginable God (Eshvara or Datta), I exist in this creation maintaining My unimaginable nature. The unimaginable God exists above creation when non-mediated and exists in the creation when mediated. Non-mediated unimaginable God can exist in the creation also, but, nobody can even imagine Him. Hence, the unimaginable God mediated by an entity of the creation only exists in the creation.

God-Preacher Shri Datta spoke:-

11. The three components of the Universe, which are the forms of the subtle cosmic energy are called as Vishva (matter), Viraat or Taijasa (inert subtle cosmic and its gross energy) and Praajna (awareness). Vishva belongs to this world in awaken state in which matter, energy and awareness exist. Viraat or Taijasa belongs to the upper worlds and the dream state in which energy and awareness exist. Praajna belongs to the pure awareness or meditation state in which actual world and dream world do not exist and the pure awareness is aware of itself only.
12. In this meditation state since there is no contact of worldly ideas, the awareness takes full rest while existing as awareness only. Such rest gives strength and thereby lot of happiness, which can be called as bliss. Since all the worldly matters disappear in this state, it is almost like deep sleep (Sushupti), a state of rest only.
13. The meditation state is very very near to the deep sleep in the sense of bliss and rest. But, in meditation state, bliss is enjoyed during the meditation state itself. In the state of deep sleep, the bliss is not enjoyed during the deep sleep since in the deep sleep awareness is absent. Since nervous system is taking rest and is not functioning, there is no possibility of generation of awareness. The inert energy can’t be converted into awareness through resting nervous system and brain. Rice can’t become flour in a grinding machine, which is not functioning.
14. The meditation state and deep sleep state are very similar in having rest causing bliss. In meditation state awareness exists, but doesn’t function. In deep sleep state, awareness is absent whereas nervous system exists without functioning. Non-functioning awareness can be treated as non-existent awareness and hence, in the meditation state You can assume that the awareness is absent even though it exists without any activity. In deep sleep state, awareness is non-functioning since it doesn’t exist at all. The net result is the absence of any activity or thought.
15. Due to this very close similarity between these two states, people have confused and started telling that awareness is enjoying the bliss continuously in the state of deep sleep. In this statement, the last portion of the statement should be modified to say correctly that awareness is enjoying the bliss continuously in the state of meditation, which is almost like the deep sleep. Absence of any thought justifies almost perfect similarity between these two states.
16. The word Praajna also can be used in both states in different senses:- i) Meditation state:- The existence of awareness is indicated since Prajnaa means awareness and ii) Deep sleep state:- The absence of awareness results in total ignorance, which can be also the meaning Praajna (pra+Ajna). Pra means total and Ajna means ignorance. In the case of deep sleep, the awareness or soul enjoys the bliss of rest only after awakening since the awareness is absent in deep sleep and hence, can’t enjoy anything.
17. In meditation state, only self-awareness exists. Awareness itself means self-awareness. You can say that such awareness is the source of the imaginary or dream world, but not the source of this real world as told in the Gita (yayedaṃ dhāryate jagat) and supported by the Veda (yoniḥ sarvasya- Maanduukyopanishad). The awareness of a soul can’t be the source of this real world due to contradicting experience. If You go to deep sleep state, even that awareness is absent! Hence, You can take the word Sushupti as meditation state in which at least the awareness exists. Since awareness generates dream or imaginary world, You can take the awareness as source (Yonih) and maintainer (dhaaryate) of dream or imaginary world.
18. However, if You are particular of the deep sleep state only as the meaning of the word Sushupti, You can take the deep sleep state of human incarnation. In that case, the awareness of the body may disappear due to non-functioning of nervous system, but, the unimaginable awareness or unimaginable God existing in that disappearing imaginable awareness remains, which is praised as the source and maintainer of this real world.
19. In the Gita, the awareness mentioned by Krishna may be the awareness of an ordinary human being like Arjuna or the unimaginable awareness-merged-imaginable awareness of the human incarnation like Krishna. In both cases, the above mentioned two ways shall be applied separately.
20. The unimaginable awareness existing in My finite imaginable awareness is bringing all impossible wonders. Neither My body nor My soul is infinite to pervade all the cosmos. But, the unimaginable awareness existing in Me makes Me as omniscient, by which I am taken as omnipresent. My soul and My body are finite like Your soul and Your body. The unimaginable awareness is beyond the concepts of finite and infinite, which makes My soul to become omniscient and makes My body to appear anywhere I like. The omnipotence of unimaginable God doing all these impossibilities makes Me to appear simultaneously in any number of places while I remain in My abode.

 

(To be continued…)

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