Shri Dattaguru Bhagavat Gita: Kaalabhairava Khanda: Chapter-16 Part-5

Note: This article is meant for intellectuals only

(Song of Preacher – God Shri Datta)

Part-4: Kaalabhairava Khanda (Part of Kaalabhairava)

Chapter 16: DATTA MATASAMANVAYA YOGAḤ (Divine Vision of Correlation of Datta-Religions)

Contd...

God-Preacher Shri Datta spoke:-

65. Justice and good qualities of Pravrutti were encouraged with rewards like attainment of miraculous powers (Vibhuti) for maintaining good qualities. Samadhi is the final step of firm decision about spiritual journey. A devotee of dualism is aware of the separate form of God (Samprajnaata Samadhi) and a devotee of monism is not aware of separate God due to merge (Asamprajnaata Samadhi). Both these are human incarnations only like Balarama and Krishna existing side by side in list of ten human incarnations. Balarama is Patanjali since both are Adishesa. Krishna is Kapila since both are God Vishnu. In monism, there is no dualism of God and soul and hence, Kapila represented only one item called Purusha with whom Ishwara is merged perfectly. The background of divine personalities is also important in studying their philosophies.
66. Purvamiimamsaa is established by sage Jaimini, who is a student of sage Vyaasa, the establisher of Uttaramiimaamsaa. Vyaasa is the incarnation of God Vishnu and Jaimini is His devotee. How can we say that the preacher and the disciples are different in their philosophies? Jaimini stressed on practical philosophy (karma yoga) in the service of God, which alone gives the divine fruit. Vyaasa stressed on knowledge and devotion. Knowledge generates devotion and both these are in theoretical phase. Devotion transforms knowledge into practice and practice alone gives the practical fruit.
67. Yajna means practical sacrifice of service and fruit of work. In Yajna, food is cooked and served to the participants of a ritual. A ritual means the activity of an assembly of devotees to gain better spiritual knowledge and better devotion to God from a divine spiritual preacher. The Yajna shall be done only due to attraction to God and not due to any worldly desire. Jaimini stressed very much on justice (Dharma Sutram) and gave lot of importance to Pravrutti to please God.
68. It is most unfortune to think that Jaimini is an atheist and this is the misinterpretation of the ignorant followers. Jaimini is the follower of Vyaasa, the fundamental establisher of clear theism. Jaimini gave stress on practical sacrifice in the philosophy of Vyaasa (Karmānurūpāṇi puraḥ phalāni). He never said that God does not exist and only the atheistic followers said that (Devo na kaścit). Jaimini is an important author of concepts of Astrology (Jyautisha Sutram) in which he mentions God Vishnu as the controller of Saturn and God Shiva as the controller of Jupiter. He gave lot of importance to the divine scripture called the Veda, 80% of which is on practical sacrifice only.
69. Ignorant followers said that the sound of the Veda itself is God, which is absurd because sound energy is inert item of the creation. The inert sound can represent God like a statue. Bhatta told that the Vedic sound is God (Śabdamātra Devatā) with a view that one should give lot of importance to the Veda, which preaches us about the unknowable (by human efforts) points. God can be represented by the Veda or a statue. If the beginner believes that a statue is God, the same beginner can believe the Veda as God. Statue and the Veda are only representative models of God. The followers started performing Yajna (practical sacrifice) aspiring for practical worldly fruits. In the beginning stage, defects are inevitable and hence, the Veda itself mentions worldly fruits for such practical sacrifices to encourage the beginner. But, one should not sit in LKG class only throughout the life. Giving importance to practical sacrifice and keeping silent about theory does not mean that only practical sacrifice exists and not even God for whom only the practical sacrifice is dedicated!
70. The followers went to the extent of madness to say that word (sound) is eternal and hence, is the God. Sage Gautama condemned this and clearly said that word is not eternal. Buddha told that worldly desire is the cause of misery and this stands as the main obstruction in pleasing God. Any worship shall be done due to attraction towards the divine personality of God and not to fulfil any worldly desire. This is emphasised in the Gita, which is called as the Smruti Prasthaanam composed by Vyaasa, under the name Nishkaama Karma Yoga. The Shruti Prasthaanam is the Upanishads of the Veda spoken by God Brahma. The logical analysis and correlation on these two is expressed through the Brahma Sutras written by Vyaasa and is called as Nyaaya Prasthaanam. These three scriptures are called the Prasthaana Trayam forming the whole subject of Uttaramiimaamsaa.
71. In the Brahma sutras, the first part gives correlation of various statements of the scripture Veda (samanvaya). In the second part, contradictions were resolved (avirodha). In the third part, spiritual efforts were discussed (saadhanaa). In the fourth part, the fruit was explained (phala). The philosophy of Vyaasa was interpreted in three channels by Shankara, Ramanuja and Madhva and these three are complementary to each other and not at all mutually contradicting. Shankara is incarnation of God Shiva like the incarnations of God Vishnu, who are Buddha, Kapila and Vyaasa. In the philosophy of Shankara, we can find the essence of theories of other incarnations. Ramanuja and Patanjali were incarnations of Adishesha and the former clarified the concept of Shankara whereas the latter clarified the concept of Kapila. Madhva, the incarnation of angel Vaayu is almost similar to Ramanuja in the level of the devoted servant.
72. Buddha told that God is unimaginable and expressed this through silence. The unimaginable God can’t be grasped by anybody and hence, the unimaginable awareness of unimaginable God mentioned simply as awareness (so that simple relative awareness is easily grasped) is taken as the unimaginable God. Even though the background of unimaginable awareness is unimaginable due to absence of inert energy and nervous system, since it is mentioned simply as awareness, such relative awareness is well understood by anybody. Such imaginable relative awareness is generated by inert energy and nervous system, which exists in every human being and in any other living being having awareness. Hence, this unimaginable awareness mentioned as simply awareness is understood as the relative awareness. For such plot, there is a valid reason also for Shankara. Even though the backgrounds of unimaginable awareness and imaginable awareness are quite different (being unimaginable and imaginable respectively), in result both are same because awareness means simply to know and this is the common similarity whether the awareness is omniscient (unimaginable) or little knowing (imaginable).
73. Hence, the unimaginable God without medium (nirguna) is the unimaginable awareness only. The unimaginable God merges with relative awareness and such relative awareness can be called as directly unimaginable God or unimaginable awareness. This process happens when the unimaginable God merges with the relative awareness existing in first energetic body of Ishwara. Hence, the soul (relative awareness) of Ishwara is the absolute merged God (nirguna) of Shankara. Such soul covered by the energetic body is called Ishwara (saguna) by Shankara. The energetic body of Ishwara also is merged with the unimaginable God since such body is also eternal. Therefore, Ishwara (both soul and body) is eternal like the unimaginable God since there is no damage to soul and body of Ishwara at any time even though His body and soul were created by the unimaginable God in the beginning of creation (Hiraṇyagarbhaḥ samavartatāgre… Veda). Absolutely, in any point, the unimaginable God and Ishwara are one and the same and hence, Ramanuja and Madhva started with Ishwara (both body and soul) only.
74. Kapila mentioned this awareness (relative awareness of Ishwara merged with unimaginable awareness) as Purusha that stands for both soul (relative imaginable awareness) and God (absolute unimaginable awareness). The word Purusha means the awareness existing in the body (Puri śete). The same awareness or Purusha mentioned by Kapila is taken as absolute God (nirguna) without body by Shankara. Had this awareness been unimaginable, it could have been certainly the absolute God and in fact Shankara’s internal intention is that only. The merge of unimaginable awareness (unimaginable God) with relative awareness is confined to Ishwara and other energetic and human incarnations only and hence, all these including Ishwara are mediated absolute God only since all these are mediated by external media. The misunderstood (or twisted philosophy by Shankara for the sake of atheists) philosophy by tempted advains is that this relative awareness or imaginable soul leaving the external medium itself is the unimaginable awareness. The Purusha of Kapila is such selected relative awareness of incarnations only and due to the will of such Purusha only the creation takes place (Mayādhyakṣeṇa... Gita) and hence, such Purusha is only God and not the ordinary soul. The same relative awareness existing in Ishwara (before merge) exists in every human being called soul and hence, Purusha can be misunderstood to be ordinary soul also. Then, every ordinary soul is God and there is no God other than ordinary soul! This results in misunderstanding God Kapila and God Shankara to be atheists! God Vyaasa also mentions this Purusha as Shaariira to mean Purusha as the ordinary soul present in a body. Buddha’s silence about the unimaginable God before creation avoided all this confusion.
75. Buddha limited Himself to non-mediated unimaginable God only and hence, the word Ishwara was not used by Him. Kapila and Shankara took the unimaginable God merged with relative awareness (in Ishwara) as Purusha and Nirguna Brahman respectively. The same Purusha was given an energetic body (called Ishwara or saguna Brahman) by Shankara. Ramanuja and Madhva started with saguna Brahman only because He (Saguna Brahman) with associated covering energetic body makes anybody to grasp God easily. Shankara started with Nirguna Brahman, who is unimaginable awareness merged with relative awareness of Ishwara that has become finally unimaginable awareness or unimaginable God only, but provided a second place for Ishwara, who is the above unimaginable awareness covered by energetic body. Awareness can be grasped only with lot of difficulty (Avyaktā hi gatirduḥkham... – Gita) for common man whereas the same with energetic or materialized body can be easily understood and grasped. Kapila stopped with unimaginable God or the above resulting unimaginable awareness only and there was no place for Ishwara with energetic body. Hence, His philosophy was called Niriishvara Saamkhya (knowledge without Ishwara) whereas Shankara’s philosophy was not called so due to Ishwara standing in the second place. Patanjali and Ramanuja started with Ishwara (covered by energetic body) only and philosophy of Patanjali is called Seshvara Saamkhya (knowledge with Ishwara).
76. Shankara told ‘awareness is God’. This appears to anybody that the relative awareness present in any human or energetic body is God. Such wrong sense was desired by Shankara to convert atheist into theist. Here, actually, the word awareness means unimaginable awareness (unimaginable God) resulted by the merge of unimaginable awareness with relative awareness of Ishwara. The relative awareness of Ishwara simply becomes unimaginable awareness due to perfect merge and such resulting unimaginable awareness is the absolute God or nirguna Brahman (without external energetic body) of Shankara. We can’t call the relative awareness or soul of Ishwara (before merge) anymore as soul after merge. In other incarnations, Ishwara merges with selected energetic or human devotees, in which also the relative awareness or soul becomes unimaginable awareness due to perfect merge of Ishwara. Such unimaginable awareness present in Ishwara and other incarnations is totally unimaginable awareness only. The relative awareness or soul of Ishwara and other incarnations that has become unimaginable awareness (unimaginable God) is no more relative awareness after merge even though it was relative awareness before merge. Such unimaginable awareness mentioned as simple awareness is misunderstood as the relative awareness of soul present in every living being with awareness. Ramanuja and Madhva separated such unimaginable awareness (God) from the relative awareness (soul) and started with the same unimaginable awareness covered by an eternal and divine energetic body under the name Ishwara (Narayana).
77. Buddha told that the world is non-existent as well as existent. It is non-existent for the absolute unimaginable God and is existent for the soul since soul is a tiny part of the world. The world is non-existent to the absolute God before creation. But, after creation, the absolute God is entertained with the basically non-existing world appearing as fully existent (like the world to the soul). The entertaining world is existent since it gives the real entertainment to God. The same world is also basically non-existent to God because God does miracles in this world. If this world is really real, God can’t create or change or control or destroy anything in this world because one absolute reality can’t do anything with another absolute reality. Due to unimaginable power of unimaginable God, the really unreal world appears to be really real for the sake of real entertainment to God. The same world is really unreal for the unimaginable God before creation since it was not generated. The really unreal world is real for the really unreal soul since one unreal is real to another unreal. In fact, soul is an inherent tiny part of world.

To be continued...

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