Śrī Rādhā Devī uvāca:-
[Shri Radha Devi spoke:-]

1) Kiṃ Brahma Kiṃ Parabrahma?,

ko bhedaḥ Kṛṣṇa! Caitayoḥ ?|

Divyāvatāra tattvaṃ kim?,

kā vijñāna mata sthitiḥ ?॥

[O Krishna! What do You mean by Parabrahman? and what do You mean by Brahman? What is the difference between these two words? What is the essence of the divine incarnations? What is the place for logical analysis?]

Śrī Kṛṣṇa Bhagavān uvāca:-
[God Shri Krishna spoke:-]

2) Brahma vṛddhaṃ mahattvena,

Paramātmani yujyate।

Kūṭe śreṣṭhaṃ hi Vedā'nna –

prāṇādi Śruti darśitam॥

[The ultimate God was called by the word ‘Brahma’, which means the greatest as per its root meaning (Bṛḥ-bṛṃhaṇe, vṛddhau) since the ultimate God is the greatest among all other items, which are the greatest among certain limited specific groups. For example, the Veda is the greatest among the scriptures, food is the greatest among inert materials and life is the greatest among all created entities etc. (Brahmākṣara samudbhavam –Gītā, Annaṃ brahmeti…, Prāṇo brahmeti…- Veda).]

3) Śaṅkaraḥ prāha maunāptaṃ,

paraṃ tebhyo bhramāpahaḥ।

Bhrāntāḥ keci dasaktaṃ tat,

sṛṣṭi sthiti layeṣviti॥

[In order not to confuse the absolute ultimate God with other relatively greatest items like the Veda, food, life etc., Shankara says that the ultimate God is to be indicated by a separate word ‘Parabrahman’, which means that the ultimate God is different from other relatively greatest items. He also says that since Parabrahman is beyond creation, He cannot be touched by words and He can be expressed through silence only (Mauna vyākhyā prakaṭita Parabrahma tattvam). People misunderstood this transcendental nature and thought that Parabrahman or Nirguṇa Brahman or unmediated ultimate God is not related to the creation, maintenance and destruction activities of the world since It is beyond creation and imagination.]

4) Śaṅkarasyeśvaro Brahma,

Madhva Rāmānujeritam।

Nārāyaṇākhyayā hyeko,

snāta sāṃśukavat dvidhā॥

[Shankara took Brahma or mediated ultimate God or Saguṇa Brahman by the name Īśvara for doing the activity of creation etc. Both Rāmānuja and Madhva took Brahma or Saguṇa Brahman or mediated ultimate God by the name Nārāyaṇa for doing the activity of creation etc. It is misunderstood that Nirguṇa Brahman and Saguṇa Brahman are separate items. Parabrahman or Unimaginable God or Nirguṇa Brahman is the naked person taking bath in the closed bathroom not seen (unimagined) by anybody and the same person coming out clothed (mediated) seen by all is Brahma or Saguṇa Brahman or God Datta. This means that the same Parabrahman exists in two different states called unmediated and mediated.]

5) Śrūyate nirguṇāt tejaḥ,

tat tejo rūpa māśritam।

Sṛṣṭyādi saguṇam cakre,

līna Nirguṇa kartṛtā॥

[The medium of Saguṇa Brahman is energetic. Since Parabrahman first created energy (Tat tejo'sṛjata—Veda), this means that first the energetic medium was created by Parabrahman. Even though we say that the mediated God is involved in the activity of creation, since Parabrahman merged with energetic form created by Him (after such merge only the energetic form is called Saguṇa Brahman), it is clear that the mediated Parabrahman is actually the creator.]

6) Svabhāvā'nūhya kartṛtve,

na sambaddhe trikarma kṛt।

Hiraṇyagarbha sargāṃśaḥ,

śrūyate prathamā kriyā॥

[Parabrahman is beyond imagination and beyond the creation. This only means that the nature of Parabrahman is unimaginable to any level of intelligence. This does not mean that Parabrahman is not doing the activity of creation etc. The nature of any substance is not linked to its efficiency to do a particular action. The trinity is famous for the three divine actions, which are creation, maintenance and destruction of the world. Nārāyaṇa is for the maintenance and ruling of the world. Īśvara is for the destruction of the world. The creation is related to Hiraṇyagarbha, who is told as the first divine form in the Veda. Creation is the first divine action of the first divine form called Hiraṇyagarbha (Hiraṇyagarbhas samavartatāgre -Veda).]

7) Śruta ekas trikarmīti,

taijaso Datta īkṣitaḥ।

Trimukhai reka evā'yaṃ,

tri sāmarthya tri nāmabhiḥ॥

[The Veda says that the definition of the ultimate God is that He does creation, maintenance and destruction of the world and that the ultimate God is one only (Yato vā imāni…, Ekamevā 'dvitīyaṃ). Among the divine energetic forms of God, the one energetic form doing these three divine actions is available as God Datta, who is the first energetic incarnation or mediated Parabrahman. He is one divine personality only and does the three divine activities representing His three capabilities by the three faces called as Hiraṇyagarbha, Nārāyaṇa and Īśvara.]

8) Tadeva saguṇam Dattaḥ,

yat Parabrahma Nirguṇam।

Trimūrtyavatārāś ca,

tadadvaitaṃ na jīvinā॥

[Parabrahman or unmediated—unimaginable God is Nirguṇa Brahman. The same Parabrahman mediated with the first energetic form created and merged by Himself is Brahman or Saguṇa Brahman called as God Datta. God Datta created energetic forms (first trinity called Brahma, Vishnu and Shiva and later on other energetic forms) and merged with those forms to become energetic incarnations. He created human forms and merged with those forms to become human incarnations also. There is complete monism among Parabrahman, God Datta, divine trinity, other energetic incarnations and other human incarnations. Monism is not between God and soul, which is a misunderstanding. Monism is only among Parabrahman, God Datta and His energetic and human incarnations.]

9) Avatārāḥ prabhor Dattāt,

Parabrahma dharāt tataḥ।

Parabrahmaṇa evāmī,

sākṣādvā'tha parokṣataḥ॥

[The unimaginable Parabrahman alone can do the unimaginable events called miracles. Parabrahman is the source of all miraculous powers. Every energetic or human incarnation of Parabrahman exhibits miracles. This clearly means that Parabrahman merged with every incarnation. In fact, Parabrahman directly merged with the energetic form of God Datta and then, God Datta merged with other energetic (including trinity) and human forms to become energetic and human incarnations. Since God Datta is already merged by Parabrahman, every incarnation gets Parabrahman through God Datta. Hence, we can call all the incarnations including God Datta (the direct incarnation of Parabrahman) and other indirect incarnations (formed through God Datta only) as the incarnations of Parabrahman only.]

10) Na Saṃjñā yoga nāmedaṃ,

Datta ityūha varjitaḥ।

Draṣṭuṃ dhyātuṃ sa jīvebhyo,

Datta ityucyate budhaiḥ॥

[The word ‘Datta’ is not the name kept for just calling Him. Such name called ‘Saṃjñā Nāma’ means the name without any meaning applicable to the name-holder. The word ‘Datta’ is ‘Yoga Nāma’, which means that its meaning is applicable to the named person. Datta means given to the souls from unimaginable state to imaginable state so that the named person is seen and also meditated by souls. Like this, the ‘Yoga Name’ of God Datta is explained by scholars.]

11) Na bhedo hyubhayor Vede,

sūtre cā 'pi sa bhedavit।

Bhāṣate saguṇaṃ Brahma,

Parabrahma tu nirguṇam॥

[The Veda and the Brahma Sūtras used the word ‘Brahman’ only to mean the ultimate Parabrahman. In fact, there is no difference between Parabrahman (Nirguṇa Brahman) and God Datta (Saguṇa Brahman). Even then, the scholars are fascinated to take the transcendental (beyond creation and imagination) unimaginable-unmediated Nirguṇa Brahman by the name ‘Parabrahman’ and to take mediated-unimaginable Nirguṇa Brahman by the name ‘Brahman’.]

12) Ārṣā Hiraṇyagarbhaṃ ca,

Nārāyaṇaṃ ca Vaiṣṇavāḥ।

Śaivā Īśvara māhus taṃ,

svarga tātaṃ bahirmatam॥

[This Saguṇa Brahman or God Datta is called as Hiraṇyagarbha by sages (sages are followers of God Brahmā or Hiraṇyagarbha). The same God Datta is called as Nārāyaṇa by Vaiṣṇavas (Vaiṣṇavas are followers of God Vishnu or Nārāyaṇa). The same God Datta is called as Īśvara by Śaivas (Śaivas are followers of God Shiva or Īśvara). The Same God Datta is called as the Father of heaven by foreign religions.]

13) Hiraṇyagarbhāt Brahmā ca,

Viṣṇur Nārāyaṇāt tathā।

Śiva Īśvarato vyaktaḥ,

Dattas trināma śaktimān॥

[The same God Datta is called as Hiraṇyagarbha, Nārāyaṇa and Īśvara. These three names indicate the potential capacities of God Datta. Hiraṇyagarbha is the capacity to do creation. Nārāyaṇa is the capacity to do maintenance and ruling. Īśvara is the capacity to destroy the world. The possessor of these three capacities is God Datta and hence, God Datta is called as Hiraṇyagarbha, Nārāyaṇa and Īśvara. First, God Datta incarnated as God Brahmā and we can say this as that God Brahmā is the incarnation of Hiraṇyagarbha. God Datta incarnated as God Vishnu and we can say this as that God Vishnu is the incarnation of Nārāyaṇa. God Datta incarnated as God Shiva and we can say this as that God Shiva is the incarnation of Īśvara.]

14) Ūrdhva loke taijasebhyaḥ,

taijasā mānuṣā bhuvi।

Jīvopadeśa pūjābhyāṃ,

Datto'va tarati Prabhuḥ॥

[The souls in the upper worlds are energetic beings and the souls on the earth are human beings. For the sake of preaching true spiritual knowledge to the souls and for the sake of facilitating souls to worship God, Lord Datta incarnates Himself as energetic and human incarnations in upper worlds and on earth respectively.]

15) Upādhiś ca Parabrahma,

dṛśyamāna upādhivat।

Tāmra svarṇaṃ svarṇa dṛśyaṃ,

dharmāntara vibhūtimān॥

[In the incarnation, there are two components: i) God Datta or Unimaginable God or Parabrahman and ii) the external medium that is imaginable and visible human being or energetic being (including individual soul). The energetic or human incarnation appears as medium only because the merged God Datta exists as invisible component (Parabrahman existing in God Datta is not only invisible, but also unimaginable). This is a system of two components existing in one phase. The solid solution of copper and gold looks as gold only. But, this gold gets new properties, which are malleability and ductility due to the presence of copper. 100% pure gold doesn’t have malleability and ductility. Similarly, the incarnation looks just like an energetic being or human being, but, gets the new property of possessing miraculous powers attained from Parabrahman or God Datta. Pure energetic being or human being does not have miraculous powers.]

16) Adṛṣṭa tāmraṃ svarṇaṃ hi,

Naro'dṛṣṭa paras tathā।

Naraṃ matvā'vatārṃ taṃ,

avajānanti laukikāḥ॥

[Since the copper mixed gold looks like gold only, we think that it is 100% gold since copper is invisible. Similarly, the human incarnation looks like human being only. We think that the human incarnation is 100% human being since the God-component (God Datta merged by Parabrahman) is invisible. Therefore, the worldly people take the human incarnation of God as the human being only and insult the incarnation of God. Majority of human beings are fascinated to worldly affairs and hence, do not like God in the human form.]

17) Laukya mohā lābha nāśāḥ,

artha śāstre viśāradāḥ।

Naivedya bhoga lābhārthāḥ,

śilpa citra priyā bhuvi॥

[Most of the people (about 90%) are worldly souls only taking a lot of care about the financial benefit and financial loss. If God is in the form of statue or photo, it is most convenient to worship because the food, which is offered to God in statue or photo, can be entirely taken back by them as remains of God (prasādam). In the case of human incarnation, God in human form will eat the offered food, which results as financial loss to the devotees. The basis for choosing photo or statue of God to worship is this spiritual economics.]

18) Avatāro durguṇānāṃ,

bahutvaṃ varjayet puraḥ।

Svayaṃ doṣī krameṇāntyaṃ,

Sādhayen mā guṇabhramaḥ॥

[When Parabrahman incarnates, He will follow certain very bad rigid customs of the society in which the incarnation is present. When there are ten bad customs, there may be eight customs that are easily repairable and there may be two customs that are irreparable. The incarnation preaches to avoid those eight bad customs only and the incarnation also follows the other two rigid bad customs along with the society. The incarnation very well knows that if it insists to get rid of all the ten customs, people will reject His preaching of avoiding all the ten customs. Instead of this, the incarnation will accept and follow the two rigid bad customs and preaches only to leave the eight bad customs. By this, we should not mistake that the incarnation is supporting the two rigid customs. In the period of next incarnation, the incarnation will try to make the people to realize the leftover two bad customs. Like this, the incarnation will make the people to reject all the ten bad customs in gradual steps.]

19) Rāmasya sarva dharmārthe,

Prabodhaṃ mṛgayāṃ vinā।

Buddho 'hisāṃ nirdideśa,

te jīvā Bhagavān sa ca॥

[God Rama preached all the ethical principles, but kept silent on the non-vegetarian food about which at least some human beings were very rigid. The same God Rama strictly preached non-violence of animals in His latter incarnation called Buddha. The same God Rama continued as Buddha and the same souls fascinated for non-vegetarian food also continued after Rama to the time of God Buddha.]

20) Upāyena sthāpayati,

dharmaṃ tan manasā manu।

Kvacin mārgāt phalaṃ bhūri,

sarvatra niyamo na hi॥

[The incarnation follows the mindset of the devotees of His period and tries to bring reformation through several trickish ways also because in certain situations, the final end is more justified than the means. This rule that “ends justify means” shall not be generalized to be applied everywhere. In certain situations, the rule to be applied is “means justify ends”. The careful analysis of the situation will throw light on the proper rule to be applied.]

21) Avaśyaṃ jana sarvasya,

sakhyaṃ tadupadher guṇaiḥ।

Svakīyatāṃ samutpādya,

nayet suparivartanam॥

[The incarnation tries to mix with all types of people showing the qualities of human medium, which are different from His divine qualities. Sometimes, the incarnation also shows the human qualities that are opposite to His divine qualities. These human qualities of the human medium of the human incarnation help the incarnation to mix deeply with the human beings because the human beings will think that the incarnation is also a human being. The nearness and dearness are established by such homogenous behavior. After such establishment, the human incarnation will bring a very good reformation of the souls through the divine preachings.]

23) Prāṇāvadhi sakhya śīlaṃ,

sa vahedaṣṭa siddhayaḥ।

Guptā bhakta hitārthāya,

svapracāraḥ kilā 'suraḥ॥

[This type of homogenous behavior is maintained by the human incarnation throughout its life period since this is the very foundation of the spiritual program of the incarnation. The performance of miracles to help the real devotees is done in hidden way as far as possible. Self-projection through exhibition of miraculous powers is the tendency of demons.]

24) Yaśomadhu vimukhavān,

bhuva metyayasaḥ priyaḥ।

Na bhavej jana sammardaḥ,

yogyabhakta sukha grahe॥

[God is already bored with the praises of His fame in the upper world and He became allergic towards praise. In fact, He is fond of His defame just like a person, who continuously eats sweets, becomes fond of spicy items. In such situation, due to the hidden miraculous powers of the human incarnation, only real devotees will approach the human incarnation so that the undeserving crowds are avoided and little number of real devotees alone can be helped and preached the true spiritual knowledge.]

25) Tasmin kā 'pi stutis satyā,

vyarthā stuti surā vidām।

Sarvajña sarva śaktitvāt,

munayaḥ karmayoginaḥ॥

[One may do any extent of praise to the human incarnation of God and it becomes waste because any extent of praise is truth only in the case of God. Therefore, the talent of praising God is waste here. Some materialistic scholars try to wash the brain of God with the praise-wine. But, nobody can praise God since everything is possible for God since God is omnipotent. God is also omniscient and knows all hidden intentions of the devotees when they praise God. Since sages know all this explained truth, they keep silent without any oral expression and expose themselves through practical service and practical sacrifice (Karma Yoga) only.]

26) Ākarṣaṇaṃ hi siddhīnāṃ,

āstikānā mapi priyam।

Svārtha kleśa harā bhakti —

pracchannā nāstikā varāḥ॥

[Miracles are very attractive to any soul. Actually, these miracles are meant for converting atheist into theist. But unfortunately, these miracles have become more dear to the theists than atheists! The theist wants to exploit these miracles of God for his/her selfish benefits by covering himself/herself with mask of great true devotion. The atheists are better than these cheating theists because the atheist is very frank with his/her ignorance.]

27) Nohyā vibhūti rālokyā,

sohyai raṅgai rivātma cit।

Śailotkṣepaka bālena,

Parabrahma ca dṛśyate॥

[The unimaginable miracle is done with the help of imaginable and visible worldly items. The lifting up of a heavy item with the help of a crane machine is imaginable and visible. With the help of the imaginable and visible items, the unimaginable and invisible principle of lifting up of a huge mountain by a small tender boy is demonstrated. This exactly resembles to the concept that with the help of various parts of the body, the invisible and imaginable soul is projected. Similarly, with the help of the visible tender body of boy, Krishna, doing the above said miracle, the unimaginable and invisible Parabrahman is projected. We are seeing (experiencing) the unimaginable and invisible Parabrahman through this small tender boy called Krishna while lifting the huge mountain.]

28) Nohya śaktyā nohya mañcet,

ūhyā'ṅgenohya vastubhiḥ।

Śakti śaktimato raikyāt,

nohyayo rekatā phalam॥

[We can find the existence of unimaginable and invisible God called Parabrahman through the boy called Krishna. We are also finding the unimaginable power of that boy through the miracle involving visible and imaginable items like boy, mountain and lifting up of mountain (lifting up of a very big item by several cranes is also imaginable and visible but the same work done by a small tender boy is unimaginable and visible). Even though we find the boy and the miracle being done by the boy as two separate items, we cannot practically isolate the boy and His power since Parabrahman represented by the boy and the miraculous power of the boy are unimaginable items, which are inseparable. Hence, both dualism of Madhva and monism of Shankara are mutually correlated with each other without any mutual contradiction.]

29) Anaghā Dattayo raikyaṃ,

mūladeśe viśiṣṭayoḥ।

Advaitaṃ prāha ca dvaitaṃ,

Rāmānujas samanvitaḥ॥

[Ramanuja spoke about monism existing between unimaginable Parabrahman and His inherent unimaginable power called Mahā Māyā at the root unimaginable domain due to the impossible isolation of two unimaginable items. At the same time, in the later manifestation of creation, the dualism between these two manifested items is also mentioned by Him. It means that Dualism exists between the incarnation of Parabrahman and the incarnation of Mahā Māyā in the imaginable domain. This means that He believed Monism in some place at some time and Dualism in some other place at some other time between the same two items. In this way, Ramanuja is correlated with Shankara and Madhva.]

30) Dhauta kāntis saptavarṇā,

vibhinna kāla deśayoḥ।

Vyatyayo dṛśyate mūlaṃ,

dvaitaṃ vā 'dvaita mucyatām॥

[The white light appears as seven colors and these seven colors appear as one white light in different places at different times. This means that at one time in one place of the sky, the white light appears as seven colors and the same seven colors appear as one white light at another time and in another place of the sky. How can we say that whether monism is the fundamental or multiplicity is the fundamental?]

31) Trimūrti Guru siddhantāḥ,

trayas satyās sa Dattavat।

Kāla pradeśa dṛkkoṇa —

bhedā dekaṃ vibhidyate॥

[All the three philosophies of Shankara, Ramanuja and Madhva are perfectly true and one only. These three divine Preachers are incarnations of God Brahma (Madhva), God Vishnu (Ramanuja) and God Shiva (Shankara) and all the three philosophies are one philosophy only just like the Divine Trinity is one God Datta only. The three philosophies are appearing differently based on the difference in the time, place and angle of the soul while seeing the same subject.]

32) Prāg Gurutraya tāmbūlaiḥ,

paṇḍitaiḥ pūjitās trayaḥ।

Trīṇi trīṇīti mantreṇa,

vidhir bhraṣṭaḥ kali krame॥

[The ancient scholars realized the unity of the three Divine Preachers (who were the incarnations of the Divine Trinity) and worshipped all the three Divine Preachers equally by submitting three sets of betel quid in the beginning of every ritual by reciting the Vedic hymn “Trīṇi trīṇi vai Devāḥ…”. This hymn means that each philosophy contains all the three philosophies, which are related to god Sun representing the intellect. As Kali age becomes more and more powerful, the scholars will get divided due to egoistic ignorance and this step of worship will be lost.]

33) Vispaṣṭaṃ brūma ekāṃśaṃ,

dvaitā'dvaitaṃ prabhu śriyoḥ।

Sṛṣṭer bhāgasya jīvasya,

kartuś ca Brahmaṇo na hi॥

[I declare one most important point with true clarity that the discussion about Monism or Dualism is between Parabrahman and His inherent power called Mahā Māyā only. This discussion is not between God and soul. God is the creator of this world and soul is a tiny part of this world. Hence, God and soul are completely different.]

34) Nāstikāyā' dvaitavāk prāk,

avatāre tu so'dvayaḥ।

Tadaṃśas śeṣavat bhaktaḥ,

tadbhinnas sevako naraḥ॥

[First, Shankara told that every soul is God. When He came to earth, everybody was an atheist and an atheist will never agree to the existence of God other than him. Shankara made a trick to convert atheist into theist. First, He said that you (atheist) are God. Then, He said that you exist. Finally, He said that God exists. By this, the atheist also has to tell that God exists. Actually, Monism exists between God and His incarnation (who exists as a soul charged by God) like Krishna. Afterwards, Ramanuja told that a highly devoted soul like Adishesha is very dear to God like the limb of His body (Śeṣa means Ādiśeṣa and also means limb of the body). Finally, Madhva said that God is the creator and soul is a created item (hence, creator-God is separate from created soul), which is a part of the created world and not part of the creator-God. The imaginable soul is completely different from the unimaginable Parabrahman and the soul is only a servant of God always.]

35) Śaṅkaraḥ pāṭhaśālā''dyā,

Rāmānujaḥ kalālayaḥ।

Viśvavidyālayo Madhvo,

jīva tattvasya bodhakṛt॥

[First step is Shankara, the school, in which He has to deal with ignorant and rigid children like atheists as said above. Then, the second step is Ramanuja, the college, in which He enlightens the soul to higher step in the knowledge of soul, which says that soul is not God, but, is inseparable part of God. The third final step is Madhva, the university, in which He enlightens the soul to know its real status, which is that the imaginable soul created by unimaginable God is different from God in all aspects and the soul should serve God by practical devotion like a servant. In the case of getting real knowledge of the soul, these three (school, college and university) are the gradual steps.]

36) Jīva majña manusaret,

kañcit kālaṃ tato grahaḥ।

Mūḍhāyopadiśen matvā,

dhāvad vṛṣabha nigraham॥

[The preacher shall sincerely follow the ignorance of ignorant rigid soul for some time like his/her loyal follower and then, preach him/her finally at proper suitable time. In this way only, the preacher can preach the final truth to the ignorant fellow. A preacher shall remember the trick to catch and control a running powerful bull. When the bull is running vigorously, you have to run by the side of the bull so that the bull psychologically develops friendship with the running person and can be easily caught and controlled by the running person after sometime. Shankara followed the psychology of the atheist and told that the atheist is God and then, converted him into theist step by step.]

37) Vijñānaṃ loka tarkasthaṃ,

jagajjīva pramāṇadam।

Tarkātīte pare mūḍhaṃ,

neti neti niṣedhataḥ॥

[Science (Vijñānam) is existing by the worldly logical analysis. This science is the final authority in discussing the topics of imaginable items like world and soul. But, God is beyond the worldly logic and hence, science completely fails in the case of discussion about God. The Veda says that any imaginable item is not God since God is unimaginable for any intellect.]

38) Vijñānī naiti viśvāntaṃ,

dhāvataḥ pūrvadhāvanam।

Pratyakṣāntaṃ na jānāti,

nohyaṃ kiṃ vetti dhīparam?॥

[The boundary of this infinite space or universe can’t be reached by any soul even by theoretical analysis and imagination of the intellects of science. As the soul proceeds to catch the boundary of space, the space or universe expands further and further in advance so that the soul can’t catch (imagine) the boundary of the universe (the theory of constant expansion of space). This means that the soul can’t catch the boundary of even an imaginable and visible item like universe. Can such an inefficient soul catch the unimaginable God?]

39) Krameṇa tālavṛkṣāntaṃ,

spṛśe dullaṅghana krame।

Kadācidapi nākāśaṃ,

nimeṣa dūra dhāvanam!॥

[The scientists say that they will achieve even the impossible goal one day or the other by slowly improving day by day. They say that they are gradually improving in the distance travelled by them per minute and hence, on some day in future, they will cross the expansion of universe and reach the boundary of space! A person practicing high jump daily may touch the tip of palm tree at the maximum (even this is very very doubtful). Based on this progress, you cannot say that the person will touch the sky by high jump on some day in the future!!]

40) Kadā 'pi na spṛśed Daivaṃ,

apyadaivaṃ nirūpayet।

Annaśaktyanya rūpā cit,

na Brahmeti tato viduḥ॥

[Science can never touch God on any day in future. Even then, science must be respected because it proves what is not God (Neti, Neti) even if it fails to prove what is God. For a long time, awareness was thought to be God. But, science proved that awareness is a specific work form (like light, heat, magnetism etc.) of inert energy generated in functioning brain-nervous system like electricity (inert energy) entering a grinding machine is converted into grinding work. The inert energy produced from digestion of food is converted into awareness in the functioning brain-nervous system-machine. Due to the help from science, we come to know that awareness is only an imaginable item and not the unimaginable God.]

41) Vijñānamapi Daivāddhi,

nohyaṃ cohyaṃ ca jānate।

Paṇḍitā miśramo na syāt,

ādya mauṣadha māmaye॥

[Even science is given to the humanity by God only (Vedās śāstrāṇi vijñānam…) for knowing the imaginable world and its scientific principles on which the world runs. The real scholars know both the subjects of unimaginable and imaginable domains of God and world respectively and they do not mix both these subjects to avoid confusion. Once a person gets a disease, the first step to be taken by him/her is to take the medicine prepared by medical science. When it becomes incurable, then only one has to approach God (Pūrva janma kṛtaṃ pāpaṃ, vyādhi rūpeṇa bādhate, tat śānti rauṣadhair dānaiḥ, japa homa surārcanaiḥ).]

42) Vijñānājñā vibhūtiṃ ca,

vibhūtiṃ vidmahe vayam।

Iti jalpantyubhayataḥ,

svasva vedi vimohitāḥ॥

[The theists and scientists are fascinated towards their own fields of knowledge. Theists say that an unknown scientific phenomenon is a miracle since they do not understand the scientific principle in it. The scientists say that they will explain the genuine miracle on one day in the future. Like this, imperfect and incomplete knowledge in science and spirituality make the people to slip from the truth and talk as they like.]

43) Prajñāna mapi vijñānaṃ,

Daivānugraha saṅgate।

Brahma sṛṣṭi vivekajñaḥ,

kṣīra nīrāgra haṃsavat॥

[Both the spiritual knowledge of God and the scientific knowledge of the world can be achieved perfectly by anybody due to the grace of God. A devoted scholar separating God from the world is like the swan standing before the mixture of milk (God) and water (world) and drinking the milk alone leaving water.]

Iti Śrī Datta Svāmi viracita Śrī RādhāKṛṣṇa Gītā-Uttara Gītāyāṃ Brahma Vicāra Yogo Nāma Prathamādhyāyaḥ.

[Like this, in Shri RadhaKrishna Gita-Uttara Gita, composed by Shri Datta Swami, the first chapter called ‘The Association of Enquiry of Unimaginable God’ is completed.]