Shri Datta Swami Sri Dattaguru Bhagavad Gita

Chapter 13

DATTA Ā K ĀŚ A CAITANYA VIC Ā RA YOGA Ḥ Divine Vision of Analysis of Datta - Space - Awareness [ July 15, 2018] Disciple of Datta (Datta Swami) spoke: -

1) The Veda says that God is condensed knowledge ( Praj ñā naghana ḥ ).

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: -

2) When unimaginable God charges the medium, which is an item of creation only, such media ted God is referred here in this concept andsuch 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.

3) For condensation and dilution, atoms have to move in the space generating three states of matter as solid, liquid and gas based oncloseness, far and more far positions of atoms respectively. For these processes, space is required as the background. Unimaginable God isbeyond space and hence, this Vedic statement applies to the medium of unimaginable God, which is treated as unimaginable God Himself

through perfect merge.

4) 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 areaccepted by the ancient logic ( Ā k āś a Param ā ṇ u ).

5) 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 canmove in water and in water vapour even though all these three are made of the same chemical.

6) 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 148 Shri Datta Swami Sri Dattaguru Bhagavad Gita object and bending happens when it is something only and notnothing.

7) 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, itscause can exist independently. If space is nothing, energy is nothing and hence, matter and awareness must be also nothing since both aremodifications of energy only. Such state of nothing of energy exists in the very beginning when unimaginable God alone existed in theabsolute state (Paramaarthadashaa).

8) The condensation and dilution based on the existence of space take place in the relative state only, which is the existence of world. In therelative 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 Y our body, which is condensed energy. The same dream tiger could destroy Y ourdream body made of the same awareness. A real tiger is condensed energy and could destroy Y our body, which is equally condensed energy. Both these awakening and dream states exist in the relative state or existence of world only.

9) The first item created by unimaginable God is space or subtle energy, which is called as Muulaprakruti, from which this entire world isevolved. After creating this Muulaprakruti only, God created the energetic body of first energetic incarnation. This Muulaprakruti is theconstruction material of the body of first energetic incarnation and also acts as space, which is necessary for the existence of the body byoccupation.

10) 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 Hemerged perfectly to be called as I sh w ara or Datta or Father of heaven.

11) There is homogeneity between the body of I sh w ara before merge with unimaginable God, having awareness and the living body having thesame relative awareness. Relative awareness means the awareness that is generated from the subtle energy. Thus, Y ou can find homogeneity

149 Shri Datta Swami Sri Dattaguru Bhagavad Gita between the body of I sh w ara and a living being. The body of I sh w arareferred 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 I sh w ara and the natural body of living being is tilted again since the divine body has unimaginable power (due to merge ofunimaginable God) and the natural body is having little imaginable power only.

12) The relative awareness existing in the divine Lord and ordinary human being is basically one and the same since the relative awareness is amodified 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.

13) But, the situation is different and the first energetic form became divine

Lord due to merge with unimaginable God called as Para b rahman.

Even the body of the Lord is divinised due to unimaginable God and the expected similarity between human being and the divine Lord istotally 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.

14) The difference between Para b rahman and Ishwara is that the former is unimaginable and invisible whereas the latter is unimaginable andvisible. The same unimaginable God got expressed as I sh w ara or Datta.

Datta means that the invisible God became visible God and hence, is ‘ given ’ (Datta) to the world of souls for vision.

15) As long as Y ou talk about relative awareness, Y ou can find the same in human being as well as in the Lord or the human incarnation. Thehuman 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 theunimaginable God didn’t merge with both media.

16) Once Y ou accept the homogeneous merge of unimaginable God with the selected medium, the total difference appears due to theunimaginable nature existing in the imaginable and visible medium.

150 Shri Datta Swami Sri Dattaguru Bhagavad Gita 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.

17) Since Y ou have found the same relative awareness in I shvara and ordinary human being, Y ou have a little consolation since both arebasically 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.

18) You shall not say that inert energy shall exist in unimaginable God, which alone came out as the subtle inert energy or space following aspecial logic called as Satkaaryavaada, which means that the product exists in the cause in subtle state. This may be correct as far as theexamples of imaginable world are concerned.

19) In the case of an imaginable item (product) coming out from another imaginable item (cause), this logic is applicable. But, this is the case ofunimaginable 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 simil e to unimaginable God creating this world ( M āyā v ī va... ) as said in the Veda ( Indro m āyā bhi ḥ... ). In this case, we have to accept that the item produced is non - existent in itsunimaginable 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.

20) The Veda says that this world existed as non - existent in the beginning before its generation ( Asadv ā... ). It is generated from God though itwas non - existent in the cause and became existent after generation due to the unimaginable power of unimaginable God ( Tato vai sadaj ā yata )

to give entertainment to God. When unimaginable God enters the world as incarnation or mediated God, this media ted God has both thenatures of unimaginable God as well as the medium of God. The miracles are done by the unimaginable God based on theunimaginable nature and enjoyment of the world takes place based 151 Shri Datta Swami Sri Dattaguru Bhagavad Gita on the imaginable nature of the medium. This means that both natures exist simultaneously like particle nature and wave nature of same electron. The existence of both contradicting natures in one place ispossible for the unimaginable nature of God, called as omnipotence as said in the Veda ( Vidy ā c ā vidy ā … ).

21) 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 unimag inable nature itself, Hecan have the awareness. An imaginable item must require the equipment and material to generate awareness and such awareness isrelative or imaginable awareness. The awareness of unimaginable God is absolute awareness or unimaginable awareness, which acts asawareness even without equipment (nervous technology) and material (inert energy).

22) 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.

23) Unimaginable awareness itself is unimaginable God because we can’t imagine the existence of two unimaginable items. The reason isthat either core or boundary of unimaginable item is unimaginable and hence, Y ou can’t distinguish two unimaginable items. The will ofunimaginable God itself is the unimaginable God. There are no two separate unimaginable items. But, we say that something happens dueto 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.

24) If Y ou say that space or world existed in the unimaginable God already, which was projected out since a non - existent item can’t beprojected 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 152 Shri Datta Swami Sri Dattaguru Bhagavad Gita means projecting a new item, which was non - existent before itscreati on that becomes existent after creation. The Veda says that God created the world ( sa ida ṃ sarvamas ṛ jata ).

25) If a cause generates a non - existent item as existent, the greatness of such cause is very much and God is called as Brahman ( B ṛ hi - v ṛ ddhau ),

meaning t hat 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. Amud 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 potand 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 Ishwara creates the world again after final dissolution as said in the Veda ( Dh ātā yath ā p ū rva makalpayat ). The highest level ofcreation is to show the product, which is non - existent in the cause, expressed as fully existent. Brahman (precisely called as Para b rahman) is greatest and hence, creates the world in this highest level. T he unimaginable God creating the first space is an example of this highest level. Even I sh w ara can create the world fresh again and again since He is the same unimaginable God expressed. In such case, I sh w ara 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.

26) When the pot is created from mud (material cause), the process takes place only when there is the pot maker (intellectual cause). Either ofthese 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 thesecond item. This brings the greatest position to unimaginable God and the meaning of Parabrahman is satisfied.

27) 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 isunimaginable, 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 153 Shri Datta Swami Sri Dattaguru Bhagavad Gita imaginable items, being Himself unimaginable called asParabrahman.

28) You need not doubt that how Shankara favoured the existence of product in the cause. The same concept is told in a different way byShankara. Shankara said that the product exists before its generation in the form of its cause as said in the Veda ( Sadeva somyedam... ). Hemeans 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 asHis 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.

29) 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 Ishwara 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 I sh w ara is also eternal and is called as ‘ Paramavyoma ’ as mentioned in the Veda ( Parame vyoman ). This I sh w ara 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, I sh w ara means the unimaginable God only covered by an imaginable medium.

30) 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 I sh w ara and other incarnations can be understood. If the world is real in the view point of unimaginable God also, unimaginable miracles areimpossible since one reality can’t create (and modify or even make it disappear) another equal reality.

154 Shri Datta Swami Sri Dattaguru Bhagavad Gita [July 1 7, 2018]

31) Due to the unimaginable miracles of I sh w ara 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, itmeans only that we can understand the possibility of a miracle to happen. For the I sh w ara as the medium having relative awareness, theunreal 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.

32) 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 byHim for this purpose only and not for the purpose of experiencing the reality of the world. Since medium serves this purpose ofexperiencing the reality of the world also, He uses this facility also without using His omnipotence for this purpose. Omnipotence ofunimaginable God is not emotionally used since the unimaginable God is also omniscient with balance.

33) 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, ifnecessary. He will never do improper things even though He has the omnipotence to do even improper things. Hence, in understanding theactions of God, we must not use omnipotence wherever we like. We shall not support an improper and illogical concept with the help ofomnipotence of God. If something is proper and logical and even if that is not possible to be done, God does it using omnipotence.

34) Whenever the word ‘God’ is uttered, this word means only I sh w ara since the present state is the existence of creation ruled by I sh w ara.

But, I sh w ara without unimaginable God is just an energetic being only governed by the laws of creation. Such I sh w ara can’t be called as I sh w ara because He is creating, ruling by controlling everything and destroying the creation in the end through the unimaginable power of 155 Shri Datta Swami Sri Dattaguru Bhagavad Gita 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 ‘Hira ṇ yagarbha’ is the energetic body born from the first element or space ( Bh ū tasya j ā ta ḥ ) on one side and is the only Lord ( patireka ḥ ) of the world on the other side ( Hira ṇ yagarbha ḥ samavartat ā gre, bh ū tasya j ā ta ḥ patireka as ī t ).

35) As the creation progressed, th e 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 I sh w ara, but also, theBrahma 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 ifthe Brahma Loka is dissolved, I sh w ara will remain forever with His original eternal space occupied by His energetic body called asparamavyoma. 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 I sh w ara is eternal like unimaginable God, even though mediated.

36) 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 Y ou 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 ofPitruloka due to the unimaginable will of unimaginable God.

37) We accept the non - existence of space in unimaginable God following the Asatkaaryavaada. But, we disagree with the over extension 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 156 Shri Datta Swami Sri Dattaguru Bhagavad Gita 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 s ṛṣṭ v ā tadev ā nu pr ā vi ś at ). In such case, not only the entertainment of God isfalse, but also, the creation of God and formation of incarnation of God by entering into world are also false.

38) Due to the above defect, Shankara didn’t follow the concept of the preacher (Gaudapaada) of His preacher (Govinda Bhagavat p aada ) in

t oto. 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 theunimaginable 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 - exist ence ( Sadasat vilak ṣ a ṇ ā ). 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 theGod). But, for the same reference, both can’t be told together. Hence, the word ‘different’ (Vilak ṣ a ṇ ā ) means that it is inexplicable orunimaginable and Shankara clearly expressed this unimaginable nature by ‘ Anirvacan ī yat ā khy ā ti ’ or ‘ knowledge of the concept is u nimaginable ’.

39) 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.

40) The awareness of I sh w ara is also relative like the above awareness of human being as far as the energetic body of I sh w ara is concerned. But,

157 Shri Datta Swami Sri Dattaguru Bhagavad Gita this awareness of I sh w ara is merged with unimaginable God called asunimaginable awareness and hence, the awareness of I sh w ara 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 Ishwara also creates this world in the same above mentioned process generating souls ofliving beings, forms of energy like light etc., and various items of matter as explained above in the case of the human being.

[July 22, 2018]

41) The first energetic incarnatio n, called as Datta meaning that the unimaginable God is given to the world through the expressed form, isuniversal satisfying all the religions in this world. Just like Y ou see a photo (developed by a special photographic technology) with different

divine forms through different angles, Datta is seen as different divine forms from the angles of various religions by thecorresponding devotees due to the unimaginable power of unimaginable God existing in Datta in totally merged state.

42) He looks as God Brahma, God Vishnu, God Shiva, Goddess

Adiparaashakti and as any divine form of any specific religion in the world. Hence, not only unity in the unimaginable God exists, butalso, the unity in various forms of imaginable mediated God also exists due to the unimaginable power of unimaginable God existing in the mediated God. The form, dress etc., appear as per the liking of the devotees of any religion. Univers ality is the main aspect of thepolicy of God since all the souls having different tastes are His issues only.

43) The will of unimaginable God itself has unimaginable nature since there is no inert energy and n e rvous system in unimaginable God. Such

unimaginable will is generated in God due to His omnipotence by which He can think without being the awareness. When the first energetic being is created by the unim a ginable God, it posses s ed energetic body and awareness (soul) generated by the inert energy converted into nervous energy in the specific energetic nervous system present in the energetic body.

44) The first energetic being created by God is just similar to an ordinary human being except the difference that matter is absent in the energetic

being (even though the rest mass represents subtle matter). The will of the awareness of this energetic being is as good as the will of human 158 Shri Datta Swami Sri Dattaguru Bhagavad Gita being, which is just the ordinary relative awareness only created byinert energy in the functioning nervous system.

45) Due to the absence of matter and presence of inert energy only, Y ou can compare this state of energetic being to the dream state orimaginary state of a human being. The dream or imaginary state contains only energy and awareness without matter. The person

dreaming or imagining exists in the dream or imaginary world as an energetic form only. Hence, the energetic being created having energy (as body) and awareness (as soul) represents only the dream or imaginary state of the human being.

46) When the first energetic being is generated, there was only a little space occupied by its energetic body and little energy that wastransformed into the energetic body and the soul (awareness) of the energetic being. No extra energy existed and hence, no extra world

other than the energetic being existed. The energetic being also is not dreaming or imagining the world since there was no contact with theexternal world, which is absent. Existence of external world and contact with it are essential pre - requisites for the creation of dream orimaginary world.

47) When the unimaginable God merges with such first energetic being having its own will of relative awareness, such relative will of the first

energetic being (now called as Datta or I sh w ara) gains unimaginable nature. Such relative will of the first energetic incarnation having unimaginable nature is capable of creating further subtle energy from which the world is manifested in the usual sequence. Hence, thecreator is actually the unimaginable God, but, being merged and existing in Datta, we can call that Datta or I sh w ara as the creator offurther world. Thus, there is no difference between unimaginable God (Nir guna Brahman) and I sh w ara or Datta (Sa guna Brahman).

48) Scholars mistake that pure awareness is at t ributeless (Nir guna ) and awareness with thoughts is with attributes (Sa guna ). We agree to this

provided Y ou treat the pure awareness as unimaginable awareness or unimaginable God without inert energy and nervous system. If Y oudon’t call such attributeless awareness as unimaginable awareness, immediately, Y ou will misinterpret such attributeless awareness asthoughtless relative awareness generated by inert energy and nervous system. Immediately, Y ou become thoughtless and feel that Y ou have become attributeless God! If we remove inert energy (by not giving food to Y ou) and remove Y our brain and nervous system (by doing 159 Shri Datta Swami Sri Dattaguru Bhagavad Gita surgery), if still awareness exists in Y ou, we shall certainly treat Y ouas God.

49) Between these two (inert energy and nervous system), even if one is absent, awareness is not seen. A person dies resulting in disappearance

of awareness when food is not given to him/her. Even if inert energy exists in a lamp, awareness is not seen due to the absence of nervous system. In such case, what to speak of unimaginable God not having inert energy and nervous system. Hence, the awareness ofunimaginable God before creating second item (subtle energy), thinking to create the world must be unimaginable only. This very unimaginable nature itself is capable of thinking like relative awareness and hence, we are totally mistaken to think this unimaginable nature ofGod as relative awareness based on the point that this unimaginable nature (unimaginable God) thought to create the world, concluding theunimaginable awareness also as the relati ve awareness.

50) When the unimaginable God merged with the first energetic being and became Datta or I sh w ara, the unimaginable awareness of unimaginable

God merged with the relative awareness of the first energetic being.

The result becomes the relative awareness of first energetic incarnation gaining unimaginable nature. This means that even if the inert energy and nervous system exist in Datta, His awareness (will) is not only relative, but also, has unimaginable nature simultaneously. In thehuman incarnation, the unimaginable awareness of unimaginable God that got merged with the relative awareness of Datta gaining unimaginable nature, which ( the relative nature of Datta having unimaginable nature) is again merged with the relative awareness ofhuman being - component. We can take the relative awareness of Datta and relati ve aware n ess of the human being component as one only andsay that the system is now the relative awareness merged with unimaginable awareness.

51) There is no difference between unimaginable God and Datta because the merge is not only homogenous but also eternal. Datta may leave

the human incarnat ion at any time if the human being component becomes egoistic, but, unimaginable God will never leave Datta atanytime in future. Due to this oneness, unimaginable God indicated by ‘ that ’ ( tat ) and Datta indicated by ‘ He ’ ( Sa ḥ ) are used as alternative words in wishing the creation of the world in the Veda as — ‘That wished ( tadaik ṣ ata )’ and ‘He wished ( sa ī k ṣ ā ṃ cakre )’. The word ‘that’ means unimaginable God, who is beyond gender. The word ‘He’ 160 Shri Datta Swami Sri Dattaguru Bhagavad Gita means Datta in masculine gender even though He can appear in anygender due to His unimaginable power.

52) The will of unimaginable God is unimaginable because the material of such will is unimaginable. The will of Datta is relative, the material

of which is nervous energy, which is a converted form of inert energy of the first energetic being. This relative will attain unimaginable nature, which does not mean that the will itself became unimaginable.

Only the will of unimaginable God alone is unimaginable.

53) The relative will of the first energetic being is awareness, inert energy and also matter (due to rest mass of the fundamental quantum ofenergy). From this relative will having unimaginable nature come the awareness, inert energy and matter of the world. The awareness is also

very subtle form of energy like space and hence, the will or awareness is immediately expressed as space, first, due to the same subtle nature.

54) However, this doesn’t mean that the relative will created the inert energy, awareness and matter due to the three types (awareness, inert

energy and matter) of the nature of the relative will. But, the generation of awareness in the world, the generation of inert energy in this world and the generation of matter in this world from the relative will ofDatta can be explained qualitatively, but not quantitati v ely. This means that from the natures of awareness, inert energy and rest mass of inert energy, we can say that the same three items (awareness, inert energy and inert matter) are generated having the same qualities. But, arelative item can’t generate even a trace of another relative item, which may have similar nature. A lump of mud can generate a mudpot, but can’t generate even a tra ce of extra mud. Hence, mud generating extra mud can happen only due to unimaginable nature of unimaginable God present in the relati ve w i ll. By this, we can say that the relative will of Datta generated extra quantities of space, inert energy and matter due to its unimaginable nature. Hence, not only the gene ratio n of first subtle energy from unimaginable God, but also thefurther generation of subtle energy along with matter and awareness from the relative will of Datta is also unimaginable.

T hirte e n th chapter is completed.

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