Shri Datta Swami Sri Dattaguru Bhagavad Gita

Chapter 16

DATTA MATASAMANVAYA YOGA Ḥ Divine Vision of Correlation of Datta - Religions [ December 1 6, 2018] God - Preacher Shri Datta spoke: -

1) While preaching the spiritual knowledge, one preacher gives a simile to a point so that effective understanding comes into the brain of thereceiver. Th e disciple of another preacher coming later on, criticizes that point taking the inapplicable side of the simile. Whenever, a simile

is given, one should take only the applicable side of the simile. This aspect brings misunderstanding and leads to confusions, differences and quarrels.

2) Every divine preacher in this world belonging to any religion is My incarnation only. I incarnate in every generation to remove

misinterpretation and misunderstanding of the concepts of the spiritual knowledge by the followers of previous religion. As I remove themisinterpretations through correlations, the followers of every religion investigate some new misinterpretations of other religions and this makes Me to come again and again to this world as incarnation.

3) There are two levels, which are the level of God (Paramaartha dashaa) and the level of the soul (Vyavahaara dashaa). Both these two levels

shall be studied independently and shall not be mixed since the imaginable soul is not the unimaginable God. My incarnation means that the unimaginable God becomes the imaginable soul for the purpose of expression to the imaginable souls to serve the purpose ofpreaching the true spiritual knowledge to them especially in the state of misunderstanding due to misinterpretations.

4) The spiritual knowledge preached by Shankara was misunderstood by some followers, who gave misinterpretations spoiling the other large

number of followers. Hence, Shankara Himself, came as other incarnation called Ramanuja and rectified the confusion. Again, misinterpretation and confusion came. Then, Ramanuja came as other incarnation called Madhva and rectified the confusion. Again, 196 Shri Datta Swami Sri Dattaguru Bhagavad Gita misinterpretation and confusion appeared. Now, I have come as other incarnation called Dattaswami, Yourself, and rectification of the confusions is expressed from the beginning to bring final conclusion. Ihave appeared here coming out from Yourself only.

5) I am the God - component, the pure gold and You are the human being - component in the incarnation - alloy. The incarnation and the alloy arehomogeneous mixtures due to perfect merge in single phase formed by the two components. Pure gold can’t be used to prepare the jewel since

it is not malleable (stretched as plates) and ductile (drawn in to wires) unless it is merged with copper. Similarly, the original God is invisible and unimaginable and needs merge (Saayujya) with a selected devotee for expression to human beings, which are unable to imagine God being beyond space. This is not the inability of omnipotent God to appear before devotees since it is the defect of human beings to grasp the original God. The simile of alloy to incarnation is applicable up to this point. In the alloy gold and copper are visible whereas in theincarnation God is invisible and even unimaginable.

6) The human incarnation (alloy) appears as the human being (copper) only to all human beings and this is dualism of Madhva (whereas thealloy appears as gold). The climax devotees see it as pure gold only and this is monism of Shankara. For the average devotees, theincarnation appears as a mixture of the two components in various ratios depending on the intensity of their devotion and this is themiddle special monism of Ramanuja. These aspects differ from the simile of alloy.

7) I select the human incarnations and their disciples from My devotees only, who become My external media to prepare and propagate the true

spiritual knowledge that is adulterated by false concepts. In these devotees, who wish always to be My servants, some are selected by Meas incarnations through Monism and some are selected as their disciples. All these devotees have very strong desire to enjoy the fruit of d ualism with Me by remaining as servants only forever. These dualistic devotees like to become ants to enjoy the sugar (God) byexisting separately from Me and not to become sugar to be enjoyed! In fact, in dualism, I become their servant since they always wish very much to be My servants only and not to become Myself.

8) Whether the fruit is monism or dualism, all these devotees are very dear to Me always, who prepare and propagate knowledge anddevotion respectively in the world as said in the Gita ( Priyo hi

197 Shri Datta Swami Sri Dattaguru Bhagavad Gita j ñā ninotyartham..., Bhakt ā stet ī va Me priy āḥ... — Gita). Knowledge generates devotion and devotion generates service and sacrifice.

Knowledge and devotion form theory whereas service and sacrifice form practical. Theory is the source of practical and practical is theproof of theory. Hence, both are holy and equally important. Theory without practice is useless since theory can’t generate any practical fruit. Practice without theory is impure since the fruit generated by practice only is rotten, which a beggar accepts and enjoys. To please God, the practical must be with theory since God is actually not in need of Your theoretical prayers, practical service and practical sacrifice of fruit of Your work. All this drama of God to get work done through You is only to uplift You and the hidden fact is that God isdoing His work through You and is giving fame to You.

9) The devoted soul selected to become incarnation is also reluctant to monism with Me. But, I force it for monism to become human

incarnation representing Me directly since somebody is needed for that role. If the soul wishes for monism with Me, it is very strong disqualification to get monism with Me. The human being - component in the incarnation is with high risk of infection of ego and may fall down due to such ego resulting from monism. Of course, if the incarnation is real, I will protect the human being - component from egosince such soul did not become incarnation by its effort or wish and My force alone is the reason.

10) Only Parashurama in the incarnations expressed ego since I did not protect him. I did like this only to express the concept that the human

being - component shall be very careful about ego resulting due to monism. He is also perfect incarnation, but, used by Me to express this important concept of ego resulting from monism. There is no fault of the human being - component in this incarnation. He only sacrificed thetruth of his merit to express this concept useful to warn human being - components in the incarnations about ego. Many human incarnations are false because they are just human beings only expressing themselves as God due to the false effect of monism preached byShankar a without understanding His background of the program to convert atheists in to theists. Shankara warned His close disciples about such misunderstanding by saying that He alone is God ( Śivaḥ kevalo ' ham ).

11) The disciples of the human incarnation are also My i ndirect human incarnations only because I do My work of propagation of knowledge

198 Shri Datta Swami Sri Dattaguru Bhagavad Gita through them existing very close ( Saamiipya ) to them. There is nodifference between direct and indirect human incarnations. Balarama is a devoted soul not at all wishing to become human incarnation since Adi s hesha, the source of Balarama, is a devoted servant of God. He was kept at par with My human incarnations between Rama andKrishna disclosing his identity as Adi s hesha. Sometimes, I merge with the disciples also to become direct human incarnations as per the need of program. Padmapaada, the disciple of Shankara became direct incarnation when God Narasimha merged with him to protect the life of Shankara from a cheating Kaapaalika.

12) Sureshvara (Mandanamishra, who became disciple of Shankara) was the incarnation of Myself as God Brahma. Rama and Krishna were

incarnations of Myself as God Vishnu whereas their servants Hanuman and Radha were incarnations of Myself as God Shiva respectively.

Paramahamsa and Vivekaananda were incarnations of Myself as Shiva Shakti (like Satya Sai) and God Vishnu respectively. Hence, the generator of knowledge in the name of incarnation and its disciple propagating the knowledge are My direct and indirect incarnations respectively and both are equal. The preacher and disciple are only thedifferent roles of My program and I am the single actor acting in both roles doing My work for the welfare of My creation. Hence, thehuman - component of the incarnation shall be without ego based difference between preacher and disciple.

13) When I merged with the human being component to become incarnation, the disciples identifying Me as the ultimate God Datta orFather of heaven will impress on the minds of others also about this truth. Seeing the normal properties of My external medium like hunger,

thirst, sleep etc., and internal properties of the soul like anger, happiness in gains, misery in losses etc., others will not believe this truth. Even these devotees believing this truth also get doubt about this truth on seeing these properties of the visible medium (both body andsoul since God merges with the human being, which is both body and soul). This helps Me to mix with the souls in their normal moods without any excitation of this truth to encourage them in asking Me the doubts with full freedom.

14) As incarnation, I behave like a devotee and this role helps My devoted disciples to learn the behaviour of an ideal devotee of God. Infact, even though I merged with the selected human being as God, I exist separately in My own state as unimaginable God (Parabrahma), as

199 Shri Datta Swami Sri Dattaguru Bhagavad Gita separate energetic incarnations and other human incarnations simultaneously. God Krishna did penance for God Shiva to get a boon for an issue for His principle wife, Rukmini. God Shiva (energetic incarnation) appeared and granted the boon. Sage Vyaasa existed asHis contemporary human incarnation simultaneously on the earth. God in Krishna, Shiva and Vyaasa is the same full God without anyreduction by this division due to My unimaginable power and this must be realized to get rid of the confusion.

15) A demon performs miracles (obtained through rigid penance for God) just to project himself and tries for fame and his final aim is to become

God through exhibiting miracles denying separate existence of God.

This demon gets miracles by praying the same God only in the initial stage and this is the most fantastic fun! An Advaita philosopher - soul tries to become God through constant thinking that it is God feeling that it was already God and that it forgotten that it is God. If it isalready God, can God become so much ignorant that it doesn’t remember self identity there by fixing God totally as a mad person! Italso worships God initially like demon to purify its mind as the path to recollect its divinity. Both these types don’t accept separate existence of God in the final stage.

16) Miracles are essential for human incarnation in the beginning stage of the divine program to overcome the starting trouble for picking up theinitial momentum. If the miracles exhibited are used by the devotees of normal level to identify the human incarnation initially, it is good. But,

this identification immediately leads to kindle hidden selfishness to use miraculous powers for solving their selfish problems and thus selfishness increases due to miracles. Selfishness in climax leads to sins for hell, which is the level of animals existing below Pravrutti.

Selfishness is the fascination towards self and members of own family, in which there is no trace of fascination to God (lower Pravrutti). Myspiritual knowledge develops service and sacrifice for God reducing the selfishness. Some souls have fascination towards society or souls (social service) only, praying God to solve problems of society (higher Pravrutti) there by attaining heavenly pleasures and this also has no trace of fascination to God (Nivrutti). The same social service done bythe will and guidance of God becomes divine service.

17) The demon is able to do miracles granted by God for his rigid penance and at least for sometime (during penance) he accepted the separate

existence of God. The Advaita philosopher never accepted separate 200 Shri Datta Swami Sri Dattaguru Bhagavad Gita existence of God and his inability to do miracles is covered since hebelieves that this world is non - existent and therefore miracles in this world are also non - existent! He has not understood the meaning of theword ‘Midhyaa’ said by Shankara, which means that the world is non - existent for God and existent for the soul (which is a part of the world) resulting in the definition that Midhyaa can’t be told as only existent or only non - existent ( Sadasat Vilak ṣ a ṇā ). God Shankara could pass through the bolted doors, but not the disciple - souls. Doors are existent to souls and non - existent to God.

18) Miracles are associated jewels of God, which are perform ed by the inherent unimaginable power of God. Demon appears to be performing

miracles, but, actually God performs those miracles in hidden state through the demon. Even in the case of incarnation, the same truth holds good. Demon says that he performed the miracle and incarnation says that God performed the miracle through it. A scholar - devotee recognizes incarnation through its unimaginable knowledge, which is the inseparable beauty and not by miracles, which are the associated jewels. The queen recognizes the king by his inherent features of face and body and not by associated jewels. Ignorant devotees identify Godthrough miracles only and thus are sometimes misled to think demon asGod. The ignorant mad queen identifies an actor in drama as the king by his crown and jewels!

19) Either knowledge or miracle is exhibited by the incarnation based on the requirement of the divine program. Rama never did miracles

(except one miracle in the presence of the sage Vishvaamitra and His brother Lakshmana, which is turning the stone in to lady) because Hisdivine program is to act like an ideal human being in Pravrutti after rising from the basic animal level. He did not show miracles and themessage here is that a human devotee shall not be attracted by the harming miracles. Krishna showed the upper Nivrutti level, which isthe state of human incarnation by performing several miracles. This is the reason for the appearance of Rama first and Krishna next.

20) The Advaita philosophers need not say that Shankara Himself told that the soul is already God and that the soul shall worship God to purify

the mind before becoming God by self identification. It is true, but, one shall understand the back ground of the atheistic atmosphere existing atthe time of Shankara. Rigid a theists don’t believe in separate existence of God. The preacher has right to change the concept suitably to thecontext of receivers so that the then existing receiver can climb the 201 Shri Datta Swami Sri Dattaguru Bhagavad Gita next step. Progress of the receiver is important to preacher (Guru) and truth is important for a mere scholar. This justified right of the preachers to change the concepts suitable to the then existing stage ofreceiver brought differences in the concepts of divine preachers, which shall be understood by us in view of their backgrounds. You canunderstand the truth (unity) by observing the gradual trend of their preaching.

21) The preacher follows the wrong path of strong ignorance of the receiver for sometime in the initial stage and then diverts him to theright path slowly. If one talks wrong, the diplomat agrees with him at the outset by saying “ Of course, you are perfectly correct, but... ”. Oneruns along with the strong running bull for sometime before controlling it. This initial acceptance satisfies the rigid fellow to become soft tounderstand the argument of the other side. The atheist asked Shankara

“ I realized myself as God. Why I am unable to do miracles like the incarnation or a climax devotee? Why I am unable to preach excellent spiritual knowledge like Krishna or Shankara? ” Shankara replied “ you are already God, but, ignorance of your mind is very strong. You have to purify your mind by worshipping God and then only your divine nature is expressed like the Sun on clearance ofcloud. ” The atheist trapped by the strong attraction to become God was unable to put questions like: - Will God get ignorance? Why God (soul) shall worship God to become God?

[ December 25, 2018] God - Preacher Shri Datta spoke: -

22) When I merge (Saayujya) with a devoted human being selected by Me to become incarnation (even though the devotee never wishes for it andis forced by Me), the human being becomes Myself or equal to Me and this is the meaning of salvation in Monism (Advaita mukti). Nodevotee aspiring for Monism attains it and such aspiration is a disqualification. The disciples of the incarnation selected by Me forpropagation of k nowledge prepared by the incarnation attain very close association with Me (Saamiipya) and I move very close with such

devotee like his/her bodyguard. I become the servant of My servant and this dualistic salvation (Dvaita mukti) is greater than Monism since in Monism I can’t become the servant of devotee since I become himself/herself. Knowing this truth, the human being - component shall be without ego before its disciples.

202 Shri Datta Swami Sri Dattaguru Bhagavad Gita

23) Sometimes, God is more pleased with the disciple than the human being - component of incarnation. If Y ou take a cinema prepared on thelife history of a devotee, the main role of the devotee is performed by the hero with very high remuneration. The role of God in such picture

acted by a guest actor gets very meagre remuneration. In the cinema, from the point of value of the roles, the guest artist acting as God is farsuperior than the main artist acting as devotee. But, from the point of contribution of basic actors acting, the devotee - actor is far superior than the God - actor. Hence, the human being - component of the incarnation shall not get ego when the disciple touches H is feet in this world - cinema, recognizing that the devotee - disciple is doing more service and sacrifice by whom God is more pleased to give more remunaration.

24) Several devotees belonging to Nivrutti line treat Pravrutti as low level and commit sins also violating the justice of Pravarutti. This is totally

wrong. Pravrutti is not lower than Nivrutti, but, is prior to Nivrutti. If Y ou are crossing one station and reaching the next station, do Y ou think that the first station is lower than the second station? Moreover, the same God is the chief controller in Pravrutti as well as Nivrutti. If Y ou damage the administration (Pravrutti) in the factory and do personal service (Nivrutti) to the owner of the factory in his house, do Y ou think that he will be pleased by Y our personal service? If Y ou are not damaging the factory and helping the administration there, theowner will be pleased with Y ou even if Y ou don’t do his personal service. Even if Y ou are not in Nivrutti, God does not bother about itand will be pleased with Y ou if Y ou are helping justice in the world (Pravrutti) and avoid sin, which is ‘Dushpravrutti’. If Y ou help thePravrutti and also be in Nivrutti, God is very much pleased with Y ou like the owner, who is extremely pleased with the servant doing personal service in house as well as good service in the factory.

25) I am the first energetic incarnation and the unimaginable God entered and merged with Me only and will remain in merged state with Meforever. When other incarnations (energetic or human) are formed, I enter the corresponding media and merge with media. My entry andmerge mean the entry and merge of unimaginable God only. Shankara keeps the unimaginable God (as unimaginable awareness) as the goal

(Nirguna Brahma or first goal ) whereas Ramanuja and Madhva keep Me (as Naaraayana) as the goal (Saguna Brahma or second goal ). Since the first goal (unimaginable awareness) is also imaginable (based on 203 Shri Datta Swami Sri Dattaguru Bhagavad Gita the similarity with imaginable awareness in the point of the property ofawareness, which is knowledge) even though it is invisible, the second goal is imaginable and visible. The second goal is more convenient than first goal for meditation of souls. The actual Nirguna and absolute unimaginable God (Parabrahma) is unimaginable and invisible andhence, meditation of Him is impossible.

26) The humanity is a very complicated item to deal for human incarnation. Different psychologies exist with different human beings

and many a time, the single human being exhibits different psychologies in the same time and in different times. If miracles are notexhibited, a human being says that the knowledge given by the incarnation is just a theoretical gossip. If miracles are shown, the same human being says that the incarnation is a devil doing black magic! If the personal boons are granted by the incarnation, any human being says that the incarnation is God of Gods (Deva Deva)! Only one in thousands desires My spiritual knowledge for spiritual progress as said in the Gita. It is very easy to correlate all the religions in this world, but, it is very difficult to correlate the various psychologies exhibited by the same human being! The incarnation has to be very much balanced in reforming at least one human being to the fullest extent in its life period. I feel that I am very much successful if I reformed perfectly at least one soul in the life period of oneincarnation.

27) Shankara was forced to say that individual soul or relative awareness isGod. Then, He slowly introduced the first energetic incarnation,

Eshvara for the worship to get purity of mind by which one can become God. When He said that awareness is God, such God is also amediated God (Saguna Brahma) only since the awareness is also a medium being an item of the creation. Guna is the property (blue colour) and its possessor is dravya (lotus flower). Guna is dependent on dravya. The Creation or Guna is maintained by and dependent on Godor dravya. When the unimaginable God (Dravya) is associated with the item of creation (Guna) as medium, such God is Saguna only andhence, awareness means the unimaginable God mediated by this relative awareness found in creation. Nirguna (without Guna orcreation) means the absolute unimaginable God beyond the creation, who can’t be this relative awareness.

28) The relative awareness or individual soul in energetic or human incarnation is merged by the unimaginable God and in such ca se the

204 Shri Datta Swami Sri Dattaguru Bhagavad Gita individual soul of incarnation can be called as unimaginable God as pertheory of Shankara, which is that individual soul (of incarnation) isGod ( J ī vo Brahmaiva ). This is the actual intension of Shankara and extension of this concept to every indiv idual soul is a special situation to deal with atheists. Leaving this special situation and confining to the individual soul of incarnation, we can say that the actual concept ofMonism of Shankara is applicable to the individual soul of incarnation only. But, the individual soul or awareness needs a container (energetic or human body) always and this results that the total incarnation (both body and individual soul) has to be considered as God. You can’t saythat soul (essential inert energy of the individ ual soul) is God since the soul is the essential inert energy of individual soul and God is beyond both inert and non - inert concepts.

29) Unimaginable God merges not only with the individual soul, but also with the body ( Antarbahi ś ca... Veda). If God is confin ed to soul only,

the tender finger (part of the body) of boy Krishna could not have lifted the huge hill. However, even if Y ou confine God to individual soul, theexternal body as the container must exist simultaneously. When the energetic body exists, such form is called as Naaraayana by Ramanuja and Madhva. The same form must exist for Shankara also since individual soul can’t exist independently. The final result is that thegoal of Shankara and Ramanuja is only Naaraayana or Hiranyagarbha or Sadaashiva or Datta or Eshvara or Father of heaven called Saguna only and not Nir guna since Nir guna is always unimaginable and is not touched by the three divine preachers in view of preaching the souls.

This is the correlation between the three divine preachers.

30) We agree that the relative awareness (Vyavahaara sattaa orBhaasamaana sattaa) is a part of non - existent creation (with respect toGod), also a product of relatively true inert energy and relatively true nervous system (awareness being the special work form of inert energy

generated in a specific functioning nervous system). This relative awareness is not the absolute true (Paramaartha sattaa or Vidyamaana sattaa) unimaginable God at any cost, which is the general rule. But, in the case of incarnation, the rule is amended since unimaginable Godmerges perfectly with the relative awareness to become one with it.

The goal of the three divine preachers is one and the same, which is mediated God. You can’t call the absolutely true unimaginable God asthis relative awareness found in every energetic or human being because the being (individual soul with body) is part of creation.

205 Shri Datta Swami Sri Dattaguru Bhagavad Gita Unimaginable God also thinks, but, need not be relative awareness (worldly logic) since He thinks due to His unimaginable power or nature. If Y ou are still fascinated to call Him as awareness, Y ou must call Him as unimaginable awareness and not this imaginable awareness. He can do anything without being the corresponding relative item due to His unimaginable power. The common property of thinking can’t make unimaginable God as this relative awareness.

31) Shankara took awareness (actually absolute awareness but projected as relative awareness) as the ultimate absolute God to satisfy the atheists.

He told that the absolute God alone is the absolute reality and the creation other than awareness is relatively true, which means that creation is non - existent to God. Hence, the body of the incarnation made of items of creation is non - existent to God. Hence, He neglected divinisation of the body by the merge of God. Ramanuja and Madhva accepted the divinisation of body by saying that the body ofNaaraayana is also supernatural with unimaginable nature ( Apr ā k ṛ tika ś ar ī ram ). Shankara did not bother much about the need of container for awareness since the divinised awareness can exist independently without the need of the container. The relative awareness always requires the need of the container and at least based on this point, the atheists could not realize that their awareness is notGod.

32) When the relative awareness itself is already God and eternal, the surrounding non - existent body (from the view of God) was not given

any significance by Shankara. Whether the surrounding materialized body is present (as in Jiivanmukti) or not present (as in Videha mukt i), Shankara considered the individual soul as the eternal God in the state of salvation always ( nitya muktasvabh ā va ). Of course, in speaking allthis, He is aiming at the first energetic incarnation only in the internal sense, even though He is externally speaking about relative awareness as God. Shankara differs from the other two with respect to the good qualities and the body associated with attribute less God. His main aimwas to make the soul without any quality to resist it from sins. It is making the person to enter coma state as last resort, when advises about acquiring good qualities leaving bad qualities failed. The atheists in His time were in such a bad state.

33) The view of scholars will be always to project the ultimate truth presented in the divine scriptures. Apart from this, the view of divine

206 Shri Datta Swami Sri Dattaguru Bhagavad Gita preachers is always to rectify the then existing situation of human beings in Pravrutti. Pravrutti is given top most importance by God since it is the basic stage of Nivrutti. For the sake of Pravrutti, thedivine preachers do not mind to twist the true concepts of scriptures to help the beginners in climbing the immediate next step especially when all were beginners only. Unless an atheist is converted into theist, how can Y ou build up Nivrutti in such case? Shankara twisted the truth to convert atheists in to theists. His theory was based on controlling the atheists from sins also in Pravrutti by giving animpression that world is non - existent. He told that the soul is already God, who forgot Himself and the only way to make the soul to become God really is to worship the mediated God to attain purity of mind through which only monism with God can be achieved. In this way, Heconverted atheist in to theist and then the theist in to devotee.

34) In fact, Shankara never told specifically that the world is unreal. It is unreal for God and real for the soul (Mithyaa) since soul is a part of theworld. Since Shankara told that the soul is already God, He impressed on the mind of the soul that world is unreal for the soul, which is God.

His idea is to control the sinful nature of atheist by giving an impression that this world is unreal by which fascination to worldly bonds is reduced to minimise the sin. 1) By saying that the atheist isGod, Shankara made the atheist to accept the existence of God since if atheist exists, God exists (since atheist is God). 2) Since world is unreal for God, the worldly bonds are unreal so that blind fascination to worldly bonds is reduced to minimise sin. The 2 nd point is scriptural truth, but, is based on the 1 st point in application to the soul. This means that the world is unreal for the soul provided the soul is already God. Since soul is not already God, world is real for the soul because soul is a part of the world (paraaprakruti).

35) Since soul is not God, soul is unable to do miracles. Miracles are possible to God only since the world is unreal for Him. If the world isequally true with respect to God, God could not have done any miracle or even creation of world etc., since one truth can’t change another

equal truth in anyway. But, Shankara consoled the atheist that the atheist will be able to do all the miracles after really becoming Godthrough worship of God (as said above). Shankara balanced the truth and twist very carefully. The fact is that the soul is unable to do themiracles since soul is not God, but, the colour given by Shankara is that the realization of the soul is not completed due to impurity of mind. In 207 Shri Datta Swami Sri Dattaguru Bhagavad Gita this way, Shankara always maintained the concept of Monism with God in the mind of the atheist by giving different colourful reasons.

36) The attraction to monism created by Shankara is also the greatest power exploiting the weakness of the ambition of the soul to drag anysoul including atheist since soul becomes God just by remembering that it is God! If God is said to have ignorance, it is impossible since

darkness can’t cover the Sun. Even an ignorant person will not forget himself! Only, a mad person forgets himself and does not recollect hisidentity in spite of long and intensive preaching by others. If ordinary soul is God, God is not only ignorant, but also, mad due to climax ofignorance! Don’t think that Shankara doesn’t know all these hidden facts. He is forced to hide these facts in the most difficult project inwhich the atheist has to be converted into theist and then (by next project) in to a strong devotee of God. Shankara successfully converted the atheist in to theist and introduced the next project also in which the converted theist is to be converted into strong devotee. Ramanuja andMadhva carried on the second project with lot of concentration.

37) We need not blame Shankara for telling that every soul is God. The scriptural fact is not that no soul can become God. ‘Every soul is God’

is justified based on the atheistic atmosphere surrounding Shankara.

The scriptural fact is that one soul (or a few souls) can become God.

Hence, w hat Shankara told is not a total lie. ‘Every soul is God’ means that any soul can become God if God wishes since there is a forced requirement even though no devoted soul likes to become God.

Madhva told that no soul can become God. This means that no devoted soul shall have the desire to become God. Desire to become God isdisqualification to really become God. Between Shankara and Madhva, Ramanuja stood balancing both extreme ends (monism and dualism) as a bridge by suggesting that soul is already a part of God.

38) Ramanuja and Madhva spoke the philosophy in straight way since there was no such atheistic atmosphere in their times. Due to the hard

work of Shankara, most of atheists were converted into theists worshipping the mediated God. Both have taken the philosophy in theview point of the devoted soul. For soul world is true, even though temporary like the water flowing in a river. The new water comes andold water goes, but, both are true. This philosophy is one dimensional knowledge dealing with the devoted soul straight without touching theunimaginable God unnecessarily. The philosophy of Shankara was multi - dimensional dealing with: - i ) Conversion of atheist in to theist to 208 Shri Datta Swami Sri Dattaguru Bhagavad Gita make him accept the existence of God, ii ) By saying that world isunreal to the soul - God, reducing the strong sinful nature of the atheist since worldly bonds are unreal iii ) Maintaining the scriptural facts like world is unreal to God, there is a possibility of any soul to become God, world can become unreal to a specific soul merged by God and conversion of atheist into a devoted soul to minimise the sin by saying that God punishes the sinner - soul before becoming God etc.

39) This relative awareness found in this world is actually the weakest form of inert energy and it also disappears totally in the deep sleep

while the nervous system is taking rest. Such awareness was given the highest place of omnipotent God by Shankara! This shows that conversion of atheist into theist was the top most priority of Shankara, without which Ramanuja and Madhva have no beginning at all. When everybody says that there is no God, where is the question of development of devotion to please God? When Shankara told that soul is God already, the world becomes non - existent automatically and by this Shankara wanted to reduce the strong sinful nature of the atheist since worldly bonds are also unreal. Fascination to worldly bonds is the cause of sin and an atheist is more prone to do the sin since there is nofear about God and hell. The basic twist was very useful as double edged knife to convert atheist into theist and also to reduce strong sinful nature of atheist. Moreover, Shankara told that the soul shall worship the mediated God ( I shvara) to get purity of mind that isessential to recollect the inherent divine nature of the soul - God. This means that till the time of full attainment of such recollection (which isremoval of practical effect or vikshepa of ignorance), the soul is notGod (just by removal of theoretical ignorance or Aavarana) and has to undergo the punishments prescribed by God for the sins. Thus, everywhere, Shankara made leak proof arrangement to control the sin of atheist.

40) Ramanuja and Madhva start with a devotee worshiping the mediated

God for getting His grace that helps the fruit of becoming God.

Ramanuja told that one shall not aspire to become God (a fundamental correction) since soul is a part of God ( a fundamental twist). Later on, Madhva told that God is totally different from the servant - soul (a fundamental correction). The soul falls from the sky of Shankara (perfect monism with God) to the ground of Madhva (perfect dualism with God) and Ramanuja serves as a middle space station to prevent such steep fall of the ambition of the soul. Ramanuja and Madhva 209 Shri Datta Swami Sri Dattaguru Bhagavad Gita started from the mediated God only since the absolute unimaginable God is beyond the scope of imagination of the soul. Even if we consider the unimaginable God as pure awareness only, it will be very difficult to clearly imagine even the pure awareness. Hence, Ramanuja and Madhva being the preachers confined to the grasping level of an ordinary soul only, where mediated God wastheir starting point. The creation is real for any soul and hence, the reality of the world (for the soul) is maintained by both. The view ofabsolute God is never considered and hence, the absolute non - mediated God was never touched by both. Both started with the devotee worshiping mediated God only and hence, used the omnipotent mediated God to punish the sins, if any committed by the devoted soul.

Since world is real for soul, reality of the body of the mediated God (made by the components of the world) is also real along with His relative soul in the body (of course, both body an d soul are divinised by merge with absolute unimaginable God).

41) In some situations, monism helps the soul to very great extent. A depressed soul gains lot of self - confidence on thinking that it is theomnipotent God. At the same time, there are some negative effects of monism like becoming proud and doing sins without fear since the soul

thinks that it being God is above merit and sin! Such negative effect was seen in demons. Thinking that world is unreal, certainly helps thesoul to realise that worldly bonds are unreal and hence, sin need not be committed, which is below the dignity of the divine nature of God soul! But, the negative effect is that since world is unreal, the sin committed in the unreal world is also unreal and hence, the sin canbe done. In the latter theories of Ramanuja and Madhva, care was taken by both to rectify these negative effects appeared after Shankara since both proposed that the soul is not God and can be punished byGod for the sins even though devoted like Ravana. Shankara Himself came as Ramanuja and rectified the negative effects by saying that soul is not God, but, a part of God and shall not do the sin since part of theGod has also divine dignity. Anyway, if the sin is done, part can be punished by the whole. The dignity of the soul as a part of God created little pride to continue the negative effect in small quantities. Hence, Ramanuja came as Madhva saying that soul is totally different servant of God and can be punished without any trace of mercy, if the sin iscommitted by the devotee. Thus, we shall find that every divine preacher (incarnation of God) is mainly worried about the 210 Shri Datta Swami Sri Dattaguru Bhagavad Gita Pravrutti than Nivrutti because most of the humanity is below the level of Pravrutti due to the inherent human tendency.

42) In any religion and in any region of the world, God in human form is giving lot of stress on human level (Pravrutti) and warning about thebelow animal level (Dushpravrutti) since major lot of humanity is in the bottom most animal level only. Even if a soul rises to human level

and even to divine level (Nivrutti), which is above the human level, the soul falls to the basic animal level due to slip resulting from theinherent human nature. Hence, the large part of any holy scripture is confined to the glory of Pravrutti and warning against Dushpravrutti only. Fall from Nivrutti to Pravrutti is not that much bad since such fall effects the individual soul only whereas fall from Pravrutti orNivrutti to the basic Dushpravrutti is very dangerous since it effects the peace of the surrounding world, which is very important for God.

Ladders for climbing and serpents for fall exist in the chart game played. The spiritual knowledge is thought as mere theoretical gossip concentrating on Nivrutti only and this is totally wrong since the knowledge of Nivrutti takes the care at every step regarding thedownfall to the basic animal level also, which is treated as practical life or Pravrutti in this world.

[ February 17, 201 9 ] God - Preacher Shri Datta spoke: -

43) Nivrutti means total detachment from all the worldly bonds, which may be legitimate or illegitimate. If the detachment from illegitimate

worldly bonds (like the bond with a prostitute) is achieved, it is partial Nivrutti because the attachment with legitimate worldly bond (like wife) is still persisting. Such detachment is partial from the total worldly bonds. The attachment to illegitimate worldly bond isDushpravrutti and hell is the place for such a soul. The attachment to legitimate worldly bond is Pravrutti and heaven is the place for such asoul. If the soul is detached from both prostitute (Dushpravrutti) and from wife (Pravrutti) due to attachment to God, it is Nivrutti and the place of such a soul is the abode of God or Brahma loka.

One may fall from Sky (Nivrutti) to Earth (Pravrutti), but shouldn’t fall from Nivrutti or Pravrutti to Dushpravrutti (lowest world called Paataala). God encourages Pravrutti by giving heavenly awards and never advises Nivrutti, which is His personal bond. Hence, no scripture written by God encourages much the Nivrutti. Nivrutti is the top secret, 211 Shri Datta Swami Sri Dattaguru Bhagavad Gita not disclosed by God at anytime, which is the investigation done by topclass Devotees.

44) God discourages Dushpravrutti or injustice and encourages Pravrutti or justice. He is perfectly satisfied if the soul rises from injustice tojustice. An exceptional soul rises to make a strong bond with God leaving both justice and injustice. In this case only, leaving justice isnot injustice. Leaving the justice for the sake of injustice is injustice.

Leaving wife for the sake of God is not injustice. Leaving the wife for the sake of a prostitute is injustice. Pravrutti can be left for the sake ofNivrutti and Pravrutti shall not be left for the sake of Dushpravrutti.

Sometimes, a soul leaving Pravrutti for the sake of Nivrutti may directly enter Dushpravrutti. Sage Vishwaamitra left his wife for thesake of God and was doing severe penance for God. This sage Vishwaamitra fell from Nivrutti to Dushpravrutti on seeing the heavenly prostitute called Menaka. Even though his wife tried her level best, he didn’t fall from Nivrutti to even Pravrutti. But, he fell straight from Nivrutti to Dushpravrutti! What is the reason for such a steep fall? The reason is the exceptional beauty of Menaka compared to the beauty of his wife!

45) This means that many a time Dushpravrutti is more powerful than

Pravrutti. The human tendency is more proned to Dushpravrutti or injustice than Pravrutti or justice. Hence, Dushpravrutti is used fortesting the devotees of Nivrutti. Nivrutti or full detachment from all the worldly bonds shall be attained by the attachment to God. Then only, the attachment to God is real and natural. There shall not be any force in the detachment from the worldly bonds. The detachment from worldly bonds must be attained spontaneously by the real attachment toGod. If the attachment to God is not real, Pravrutti may fail to drag the Nivrutti devotee down, but, the powerful Dushpravrutti will certainly drag the Nivrutti devotee down.

46) Ramakrishna Paramahamsa was tested by the most beautiful actress called Tara. Shirdi Sai Baba and Akkalkot Maharaj also were tested byvery beautiful dancing ladies. Shankara was also tested by Ubhaya

Bharathi (wife of Mandana Mishra and she is the incarnation ofGoddess Saraswati) in the pretext of compelling H im to acquire sex education. Shankara attained the same by entering the dead body of aking and through acts of sex with his Queens, He acquired the subject of Sex. Same Goddess Saraswati questioned Shankara about His purity for occupying the throne of omniscience (Sarvajna Peet h am). Shankara 212 Shri Datta Swami Sri Dattaguru Bhagavad Gita replied that H is mind was totally detached since He was forced by Herto learn that subject. He also told that His body was untouched by theQueens and the body of their husband was only involved in such acts of romance. Hence, the Nivrutti devotees are always tested byDushpravrutti and they must be very careful about such tests ofGod.

47) One can stand firm in the Nivrutti only when such devotee is detached from the worldly desires. Such detachment from worldly

desires comes only from the strong and real desire to God. Mind is always having the inherent nature of attachment to something and can’tremain detached from everything for a long time. Hence, detachment from everything is totally impossible. The detachment from worldly bonds indirectly must speak about the attachment to God only. Though Nivrutti means detachment, it means indirectly the attachment only.

Detachment from worldly bonds and attachment to God are referred here. It is not both attachment and detachment related to a single object only. Attachment to worldly desires leads the soul to the sins and undergo the punishments. Not only this, attachment to worldly desires spoils the devotion to God. If the attachment to God runs along with the detachment from every worldly desire, such attachment to God is really real. Krishna spoke about the attachment to God and subsequent i ncarnation, Buddha, spoke about the detachment from theworldly desires, which makes the devotion to God pure and flavoured with sweet scent. Attachment to God with worldly desires is a badscent giving bad odour. The entire merit of Buddhism is concentrated on this very basic point, which is the detachment from worldly desires that makes the devotee not to ask any worldly boon from the God.

Even a hill of devotion is unreal if the worldly boons are aspired from God. Even an atom of devotion to God is real if there is noaspiration for any worldly fruit in return.

48) Buddhism is misunderstood as atheism. This is the most meaningless aspect of spiritual knowledge. Buddha kept silent about

God and never declared that God is non - existent. Since God is beyond space and time, He is totally unimaginable for any brain. This is themeaning of His silence. The Veda also says clearly that God is beyond any imagination and is best represented by silence ( yato v ā co… ). What the Veda told is said by Buddha. Buddha said that the Vedas were written by souls, which are the sages. God spoke the Vedas to sages and sag es told the same Vedas to the humanity. When God told the 213 Shri Datta Swami Sri Dattaguru Bhagavad Gita Vedas to sages, you can say that God is the speaker of the Vedas.

When sages told the Vedas to humanity you can say that sages are speakers of the Vedas. The Gita is told by God or Bhagavan and hence, it is called as the Bhagavat Gita, which means that God spoke the Gita to Krishna. Krishna spoke the same Gita to Arjuna. Both the invisible God and visible Krishna are one and the same since God pervaded all over Krishna. Similarly, God and sages. Hence, there is nocontradiction between Buddhism and Hinduism since Buddha is one of the ten incarnations of God Vishnu.

[ May 23, 201 9 ] God - Preacher Shri Datta spoke: -

49) Chaarvaaka said that the alive body with the awareness itself is the s oul. There is no problem in this point because after all, the s oul is only

a special work - form of inert energy associated with materialised body.

Since matter is also another form of energy, all these three phases (matter, energy and awareness) are one item, called creation or created item only and not the creator. The schools treating soul as God only have problem with this point since these schools treat the created item (soul) as G od. The reality is that the unimaginable God alone is the creator and the imaginable soul is a tiny part of creation. Actually, soul is a form of energy only and is slightly different from matter or body.

However, this slight difference is not a big problem because matter and energy are only slightly different and not at all totally different.

Chaarvaaka says that the awareness is generated from the four elements (other than space) in combined state and he accepts therequirement of subtle space for the existence of any created item. The existent or non - existent space is not a major problem since space isincluded in creation only. Science also speaks about awareness and we must congratulate the sage Chaarvaaka for finding the soul as created item or a part of creation only.

50) The scientists or even atheists say that God does not exist and hence, there is no hell or heaven or any other upper world and in this point,

they are in line with Chaarvaaka. These people support the rules of justice in pravrutti or worldly life. This is only a hypocrisy of these people because they know very well that even if the pravrutti is broken secretly, there is no fear of punishment from the non - existing God.

This hypocrisy is only external to cheat the society to get good name and this diplomacy is also helpful to escape the punishment from thelaw of the land. Atleast, some external politeness is maintained even 214 Shri Datta Swami Sri Dattaguru Bhagavad Gita though it is really cheating others. The sage Chaarvaaka openly told that the pravrutti can be broken and sins can be done without any fear. We must appreciate the frankness of this sage and also thepoliteness of atheist. This sage is a great scientist in finding out the essential picture of the soul, which helps us to treat the soul as a part ofcreation and not creator. God is very angry with this perverted scientist not because he denied the existence of God, but, because the rules ofpravrutti, which are the basis for the balance of society are totally broken by this sage. After all, fear for sin is based on the existence ofGod only since God gives the punishment for sin through unimaginable ways even though one escapes the punishment from the law of land.

51) The sage Pippalaada (incarnation of God Shiva) found fault with the above point of Chaarvaaka regarding the soul, who told that life

(praana) is the soul. Here, the word praana indicates the awareness and not mere inert air involved in the mechanical process ofrespiration. Plants have the inert respiration but do not have the awareness due to lack of nervous system even though inert energy isavailable. In this way, the soul is indicated as energy, which is different from matter. In the strict sense, the word praana means the inert airinvolved in the mechanical process of respiration supplying oxygen to the system for oxidation of food in order to release the inert energy. This inert energy is converted into a special work form called awareness while functioning in a specific nervous system. Hence, mere respiration (pra a namaya kosha) is not sufficient for the generation of awareness, called nervous activity by neurons (manomaya kosha).

Based on the requirement of inert energy with the help of respiration, the word praana is used to mean awareness. Every botanical plant which is alive, does not have awareness but every item with awareness (zoological example) needs the existence of respiration and digestion of food (except energetic beings). Awareness is characteristic ofavailable inert energy and existing nervous system. In energetic beings, free inert energy is available from cosmic energy.

52) Buddha, Kapila, Vyaasa and Shankara are incarnations of God.

Unfortunately, the three incarnations of God, which are Buddha, Kapila and Shankara were misunderstood as atheists due to lack of proper and complete understanding of their concepts. Buddha kept silent about God because the absolute unimaginable God is beyond words. Even the Veda says that the absolute God can be explained only through silence. Buddha told that this entire world is non - existent 215 Shri Datta Swami Sri Dattaguru Bhagavad Gita (shunyam), momentary (kshanikam), misery (duhkham) and made of matter and energy (vastu svalakshanam). Vastu means item of creation made of gross matter and its property (svalakshanam) means subtle energy. Here, energy need not mean only inert forms, but also means awareness, which is a form of energy. Misery mentioned pertains to awareness and hence, awareness is also mentioned, which is a form ofenergy. Since Buddha mentioned about the absolute God through silence, who is referred existing alone before creation, the non - existent creation was referred by the word shunyam. With reference to the absolute truth or God, this creation is always relative truth or non existent only. This creation was created by the absolute God for His entertainment. For God perceiving the non - existent creation as existent, every step of the creation is only momentary since God is the eternal spectator of this creation running for a very long time. The non existence perceived as existence is possible for the omnipotence ofGod. The non - existence of creation refers to the state before creation and th is non - existence perceived as existence through unimaginable power of God refers to the state after creation. There is no contradiction between non - existence and existence in the case ofunimaginable power of God.

53) The four disciples of Buddha took the four concepts of Buddha independently and did not correlate them to bring out His total concept.

Maadhyamikas (or Madhyam i ka school of Nagarjuna) took the concept of non - existence of the creation alone. The Yogaachaara School took the awareness or soul (vijnaana) as existent because the soul or awareness must exist to grasp even non - existence of the world aspointed out by Shankara. Infact, soul is a part of the world and hence, not only the soul, but also the rest world is also existent and this point was grasped by the school of Sautraantikas. Finally, the school ofVaibhaashikas took the whole correlation of the above three as the total concept of Buddha. This means that Madhyamika took only non existence of the world told by Buddha, which was actually told with reference to absolute God and not with reference to the soul. TheYogaachaara rectified this mistake and realised the existence of the soul as the grasper. The Sautraantika rectified that the grasper as well as the grasped world are existent because the grasper is a part of grasped world. The Vaibhaashika added all these three steps to bring out the total correlation noting the difference in the references (God and s oul) also.

216 Shri Datta Swami Sri Dattaguru Bhagavad Gita

54) Buddha told that the world is non - existent (shunyam) as well as momentary (kshanikam). Both these contradict each other if applied tothe same reference. Non - existent can’t be momentary. Only existent can be momentary as only something appears in a moment, it cannot besaid to be non - existent. For unimaginable God, the world is always non - existent. Certainly, before creation, world is non - existent. But,

after creation even though the world is non - existent, it appears to exist during the period of entertainment to the same unimaginable God.

Non - existent becoming existent while remaining still non - existent simultaneously is possible for the inherent unimaginable power of God.

Hence, for God, the world is non - existent and simultaneously existent to give real and full entertainment. This is possible only when thereference is God alone. The soul, which is a part of non - existent world, is also non - existent and simultaneously existent for the entertained God. For the soul, which thinks that it is existing, the rest world is also existing. We can’t apply this word shunyam (non - existent) to the soul because the world is never non - existent to the soul. For the non - existent soul, the non - existent world (as per the view of God) isexisting. Hence, reference is very important in such contradictions.

55) The Maadhyamika took the word shunyam as applicable to all references in all times and said that world is non - existent even for thesoul. The Y ogachaara took the word kshanikam as existent and applied this word to the awareness or soul only while keeping theword shunyam as it is to the inert world. This means that only soul or awareness is existent and the entire inert world (other than

awareness) as non - existent. The Sautraantika took the words kshanikam and vastusvalakshanam and said that both the soul as well as the rest inert world (composed of matter and energy) are existent.

56) The Vaibhaashika took all the three concepts to be applied to different contexts. Vaachyaartha means a single concept conveyed by asingle statement. For example: “rains have started” means a single concept, which is that the rainy season started and hence, rains have

started. But, this single statement becomes different statements with different concepts in different contexts like ( i ) for saints, it means that they have to stop doing journey to stay in one place only for four months (Chaaturmaasyam) since journey becomes inconvenient inrains, ( ii ) for farmers, it means that they have to sow seeds in the ploughed fields and ( iii ) for others, it means that they have to procure umbrella s. These different meanings expressed by different 217 Shri Datta Swami Sri Dattaguru Bhagavad Gita statements are called adhikaranaartha. The vaachyaartha of Buddha is taken by different disciples in adhikaranaartha and the followers limited themselves to their own contexts. Not only this, the disciples have told that their selected meanings for their contexts alone stand for the original vaachyaartha statement and even went to the extent that such specific meaning is the heart of Buddha. This led to the quarrels in the sub - schools of Buddhism and the same picture applies todifferent sub - religions in Hinduism also, which take the same statement of scripture in different contexts applying to the same reference.

57) The world is made of energy, which propagates in waves with crests and troughs. If the distance between two crests is taken as gap

(neglecting the trough as almost non - existent due to lowest intensity in the trough), the crest can be treated as momentary. Even if we take thecorpuscular nature of energy, a gap is essential between two particles of energy allowing the application of same word ‘momentary’. In this way, the word ‘momentary’ can be explained. For the eternal constant spectator, God, a human life is momentary whereas the same human life for a human being is constant and non - eternal because the human being knows that it is not eternal like God. Hence, the Arhata School (Jainism) said that the soul is constant though it is temporary ( sthiram anityam ). This concept of Jainism is not contradicting the concept ofBuddhism because the original meaning should be viewed in different contexts due to different references.

58) Shankara is said to be a Buddhist in disguise (prac h channa Bauddha), but, it will be correct to say that Shankara is Buddha in disguise

(pracchanna Buddha) because both Buddha and Shankara are the incarnations of same God. Buddha is said to be the incarnation of GodVishnu and Shankara is said to be the incarnation of God Shiva.

Vishnu and Shiva are different names of the same God ( Ś iva ś ca N ā r ā ya ṇaḥ – Veda). Buddha kept silent about the absolute God. People mistook Buddha as negat ing the existence of God and took Him as anatheist. Buddha came as Shankara and gave explanation for His silence about God ( m a unavy ā khy ā praka ṭ ita parabrahma... ). Since, theabsolute God is unimaginable, no word can give the identity of such God and this is also told by the Veda ( Yato v ā co nivartante... ). TheGita also says that God is unimaginable ( m āṃ tu veda na ka ś cana ).

59) Both Buddhism and Jainism gave top most importance to non - violence, which is the climax of justice ( ahi ṃ s ā paramo dharma ḥ ). B oth

218 Shri Datta Swami Sri Dattaguru Bhagavad Gita stressed very much on justice and social service, which shows theextreme importance given to pravrutti. Jainism recognised space as existent subtle energy through the authority of inference like Chaarvaaka. The S autraantika S chool of Buddhism also agrees to the existence of inert world composed by the five elements. It is not correct to say that Buddha and Chaarvaaka did not recognise the existence of soul. Chaarvaaka called the alive body itself as soul. The three schools of Buddhism (except Maadhyamika) recognised the existence of world that includes space. Except Chaarvaaka, others are not atheists.

60) Sage Kanaada ( Vaisheshika School ) expressed very clearly about the existence of God and hence, his school is called Vaisheshika, which

means distinct and clear expression. God is distinguished separately from soul. Sage Gautama ( Nyaaya School ) expressed the importance ofthe scripture by accepting ‘shabda’ as the fourth authority. This means that the analysis of scriptures is very important because even the Holy Scriptures may contain certain mischievous insertions. Both Kanaada and Gautama gave lot of importance to logical analysis (tarka) while the former is based on two authorities whereas the latter is based on four authorities. Both have given lot of importance to justice in worldly life (pravrutti).

61) Unfortunately, sage Kapila, the incarnation of God Vishnu is misunderstood as atheist. Kapila is quoted in the Gita also through theword Saamkhya, which is the philosophy of Kapila. Kapila analysed the world into twenty four items: ( a ) k evala prakruti or mulaprakruti

(1) or primordial nature, the root material cause; ( b ) kevala vikruti (16) or five elements, five senses of knowledge (eyes, ears, skin, tongue andnose), five senses of action (mouth, hands, legs, urinal and anus) and one mind; ( c ) both prakruti and vikruti (7) or one mahat (intelligence), one ahamkaara (ego) and five subjects (vishaya), which are sound of space (shabda), touch of air (sparsha), form of fire or visible energy (ru u pa), taste of water (rasa) and scent of earth (gandha); ( d ) The twenty fifth item is P urusha, who is neither prakruti nor vikruti.

62) Kapila being God, can never be an atheist. He has mentioned God by the word Purusha and the world is mentioned by the word Prakruti.

Purusha is not the soul, but, the God. The Purusha suktam in the Veda means speaking about God and not about the soul. Apart from this classification of two items ( P urusha and prakruti), there is another classification of three items in which prakruti is world, purusha is thesoul and purushottama is the God. Both these classifications exist in 219 Shri Datta Swami Sri Dattaguru Bhagavad Gita the Gita ( prak ṛ ti ṃ puru ṣaṃ caiva..., uttama ḥ puru ṣ astvanya ḥ... ).

Puram means both body and world and hence, purushsa can mean both soul and God ( puri ś ete iti puru ṣaḥ ). Kapila followed the first classification of two items and hence, P urusha stands for God. Soul is mentioned in world or prakruti itself as intelligence, ego and mind by Kapila. Chittam or memory can be treated as a part of mind and the four internal instruments (antah karanams) can be realised. Purusha orGod is said as detached ( Asa ṅ go hyaya ṃ puru ṣaḥ ) from the world byKapila and if P urusha is taken as soul, it is not correct because soul is always a ttached to the world.

63) Patanjali was the incarnation of Adishesha, who is the devoted servant of God Vishnu and Kapila was the incarnation of God Vishnu. TheYoga path established by Patanjali gave clarification about the place ofGod previously indicated by the word ‘Purusha’. Yoga kept the soul in the place of Purusha and God indicated by the word Ishwara istaken as twenty sixth item. This follows the classification of three items p rakruti, p urusha or s oul and Ishwara or Purushottama or God.

Krishna says in the Gita that both Saamkhya and Yoga are one and the same ( Eka ṃ S āṅkhy a ñ ca Yoga ñ ca... ). It is unfortunate that thephilosophy of K apila was called as atheistic knowledge (Niriishva ra S a amkhya ) whereas the philosophy of Patanjali was called as th eistic knowledge (Seshvara Sa a mkhya). In fact, both are theistic philosophies only and nobody was atheist except Chaarvaaka.

64) Yoga means union, which exists in several steps starting from association and ending with perfect merge. For humanity, human

incarnation is the best suitable goal in all respects. Yoga mentions rotating wheels (chakras) in which the soul is fixed to rotate there itself. These wheels are the whirlpools present in the worldly sea that trap the swimmer to rotate for some time and drown him finally. These wheels are represented as lotus flowers that attract the black bee by scent and trap it by closing the petals. Similarly, the worldly bonds trap the ignorant soul by attraction and stop the upper journey.

These worldly bonds are represented pictorially as wheels and flowers, which do not exist in physical sense. These worldly attractions for themind shall be controlled (Citta v ṛ tti Nirodha ḥ ) in order to escape worldly miseries ( k lesha).

[ May 24, 201 9 ] 220 Shri Datta Swami Sri Dattaguru Bhagavad Gita God - Preacher Shri Datta spoke: -

65) Justice and good qualities of Pravrutti were encouraged with rewards like attainment of miraculous powers (Vibhuti) formaintaining good qualiti es. 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 ismerged 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 theincarnation 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 ofGod, which alone gives the divine fruit. Vyaasa stressed on knowledge and devotion. Knowledge generates devotion and both these are intheoretical 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 ofVyaasa, the fundamental establisher of clear theism. Jaimini gave stress on practical sacrifice in the philosophy of Vyaasa ( Karm ā nur ū p āṇ i

p ura ḥ p hal ā ni ). He never said that God does not exist and only the atheistic followers said that ( Devo na ka ś cit ). Jaimini is an important author of concepts of Astrology (Jyautisha S utram) in which he mentions God Vishnu as the controller of Sa turn and God Shiva as 221 Shri Datta Swami Sri Dattaguru Bhagavad Gita 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 ( Ś abdam ā tra Devat ā ) with a view that one should give lot of importance to the Veda, which preaches us about the unknowable (by human efforts) p oints. God can be represented by the Veda or a statue. If the beginner believes that a statue is God, the same be ginner 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 L K G 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 forwhom only the practical sacrifice is dedicated!

70) The followers went to the extent of madness to say that word ( s ound) is eternal and hence, is the God. Sage Gautama condemned this andclearly 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 isemphasised in the Gita, which is called as the Smruti Prasthaanam composed by Vyaasa, under the name Nishkaama K arma Y oga. TheShruti Prasthaanam is the Upanishads of the Veda spoken by GodBrahma. The logical analysis and correlation on these two is expressed through the Brahma S utras 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 ( s amanvaya). In the second part,

contradictions were resolved ( a virodha). In the third part, spiritual efforts were discussed ( s a adhana a ). In the fourth part, the fruit wasexplained (phala). The philosophy of Vyaasa was interpreted in three channels by Shankara, Ramanuja and Madh v a and these three arecomplementary to each other and not at all mutually contradicting.

Shankara is incarnation of God Shiva like the incarnations of God 222 Shri Datta Swami Sri Dattaguru Bhagavad Gita Vishnu, who are Buddha, Kapila and Vyaasa. In the philosophy ofShankara, 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 where as the latter clarified the concept of Kapila. Madh v a, 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 andhence, 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 ( n irgu n a) 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 ( n ir guna ) ofShankara. Such soul covered by the energetic body is called Ishwara ( s agu n a) by Shankara. The energetic body of Ishwara also is merged with the unimaginable God since such body is also eternal. Therefore, Ishwara ( b oth 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 H is body and soul w ere created by the unimaginable God in the 223 Shri Datta Swami Sri Dattaguru Bhagavad Gita beginning of creation ( Hira ṇ yagarbha ḥ samavartat ā gre … Veda).

Absolutely, in any point, the unimaginable God and Ishwara are one and the same and hence, Ramanuja and Madh v a 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 thebody ( Puri ś ete ). The same awareness or Purusha men tioned by Kapila is taken as absolute God ( n irgu n a) without body by Shankara. Had this awareness been unimaginable, it could have been certainly the absolute God and in fact Shankar a ’s internal intention is that only. The merge of unimaginable awareness (unimaginable God) with relative awareness isconfined 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 bytempted advains is that this relative awareness or imaginable soul leaving the external medium itself is the unimaginable awareness. ThePurusha of Kapila is such selected relative awareness of incarnations only and due to the will of such Purusha only the creation takes place ( May ā dhyak ṣeṇ a... 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. Th en, 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 tomean 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 (inIshwara) as Purusha and Nirguna Brahman respectively. The same Purusha was given an energetic body (called Ishwara or sa guna Brahman) by Shankara. Ramanuja and Madh v a started with sa guna Brahman only because He (Sagu n a Brahman) with associated covering energetic body makes anybody to grasp God easily. Shankara started with Nirgu n a Brahman, who is unimaginable awareness merged with 224 Shri Datta Swami Sri Dattaguru Bhagavad Gita relative awareness of Ishwara that has become finally unimaginable awareness or unimaginable God only, but provided a second place forIshwara, who is the above unimaginable awareness covered by energetic body. Awareness can be grasped only with lot of difficulty ( Avyakt ā hi gatirdu ḥ kham... – Gita) for common man whereas the same with energetic or mat erialized body can be easily understood andgrasped. 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 Godor nir guna 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 hasbecome 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 inevery 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).

225 Shri Datta Swami Sri Dattaguru Bhagavad Gita

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 isentertained with the basically non - existing world appearing as fully existent ( l ike the world to the soul). The entertaining world isexistent 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 oneabsolute 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 aninherent tiny part of world.

[ May 25, 201 9 ] God - Preacher Shri Datta spoke: -

78) Trickish monism of God and soul is told by Shankara to convert atheist into theist. Real monism of God and soul is also told by Shankara inthe case of Ishwara and other energetic and Human Incarnations. In the case of devotee treated as incarnation without the monism of God andsoul is a special monism told by Ramanuja in which God and soul are one due to non - isolation of soul from God as a part from its whole. Inthe case of perfect dualism told by Madh v a, ordinary soul is totally different and disconnected from God like a servant from his master.

Ramanuja is intermediate link between monism and dualism and hence, appeared after Shankara and before Madh v a. Christianity established by Jesus says the same concept through three stages “ I am in the light ”, “ The light is in me ” and “ I am the light ” representing dualism, special monism and monism respectively. Dualism is existing state and the soul can aspire for special monism to do divine service keeping God in heart without aspiring for monism. One can become God when God proposes monism and aspiration for monism is fundamental disqualification for the soul to get God’s grace.

79) Christianity introduces Jehovah, son of God and Holy Spirit as the fundamental triad. Jehovah is absolute unimaginable God beyond theworld and is also treated as omnipresent in effective sense (not in

226 Shri Datta Swami Sri Dattaguru Bhagavad Gita physical sense) due to omniscience and omnipotence of God.

Omnipresence in physical sense is avoided to say that God is not present in a demon. The son of God means Ishwara and other incarnations of Ishwara with monism of God and s oul. The monism is between unimaginable God and His incarnations including Ishwara.

Apart from this, there is monism between Ishwara and other incarnations also. Holy Spirit is the incarnation with dualism ofdevoted s oul and God. The Holy Spirit can be mentioned also as the unimaginable God merged with formless energetic light having its ownsoul (relative awareness) and such vision was received by certain devotees of Islam, who do not like the form for the medium of God.

The same above said Holy Spirit is Ishwara or Father of heaven, who is in no way different from Jehovah of Christianity or Allah of Islam orParabrahman of Hinduism. The F ather of heaven (Ishwara) and the son of God (other incarnations formed from Ishwara) are not different incomposition since both Father of heaven and His incarnations have unimaginable God merged with the soul covered by external mortal body. I n the case of F ather of heaven, both external energetic body and soul are merged with unimaginable God. In the case of human incarnation (like Krishna, Jesus etc.) formed from Ishwara, the soul is merged with Ishwara and not the external materialized body since thebody is mortal. For the sake of certain occasions, the body of the incarnation may also be merged with unimaginable God by the will ofnimaginable God like on the occasion of lifting hill by tender boyKrishna.

80) There is no trace of difference between Jesus of Christianity andProphet Mohammad of Islam since both are sons of God (Human

Incarnations with monism) only. Human Incarnations with dualism exist in both Christianity and Islam indicated by the word Holy Spirit.

Remember that the same word ‘Holy Spirit’ can be also used for God appearing as light without form containing unimaginable God informless light as medium along with its own soul with which the unimaginable God (unimaginable awareness) is merged. Such mediation is for the sake of devotees not liking a formful medium ofGod. If we take unimaginable God as non - mediated absolute reality, there is no difference between ( i ) Non - mediated Jehovah, Allah andParabrahman and ( ii ) Mediated Son of God, Ishwara and any other Incarnation with monism between Ishwara and the soul.

227 Shri Datta Swami Sri Dattaguru Bhagavad Gita

81) Since Jesus, the preceding incarnation was crucified by devotees having climax of ignorance, ego and selfishness, Prophet Mohammad

eradicated the concept of incarnation and claimed Himself to be just Messenger of God ( d ualism) to avoid such horrible sins. Monism and special monism of God with soul are avoided by Him. He took asimple wall as representative model of God meaning that as the limitation or boundary of this creation since abstract unimaginable Godis very difficult for worship. Swamy Dayananda of Arya Samaj inHinduism also opposed the concept of Incarnation since this concept is exploited by several false incarnations where as Mohammad opposed this concept to avoid the sinful violence of false devotees. Mohammad did wars to unit e the violent devotees frequent quarrelling creating continuous disturbance in society due to multiplicity of God.

Suppression of continuous violence through wars to achieve eternal peace and unity through oneness of God can’t be taken as sinful violence. Since oneness of God through Allah was already achieved, there is no meaning in continuing such justified violence at present.

82) The word ‘ Vishishtaadvaita’ of Ramanuja is actually meant for the concept that speaks monism between the mediated God having theentire world as covering body and the mediated soul having little human body. In the case of God (Vishvaruupa), the unimaginable Godor unimaginable awareness is the possessor (Visheshya). The possessed body is the world (V isheshana). This world - body has both souls (C hit)

and inert items (A chit) and God with such large gross world - body is the possessor qualified by the posses sed body (V ishishta). This gross item is compared to a subtle item like human being having small possessor of small body. In the case of human being, the soul is thecentral awareness and the small body is made of small spread awareness ( t hrough nerves in the body) and small inert items. Thegross God (Sthuula Chidachit V ishishta) is compared ( a dvaita) to a small human being (Suukshma Chidachit V ishishta). The word a dvaita is taken in the sense of similarity only. But, a dvaita means oneness. If we take the small human being as Krishna, who has become the gross God (V ishwarupa), the word a dvaita is fulfilled since Krishna andVishwarupa are one and the same.

83) The word Vishis h ta Advaita can be also taken as special monism between God and soul. God is the whole and the devoted soul is very

close to God like a limb of the body. Both the whole and the limb stand 228 Shri Datta Swami Sri Dattaguru Bhagavad Gita as one item because the limb can’t be separated from the whole like blue colour from blue lotus flower (Apruthakkruta V isheshana).

Nimbacharya took this concept of isolation and said that the soul and inert world can’t be isolated from each other (A pruthak) whereas theunimaginable God is totally isolated from imaginable soul and imaginable inert world (P ruthak). He established the theory of dualism monism ( D vaitaadvaita). This theory clearly says that the absolute God is unimaginable since dualism and monism are one and the same! Theworld including souls is unreal before absolute God and hence, monism results. Simultaneously, the world including souls is real, in giving entertainment to the same God and hence, dualism results. It is basically monism, but, apparently dualism. This does notmean that basically it is the real rope and apparently looking like serpent. The apparent serpent looks to God is as clear as real serpent islooked by a human being. Such world is basically unreal to God so that God does miracles in this unreal world. Hence, it is simultaneous monism and dualism. The full clarity due to reality of the world assoon as created simultaneously allowing miracles done by God proves that this theory means that the power of unimaginable God isunimaginable. The unimaginable power and unimaginable God are one and the same single one unimaginable God.

84) The preacher of the preacher of Shankara called Goudapada spoke that the real world is not created at all by God and that yet, the unreal world

is created ( Aj ā ta ṃ j ā yate ki ñ cit, aj ā ti ḥ prak ṛ tistata ḥ ). Creation (J aayate) was accepted, but, the world is not created (A jaatam). In the case of ordinary human being - spectator, such thing is possible when areal rope creates a false serpent on it. In the case of unimag inable God acting as both real rope (C reator) and seer, the created rope is as clear as a real serpent, which never disappears since world stands as continuous entertainment for God. In the dissolution also, the world goes into subtle state ( a vyaktam) only and hence, both God and world are eternal ( God has no birth and end while world has no end buthas birth ). The soul is also a spectator apart from God and in the case of the soul, the unreal - real world looks as real only since the unreal real soul is a tiny part of the real world. This theory holds very very conveniently good to the situation in which the absolute God is existing alone before the creation of world.

85) Shri Vallabha charya and Chaitanya have given top most stress on GodKrishna, who is the fullest human i ncarnation (Paripuurnatama). This

229 Shri Datta Swami Sri Dattaguru Bhagavad Gita does not mean that other incarnations like Rama are not fullest. All theincarnations are fullest because the same unimaginable God existing in all the incarnations is possessing the fullest power. The possessed power is expressed to such extent as required in the programme of that incarnation. Based on the difference in the expressed power, classification of the incarnations (Kalaa, Amsha, Aavesha, Puurna andParipuurnatama) is done and this is only apparent difference and not the core difference. All the incarnations of God must beworshipped with equal devotion.

86) Some religions say about the re - birth of the soul and some other religions say that there is no re - birth for the soul. If the soul is acondemned soul without any trace of hope of reformation, either it is thrown into permanent hell or thrown into continuous births of worms

on this earth. In such case, there is re - birth, but, there is no human re - birth. The human re - birth is not present in the case of any soul andhence, the spiritual efforts must be completed within this human birth. Expectation of continuous compulsory human re - births for every soul is foolishness. The human re - birth is given by God to the soul, which could not complete its spiritual efforts in spite of its hectic trials as an exceptional case.

[ May 2 6, 201 9 ] God - Preacher Shri Datta spoke: -

87) I am giving the overall picture of the entire spiritual knowledge, which shall be propagated in detail through you in future and I fix your

spiritual name as ‘ Datta Swami’. God is unimaginable and all the entire worldly logic fails in His case to understand even a little about His nature. This absolute God is the ultimate reality and remains as one only in past, present and future. Such absolute Godcreated this entire world for the sake of His entertainment. This created world is essentially unreal, but, simultaneously becomes real with full clarity to God. This is happening due to the unimaginable power of the absolute God. This absolute God is beyond this imaginable world inwhich the imaginable soul is a tiny part. Since both world and soul have the same nature ( essentially unreal but, simultaneously real giving full clarity to God ) called relative reality, world is real for the soul. This world is not really as real as the God because God can’t doany miracle like creation, control, change, destruction etc., with another equal absolute reality.

230 Shri Datta Swami Sri Dattaguru Bhagavad Gita

88) The unimaginable events called miracles are the perception authority of unimaginable nature inferring the existence of unimaginable God. Theboundary of this relatively real world can’t be achieved by any imagination since if the boundary is achieved, the imagination touches

the unimaginable God. The attainment of boundary of space by imagination is impossible because if the boundary is touched, theunimaginable God is also touched by imagination like touching the boundary of sea is touching the soil. If the end of the track of smoke (space) is touched, its source or the fire (God) is touched. Since the imagination can’t touch the unimaginable God, the boundary of this universe or space can’t be touched by the imagination. This means that God is beyond space, which means that God has no spatial dimensions and hence, become s unimaginable. This universe is finite to God since omniscient God knows its boundary, even though it is unknowable to any soul. This is another practical authority of the existence ofunimaginable God apart from miracles.

89) The cause is unimaginable God and the product is imaginable creation including imaginable souls. In the worldly logic, the generation ofimaginable product from imaginable cause is only available and hence, in such case the link - mechanism is imaginable. But, here, the cause isunimaginable and product is imaginable and hence, the link - mechanism is also unimaginable because such example is not available

in this imaginable worldly logic. The unimaginable God entertained by this world also enters this world like a spectator of drama entering thedrama as an actor. Such entry is mainly based on the need of direction to be given to the souls by God. The unimaginable God merges with the first imaginable energetic body having soul or relative awareness called Ishwara. This Ishwara becomes other energetic and human incarnations by identifying Himself with energetic and human alive bodies and this is the process of incarnation. The incarnation results purely by the will of God only and not by the effort of the soul. Hence, the incarnation is called descended God and not ascended soul. Theunimaginable God h as unimaginable awareness due to absence of inert energy and nervous system, which are essential to generate the relative awareness in human or energetic being. Unimaginable awareness is unimaginable God since two unimaginable items can’t co - exist. This unimaginable awareness merges with the relative awareness of selected energetic or human being so that such soul becomes the absolute Godas referred by Shankara. Such soul existing in energetic body asIshwara is referred by Ramanuja and Madhva.

231 Shri Datta Swami Sri Dattaguru Bhagavad Gita

90) In the upper worlds, energetic incarnations take place and on earth, human incarnations result. The common energetic or human medium isvery much convenient for God to mix with energetic or human beings in upper worlds and on earth respectively. Along with this

tremendous merit, a tremendous defect is also associated like horrible poison associated with divine nectar. The defect is that there is always tremendous repulsion between common media. Due to this, the human being neglects human incarnation here and the same soul after death entering into energetic body neglects the energetic incarnation in the upper worlds. By this, the soul misses the expressed God here as well as there. For a human being, human incarnation and for an energetic being, energetic incarnation are most relevant to getspiritual guidance.

91) Theoretical spiritual knowledge of Shankara generates theoretical devotion of Ramanuja, which generates the practical devotion ofMadhva ( service and sacrifice of fruit of work ) as proof of theoretical devotion. Practice alone generates the practical real fruit like a mango

plant generating the mango fruit. Knowledge and devotion are essential like water and fertilizer needed for the practice - plant to give the fruit.

Theoretical and practical devotion must be based on your attraction towards His divine personality and must not be based on the aspiration for any fruit from God. One is showing such real devotion towards his / her issues. In business devotion ( Vyshya Bhakti ), practical fruit from God is aspired for the practical devotion shown to God. InProstitution devotion ( Veshyaa Bhakti ), practical fruit is aspired for the theoretical devotion shown to God, which is the worst. Of course, theory is the mother of practice and practice alone yields fruit.

92) Pravrutti is the behaviour of a soul with other souls in this society always voting for justice against injustice. God is very much bothered

about Pravrutti only just like the establisher of a factory is always worried about smooth administration in the factory. Granting heaven for merits and throwing into hell for sins are promotions and punishments respectively. One shall not argue asking to show thepresence of hell in this space because no one proves the absence of hell in this infinite space by taking M e all around the space. In this 50 - 50 probability of existence of hell, it is better to take the option of existence of hell, which has lesser risk than taking the option ofabsence of hell involving more risk. Nivrutti is the behaviour of a soul with God about which God is not at all bothered and more over 232 Shri Datta Swami Sri Dattaguru Bhagavad Gita discourages it putting acid tests. Pravrutti is like doing job under employer following the code of conduct to get heavenly promotions avoiding hellish punishments. Nivrutti is developed by the devotee andnot by the God, in which the devotee aspires to develop a personal relationship with God. Even if the atheist opposes the existence ofGod, God gives him heaven if he follows justice. Even if the theist is very much devoted to God, God throws him into hell if hecommits sins!

93) In ancient India, writing technology was not existing and hence, the holy Veda was preserved by recitation and then its meaning wasstudied well. Now, since the Veda is published and well preserved, there is no need of its blind recitation. The Veda itself means

knowledge and hence, study of the Vedic knowledge is important to give correct guidance and develop devotion to God. A ritual is the most fortunate occasion in which spiritual knowledge is received developing devotion. The priest is doing blind recitation of the Veda, which isneither understood by him nor understood by others because its language (Sanskrit) was mother tongue in ancient India only. Such useless service of priest to the human beings for few perks is not appreciated by God and if the priest explains spiritual knowledge, itwill be service to God to get unexpected rewards from God. The accent of the Veda is inert sound energy and can’t do any miracle andonly pleased God can do any miracle.

94) Food is synthesised from the inert five elements by God for the sake of living beings having awareness. Such food shall never be destroyed

( Anna ṃ na paricak ṣī ta - Veda). Ghee is the most precious food and the foolish priests are burning it in physical fire (Bhautikaagni orLaukikaagni) in the name of sacrifice. Ghee means food fried with ghee (due to lakshanaa) and fire means the hunger (Vaishvaan araagni) present in hungry preacher speaking spiritual knowledge. He shall be served with ghee - food in the beginning (Agri or Agni ) and hence, H e iscalled as fire or Agni. The word Agni comes from Agri meaning beginning. Burning sticks in Dhuni, burning oil in lights, burning candles etc, even if the light is not needed is ignorance since God is the source of all lights ( Tasya Bh āsā Sarvamida ṃ Vibh ā ti... Veda).

Charity to deserving persons gives good fruit whereas the same charity to undeserving gives sin. A priest becomes deserving by possessing true spiritual knowledge and by not aspiring any fruit in return for the divine service done ( Ś rotriyasy ā c ā k ā mahatasya... Veda). Food shall 233 Shri Datta Swami Sri Dattaguru Bhagavad Gita be donated to any hungry poor man to save his life - light instead ofburning oil in lamps and burning ghee in fire before God. Burning g hee and oil causes pollution stopping the rains. When the divine spiritual preacher eats ghee - food, all the angels existing in H im ( Y ā va t ī rvai Devat āḥ - Veda) get pleased causing rains.

95) Caste, gender and religion shall not be considered at all except the merits and defects of a soul. Caste is not by birth but by qualities anddeeds as said in the Gita. The Holy t hread marriage is nothing but bringing the child near to God (Upanayanam) and Gayatri means

worshipping God through singing prayers ( G ā yanta ṃ tr ā yate iti G ā yatr ī ). The formal ritual has no significance and the saint throwing away the holy thread is highly respected. The three threads indicate thethree qualities (Sattvam, Rajas and Tamas) possessed by the spiritual preacher having human body and catching the holy thread means catching the divine preacher (Sa d guru). If a human being of any caste, gender and religion worships God (having human as spiritual preacher or Sa d guru ) with songs, such a person got Upanayanam and Gayatri.

The Vedic verse recited in the meter is not real Gayatri. Females are equal to males and the Veda recommends equal share of property toboth sons and daughters since the word ‘ putra ’ means both son and daughter. Females worshipping God through songs have real Gayatri with them! The weakness of the Hinduism is caste, gender, blind recitation of the Holy Veda and burning food in fire.

96) The original God is unimaginable to any body and the same God mediated in different forms and names developed different religions onthis earth. A devotee can follow God in a specific form of medium with a specific name, but hating different forms and names of the media ofthe same God of other religions is climax of sin because if you are scolding a specific form of God of any other religion, you are scolding

God of your religion only. Every religion says that their God created this earth with humanity. But, unfortunately there is only one earth with humanity, which means that there is only one God creating this earth with this humanity. If you say that your scripture alone is true knowledge and further say that this entire humanity is created by your God only, why your God did not spread the same scripture immediately among the entire humanity? Your God gave the only real scripture to your religion only and the scripture was confined with you only for some time since other countries were disconnected in that time. In this time gap, several generations have gone to hell for not 234 Shri Datta Swami Sri Dattaguru Bhagavad Gita following your real scripture and this is not the fault of those generations where as this is the faulty partiality of your God! God being the creator of this entire humanity can’t show such partiality without reason. If you think that your people are only good and hence, His partiality was justified in that time gap, Jesus should not have been crucified by your people, Krishna should not have developed several Hindu kings as His critics and enemies and Mohammad should not have conducted wars with His people. Hence, there is only one God ofUniversal Spirituality ( a ll Scriptures preach the same syllabus) as the same subject of all religions (in different languages with different external cultures). One must follow his/her religion (like state government) and must simultaneously belong to the universal religion (like central government) of the entire country to avoid hatred towards other religions. There is no need of conversion from one religion toother like travelling from your house in circular way to other houses when all the roads from all houses (including your house) lead to thesame centre.

Sixteenth chapter is completed.

Shri Datta Guru Bhagavat Gita is completed.

235 Shri Datta Swami Sri Dattaguru Bhagavad Gita 236