Shri Datta Swami Sri Dattaguru Bhagavad Gita
Chapter 14
SHRI DATTA PARABRAHMA PRATYAKṢA PRAMĀṆAYOGAḤ Divine Vision of Authority of Perfec tion of Shri Datta [ August 0 5, 2018] God Preacher Shri Datta spoke: -
1) O Closest friend of Smt. Bh a vani and Bala Krishna! Today, You can see awareness in scientific instrument connected to the brain of ahuman being in the form of waves of inert energy that transformed into awareness as a specific form of work in the functioning specific
nervous system and brain. Awareness is just the work form of the inert energy only. Hence, You are seeing the awareness in its essential form. The Gita says that soul (awa reness) can be seen by eyes ( pa ś yanti j ñā nacak ṣuṣaḥ ), which is authority of perception (Pratyaksha).
2) You are seeing Me in this energetic form with Your eyes clearly. My unimaginable nature is also clearly established by My unimaginable
miracles performed by Me. Hence, can’t You say that You have seen the original absolute unimaginable God, called as Parabrahman appearing as this form? The Veda also says that one blessed soul sees Me ( Ka ś cit dh ī ra ḥ... ).
3) Perception is the basis of all authorities. Even in th e inference, You have seen the fire in Your kitchen emitting smoke, which is perception.
Based on this only, You have concluded Generalization (Vyaapti ) that smoke indicates its source - fire. Based on this, when You have seen smoke coming from the top of the hill, You conclude that there is fire on the top of the hill and this is called as authority of inference (Anumaana). In the authority of similarity (Upamaana) also, You are understanding the animal called as ‘Gavaya’ (forest cow) when it iscompared by the speaker to the cow You have seen already. The speaker has already seen the forest cow also. The authority of word (Shabda) is that You believe in the existence of Kashi city when Your close friend says about its existence. Here also, Your friend has seen that city. Hence, in all the authorities, the perception is the basis. Based on the same perception, You can clearly say that the unimaginable God 162 Shri Datta Swami Sri Dattaguru Bhagavad Gita exists as seen by all in human form performing the unimaginable miracles.
4) The awareness of a mind standing still also appears as energy without big waves in the instrument. This means that awareness isclearly the inert energy only. If You say that the world made by inert energy is not true, You must simultaneously say that the awareness orsoul is also not true. Then, what You say is not true since You are not true. The world always includes the souls or awareness as one of itsconstituent part. The other two constituent parts are inert energy (gross) and inert matter. All these three are forms of subtle inert energy only.
Since this subtle inert energy is not true in My view, the world is not true in My view only and not in Your view. Here, the word ‘My’ means the non - mediated unimaginable God only. Since He merged with Me completely, I am using this word to mean Me only.
5) Neither the energy present in this form nor this form is perishable and hence, this form is eternal like the unimaginable God. This
indicates that there is no difference at all between Me and the unimaginable God (Parabrahman). You can say that I had birth (because My energetic form was created by unimaginable God) even though I am eternal like unimaginable God. The similarity is in present and future and past (non - existence of My energetic body with left over single unimaginable God) will never be repeated. If You think ofrepetition of the past time, it equals to the unimaginable God committing suicide, which is the greatest sin as told by Him in theVeda ( In suicide also, the soul doesn’t destroy itself and destroys its body only. ). In the case of any other human being, body may bedestroyed, but not the soul. In this case, body is never destroyed like the soul. Since My divine form alone looks like all other divine forms (just like a picture in the photo looks like different pictures by special photography), You can treat every divine form as eternal.
6) The awareness or soul in the human being pervades all over the body and makes the body alive with awareness. Hence, the soul is called asAatman, which pervades the body ( Atati deham iti Ā tm ā ). Hence, the body is taken as awareness itself and not as a separate inert body. Thesoul identifies the body as itself by superimposition (Adhyaasa). This adhyaasa is a true concept and not false. Similarly, the unimaginable
God (Parabrahman) pervade s all over this energetic form and identifies Himself with this form and this concept is perfectly true by which I am saying that I am the unimaginable God. Don’t mistake this pervaded unimaginable God as the relative awareness of this body, which 163 Shri Datta Swami Sri Dattaguru Bhagavad Gita (created by unimaginable God along with this energetic body) already pervaded this body even before unimaginable God pervades it. This energetic form has both energy as well as awareness with it while it was created by the unimaginable God. This soul and body became theunimaginable God since both are perfectly pervaded by Him.
7) When I, as Shankara was performing the miracle of entry of Myself with body through bolted doors, My body with self became
unimaginable God before whom (Myself with body) this world is unreal and hence, the miracle was exhibited in which the bolted doors became untrue before Myself with My body ( both pervaded by the unimaginable God). This is the situation in any miracle done by theenergetic incarnation or human incarnation of God.
8) You need not doubt that how can there be merge between unimaginable item and imaginable item. Such merge andunderstanding such merge are not possible for imaginable souls, but, are possible for the unimaginable God. For such reason only, He iscalled as unimaginable God. The complete merge is perfectly possible for the unimaginable God to descend down from His higher
unimaginable domain to the lower imaginable domain. Hence, the incarnation is called as descended God and not ascended soul. He cancreate and enter the world and can merge with any item of the world, He likes.
9) Even the three divine preachers took the unimaginable God as the imaginable awareness mediating unimaginable God only, which
attained unimaginable nature and power due to total merge of unimaginable God with such awareness. The awareness taken by thepreachers is not the unimaginable awareness, which is not at all this imaginable awareness alone existing in the world. The unimaginable awareness is different from the imaginable awareness attaining unimaginable nature due to merge with unimaginable God.
Unimaginable awareness itself is totally unimaginable and is the same unimaginable God. The preachers have taken the imaginable awareness only that attained unimaginable nature through merge with unimaginable God so that God is mediated with awareness for the sake of the purpose of understanding the God. They feared that if unimaginable God is introduced directly, there is a danger ofappearance of atheism since that which can’t be understood need not exist at all.
10) For the non - mediated unimaginable God, world is not true because if the creation is equally real, no miracle is possible for the unimaginable
164 Shri Datta Swami Sri Dattaguru Bhagavad Gita God, by which, omnipotence of unimaginable God becomes futile. Due to omnipotence, He can make the creation to be unreal as well as real simultaneously so that both miracles and enjoyment of real world are possible. In the time of miracles, the necessary part of the creation becomes unreal to allow the miracle (like the bolted doors only become unreal so that Shankara enters the house through the bolted doors) andsimultaneously, the rest part of the creation can become real to God for enjoyment. However, since there is a need of imaginable medium forexpression and since unimaginable God identifies Himself with the imaginable medium, God can enjoy the real world through the medium (just like cold iron rod associated with hot iron rod also becomes hot) since for the medium, the world is real.
[ August 22, 2018] God - p reacher Shri Datta spoke: -
11) The name ‘Maayaa’ of creation has two meanings: i ) That, which is non - existent ( Y ā m ā ) and ii ) that, which is so wonderful that it isunimaginable ( May a - vaicitrye ). The first meaning is with respect to the unimaginable God before whom all this creation including souls isnon - existent.
12) The second meaning is about the existent world wit h respect to the soul. The second meaning applies to unimaginable God also when Heis in the mood of entertainment with the existent world and existent souls. But, the first meaning is with respect to unimaginable Godonly and never with respect to the soul.
13) If a devoted soul is selected by the unimaginable God to become incarnation, in such case only, the soul is treated as the unimaginable
God. In the case of such blessed soul only, the above two points applicable to the unimaginable God apply to such incarnation - soul (The two points are that the world including all other souls is actually non - existent, but, becomes existent if the incarnation - soul is in themood of entertainment with the world. ).
14) A person entertains himself with the imaginary world feeling it as true through ignorance of self since the imaginary world is actually non -
existent before the person. Such person can be taken as a simile to the unimaginable God, who (God) is enjoying this world as true in theentertainment even though this world is non - existent before the unimaginable God (or incarnation - soul).
165 Shri Datta Swami Sri Dattaguru Bhagavad Gita
15) The simile need not apply in all aspects. Person entertained with non - existent world feeling it as true through self - ignorance is the simile.
This simile applies to the actual concept in all aspects except the self - ignorance, which never appears with unimaginable God (or theincarnation - soul).
16) This clearly means that the unimaginable God (or incarnation - soul) is the absolute truth and the rest is relative truth or non - existent. Still, therest becomes equally true through His unimaginable power for entertainment for which self - ign orance is not required as in the case ofthe person entertaining the imaginary world. This difference between
God and the person is because God is omnipotent and the person is potent to very little extent or to speak frankly zero potent being non existent before God.
17) You are forgetting this difference between God and the person (soul) and applying all the points of the soul to God in t oto. This is thefundamental mistake of the philosophers of monism due to which, they simply reduced omnipotent God to zero potent soul imparting
self - ignorance on the omnipotent God also. This also led them to believe finally that God and soul are one and the same in all aspects.
18) In order to speak about God, worldly examples are taken as smiles so that the concepts about unimaginable God can be easily understood.
Even though God is unimaginable in the nature, His actions are always logical including His statements. You should not mistake that since God i s unimaginable, His actions and statements are also unimaginable and illogical! All His actions and statements are always pertained to our imaginary world and for our sake and hence, are always imaginable and logical.
19) The unimaginable actions are out of ou r scope and are confined to the unimaginable domain or unimaginable God only. Since God hasnothing to do for H imself such unimaginable actions are absent in the case of God for any selfish purpose.
20) Even if the God performs certain unimaginable actions, the ultimate purpose of such actions is only that we should recognize Him asunimaginable through such actions, called as miracles. Even when such unimaginable actions are performed by God, such actions will
not cross the limits of the scope of logic and justice.
21) A person having little potency feeling that he is omnipotent may do some great actions to prove that he is omnipotent due to his ignorance.
166 Shri Datta Swami Sri Dattaguru Bhagavad Gita Such tendency is stupid self - projection since in such a self - projection, logic and justice are even violated. In the case of God, even the basic self - projection is absent. Even if self - projection is done, such activity is only to support the justice in logical way.
22) Even when Y ou compare two imaginable items in the world, Y ou don’t take all the aspects of both the items to be exactly as one and same.
When Y ou compare the face with moon, only pleasantness is the common concept. There is difference in all other aspects like there areblack spots in the moon, which are absent in the face, etc. If this is the case with two imaginable items, what shall be the situation when animaginable item of the world is selected as simile to the unimaginable God?
23) The Veda says that there is nothing equal to God and we need not thin k about something, which is greater than God ( Na tatsama ḥ... ). When
there is no equal item to God in the world, how can Y ou think that the unimaginable God and the imaginable item of the world like awareness or soul to be the same?
24) Of course, when God merge s with a selected soul to become incarnation, God and soul become one and the same. This is a specific
case only and can’t be generalized by applying to every soul. Monism is perfect concept if it is confined to a specific case only. This concept of monism is totally wrong when this concept is extended to every imaginable soul in this world.
25) Shankara knows that the concept of monism is confined to a specific deserving case only and shall not be extended to the case of every
T o m, Dick and Harry. He clearly stated that He alone is God and notHis disciples, who could not swallow molten lead like Him ( Ś iva ḥ kevalo ' ham ). The concept is perfectly correct, but, its extension toevery soul is totally wrong.
26) The king is a human being. The beggar is also a human be ing. Since k ing and beggar have the common point of be ing human being, can
Y ou say that the beggar is the king or king is the beggar? Even this common point shown in the simile has lot of difference in the concept of God. The awareness of the soul is based on nervous system and generation of inert energy in the case of a human being and theawareness of God exists without these basic cau s al requirements.
Hence, we call the awareness of God as absolute unimaginable 167 Shri Datta Swami Sri Dattaguru Bhagavad Gita awareness and the awareness of human being as relative imaginable awareness.
27) The unimaginable awareness is omniscient, which is the entire knowledge of the world including souls. The imaginable awareness ishaving very little potency to know something about some souls and something about some part of the world while God knows everything
of world and souls. The soul is zero potent to know anything about unimaginable God and its little potency applies only to little world and few souls.
28) Then, why Shankara told that every imaginable soul is the unima ginable God? Is He ignorant of the truth, being the incarnation ofGod? — not at all. Before knowing the answer to this question, Y ou must study the background, which is the then existing atmosphere ofreceivers when Shankara appeared on this earth. Everybody was an atheist being either Purvami i ma a msaka or Buddhist.
29) If Y ou are simply a scholar speaking the truth only, be it understood by the receiver or not, Y ou will say simply that God is unimaginable andabsolute truth whereas the soul is imaginable and untrue before God.
Since the receiver is atheist, he will simply retort it in reverse way by saying that the soul is imaginable absolute truth and God isunimaginable untruth! Is there any use of Y our preaching him?
30) A preacher is quite different. He will not mind about the truth of his preaching. He will first study the psychology of the receiver and twists
the truth in such a palatable way so that it will be received and digested. The truth will be slowly preached bit by bit in gradual way sothat the receiver digests well the concept and is lifted up to the higher spiritual step leaving his present ignorant level.
31) Shankara is omniscient God and knows not only the ultimate truth of knowledge but also the subject of psychology of the receiver so that
not only truth is revealed gradually, but, also the digestion of truth bit by bit takes place resulting in the achievement of the next higher step.
This is the difference between preacher and scholar. Shankara, Ramanuja and Madhva are not only scholars of true knowledge, but also, the preachers modifying the concepts suitable to the digestion ofreceivers and leading them to the next higher step slowly and very carefully without any haste.
32) A rigid atheist has no space of intelligence to at least hear what others say and analyze it before negating it in the conclusion. At the very
168 Shri Datta Swami Sri Dattaguru Bhagavad Gita outset, he will negate if the statement is in anyway different from hisprefixed rigid conclusion. His rigid conclusion is that he along with the world is truth and God different from h im an d the world is totally untrue.
33) This means that if Y ou accept God as himself or as a part of the world, he will allow Y our statement through his ear in to his brain. The atheist
is also egoistic feeling that he is the greatest in the world. Hence, the best resolved way is to say that the soul or himself is God. By this, thescore on the preacher’s side is that since he exists and that since he is the God, the net concluded result is that God exists. This is the first andthe best achievement of Shankara.
34) I n the next step, when the objection came about the practical absence of achievement of omniscience and omnipotence of God, Shankara
replied that the strength of the realization that he is the God is very we a k due to the immense strength of ignorance and the realization must be more and more strengthened by constantly memorizing that he is God.
35) In addition to the above exercise of memorization, Shankara stressed on the need of purity of mind without doing sins and said that practical
steps done in the servi ce of God without aspiration for the fruit will bring purity of mind quickly that avoids the delay in the fruit. Shankara brought the atheists to the path of devotion slowly. The atheists already attracted by the position of omnipotent God followed this suggestion asthe intermediate step inevitable though not desirable to them in view of the value of ultimate fruit.
36) In this spiritual line, the inevitable poison that was introduced was that the soul is already God. Shankara made another twist that world isunreal with reference to the soul - God with a view that the soul will neglect selfishness and sins when the world is not true before Himself
(soul - God) or God. This twisted fact is re - twisted by the souls in doing more unreal sins in this unreal world and especially that the God - soul can never be punished.
37) The God again came as Ramanuja to filter these unexpected negative reactions by saying that soul is never God, but, is only a part of God.
The sky is that the soul is God. The earth is that the soul is not God at a ll. The intermediate state avoiding steep fall from sky to earth is that soul is a part of God. By this concept, the sudden shock of fall from 169 Shri Datta Swami Sri Dattaguru Bhagavad Gita sky to earth is avoided and since the soul is a part of God, devotion ofGod must be continuous through out life.
38) From the state of God, the concept of part of God has reduced the sin to a large extent, but, could not reduce the sin to zero level. Then Godcame as Madhva and told that there is lot of difference between God and soul except very negligible similarity that both are awareness. This
made the soul to do the service of God forever without any aspiration in return and that the soul is a permanent servant of Master - God. Thecommon point of awareness was maintained by all the three preachers in uniform way.
39) This common point of awareness can be maintained by all the preachers continuously since their philosophies don’t affect this
common point in any way. A director exists along with additional director (equal status of Shankara) and the common point is that bo thare human beings. Assistant director is having partial power of director (partial status of Ramanuja) and here also the common point is unaffected, which is that both director and assistant director or human beings. A peon is the servant of director for ever with almost zero power (very low status of Madhva) and here also the unaffected common point is that both director and peon are human beings.
40) The final secret to be opened by Y ourself, Datta Swami, is that there is no idea of similarity between dire ctor and peon since the actual director
is unimaginable and invisible whereas the peon is imaginable and visible. The director seen by Y ou is only mediated director (first energetic incarnation of unimaginable God, called as Datta or Ishwara or Father of heaven). The visible mediated director is exactly the same invisible - unimaginable director and the only point of difference is that this mediated director is visible like Y ourself.
41) Visible need not be always imaginable, which can be unimaginable also. A person lifting up a small stone is visible and imaginable. Asmall boy like Krishna lifting huge mountain on His finger is visible and unimaginable. The aspect of vision doesn’t interfere with theunimaginable nature and omnipotence of God in any way. If this point is perfectly understood, there is no difference between theinvisible God of Shankara and visible God of Ramanuja and Madhva.
42) The unimaginable God entered and merged with the first energetic incarnation so that the unimaginable God not only becomes
imaginable, but, visible also to the energetic beings of the upper 170 Shri Datta Swami Sri Dattaguru Bhagavad Gita worlds. Some blessed devotees on the earth also can see the first energetic incarnation as God in the visible energetic range. But, as per the divine administration, the energetic incarnations are for theenergetic beings of the upper worlds and the human incarnations are for the human beings on this earth.
43) The souls are better part (paraa) of creation (Prakruti) of God. The rest part of the creation is the lower part (Aparaa) of the creation. The soul
can never even imagine the original cause of this creation, which is unimaginable God. Hence, the scientists (souls), who believe only inthe perception feel that this world is existing as it is without any cause of it due to perfect systematic analysis of the creation. By the grace ofGod only, the scientists found the subtle cosmic energy as the cause of this entire creation, the constituents of which (creation) are gross energy, matter and awareness.
44) Matter is found to be condensed product of energy. This matter forms the brain and nervous system into which the inert energy enters anddoes a specific form of work, called as awareness. In this way, awareness is also a specific work of energy functioning in a specific
nervous system. This point reveals that there is no essential difference between inert energy and non - inert awareness since the basic entity isonly the inert energy.
45) The awareness has two differen t sides. One side is the inert energy, which is the causal basic essential entity. The oth er side is effective
form of this cause. The inert energy is like mud and non - inert awareness is like form of pot. The inert energy is like the gold andnon - inert awareness is like the form of chain. The basic causal side is called as soul (Aatman) and the effective side is called as individual soul (jiiva). Many scholars are not very clear of this distinction.
46) The scripture says that soul or Atman is the root cause of this world, which is exactly correct since the subtle inert cosmic energy is the root
ca use of this entire world. The side of the inert energy of the awareness, called as soul, is taken as the general infinite (with respect to soul) s ubtle cosmic energy just like the nature of water in a drop taken as the nature of the water of the entire ocean. Based on this formula, we say that the water drop (water in the dro p) is roaring (water in the sea) and mighty.
47) This word ‘Aatman’ has a different meaning in the view of scholars of spiritual knowledge. The word Aatman means a specific human being,
171 Shri Datta Swami Sri Dattaguru Bhagavad Gita who is selected by God Datta to become incarnation (which may beenergetic in the upper world and human on this earth). In such Aatman meaning either first energetic incarnation (God Datta) or Narayana (orBrahma or Shiva etc.,) or Krishna (Rama or Sai Baba e tc.) is taken as the God creating this entire world. The same word Atman is also loosely used as individual soul also. You must be very careful in the meaning whenever the word Aatman is used.
48) Atman means literally that which pervades ( atati iti ). If Y ou take a selected human being of human incarnation as Atman, such human
being pervades and occupies the space like any other ordinary human being. If Y ou take the side of inert energy of the awareness as thecosmic energy, the energy pervades all this creation and hence, can be called as Atman. If Y ou take the side of effective form, which is theindividual soul taken as the bundle of thoughts made of awarenes s, such non - inert individual soul is also called as Atman since it pervades all over the body.
49) The original absolute unimaginable God can also be called as Atman since He pervades all over the incarnation. In this way, Atman stands
for both God and soul. You must take the meaning of the word Atman from the knowledge of the context in which it is use d. Otherwise, Y ouwill misunderstand God as soul and soul as God. This is also a place of slip for the philosophers of monism in the scripture.
50) The space is very very subtle energy, which can be taken as almost nothing in view of the crudeness of other fo ur elements (gross items),
which are detectable. But, the space shall not be taken as nothing absolutely while taking the other four elements as something in thesame angle of the same phase. All the five elements exi s t equally in the relative plane and all the five elements together are non - existent in the absolute phase of unimaginable God. Space can’t be isolated separately from the other four elements in the same phase.
51) The word Brahman means greatest by virtue of quantity or virtue of quality in a certain category. This word can be applied to God in thegeneral category of all specific categories. But, the greatest item in a specific category is also called as Brahman. The cosmic energy being
greatest in the quantity can be called as Brahman. The greatest item in a specific category of books is the Veda and hence, is also called asBrahman. In order to differentiate God from other greatest items in specific categories, God is called as Parabrahman, meaning that God isgreater than all the greatest items in th is world. Hence, God is different 172 Shri Datta Swami Sri Dattaguru Bhagavad Gita (Para) from all other greatest items of specific categories and is the greatest item among all items of the world (Brahman).
52) Like the Veda in books, food, life, mind, intelligence and bliss are also called as Brahmans in thei r corresponding categories. This is the wayof interpretation from the point of view of the world. You have to take a different interpretation when all these greatest items are said to beGod ( Anna ṃ Brahmeti …, Pr āṇ o Brahmeti… ). In such context, it means that every system of the human being like food or body became
God, when God pervades all the systems in the incarnation so that not only the soul but also the body becomes God.
53) The overall statement is that the soul with its body becomes God both in and out in the case of incarnation ( Antarbahi śc a... ). Since thebody of little Krishna is also God, its finger could lift up the hill. After lifting the hill, there are no speedy respirations since the l ife is God.
Before lifting the hill, His mind thought of lifting the hill without any hesitation since His mind is God. After lifting the hill, there was firm decision that hill will be maintained by the finger since intelligence (making decisions) is God. On lifting and maintaining the hill on the finger, there was no sadness that the hill may fall down due tocontinuously seen bliss on the face since His bliss is also God.
54) Both interpretations are correct in the respective contexts. In the general context, food is the greatest item since it maintains life andawareness of the body. In the specific context of incarnation, food isGod since the finger of the body (modification of food) could lift the hill up. The context is very important since the correct interpretation isto be taken based on the specific context only.
55) The knowledge of this creation by understanding its structural components, inert energy, inert matter and non - inert awareness isblessed by God only for a specific purpose, which is that if something is known, something else can become unknown. I f everything isunknown, there is no significance of unknown. If all the time is day only, there is no specific significance of the day that differs from thenight. Hence, scientists must realize that they have become scientists due to will of God for a specific purpose.
56) But, today, a few scientists are becoming atheists thinking that the knowledge of creation is achieved by them based on the merit andeffort of their intelligence only. With this ignorant pride, they don’t recognize the contrast unknown domain through unimaginable events
173 Shri Datta Swami Sri Dattaguru Bhagavad Gita called as miracles. Their basic motive is to deny the existence ofunimaginable God, who blessed them to develop the scientific analysis of the imaginable domain or creation.
57) All the scientists are not atheists and all atheists are also not scientists.
The basis of science is perception. Genuine miracles are perceived and hence, a true scientist will never deny the genuine miracles. Imperfect scientists agree to miracles but don’t agree to the source (unimaginable God) of miracles through inference based on perception. They say that they will explain the miracle in course of time, which will never come in the future! At least, till they discover the reason, they can accept the existence of the source of miracles. Such source must be indicated bysome word and there should be no objection if that word is God.
58) The immature and childish scientists, called as atheists deny even the very existence of miracles so that denying their source doesn’t come
into the picture. Denying the miracles is denying the perception, which is to cut their own feet with an axe present in their own hands! Theperception based inference has violation in some place and unless Y ou prove the violation through the same perception, the violation is not valid. The smoke is generated from fire and hence, knowing theexistence of fire from the smoke coming from top of the hill is perception based inference. The violation is the fog smoke that doesn’tprove the existence of fire on the top of the hill.
59) The violation of inference here is tricky magic, which can be proved by intensive investigation. Such false tricky magic exists in the case offalse incarnations and fraud devotees. But, such magic can be 100 percent proved by investigation. Both genuine miracle and magic
exist in this world like genuine smoke from fire and fog smoke. Every smoke observed need not be fog smoke. For atheists, only fog smoke exists in this world and not smoke from the fire because for them fire doesn’t exist at all!
60) This world is totally imaginable domain containing some unimaginable concepts, which may be imagined in the future. Such concepts areimaginable and visible or at least having hope to be visible in the future. But, there are certain permanently unimaginable concepts
forming the real unimaginable domain. By high jump, Y ou may touch the roof of Y our house (invisible imaginable domain). Already, Y ouare able to touch the roof of Y our door (visible and imaginable domain). Both these domains form the main imaginable domain. But, 174 Shri Datta Swami Sri Dattaguru Bhagavad Gita there is a permanently unimaginable and invisible domain, which isto touch the sky by high jump.
61) You shall not mix up the invisible - imaginable domain with invisible - unimaginable domain as one and the same and say that in course ofpractice of high jump, one day other Y ou are going to touch the sky also. Everybody knows that this is impossible once for all like touching
the sky by practicing high jump more and more in the future. If Y ou analyze a genuine miracle with impartial view, Y ou will certainly come to the conclusion that the sky can never be touched or a genuine miracle can never be analyzed.
62) God is unimaginable since He is the generator of space and space cannot exist in God before its generation. Hence, God has no space orspatial dimensions in Him so that He is perfectly unimaginable. Since any number of unimaginable items result as one only, Y ou can’t have
two similar (Sajaatiiya) or dissimilar (Vijaatiiya) Gods. If Y ou think that the unimaginable God has components, the components must bealso unimaginable (since the imaginable components make the God imaginable), God can’t have parts (svagata). All these three differences become perfectly true only when God is unimaginable and beyond worldly logic.
63) Sometimes, Y ou may say that God has used His unimaginable power to do some unimaginable action, which is having the necessity ofperformance. Here, God and His power look like existing as two different items like Sun and Sunlight. In fact, both are one and thesame since both are unimaginable. For the clarity of understanding of human souls, it is very much essential to superimpose worldly logic
on God and explain God as if He is an imaginable item.
64) By this superimposition, Y ou should not consider God as imaginable item following the worldly logic everywhere. God can follow worldly
logic also as far as possible to be within the limits of understanding of souls. Now and then, He exhibits His unimaginable powers also, which are beyond logic for which there are two reasons: - i ) to preach that God is beyond logic and ii ) His powers are also beyond logic so that everybody shall understand that the sinner can’t escape the punishment of God to be given to him through unimaginable way.
65) The first reason is useful for bringing unity in various religions because the unimaginable God is one and the same existing invarious forms of God suitable to various cultures and languages of
175 Shri Datta Swami Sri Dattaguru Bhagavad Gita various religions. If the actual God is imaginable, plurality is possible in imaginable domain, which results in many different original Gods.
Lack of unity in religions will bring differences and quarrels resulting in chaos of the world.
66) The second reason is useful in controlling the sins done secretly, which means that none can escape the punishment of sin from unimaginable
God under any circumstances. This fear to God is based on the fundamental acceptance of the existence of such unimaginable God. Ifthis fundamental concept is lost, no controlling procedure becomes effective because the controlling procedures are also governed by thehuman beings, which also become corruptive if such fundamental is absent.
67) The souls protect or punish himself/ herself with their own hands. The soul protects itself if some basic commonsense is used. The soul
punishes itself if it is dipped in the blind fascination of worldly bonds, in which state even the commonsense is totally lost. If the soul isunable to understand its own position through basic commonsense, will it understand anything about the spiritual knowledge I preach through human incarnations? Such souls are condemned forever about which there is no trace of hope at all.
68) The transfer of true knowledge can take place provided the receiver is in normal state of awareness, having some commonsense tounderstand the basic concepts. If these basic concepts are absent, which are supposed to be with every human soul, the receiver is just ananimal or bird in human form. Since animals and birds can’t be reformed by any preacher, these human beings also can never bereformed with any hectic amount of spiritual preaching. Even I, the omnipotent God, keep silent about such souls, which are My issues
also, what can Y ou do with them dreaming their reformation?
69) I can help by giving right direction through right knowledge to a soul, which is interested in doing the spiritual journey in right
direction for its own golden future. If the soul is not at all interested in spiritual side, even I keep silent. But, I expect every soul to follow theline of Pravrutti at least, so that the ethical line is followed compulsorily because the balance of the entire society shall not beaffected in anyway due to the sins of a soul. Once the ethical line is protected, I don’t bother about the spiritual line of any soul, which isas per its liking.
176 Shri Datta Swami Sri Dattaguru Bhagavad Gita
70) I have blessed the human beings with the faculty of intelligence and deep analysis of this creation so that people will understand Me beyond
this creation as the unimaginable God. But, unfortunately, the power given by Me is not used in the right direction. Such people think that this special intelligence is their inherent talent and develop ego. The ego in advanced state makes them to deny My existence. Their tendency becomes to be specific, which is that the research of creation is only to develop facilities for more and more enjoyment only, which along range of analysis proves to be harmful due to loss of ecological balance.
71) A blessed scientist knows more and more wonderful details of My creation by which he gets excited more and more about Myunimaginable talent of creation. An egoistic scientist becomes more and more proud of his knowledge invented by himself alone. The work
of investigation is common in both cases, but, the goal is totally different in both cases.
72) If Y ou say that God is beyond logic, nobody believes it in straight way.
Unless the receiver also tries to know God through different logical feats, the receiver will not accept it without personal experience. Forthis purpose, I have given lot of intelligence and power of analysis to humanity so that everybody will realize the God as beyond logic. Theunimaginable nature of God keeps the devotee always in the state of lack of ego because the human being develops negligence towards anything known or knowable. At anytime, if ego raises its hood up, the entire spiritual effort built - up till then is turned to ash. I doeverything only in the interest of spiritual development of this humanity.
73) The unimaginable nature of God keeps the God beyond the imaginable domain, which is surrounding all the boundary of imaginable domain
( Sarvam ā v ṛ tya ti ṣṭh ati - Gita). In such case, no soul in the imaginable domain can experience My existence since the soul can’t enter theunimaginable domain leaving its imaginable domain like a fish jumping out of its lake or ocean. It can’t be alive if it enters the shore of sea. Similarly, the soul can’t exist in the unimaginable domain.
74) Hence, being omnipotent, I enter the imaginable domain to show some unimaginable powers called as miracles indicating the existence ofunimaginable domain beyond the imaginable domain of souls. It is quite possible for the omnipotent God to enter the imaginable domain
177 Shri Datta Swami Sri Dattaguru Bhagavad Gita and reverse is not possible for the soul having very little potency, which is almost equal to zero.
75) When I enter the imaginable domain, I don’t enter in My original state because if I enter in original state, the human being neglects Me later
on treating Me as knowable or known. Hence, I enter the imaginable domain through an imaginable medium itself so that I become visible as well as unimaginable simultaneously. Ordinary human beings immediately recognize the unimaginable God through unimaginable events and the reason is that they lack ego. Extraordinary human beings are unable to identify Me due to ego that becomes cataract oftheir both eyes. Over intelligence generates ego and is always dangerous!
76) Scientists have become egoistic by inventing robots claiming that they have created a human being, which does all actions of an ordinary
human being. You have duplicated only the imaginable domain by creating an imaginable item like human being through robot. You have created a new human being only and not a new human incarnation, which does all the supernatural miracles. No robot has exhibited cosmic vision like Krishna, the human incarnation. Creation of robot is just creation of an imaginable item and not creation of anyunimaginable item like human incarnation that creates any item from space.
77) The creation of any item in this imaginable world by a scientist is duplication of already existing phenomenon or imaginable item,
which is already created by God. By this, at least, creation of a new imaginable item or a new imaginable phenomenon is not done by thescientist. Then, what to speak of creation of an unimaginable item like human incarnation in the form of a robot!
78) Even the invention of robot by the scientist is My wish only. When an exact human being containing the same awareness and nervous system
as its background is created in the form of robot, this proves that the human being is only a natural imaginable item of the creation, which could be reproduced by the scientists. The main aim of this robot is to clearly prove that the human being is not God, but, an imaginable machine only following the scientific laws. Scientist feels that he has become God by creating a human being like robot.
79) The actual idea behind a robot is that a human being or robot is not at all supernatural like Krishna. This means that an ordinary human being
178 Shri Datta Swami Sri Dattaguru Bhagavad Gita can be created by scientists, but not a supernatural human being like Krishna or Jesus performing miracles. The original aim of a robot is lost because it means only that the robot or ordinary human being isunderstood, but not the Krishna, the supernatural human being, who can never be understood and duplicated like an ordinary human being as duplicated in the form of robot.
80) Even the computer is discovered by scientist as per My wish only. This avoids personal meetings for discussions and debates in spiritual
knowledge so that no human being has the necessity to leave the house by wearing a saffron cloth for the sake of propagation of spiritual knowledge. Any human being can become a saint without wearing saffron cloth and without leaving the family and house. The main work of a saint is propagation of spiritual knowledge, which is done from house itself and hence, such a person doing the duty of a position shall be called by that position only.
81) But, today, the computers are used for cyber crimes! Everything and every quality is created by God with positive side only since its proper
use can be realized in a specific context. The human being is misusing the proper application of anything and any quality by using it in awrong context. The appearance of negative side for anything and any quality is only by the wrong application done by the human being.
82) The developments in the science are blessed by Me to the human beings, which help them in correcting wrong concepts developed bythe human beings. When an imaginable item like awareness is misunderstood as God, advanced logical analysis is granted with thehelp of which awareness is disproved as God by the invention of robot. With the help of robot, it is clearly proved that awareness is notGod, but, imaginable soul only, which is a specific work form of inert energy generated in a specific system called nervous system. The robot
proves this experimentally.
83) The creativity of the human being is not real in the sense that the so called creativity is composed of known components only. Any style ofmixing the bits of information already grasped appears to be the creativity and hence, this can be done by the computer or robot also.
Hence, there is no bit of unimaginable nature in the human being or computer or robot. If Y ou take the visible human incarnation, itcontains full unimaginable nature also, which can’t be exhibited in robot.
179 Shri Datta Swami Sri Dattaguru Bhagavad Gita Disciple of Datta (Datta Swami) spoke: -
84) You said about three different domains, which are i ) Invisible - unimaginable, ii ) Invisible - imaginable and iii ) Visible - imaginable. Thefirst domain is called as unimaginable domain and the second and third together are called as imaginable domain. Now, Y ou are introducing afourth domain, which is visible - unimaginable and this is like the cat sitting on the joint wall. This can’t be decided to be on that side
(unimaginable domain) or this side (imaginable domain) because unimaginable domain is always beyond the imaginable domain.
God - preacher Shri Datta spoke: -
85) O Kaashyapa! When the cat is sitting exactly in the centre of a joint wall, how can Y ou say that the cat is on that side or on this side. Forthe sake of Y our clarity, if I say that the cat is on that or this side, it becomes untrue and the basic characteristic of the knowledge is that
the knowledge shall be always true and then shall be clear. The truth can be twisted for the sake of a receiver of low level since he can’tdigest the higher truth in the lower level. But, Y ou are very sharp to digest even the highest truth and for Y our sake, there is no need ofhiding the truth.
86) It is true that the lower imaginable domain can’t ascend and enter the unimaginable domain since it is having imaginable power only. But,
the higher unimaginable domain has the unimaginable power to descend down and enter the lower imag inable domain. Such entry ismentioned by the Veda ( Tadev ā nupr ā vi ś at ) and the Gita ( S a mbhav ā my ā tmam ā yay ā ). The Gita gives the process of entry also by saying that unimaginable God enters imaginable world due to Hisunimaginable power, called as Maayaa. The medium with which the unimaginable God merges is visible and imaginable item or Prakruti only ( Prak ṛ ti ṃ sv ā madhi ṣṭhā ya - Gita). The medium is visible and imaginable where as the merging God and the process of merging areinvisible and unimaginable.
87) The unimaginable God used an imaginable medium for His expression.
Due to this merge, the unimaginable God did not have any change inHis unimaginable nature. The dress worn by a person doesn’t bring any change in the person. The medium is not mere an inert item like dress. The medium is a living being composed of both inert item and non - inert soul or awareness. God merges with the selected devoted 180 Shri Datta Swami Sri Dattaguru Bhagavad Gita human being both in the level of the soul as well as the body ( Antarbahi śc a …, īśāvā syamida ṃ sarvam … Veda).
88) When miraculous knowledge is expressed, God merged with the awareness speaks such wonderful knowledge. When physical miracles
are to be done, God merged with the body does such unimaginable events for the sake of beg inners. God may also confine to the level ofsoul only constantly and project into the body whenever there is a necessity of physical miracle. The latter policy is preferred by God sothat the external body follows all the laws of nature (Prakruti) only so that undeserving devotees are filtered off from approaching thehuman incarnation for undue exploitation. Based on this fact Shankara told that the soul alone is God and not the body, but please remember that His statement is confined to human incarnation only andnot to every human being.
89) The body of the human incarnation following the laws of creation or nature helps the human incarnation to mix with the ordinary human
beings also to develop friendship with them so that the human incarnation creates an opportunity to advise every ordinary human being also as a friend, philosopher and guide. Whenever a miracle becomes necessary as per its fixation in the divine program, Godpervades the body also to divinise it. Such miracles like giving visions, creating items etc., are at the fundamental level of creating faith in thehearts of devotees. Such miracles are always few in numbers.
90) A major lot of miracles are done by the incarnation without such exhibition. Such major lot is confined to the welfare of devotees insolving their difficulties and worldly tensions. By such major lot, the worldly problems and tensions are solved so that a peaceful
atmosphere is created in the life of devotee so that the spiritual journey of the devotee becomes very smooth. Such major lot miracles areconsidered to be of higher level than the minor lot exhibited to create faith. Development of believers is more important since the spiritual progress in such cases is certain to some extent at least whereas creating faith in the case of non - believers is uncertain since it is based on trial and error only.
Fourteenth Chapter i s completed.
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