Shri Datta Swami Sri Dattaguru Bhagavad Gita
Chapter 15
SHRI DATTA VIŚVAVYĀPAKA YOGAḤ Vision of Omnipresence of Shri Datta [ August 0 7, 2018] God - Preacher Shri Datta spoke: -
1) My body is made of this subtle cosmic energy only in qualitative sense and not in quantitative sense. Neglecting the quantitative sense andtaking only qualitative sense, Y ou can say that this entire cosmos is just My body only. People mistake that this entire cosmos is My body
in quantitative sense also.
2) The above concept that this universe is made of inert subtle cosmic energy only is justified in the sense that the awareness, matter andenergy put together form the original subtle cosmic energy only since matter and awareness are just different forms of inert energy only.
Taking both awareness and matter as the inert energy itself, we can say that this universe is made of subtle cosmic energy only.
3) In My body, the main material is inert energy itself. Awareness also exists, which can be also treated as inert energy. In this way, My entire
body is subtle cosmic energy even though matter is absent. Apart from inert energy and awareness, the unimaginable God exists in Me, whopervaded and merged with My entire body.
4) Even if Y ou take a human being, its body contains soul (awareness), some portions of inert energy and matter. All these three components
are inert subtle cosmic energy only in qualitative sense, but, not in quantitative sense. Neglecting the quantitative sense, every human body or even every living body (Pindaanda) can be said as this entire subtle cosmic energy ( Brahmaanda) only.
5) A difference between My body and human body is that the unimaginable God is absent in the human body. Therefore, the human
body is only a little part of this huge cosmos and can’t be either omnipresent or omniscient. It is also not omnipotent due to the absence of unimaginable God in it.
6) My energetic body is just like the human body in the sense that both bodies are made of subtle cosmic energy and its forms only in
182 Shri Datta Swami Sri Dattaguru Bhagavad Gita qualitative sense. In this way there is no difference in the media of thesoul and Eshvara. The only difference is existence of unimaginable God in Me ( I shvara), making Me omnipotent and omniscient.
7) Omnipresence is essential to become omniscient. Unless Y ou are wandering in all the rooms of Y our house constantly, Y ou can’t know
what is happening in which room. Even if Y ou are wandering constantly in Y our house, by the time Y ou go to next room, Y ou don’tknow what is suddenly happening in the room just left by Y ou. Hence, the soul can never become omniscient because constant omnipresence in every area is not possible for the soul.
8) The same is the case with My finite body also. But, due to the presence of unimaginable God in Me, I attain the unimaginable
nature. There is no trace of difference between Me and unimaginable God. I become omniscient without being omnipresent. To become omniscient through omnipresence, the worldly logic stands as the basis of this concept. Hence, I am omniscient due to omnipotence without being omnipresent s ince I am beyond worldly logic.
9) If I am omnipresent, which is also possible for omnipotence, there may be several doubts in the minds of the people. People may ask that howsuch a horrible sin happened in this place when God is present in this place also. Of course, I can be omnipresent without touched by thesins happening anywhere. But, people will not go into this depth and will ask suddenly above question. Since I know what happened in anyplace without being there, omnipresence is unnecessary for Me. On knowing everything taking place everywhere, I can react even though
I am not in that place.
10) As pure unimaginable God, I am beyond this creation. As mediated unimaginable God (Eshvara or Datta), I exist in this creation
maintaining My unimaginable nature. The unimaginable God exists above creation when non - mediated and exists in the creation when mediated. Non - mediated unimaginable God can exist in the creation also, but, nobody can even imagine Him. Hence, the unimaginable God mediated by an entity of the creation only exists in the creation.
God - Preacher Shri Datta spoke: -
11) The three components of the Universe, which are the forms of the subtle cosmic energy are called as Vishva (matter), Viraat or T aijasa
(inert subtle cosmic and its gross energy) and Praajna (awareness).
Vishva belongs to this world in awaken state in which matter, energy 183 Shri Datta Swami Sri Dattaguru Bhagavad Gita and awareness exist. Viraat or T aijasa belongs to the upper worlds andthe dream state in which energy and awareness exist. Praajna belongs to the pure awareness or meditation state in which actual world anddream world do not exist and the pure awareness is aware of itself only.
12) In this meditation state since there is no contact of worldly ideas, the awareness takes full rest while existing as awareness only. Such rest
gives strength and thereby lot of happiness, which can be called as bliss. Since all the worldly matters disappear in this state, it is almost like deep sleep (Sushupti), a state of rest only.
13) The meditation state is very very near to the deep sleep in the sense of bliss and rest. But, in meditation state, bliss is enjoyed during themeditation state itself. In the state of deep sleep, the bliss is not enjoyed during the deep sleep since in the deep sleep awareness is absent. Since
nervous system is taking rest and is not functioning, there is no possibility of generation of awareness. The inert energy can’t beconverted into awareness through resting nervous system and brain.
Rice can’t become flour in a grinding machine, which is not functioning.
14) The meditation state and deep sleep state are very similar in having rest causing bliss. In meditation state awareness exists, but doesn’tfunction. In deep sleep state, awareness is absent whereas nervous system exists without functioning. Non - functioning awareness can betreated as non - existent awareness and hence, in the meditation state
Y ou can assume that the awareness is absent even though it exists without any ac tivity. In deep sleep state, awareness is non - functioning since it doesn’t exist at all. The net result is the absence of any activity or thought.
15) Due to this very close similarity between these two states, people have confused and started telling that awareness is enjoying the bliss
continuously in the state of deep sleep. In this statement, the last portion of the statement should be modified to say correctly that awareness is enjoying the bliss continuously in the state of meditation, which is almost like the deep sleep. Absence of any thought justifies almost perfect similarity between these two states.
16) The word Praajna also can be used in both states in different senses: - i )
Meditation state: - The existence of awareness is indicated since Prajnaa means awareness and ii ) Deep sleep state: - The absence of 184 Shri Datta Swami Sri Dattaguru Bhagavad Gita awareness results in total ignorance, which can be also the meaning Praajna (pra+Ajna). Pra means total and Ajna means ignorance. In the case of deep sleep, the awareness or soul enjoys the bliss of rest only after awakening since the awareness is absent in deep sleep and hence, can’t enjoy anything.
17) In meditation state, only self - awareness exists. Awareness itself means self - awareness. You can say that such awareness is the source of theimaginary or dream world, but not the source of this real world as told in the Gita ( yayeda ṃ dh ā ryate jagat ) and supported by the Veda
( yoni ḥ sarvasya - Maanduukyopanishad). The awareness of a soul can’t be the source of this real world due to contradicting experience. If Y ougo to deep sleep state, even that awareness is absent! Hence, Y ou can take the word Sushupti as meditation state in which at least theawareness exists. Since awareness generates dream or imaginary world, Y ou can take the awareness as source (Yonih) and maintainer (dhaaryate) of dream or imaginary world.
18) However, if Y ou are particular of the deep sleep state only as the meaning of the word Sushupti, Y ou can take the deep sleep state ofhuman incarnation. In that case, the awareness of the body may disappear due to non - functioning of nervous system, but, theunimaginable awareness or unimaginable God existing in that disappearing imaginable awareness remains, which is praised as thesource and maintainer of this real world.
19) In the Gita, the awareness mentioned by Krishna may be the awareness of an ordinary human being like Arjuna or the unimaginable
awareness - merged - imaginable awareness of the human incarnation like Krishna. In both cases, the above mentioned two ways shall be applied sep a rately.
20) The unimaginable awareness existing in My finite imaginable awareness is bringing all impossible wonders. Neither My body norMy soul is infinite to pervade all the cosmos. But, the unimaginable awareness existing in Me makes Me as omniscient, by which I amtaken as omnipresent. My soul and My body are finite like Y our soul and Y our body. The unimaginable awareness is beyond the concepts
of finite and infinite, which makes My soul to become omniscient and makes My body to appear anywhere I like. The omnipotence ofunimaginable God doing all these impossibilities makes Me to appear simultaneously in any number of places while I remain in My abode.
185 Shri Datta Swami Sri Dattaguru Bhagavad Gita [ October 28, 2018]
21) When I merge with the medium to appear as energetic incarnation in the upper worlds, I merge with the soul and the external energetic body
is also pervaded by Me based on the requirement. When I become human incarnation, I merge with the soul as usual, but, I also pervade the human body (energy and matter) whenever there is a need. When Krishna lifted huge hill on His tender finger, I pervaded all over His body. This is called as the complete miracle since Krishna did notbecome larger than the hill to lift it. Remaining as a small tender boy, He lifted the huge hill. In this miracle, total failure of worldly logic exists and such miracle indicates Me only.
22) Whenever a demon attains miraculous power from Me, there will be some deficiency in the miracle so that Y ou can identify that I am not inthe body of that demon. If a demon has to lift a huge hill, he must become larger than the hill to lift it. This is partial failure of worldly
logic because the miracle exists only in the sudden growth of the body and not in the subsequent lifting the hill. An intellectual shall analyze the miracle to find whether I exist in the body of the performer or not. Of course, the growth of the body is due to My will only working through the demon since I gave him such boon for his rigid penance.
23) Hanuman also lifted the huge hill by becoming larger than the hill andHe should not be mistaken as a demon getting the boon from Me. He is the incarnation of God Shiva, who is Myself only. But, He is confined
to the role of a servant of God. Hence, He showed this miracle with the above said deficiency to show that the servant of God is always lesser than God.
24) Miracles had no significance in the first Kruta Yuga since almost everybody is a blessed devotee of God. As time proceeded, the justice
became weaker and weaker and is now weakest in this Kali Yuga.
Justice is a measure of My grace on the soul since there is noNivrutti without following justice. Nivrutti is My total grace andPravrutti is My partial grace. In this Kali Yuga, almost everybody follows injustice only and hence My grace falling on a devotee toperform any miracle is also very rare.
25) The standards of people have fallen to very low level in this time so that everybody is astonished to see even a small miracle. People have
linked any tiny miracle with God only and thus even a demon 186 Shri Datta Swami Sri Dattaguru Bhagavad Gita performing lower grade of miracles appears to be the absolute God tothese people. Anything common with everybody has no significance and anything uncommon with everybody has lot of significance. It wasvery difficult to search for an undeserving receiver in Kruta Yuga whereas it is very difficult to search for a deserving receiver fordonation in Kali Yuga!
26) When Shankara passed through the bolted doors and entered the house of Mandana Mishra, nobody gave any significance to such miracle
because miracles were very common to the people present in the house, who are the Mandana Mishra, Ubhaya Bharati (w/o Mandana Mishra), Jaimini and Vyaasa. In their place, if these people of today were present, they would have fallen on the feet of Shankara praising Him asGod based on that miracle! Those people agreed that Shankara wasGod only after seeing His knowledge in the debates for about a month.
27) When Y ou take the ocean as simile to Me, the ocean exists in every wave qualitatively as water, but, not quantitatively. It means every
wave is not the total ocean. In My case, I exist in every incarnation both qualitatively as well as quantitatively. This is due to Myunimaginable power called Maayaa. The possessor of such unimaginable power is called Maayii, who is the unimaginable Godexisting in Me in merged state forever. The space occupied by My energetic body (called Paramavyoma) will never disappear since I ameternal as the first energetic incarnation of unimaginable God, called Datta or I shvara.
28) All the miracles exhibited indicate Me only whether the miracle is complete or partial with deficiency. In fact, I am also the possessor ofall the imaginable powers (Prakruti) studied by science. I gave upPrakruti to souls and confined Myself to the unimaginable powers
(Mayaa) only so that I can have a separate identity. It is just like the father keeping some property with himself for maintenance and giving some property to his issues. All these souls are My issues only.
29) Even though I become various incarnations simultaneously in the same time (keeping each incarnation as complete like Me), I still exist in Myoriginal place without disappearance or reduction. You can understand
Me only when Y ou recognize the existence of unimaginable power, which is frequently exhibited by Me in this world through genuine miracles. In this Kali age, every soul is giving lot of importance to miracles not with the idea of recognizing the existence of unimaginable 187 Shri Datta Swami Sri Dattaguru Bhagavad Gita God, but, with the only idea that miraculous powers can be used to solve their personal worldly problems!
30) When the scripture says that I am everything in this world, it only means that everything is under My complete control. Scholars ofSanskrit grammar understand this point very easily (Tadadhiina prathamaa). Ordinary human beings misunderstand Me to exist
everywhere. By this wrong concept, some people think that they areGod since God is everything existing everywhere. Due to My unimaginable power, I am omniscient without omnipresence and Ican control everything due to My omnipotence.
[ October 29, 2018]
31) The unimaginable God has all the merits expressed due to omnipotence, but, has one defect, which is that He can’t be even
imagined, not to speak of seeing Him. He is like the full Moon having one black spot. But, this defect also is not of the unimaginable God, but, is the defect of souls, which can’t imagine beyond space. The human being has all defects due to ignorance and has one merit, which is that it can be seen. All the defects of the human being belong to it only with the merit belonging to the plan of God about creating thehuman being. If the unimaginable God merges with the human being, all defects of both sides disappear and this is the concept of alive human incarnation.
32) The unimaginable God being beyond the intelligence, which is the highest faculty of the human being, nothing can be even thought
about Him. This makes the impossibility of thinking about unimaginable God even by the group of great scholars, who are also great devotees liking at least to meditate upon God. The real climax devotees are not satisfied with mere meditation, but, like to see God, talk with Him, worship Him and serve Him also. To satisfy the theoretical devotion of these scholars and the practical devotion ofthese climax devotees, there is a bare necessity for the incarnation, which is with energetic body in the upper worlds for the sake ofenergetic beings and with human body on this earth for the sake of human beings. On one side top necessity exists and on the other side God can incarnate in this way due to omnipotence. In such context, it is unimaginable to think about the necessity of anybody putting h is dirty finger in this topic to object this concept of human incarnation.
188 Shri Datta Swami Sri Dattaguru Bhagavad Gita
33) The first great sentence (Mahaavaakyam) of the Veda is “I am God
( Aha ṃ brahm ā smi )”. This is the statement coming from the mouth of human incarnation like Shankara. Immediately, the atheist asked Shankara that he must be also God like Shankara because he also has alive body with awareness like Shankara. Shankara told him “You areGod ( Tat tvamasi ) ”. There is no other alternative to say anything else to the rigid atheist because he will never believe God existing other than human being. In this context, an ignorant fellow like Shvetaketu is selected representing the ignorant atheist. By this, at least, the atheist is accepting the existence of God, which is a tremendous success ofShan kara.
34) The atheist asked Shankara that why he is unable to preach the spiritual knowledge and that why he is unable to pass through bolted doors like
Shankara. Shankara drank the molten lead and preached that He alone is God ( Śivaḥ kevalo ' ham ) and that the atheist is soul. Shankara told him that he is also God but due to his impure mind, he became the soul and his mind shall be purified by worshiping God with form to become God. Shankara maintained this basic concept of monism in the atheist, which is the greatest attraction that provokes the atheists to worship God with form. It is very difficult for the atheist to worship the contemporary human incarnation ( due to his high ego and jealousy towards co - human being ) and hence, Shankara showed energetic incarn ations like Vishnu, Shiva etc., and past human incarnations like Rama, Krishna etc., in the form of statues for worship. I n this context, He brought the third great statement “This alive form is God ( Ayam ā tm ā Brahma )” explaining that worship of inert statu es is worship of representative models of God, which is sufficient to puri f ythe mind from sins because attachment to God decreases worldly attachments, which cause sins. The God in the form of soul referred here is the alive energetic incarnation or alive human incarnation represented by statues.
35) The atheist became devotee after long worship of the God as statue and came to the impression that the inert statue or photo is God. Thedevotee has reached a stage of absence of ego and jealousy towards co - human form. Now, Shankara used the fourth great statement
“Awareness is God ( Praj ñā na ṃ Brahma )”. Awareness can’t be attained independently without its container or alive body. This means that the word awareness shall be taken along with its container or alive bo dy. If Y ou analyze further, awareness is the meaning of the word 189 Shri Datta Swami Sri Dattaguru Bhagavad Gita ‘ chit’ and not the knowledge (Jnaanam), not to speak of exceptional knowledge (Prajnaanam). This leads the devotee to alive human being having exceptional spiritual knowledge like Shankara by filtering the alive bodies like birds, animals and ignorant human beings. In this way, the whole program of Shankara was based on these four great sentences.
36) The atheist turned devotee is still maintaining the basic idea fixed byShankara (this idea is fixed since it is the highest attraction that provokes the devotee to continue the worship) and now the time hascome to reveal the truth at least partially since the purified devotee is at least eligible to digest the partial truth. Now, Ramanuja appeared andspoke that the soul is not God, but, is a tiny part of God. The basic attractive ambition of the soul is reduced from hill to atom. Thedevotee continued the worship to become at least a tiny part of God.
37) After further long worship of God, the devotee became perfectly purified to digest the perfect dualism with God by which he can remain
as a devoted servant of God only throughout his life. Now, Madhva appeared and confirmed the perfect dualism of soul with God. This isthe permanent solution for any soul in this world. When the soul has no desire to become God or at least part of God and likes always toremain as servant in the dualism, such soul is selected by God for human incarnation through which perfect monism is granted byGod, which was the first desire of the soul!
[ October 30, 2018]
38) The nectar generated by churning the infinite ocean of spiritual knowledge is only one point, which is our behaviour and attitude
towards God. Such point is that we should have the true love to God produced by true spiritual knowledge and such true love is to sacrifice anything or anybody for God without aspiration for any fruit in return from Him. Such unique bond to God is totally different from all theworldly bonds in which we love the other side for some selfish benefit only as said in the Veda. This is the essence of all the divine scriptures present in this world.
39) Among the worldly bonds, the bond with our children is relatively greatest having the above concept relatively to the highest extent. Wekeep ourselves in the place of children and keep God in the place of parents, expecting that God shall give benefits to us even though weare bad and undeserving. By this, we don’t understand the concept
190 Shri Datta Swami Sri Dattaguru Bhagavad Gita perfectly. If we reverse our places, this concept is well understood. Weshall sacrifice everything and everybody for the sake of God irrespective of His behaviour to us without expectation for any fruit inreturn from Him. We shall be in the place of parents and God shall be in the place of our children.
40) In fact, the name Datta means adopted issue. The adopted issue shall be treated at par with our generated issue and such equality in our attitude
never exists in our hearts. A couple, after marriage, couldn’t get issue for a long time and adopted an issue. After the adoption, the couple gotan issue. What will happen to the love of parents towards such adopted issue? Certainly, it will decrease or disappear or even may turn into hatred! Suppose the adopted issue became the king. In such case, the parents show extreme false love on the adopted issue in order to getsome benefits for self and for the sake of their generated children.
41) This is exactly the case of souls existing in this world. Datta basically means the unimaginable God given to the souls for vision so that theextreme devotees, who prayed God to be available for their service and sacrifice with true love to God, are satisfied. The word Datta also
means the adopted son. Here also, the basic meaning stands as it is to mean that a boy or girl is given to a set of parents having no issues.
In fact, the name Datta indicates the issue given to parents in adoption in its generally used sense.
42) I, the unimaginable God as first energetic incarnation, called Eshvara or Hiranyagarbha or Narayana or Sadaashiva appeared before sage Atri
and his wife Anasuya for their penance. This couple developed a desire to get the God seen as their son. Then, God told them that He cannot have birth being God without beginning and end. God told them to adopt Him as son and hence, I am called Datta meaning adopted son ofthat couple. Any soul can adopt God as Datta, if the soul becomes Atri and Anasuya by getting rid of three types of ego (ego based on thethree qualities Sattvam, Rajas and Tamas. The first type is ego about knowledge, second type is ego about the capability of doing every possible and difficult activity and third type is ego about the firmness in love to be reciprocated towards love irrespective of its deservingness as we see in the case of blind father called Dhrutaraashtra. ) and jealousy respectively.
43) After adopting God as the son, the souls shall compare their love towards their generated children and the adopted son called Datta. Itwill be very clear that how much love we posses towards our adopted
191 Shri Datta Swami Sri Dattaguru Bhagavad Gita son and really generated issues and there is no need of any analysis inthis issue because the answer is very clear to the heart of any soul. We don’t have true love (both theoretical and practical) towards ouradopted son, the God, compared to our true love on our generated issues. Even if we show love on our adopted son, it is false only since our such love is to get benefits from our king - son.
44) Clever souls developed a wonderful concept that the king is in no need of anything or anybody and hence, we need not serve or sacrifice ouromnipotent adopted son - king! To expose their false love, the omniscient adopted son appears in this world in human form (human
incarnation) in ordinary level like our generated issues. These clear people developed another theory to neutralise this by saying that theabstract formless absolute God will never come in human form! A rare soul like Yashoda alone showed true love on Krishna, the adopted son, throughout her life. Lot of inner me aning exists in the word Datta!
45) People scold Datta as breaker of family bonds ( Datta ṃ chinnam ). This means that since we are sacrificing everything and everybody for thesake of God Datta only so that we are not doing any sacrifice for the sake of our family bonds and hence, He broke all our family bonds.
This scolding is utter lie becaus e we are not sacrificing for the sake of God at least at par with our generated issues and in such case, how can we say that He is the breaker of our family bonds as if we have sacrificed everything and everybody for the sake of God Datta neglecting completely our family bonds! In fact, we are not sacrificing anything or anybody for the sake of God Datta, who has zero value compared to our family bonds. Even if we sacrifice something, it is purely based on the expected fruit in return from Him through thespiritual business!
46) In older generations, there were some good devotees, who wrote one equal share (in par with children) of their properties for the sake ofGod. At least, the adopted son - God is equally seen with the generated issues. The generated issues scold parents for such foolish act, whodon’t know that the given shares of properties to them will be protected and grow very much due to the grace of pleased God. However, such
intention should not be there either in the minds of parents or in the min ds of the generated issues, which will be again business only.
[ October 3 1, 2018]
47) Many people have no real faith in the existence of God and are very much attracted to the worldly bonds only. Yet, they worship God by
192 Shri Datta Swami Sri Dattaguru Bhagavad Gita theoretical prayers and songs to get protection and benefits from Godin case God exists. They balance both possibilities of existence and non - existence of God by theoretical devotion and absence of practical devotion respectively. Their intension is that if God exists, He will be pleased with theoretical devotion and if God is non - existent, there is noloss due to absence of practical devotion in which practical sacrifice exists. This is prostitution devotion in which a prostitute offers only theoretical love to get practical benefits from people. The subject of such clever people is spiritual politics and spiritual economics.
48) Spiritual commerce can be seen in business devotion in which practical devotion is exchanged with practical boons from God. This issomewhat justified in very narrow angle because exchange between two similar entities (both exchanged items are practical), which is thebasis of business. However, in broad angle, this is also as defective as the prostitution devotion since the exchange is done simply based onfascination to worldly bonds only and there is no t even a trace of real fascination to God.
49) The only real devotion is issue devotion in which parents serve and sacrifice to issues without aspiring anything in return. Aspiration oftheir services in old age exists, which is not real since even if the issues don’t serve and even scold, the parents will not go back in their
practical sacrifice to them! God is different since He is not in real need of our service and sacrifice except to test our real practical devotion. God doesn’t like the practical devotion also without theoretical devotion because such mere practical devotion becomes business devotion only. The real and total devotion includes both theoretical and practical devotions. In fact, theoretical devotion generated by true spiritual knowledge alone generates practical devotion. Mere theoretical devotion without further practical step isuseless.
50) Existence of unimaginable God should be believed due to the perception - authority of unimaginable miracles seen in this world.
Infinity of the world (in the sense that the boundary of world is unreachable to us) can be well explained only if unimaginable domain exists after the boundary. If imaginable domain exists after the boundary, it becomes really infinite, which is a defect in logic (Anavasthaa dosha). After the boundary of space, the existence of unimaginable domain is also the only possibility because beyond space only unimaginable phase can exist. All this is logical spiritual science.
193 Shri Datta Swami Sri Dattaguru Bhagavad Gita
51) The unimaginable God is beyond finite and infinite concepts. The energetic or human incarnation is always finite in the sense of outward
body as well as inward soul. When the unimaginable God merges with the finite medium (body and soul) we should not say that infinite became finite since unimaginable God is beyond both finite and infinite concepts. The incarnation is finite externally as well asinternally and this is the essence of four great sentences in another angle. The mediated God is finite like M yself, Y ourself, himself externally and is finite like the soul internally (soul or awareness is finite existing in finite body since awareness is not seen beyond body in space). Even if one takes Prajnaanam as basic awareness, this is the concept. All the four great sentences are absorbed by this concept. Theincarnation becomes infinite and all pervading not in the physical sense, but, in the final effective sense. Such state indicates the greatest unimaginable wonder, which is to be omniscient without being omnipresent (more unimaginable, more will be nearness to absolute God). If we say that He is omniscient due to omnipresence, we are bending God before the worldly logic. Son of Vasudeva (finite) iseverything or world means this concept only as said in the Gita ( V ā sudeva ḥ sarvamiti — Gita). Here, “the world is under the control ofVaasudeva” can be also taken. Krishna sitting in Dvaarakaa recognized the insult of Draupadi in far Hastinaapuram due to omniscience andprotected her while sitting in Dvaarakaa itself du e to omnipotence.
52) Neither God is the world nor God pervaded all this world. The mediated God (Energetic or Human Incarnation) is always finite inthe external body as well as in the internal soul. This finite God is omnipotent and omniscient by which omnipresence is achieved in itseffective sense and not in physical sense. Next possibility is whether world is in God and such statement indicates the state of unimaginable
God existing around the world and when we say that God is in the world, it indicates th e mediated God. With reference to these twostates of God, it is said that world is in (unimaginable) God and (mediated) God is in the world and by this we are confused taking God in one state only ( Gurumadhye sthita ṃ vi ś vam, Vi ś vamadhye sthito Guru ḥ — Guru Gita). If Y ou take mediated God having world in Him based on that Krishna showed the entire world in His entire body andalso showed this entire world in His mouth also, this is a mutual contradiction that whether the same volume of world exists in Hisentire body or in His small mouth. Hence, correlation comes only when the proper reference is selected. For both states only one word (Guru 194 Shri Datta Swami Sri Dattaguru Bhagavad Gita meaning God) is used to indicate that there is no difference between the unimaginable God and mediated God having the same unimaginable nature. The Veda says that this entire world can bepervaded ( V ā syam ) by God, which doesn’t mean that it is already pervaded by God ( Īśāvā syam ). When the Veda says that little world ( yatk iñ ca, yaccha ki ñ cit jagat ) in this huge world ( jagaty ā m ) is pervaded by (unimaginable) God internally and externally ( Antar bahi śc a ), the little world means both body and soul.
53) After catching the divine nectar, one can taste it and develop very strong attachment to it so that detachment from coffee comes n aturally
due to attained attachment to the taste of divine nectar. After tasting the divine nectar, Y ou need not put any effort to get detached from coffee. But, before attaining the divine nectar and tasting it, Y ou have to put lot of effort (due to absence of taste of divine nectar) with firmness to achieve the divine nectar, forcibly neglecting the coffee.
Similarly, Y ou have to put some effort forcibly to detach from worldly bonds before attaining and tasting God. This is the starting trouble, in which majority of humanity is trapped.
54) Initial detachment from unnecessary worldly issues like talking to and hearing unnecessary gossip from worldly people, reading unnecessary
worldly books and seeing unnecessary worldly films must be avoided to save energy, time and money to use this wasted energy, time andmoney for God following the principle of wealth from waste. In this way the starting trouble can be overcome and one can catch God andtaste His subject so that further effort for worldly detachment is not necessary since it takes place naturally. In this initial stage, there is noneed of fear for the detachment from the worldly duties. The reason is that only one in millions of souls and that too after millions of births only reaches the highest state in which even the worldly duties get dropped and in such climax state, God will perform those worldly duties also!
Fifteenth chapter is completed.
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