Irregular Times Diaries: Unfit Discussion

Miracle Vs divine knowledge

By miracles the existence of God is indicated and the miraculous knowledge gives the address of God (Jnanitvatmaiva…Gita, Prajnanam Brahma…Veda). Among the knowledge, love and bliss, knowledge is the most important sign since only knowledge can guide the soul to the goal. Expression of mere love or bliss or both cannot indicate God like the miracles. Without the proper realization, determination and practice will not materialize and without practice no fruit exists. Mere love can be seen even in a prostitute or a beloved darling who even sacrifices life for your sake. Such love does not guide you to the goal in the spiritual path and it dips you more in worldly bonds.

Similarly, you can see bliss in drunkard or similar persons smoking and taking drugs. They cannot guide you in the spiritual path because mere love and mere bliss cannot give you any realization and determination to practice. Hence, persons who are simply performing miracles and persons who are simply expressing reasonless love and bliss without clearing your doubts and without showing the correct path through perfect analysis are not the real human incarnations. Sometimes God incarnates only exhibiting the miraculous power to destroy evil forces and such incarnations (Matsya, Narasimha, Vamana etc.,) disappear immediately as soon as the purpose is over.

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

www.universal-spirituality.org
Universal Spirituality for World Peace
antonyanil@universal-spirituality.org

God does not exists in any imaginable item except Human Incarnation

The Maya in the form of permanently unimaginable miracles is seen in an imaginable item of the world with definite limits like a particular human being called as human incarnation and it is not in every human being. The Maya (Power of God) is also in the unimaginable limits of the Universe but not in any item of the Universe except the human incarnation. Thus, you see the evidence of Maya, which is a proof for the existence of the God in the limited human incarnation and in the unlimited boundary of the Universe.

Krishna ( a past human incarnation) as finite human incarnation and His cosmic vision with infinite limits simultaneously stand for this concept. The exhibition of the Universe with unperceivable and hence unimaginable limits is the only aim of the Lord in showing the cosmic vision to Arjuna (a devotee of God) (Nantosti…Gita). Such exhibition indicates the unimaginable nature in the core of Krishna also simultaneously. Thus both the vision of infinite cosmos and the vision of unimaginable nature through the miracles in the human incarnation together prove that God is unimaginable in the limits as well as in the core. This vision concludes that the unimaginable limits of the Universe and the unimaginable nature of the human incarnation simultaneously. This vision gives simultaneous conclusion also that any item in the Universe except the human incarnation is imaginable and hence does not indicate the existence of God in any imaginable item except the human incarnation.

The final conclusion of cosmic vision is that unimaginable God exists beyond (the limits of) the Universe and God also exists in the human incarnation.

God in this human body of this Datta Swami gave this cosmic vision to two devotees (Ajay and Sitamma) simultaneously during a divine discourse on the day of Gurupurnima and asked both of them to explain their experience, who were keeping silent in a gathering of devotees. The identification of those two devotees only from the gathering of several devotees who were also silently hearing the discourse is also miraculous apart from giving such vision. The cosmic vision (Vishwarupam) was given during the discourse of Gita by Krishna. Hence, the miracles associated with miraculous divine knowledge alone can be the indication of God (Yadyat Vibhutimat Sattvam…Gita). Otherwise demons also perform miracles and hence miracles alone cannot give the address of God. Of course, the miracles exhibited even by demons indicate the unimaginable God but do not give the address of God in the demon. Since miracles serve their original purpose of indicating the existence of unimaginable God, God grants miracles even to demons. This satisfies the desire of demons and also the publicity of the existence of unimaginable God in the world simultaneously.

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

www.universal-spirituality.org
Universal Spirituality for World Peace
antonyanil@universal-spirituality.org

Any item of the world can be analyzed by science thoroughly-Statue do not contain God

Science is the absolute master as far as the world within its limits is concerned. Any item of the world can be analyzed by science thoroughly and the report of science is final. This is a great advantage to protect the correct spiritual knowledge from exploitations. Ignorant and selfish scholars exploit by misleading us in making us believe that certain worldly items are God directly. Awareness (Soul) is such best exploitation. Here comes science to rescue us from such twists and exploitations. The priests exploit us by saying that a statue is God or contains God. The analysis by science clears such exploitation. At least in the case of the soul, God may enter some soul (human incarnation) to preach the knowledge. But such necessity does not exist in the case of a statue and hence God never enters any statue.

The only purpose of statue is to keep it as a representative model of God. The Advaita Scholars exploit themselves only to enjoy the sweet dream. The priests exploit others to enjoy the sweets offered by others! Of course, the soul can be treated as the greatest item among the imaginable items of the creation and hence the soul can be called as Brahman because the root meaning of the word Brahman is that which is greatest. The word Brahman is Yaugika, which means that it can be applied to any item if the root meaning is applicable (Yoga Rudha means the word fixed to a particular item only when its root meaning is applicable to many including that particular item). The word Brahman is also applied to mean the scripture Veda that is greatest among all the scriptures (since Veda is protected by recitation from generation to generation without any deletions or introductions) as said in Gita (Brahmakshara Samudbhavam).

The word Brahman is applied to God also since He is greater than every thing in the universe and hence the greatest. You can meditate upon yourself separating from the body and get temporary relief from stress, which is like the first aid to injury. Like this the word Brahman is not Yoga Rudha and is not fixed in God only. The ignorance of this concept misleads you to think that the soul is God when it is said that the soul is Brahman (Ayamaatmaa Brahma…Veda). This means that a particular soul like Krishna, Adi Shankara etc., is God if you take the word Brahman to mean God. If you take the word Brahman to mean a greatest item in any category, this means that the soul is greatest in the universe. This may also be giving the metaphor for soul and God.

You can keep the statue to represent God as a model (Pratika) in the beginning. Veda says that you can worship the inert globe of Sun as representative model for God but immediately says that Sun is not God, Sun fears for God and God is not in inert object (Adityam Brahmeti…., Nedam tat…., Bhishodeti….,Natasya Pratima…). The tradition of Advaita and the tradition of worship of inert objects as models for God are good as long as they are limited to their specified levels and should not be over extended for exploitation of self and other selves.

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

www.universal-spirituality.org
Universal Spirituality for World Peace
antonyanil@universal-spirituality.org

The world and the human body of the Lord give the proof for the existence of God beyond the world

The world and the human body of the Lord give the proof for the existence of God beyond the world and God beyond the human body of human incarnation respectively. You have not perceived the electricity in the wire and you have only experienced the existence of unperceivable electricity through the medium of wire and electricity is separate from the wire. Of course, electricity is imaginable for scientists and here it is used, as a simile only for God and the unperceivable nature of electricity is a comparison for the unimaginable nature of God. Except God, all are imaginable items and hence there is no other way than to choose an imaginable item as a comparison for the unimaginable God.

We take the unperceivable item or an item, which can be imagined with lot of difficulty as a comparison for the really unimaginable God. Awareness is an item of the world, which can be imagined with lot of difficulty and hence is selected as the best comparison for unimaginable God. Unfortunately, the concept of comparison is lost and awareness itself is thought to be God directly. One day the electricity in the wire compared to God by Me may become God! Another reason for such misunderstanding is metaphor, which is a figure of speech like simile. The simile reminds constantly that God and awareness are different items. But the metaphor misleads easily the ignorant people to think that awareness is God.

Only scholars can recognize the metaphor carefully. If you say that a person is like a lion, it is simile. The word “like” acts as the torchlight constantly to separate the person and the lion. In metaphor, we say, “The person is lion”. This misleads ignorant people to think that the person is actually the lion and they think that every lion (person) of the “Lions club” (A club of important persons who serve the people) is actually a lion, which will kill the people! Veda is the greatest poetry of the greatest poet, the God (Kavim Kavinam….Veda). Advaita scholars are also great scholars of all Shastras and they know this figure of speech very well. Alankara Shastra deals with figures of speech. They know the truth very well. But already they are so much intensively attracted by the concept of the soul to be God, that they cannot come out of this sweetest dream in which they get the highest without the least effort!

The dreamer knows that it is only dream but the sweetness is so much that he does not like to come out of it. A scientist is relatively better than such Advaita Scholar, who is caught by the powerful ghost of Mohini, because the scientist thinks himself as an ordinary soul and not God. You may say that the scientist denies God, which is the greatest sin. I agree to it, but if you analyze, even the Advaita scholar is also an indirect atheist. He is denying God apart from himself, which also means an indirect negation of God.

After the establishment of a simile, metaphor is used further in all contexts. A great person is compared to a lion and once this simile is established, the metaphor is used further and every important person is called as the lion. Thus, the lions of the lions club mean the important persons and not the actual cruel animals (lions). Similarly, it is established that the God is compared to soul and the universe is compared to the human body. Therefore, the word soul can stand for God as the word lion stands for the important person. Hence, in Veda the word Atman (soul) is used to mean God in some places. It does not mean that the word soul stands for the actual soul, just like the word lion in the lions club does not stand for the actual lion. At least in the first case the great person and lion are imaginable items and we can use the word ‘great person’ without lion. But in the second case, God is unimaginable and always needs an imaginable item for comparison. This problem becomes more significant when God comes in the form of a soul (human incarnation) where the word soul has to be used as the external cover (Upadhi) to indicate the direct address of God.

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

www.universal-spirituality.org
Universal Spirituality for World Peace
antonyanil@universal-spirituality.org

Unimaginable God and imaginable human form

The unimaginable God needs the imaginable human form as a medium for expressing Himself to His devotees. In the case of human incarnation of God also, you have only understood the existence of the unimaginable God and you have not imagined the nature of God as in the case of the limits of the Universe. You have only seen that the limits of space are beyond the sight and this does not mean that you have seen the limits of space. In all these examples, Maya (Unimaginable item) exists in the imaginable items to give a proof for its existence just like the unperceivable electricity exists in the perceivable metallic wire to give experience of its existence. The wire with electricity can be treated as the electricity itself and there is no other way than this to perceive the electricity. The electricity has to be treated as the wire containing electricity. But every wire is not electricity.

Therefore, the unimaginable Maya has to be treated as the imaginable world, which shows the unimaginable limits. This does not mean that every imaginable item in the world with definite limits is Maya. Therefore, this world can be treated as Maya (Mayamtu Prakrutim….Gita). Here the word Prakruti stands for the world with unimaginable limits and it does not stand for any imaginable item in the world with definite limits. Similarly, the person charged by God (human incarnation) can be treated as God but not every person. The world with unimaginable limits and human incarnation with unimaginable miracles can be treated as God (Viswam Vishnuh.., Vasudevah Sarvamiti…..) and this does not mean that the world or the human body of human incarnation itself is God (Avyaktam Vyaktimapannam…Gita).

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

www.universal-spirituality.org
Universal Spirituality for World Peace
antonyanil@universal-spirituality.org

Scientists have established the existence of permanently unimaginable God

You have two regions of unimaginable nature. One is the temporarily unimaginable region containing the deeper planes of world within the limits of the space and these are surely going to be analyzed in future by scientists. The other is the permanently unimaginable region, which exhibits the permanently unimaginable limits of space or God. Hence, scientists have established the existence of permanently unimaginable God. The unimaginable nature is the reason for wonder. Maya means wonder by its root word. Hence, we have temporary and permanent regions of Maya. Even the magic show, which creates wonder, is called as Maya, which is temporary since you can analyze it and know it after some time. But the miracle performed by the human form of the Lord can never be analyzed which is not magic and such divine miracle is a permanent Maya indicating the permanently unimaginable God in the human form. Therefore, the miracle of human incarnation and the unimaginable limits of space are one and the same in establishing the permanently unimaginable and hence permanently wonderful God.

Since there cannot be existence of two unimaginable items, there is no place for Maya and God together since both are permanently unimaginable. There can be several temporary unimaginable items in the world just like two items of a magic show. On realization the two items of the magic show give different imaginable technologies of performance of magic. But the realization of various permanently unimaginable miracles indicates only one unimaginable God. Therefore, in all the permanently unimaginable miracles, there is only one God as the basis, who is permanently unimaginable.

Maya needs a medium of imaginable nature to exhibit its unimaginable nature. The unimaginable limits of the Universe are exhibited by the imaginable Universe, which is composed by imaginable items. Similarly, the unimaginable God is exhibited by the imaginable human body, which performs the unimaginable miracles through imaginable actions and imaginable items.

For example, when the human incarnation moves its hand and produces sacred ash, the human form, hand, movement of hand and the final ash are imaginable items. With the help of these imaginable items, the generation of ash from space is exhibited as the permanently unimaginable miracle. Even the temporary Maya needs imaginable items in the magic show for exhibition.

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

www.universal-spirituality.org
Universal Spirituality for World Peace
antonyanil@universal-spirituality.org

Unimaginable limits of space are God

Let Me even say that the unimaginable limits of space are God. The scientist agrees the existence of these unimaginable limits of space and therefore the scientists is agreeing to the existence of God. Even the common man is experiencing the existence of these unimaginable limits of space by seeing the space with his naked eyes. The scientists see the space through the telescope and arrive at the same conclusion. The human intelligence cannot cross the four-dimensional space-time model at any cost on any day. The beginning and the end of the space (limits of boundary) are always untouchable and unimaginable for the intelligence of even top most scientists.

If he crosses the limits of this space, certainly he can touch (Know) God who is beyond the space or exists in the limits of space. The unlimited space stands forever reminding the scientist regarding this eternal truth. Thus, the Universe is visible to all human beings in all times exhibiting the unimaginable item through its unimaginable limits. This Universe is a practical proof and the clear miracle of God available to all to declare this basic concept for every human being on this earth. Nobody needs the demonstration of any miracle other than this to indicate the unimaginable God. The miracles are not available to all in all times. Even if some miracle is demonstrated, people may conclude it as illusion or coincidence of events. But in this demonstrated example of unimaginable limits of space, there is no such controversy. Moreover, in this miracle there is no hope to disprove the unimaginable limits of space in future even according to the opinion of scientists.

There cannot be two or more than two unimaginable items. Hence, the unimaginable limits of the Universe are showing only one unimaginable God directly to every human being. Since, you do not perceive the limits of the Universe, you have not perceived God. The existence of unperceivable limits establishes the unimaginable limits. The Universe is exhibiting its unperceivable and unimaginable limits. This means that you have not seen these limits. Hence, you have not seen the unimaginable limits, which are God.

But the existence of unimaginable and unperceivable limits is exhibited. This means that the unperceivable and unimaginable God exists and His existence is clearly exhibited. This Universe itself exhibits the existence of such God. From this, the conclusion is that you have understood only the existence of unperceivable and unimaginable God but this does not mean that you have seen or imagined God. Veda says “Asteetyeva Upalabdhavyah” which means that you can know only the existence of the unknowable God. Veda says that God is unperceivable and unimaginable (Na Chakshusha…, Yasyaamatam…..). Gita also confirms that God is unimaginable (Mamtuveda Nakaschana…).

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

www.universal-spirituality.org
Universal Spirituality for World Peace
antonyanil@universal-spirituality.org

The link between God and World is unimaginable

God is unimaginable. The link between the soul and world with God is also unimaginable because a link between two imaginable items only becomes imaginable.

The actions of God are also unimaginable since the actions of imaginable items are only imaginable. The only imaginable region is about all the items of the world and relationships between those items and the dead boundary of this world (imaginable region) is space. In this imaginable region there may be some temporary unimaginable regions, which are not analyzed today but one day or other those regions will be analyzed by the science. The unimaginable region for an ignorant person may be simultaneously imaginable to a scholar like the technology of an electronic instrument. Of course, even today, there are certain unimaginable regions even for scholars in the deeper planes of the science of world. Such planes will be known to scholars (Scientists) after some time by the grace of God, because such planes are within the limits of the space. The scientist is misled at this precise point.

Some time back, he did not know certain deeper planes of the world. Now he succeeded in analyzing those unknown planes. Due to this, scientist becomes blind with ego. Based on this success, he feels that he will analyze the final truth of the unimaginable limits of infinite space (world) in future on some day. This is not correct. The reason for this is that the planes which were not known to him and which are now known to him are within the limits of space only. Still, there are more deeper planes which are not known as on today. In the case of these planes, I assure the success for the scientist because these planes are also within the limits of space. But he should know that on any day he cannot cross the dead limits of space and God is beyond such space.

Since God is the generator of space (Atmana Akashah..Veda), we can touch the edge of God only in the unimaginable limits of the space. We can say that once we have touched the limits of space we have touched God.

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

www.universal-spirituality.org
Universal Spirituality for World Peace
antonyanil@universal-spirituality.org

How can God be unimaginable?

If a student comes and asks the preacher “What is God?” and the preacher says, “God is Unimaginable”; then the student asks again “How God created this world?” and the preacher says, “The process of creation is unimaginable”; the student will think that the preacher does not know the answers for his questions and will leave the preacher. This is the practical problem in revealing the absolute truth. The preacher should say the answers in positive way and the answers should satisfy the logical faculty of the student. Now you should analyze the basis of such logical faculty of the student. The basis is the observation of this world containing all imaginable items only. Hence all his logic is based on the observation of the nature of imaginable items and the relationships between the imaginable items only. This means that the preacher should say that God is an imaginable item and the imaginable process of generation of the imaginable world from imaginable God is in imaginable way only. Every sentence of the preacher should be imaginable to the student and then only the student gets satisfied.

The introduction of the word “Unimaginable” by the preacher leads the student to think that the preacher is ignorant. Hence to satisfy the student and to solve this practical problem, the preacher has to make certain assumptions and should preach about God through hypothesis only and not through real theory.

The reality is that the unimaginable God created the world through unimaginable way.

But to satisfy the student the hypothesis introduced here is that God is pure awareness. Here the infinite ocean of pure awareness is an assumption created because there is no proof of such ocean of awareness anywhere because you can find only the infinite ocean of inert energy. The infinite ocean of awareness is created by the preacher and such ocean charged by God can be treated as God Himself like the live wire treated as current. Now the student is satisfied.

Similarly, the creation of world from God should be also done through the imaginable way answering all the objections through imaginable ways only. This makes again the creation of another assumption for the process of creating the world by God. The assumption here is that a second unimaginable item called as the power of God is created which is modified into the world. Since the power is negligible, the world is negligible and maintains the existence of single God or Brahman. It is like the dream of a person created by the modification of the mind and the mind is negligible compared to the materialistic person. In course of time to satisfy the logic of students, changes in the hypothesis are made by Ramanuja and Madhva who introduced the assumption of a separate material, which is modified as the world without any connection to God.

The hypothetical assumptions can be varied for the sake of preaching the truth to the students in order to satisfy their logic developed from the observation of the world containing only imaginable items. This does not mean that the theories are different.

There is only one real theory that both God and the link between God and world are unimaginable.

But the preaching requires complete elimination of the word unimaginable and the whole preaching should continue with the assumptions of imaginable items and imaginable relationships between those imaginable items only. In such case all the assumptions are not true at all in the absolute sense. In such case you need not misunderstand that the three Acharyas are differing from each other with different theories of truth. The same truth is explained in different ways with different created assumptions of hypothesis for the sake of understanding of various types of mentalities of the students which are always based on the constant observation of imaginable items only (Ekam Sat Viprah bahudha vadanti…..Veda).

The final truth is known to Anjaneya who did not like to preach the truth through assumptions and hence kept silent in preaching. He showed the essence of all the divine knowledge through action (Karma) only because Karma can only be real and fruitful. His recognition of contemporary human incarnation and practical service to Him is the essence of the message of Anjaneya. For those who cannot accept the human incarnation, Shankara preached the divine knowledge with several assumptions and the most powerful assumption is that the soul itself is God. Shankara preached atheists and this powerful assumption attracted them to come and at least here the subject. All the Acharayas followed this method of preaching by assumptions to various levels of students who are based on the logic of imaginable items only.

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

www.universal-spirituality.org
Universal Spirituality for World Peace
antonyanil@universal-spirituality.org

Difference between God & God’s power (the process of generation of world from God is unimaginable)

When God is wonderful, we can call the power of God also as wonderful and thus the first sense of Maya (the power of God) can also stand for the power of God. In such case, there is no need of the second meaning of Maya which means that the power of God does not exist at all. The sun is like God and the sunlight or solar energy is like the power of God. Both exist separately and we can say that the power cannot be isolated from the source. Since, the power cannot be isolated from God, the modification of the power or the world cannot be also isolated from God. Therefore, Ramanuja said that God and world couldn’t be separated like the property (Dharma or Visheshana) and the substratum (Dharmi or Visheshya). The problem of changes in the world effecting God is answered by Shankara through the power of God being modified into world instead of God directly. In such case the power of God is the material cause and not the God.

Since the power cannot be isolated from God, we can treat God to be the material cause indirectly. In such case the significance of the power becomes more than God and this leads to the evolution of the cult of Shakteya, which says that God is just a rubber stamp like the president in India. The power of God is the real material cause through direct modification and is also the real designer also since the power is also awareness (Jnana Shakti), according to Shakteya philosophy. This means that we can do away with God completely and if at all we give a place for God, it is only on the simple consideration that the power needs a source. This leads the suppression of Vedanta, which gives complete importance to God.

At this point, Shankara told that the power cannot exist without source and cannot be isolated from God in any way. That single point cannot give the absolute and complete importance to God. The second meaning of Maya is applied in this sense only i.e., the power does not exist by itself without God. A child could not have been born without parents but all the subsequent greatness of the child cannot be attributed to parents based on this single point. Without Hiranyakashipu (father of Prahlada), Prahlada could not be produced. Based on this single point you cannot say that all the credit of the devotion of Prahlada should go to his father. For this reason only i.e., to give importance to God, Ramanuja and Madhva treated this power or material as inert and the power or the material is only the material cause but not the designer.

Even then at least the power or material gets half importance. If you want to give complete importance to God only, there is only one way i.e., to say that the power does not exist at all. The second meaning of Maya is now applied to the power in its full sense. In such case, all the above objections come into picture (direct modification of God, changes in the world effecting God etc.) since God is the direct material cause. All these objections can be simply ruled out by one stroke i.e., the unimaginable God creates the world in unimaginable way. This point is already indicated by Shankara by the word “Anirvachaniyata Khyati” which means that the process of generation of world from God is unimaginable.

This is the absolute truth and Shankara knows this very well. This point can be supported by simple argument i.e., there cannot be two unimaginable items like God and His power. When you say that you do not know what is present in a locked room, will anybody ask you “Whether one unknown item is present or two unknown items are present in the room?”. When what is present is unknown, how can you say that it is one or two or several? In such case why Shankara did not say this straightly through out His theory? The reason is a practical point.

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

www.universal-spirituality.org
Universal Spirituality for World Peace
antonyanil@universal-spirituality.org