In one angle it is right, because a priest is just like a tape recorder, which utters the hymns without knowing their meaning and without preaching them to the people. Suppose you ask whether you can use a tape recorder in which the hymns are recorded along their meanings also, even then it is not correct in the real angle. The main aim of doing the rituals is not only to know the Vedic knowledge but also to do the sacrifice of the fruit of your work (money) to a deserving person. When you are using a tape recorder the real aim of ritual is not satisfied because the tape recorder cannot take the ‘Gurudakshina’. Whether you use a tape recorder or a priest you must know that burning substances like ghee or oil in the lamp, fume sticks, camphor etc., are not mentioned in the Vedas and are unnecessary. You must also know that the statues or photos worshipped in the rituals indicate the human form of the Lord to which only you have to perform all the sixteen modes of worship called ‘upacharas’, which involve the real sacrifice.
Friday, January 15, 2010
14. How tradition is inheriting the rituals, which are not in the Vedas?
Both sages (rishis) and demons (asuras) existed in humanity and even in the same caste called Brahmins. Ravana and Hiranyakasipu were Brahmins. Atri, Bharadwaja etc. (sages) were also Brahmins. The sages were directed by the knowledge of the Vedas and had sattvam. These sages are called as Devas on the earth (Bhoodeva). In the same caste, demons like Ravana were also present. Both Amrutam and Halahala poison were born from the same Milk Ocean. These demons are with rajas and tamas. By rajas they are very furious and greedy (rajaso lobhayevacha-the Gita) and by tamas they are ignorant. Since they simply recite the Vedas without enquiry of the meaning, there is no question of practice of Vedic knowledge [in their lives]. In every caste such sages and such demons exist. The Gita classified both these in Daiva–Asura sampat vibhaga yoga. The rituals, which are now present in the tradition and which are not mentioned in the Vedas were brought by the demons who were greedy, furious and ignorant. They do not know that such rituals are not connected to the Lord in any way and this is their ignorance. They waste all these materials just for their Gurudakshina due to their greediness. If you tell the true Vedic meaning they become furious. All these three qualities are due to their devil nature. But along with the dynasty of these demons, the dynasty of sages also co-exists. Lord Datta is revealing the true meaning of the Vedas for the dynasty of such sages. Remember that the sage Kasyapa had two wives. The first wife was Aditi, who gave birth to the sages (Devas) and the second wife was Diti, who gave birth to demons (Asuras). Whenever the Lord came and preached the truth, sages followed Him and the demons opposed Him. Kapalikas who were defeated in arguments killed Shankara by black magic. Swami Dayananda was also killed by the food poisoning since He revealed the true meaning of the Vedas. Similarly, Jesus was killed for revealing the real spiritual essence. Wherever there is Krishna, there will be Sisupala. The true knowledge and false ignorance co-exist like day and night.
Friday, December 18, 2009
13. What is the importance of Agni (Holy Fire) in the sacrifice (Yajna)?
The first the Veda (Rig Veda) starts with the word Agni i.e., the Holy Fire. The Mantra says that Agni means ‘Purohita’, Ritvik and Hota. These three words mean the preacher of the Veda. Therefore the Vedic scholar who is like fire is called Agni. The word Agni comes from the word Agri, which means that He [the preacher of the Veda or Satguru] should be worshipped first. The Veda also says that such a Vedic Scholar, who can be only the actual incarnation of the Lord, should be your guest to offer food and Guru Dakshina (Vysvanaro Brahmanah Pravisatyatithih Gruhaan). Such a Sadguru, who will give the divine knowledge of the Lord is called as Brahmana. Brahmana means he who knows Brahman and not a person who is born in the caste called Brahmins. The word Brahman means the Lord as well as the Veda. Therefore a Brahmana is the Vedic Scholar who preaches the divine knowledge of the Lord according to the Veda. Such a Brahmana is also called as ‘Vaishwanara’. The Gita says that Vaishwanara is the fire of hunger (Aham Vysvanaro Bhutva). Therefore, ‘Yajna’ is to offer ghee and food to such Sadguru.
The fire is in three forms as per the Veda.
1) Loukikaagni or Bhowtikaagni: which is the physical form of the fire and is used to cook the food; 2) Vaidyutaagni: which is the electric form of fire and 3) Vaishwanaraagni: which is the fire of hunger in the stomach of Sadguru. Vaishwanaraagni is better than Vaidyutaagni. Vaidyutaagni is better than Bhowtikaagni. Therefore Yajna means to feed and give Guru Dakshina to a deserving Vedic scholar who preaches the true meaning of the Vedas. Such a Sadguru is the abode of all the angels (Yavateervai Devataah). When such Sadguru is satisfied with your food offered, the rains will come. Without knowing this inner meaning, if you are burning the ghee and food in the physical fire, the rains will stop due to environmental pollution. Lord Krishna stopped such sacrifice by asking the sages to give Him food and satisfy His hunger. Kapila, the incarnation of Lord Vishnu condemned the burning of ghee and food in physical fire and stated that he who does such Yajna is a biggest fool. Ofcourse the physical fire Agni stands as model or representative (Prateeka) for the Lord. As the fire removes darkness the Lord removes the ignorance. As the fire burns everything, the Lord can burn all your sins. Thus you can meditate upon the fire, as a model of the Lord. But you need not burn the wood constantly to meditate upon the fire to receive this knowledge. You can lit the fire once in your life and learn that the Lord is like the fire. A model experiment is done only once to learn the knowledge. In the olden days, the population was less and there were no plastics and automobiles. Forests were many in number. There was no alternative like electricity. Therefore it was necessary to lit an oil lamp and pollution due to the oil lamp was negligible in view of less number of factors of pollution. Fire was inevitable for cooking the food. The presence of fire threatened the wild animals and the smoke from the fire threw away the mosquitoes. It was very difficult to lit the fire by rubbing the two sticks one against the other. Therefore a constant fire was maintained. Shirdi Sai Baba also lit the fire (Dhuni) in the old Masjid, so that the snakes etc., will not come. But today in every temple of Sai, people burn the wood, which is a waste. This also causes the environmental pollution. You can supply all these wood to the poor people, who will use them for cooking their food. Thus, the physical form of the fire should be taken as the real representative model of the Lord. The Vaishwanara Agni is also called as Devataagni. This means the hunger-fire that is present in the stomach of the human form of the Lord, is the real deity of the fire i.e., Devataagni. The actual inner meaning of the Agni as introduced by the Veda is forgotten. Ignorant people are playing with the actual fire, who is the Holy Lord by not following the Vedic truth. In this true sense Yajna is essential and must be performed.
The fire is in three forms as per the Veda.
1) Loukikaagni or Bhowtikaagni: which is the physical form of the fire and is used to cook the food; 2) Vaidyutaagni: which is the electric form of fire and 3) Vaishwanaraagni: which is the fire of hunger in the stomach of Sadguru. Vaishwanaraagni is better than Vaidyutaagni. Vaidyutaagni is better than Bhowtikaagni. Therefore Yajna means to feed and give Guru Dakshina to a deserving Vedic scholar who preaches the true meaning of the Vedas. Such a Sadguru is the abode of all the angels (Yavateervai Devataah). When such Sadguru is satisfied with your food offered, the rains will come. Without knowing this inner meaning, if you are burning the ghee and food in the physical fire, the rains will stop due to environmental pollution. Lord Krishna stopped such sacrifice by asking the sages to give Him food and satisfy His hunger. Kapila, the incarnation of Lord Vishnu condemned the burning of ghee and food in physical fire and stated that he who does such Yajna is a biggest fool. Ofcourse the physical fire Agni stands as model or representative (Prateeka) for the Lord. As the fire removes darkness the Lord removes the ignorance. As the fire burns everything, the Lord can burn all your sins. Thus you can meditate upon the fire, as a model of the Lord. But you need not burn the wood constantly to meditate upon the fire to receive this knowledge. You can lit the fire once in your life and learn that the Lord is like the fire. A model experiment is done only once to learn the knowledge. In the olden days, the population was less and there were no plastics and automobiles. Forests were many in number. There was no alternative like electricity. Therefore it was necessary to lit an oil lamp and pollution due to the oil lamp was negligible in view of less number of factors of pollution. Fire was inevitable for cooking the food. The presence of fire threatened the wild animals and the smoke from the fire threw away the mosquitoes. It was very difficult to lit the fire by rubbing the two sticks one against the other. Therefore a constant fire was maintained. Shirdi Sai Baba also lit the fire (Dhuni) in the old Masjid, so that the snakes etc., will not come. But today in every temple of Sai, people burn the wood, which is a waste. This also causes the environmental pollution. You can supply all these wood to the poor people, who will use them for cooking their food. Thus, the physical form of the fire should be taken as the real representative model of the Lord. The Vaishwanara Agni is also called as Devataagni. This means the hunger-fire that is present in the stomach of the human form of the Lord, is the real deity of the fire i.e., Devataagni. The actual inner meaning of the Agni as introduced by the Veda is forgotten. Ignorant people are playing with the actual fire, who is the Holy Lord by not following the Vedic truth. In this true sense Yajna is essential and must be performed.
12. In Hinduism why continuous rituals are performed after the death?
When householder dies the rituals are performed and the cow is donated (Godaana). This proves that a householder certainly goes to the hell because the cow is donated to help the householder to cross a river of blood and pus called Vaitarini flowing in the path of the hell. But when a saint dies these rituals are not done and the cow is not donated. The tradition itself proves that the householder who is doing all the rituals, worshipping the statues and doing Gayathri Mantra is going to the hell. A saint is not doing any one of these things and is doing only the propagation of divine knowledge. A saint does not mean removing the cross belt and putting the saffron cloth. The quaky uniform of an actor cannot make him a police. A police is valid while doing his duty even in mufti dress. Therefore a saint is He who works for the propagation of the knowledge. The rituals consist of two parts. 1) Prayers to the Lord and 2) Sacrifice of fruit of work in the form of money to the deserving people. Prayers will give satisfaction and peace. The practical sacrifice will bring the fruit from the Lord. When a person is not doing these two things while he is alive, he is not getting anything when his son does these things after his death. The son will get the fruits and not the father or mother who died. Therefore one should pray the Lord while he is alive and get the peace and satisfaction. Similarly one should sacrifice the fruit of his work (food and money) to deserving people while he is alive. The food offered by the son will not reach the dead person. The Lord has made all the arrangements for food in the upper world. Even for a jailed person the government arranges food. The Lord will certainly arrange the food to all the souls present in all the worlds. The threat of giving food to the parents who died was given so that a greedy person is forced to do these rituals. But there is no truth in such threat. A person who did these things while he is alive does not aspire either for sons or for such rituals. Shankara, Vivekananda, Meera etc., who participated in the propagation of divine knowledge and devotion, did not have children and they never bothered about such rituals. Their path is the path of knowledge (Archiraadi Marga) as said in the Gita (Ekayaa Yatya naa Vrittim). It is said that such people do not need such rituals “Nahi tena Pathaa Tanuthyajah, Tanaya Varjita Pinda Kankshinah” i.e., the people in the path of the service of the Lord do not require the son and such rituals after death. A person must be wise to pray the Lord and to donate a deserving person, while he is alive. He should not depend on his sons for this after his death. In that unhappy moment the sons will not be able to get a proper deserving person to receive the fruit of the work (money and food). When they sacrifice the fruit to the undeserving persons, sin is purchased by the donation of food and money. Therefore it is better to do the donation while one is alive by searching a proper deserving person who can be the human incarnation of Lord or atleast a great devotee of the Lord. If this real aim of the rituals is not understood, performing the rituals after the death are simply a waste, which are done as a formality. In such rituals the priests are reciting the hymns without knowing their meanings like tape recorders. The concept of prayer is completely lost in such recitation. When you donate to such undeserving tape recorders you cannot get the real fruit and you will get the sin in such rituals. If one has prayed the Lord and donated to the most deserving person while he is alive such rituals are not necessary for him after his death.
11. What truth can be learnt from our present tradition?
[Can we learn any truth from the present tradition, which we are following?] Yes. If you observe carefully the present tradition itself, you can get the whole concept without referring to any Holy Scripture. When a householder dies, the rituals are performed and a cow is donated so that the diseased person can cross ‘Vaitarini’ (river of blood and pus) present before hell. This clearly shows that every householder is going to hell. The householder does Gayathri Japa, wears the cross belt, worships the inert statues and photos etc., When a saint dies such rituals are not performed. This clearly proves that a saint goes to Brahma Loka and not to the Hell. The saint leaves Gayathri Japa, throws away the cross belts, does not worship inert statues and photos. A saint always propagates the divine knowledge in the world. The present tradition also shows that all the householders prostrate at the feet of the saint. This shows that the stage of the saint is certainly higher than the stage of the householder. This shows that everybody should pass from high school to the college. All the rituals should be protected like the high school for the future ignorant batches. We never say that since you left the school, the school should be destroyed. We are saying only that you should leave the school and go to the college i.e., you should not die as a householder but you should die as a saint. Leaving the house and wearing the saffron cloth are not necessary for a saint, which are external only. A policeman sometimes does his duty in mufti without the uniform. An actor wearing the police uniform cannot be the real police. Therefore anybody can become a saint by participating in the propagation of divine knowledge and working for the welfare of the entire humanity without the saffron cloth and without leaving the house. A householder burns camphor, fume sticks, oil and ghee in the lamps and in Yajnas causing lot of pollution and these stop the rains. He is harming the humanity by such foolish deeds, which are not mentioned in the Vedas. Some ignorant preachers fooled public by such deeds and he is not benefited at all. A saint never does these things because he cannot be fooled since he attained the Jnana. Therefore confining to the present tradition itself, one can get the true knowledge without going to the scriptures. The ancient Indian sages (rishis) who are the real saints set up this tradition. When you do not understand even the tradition that is before your eyes, how can you understand the Vedas and Shastras?
10. How you say that even a cinema song slightly modified and diverted to the Lord can become the Gayathri Mantra?
[A cinema song like ‘Churaliya Hai’ is not having pious meaning. How can it be a Gayathri mantra?] You are mocking a person travelling on the donkey towards the goal. But you are travelling on a pig covered by silk cloth. Then how can you mock at the donkey? You sing the Astapadi song to please God, which has very much vulgar meaning in Sanskrit i.e., “Gopi Peena Payodhara Mardana Chanchala Karayuga Saali”. This means that Lord Krishna is pressing the breasts of Gopikas. Don’t you think that our cinema song has better-polished meaning than this? Because it is in Sanskrit and you don’t know its meaning, you sing it very loudly. Churaliya Hai Tumne Jo dilko – Nazar Nahi Churaana Hare (The word Sanam is replaced by the word Hare and the song is diverted to Lord Krishna). Therefore whatever may be the nature of the vehicle if it is turned towards God it is pious. Gopikas reached and pleased the Lord through romance as said in Bhagavatam. Since it is diverted to the Lord such romance is the pious spiritual path. An atheist may do social service but that is only a sinful service. Any quality diverted towards the Lord is good and any quality diverted towards the world is bad. You may know Vedic hymns but if you pray the Lord with Vedic hymns to achieve something in return from the Lord, you are travelling by a good horse in the opposite direction. You are becoming more and more far from the Lord. A pig or donkey towards the direction of Lord is better than a horse travelling in the opposite direction.
Thursday, November 19, 2009
9. Who created God
God has no beginning and no end because God is unimaginable. The beginning and the end must be also unimaginable for an unimaginable item. The beginning and the end of the cosmic energy or space or the creation are also unimaginable. Therefore, the beginning and the end are unimaginable for the unimaginable item like God and also for the imaginable item like space. Therefore, the two points, which are the beginning-less and end-less characteristics cannot help you in understanding the real nature of God. If you start recognizing the God by simply these two points (beginning-less and end-less), you may think that God is an imaginable item like the space or energy or the creation. In fact based on these two characteristics people have imagined God as an imaginable item like space or energy or creation. This concept has misled people to such a low level that people think that God is the very infinite space or infinite energy or infinite creation. Therefore, one should filter the concept of God at this juncture itself. One should think that God has no beginning and no end because the beginning and the end of an unimaginable item are also unimaginable.
Such God desired to create this Universe for entertainment. The very desire itself is the Creation. In view of God this present materialized universe in only an idea or imagination or the very desire itself. Therefore, the desire to create the world is itself the desire and also the created world itself is a desire. Thus the creation, maintenance and dissolution of the imaginary world are also imaginations or desires. A part of this infinite creation is the individual soul. The soul is like a drop of the infinite ocean of imagination or desire of God. Thus, quantitatively the entire ocean of imagination of God is very huge compared to the tiny soul. Remember that both the Universe and the tiny soul are made of the same substance called as imagination or desire. Thus the force of the Universe is far greater than the force of the soul. Due to such huge quantitative difference of the same phase, the Universe, which is far stronger than the soul appears as a materialized entity for the soul. But this infinite ocean of desire, which is the infinite Universe is a tiny drop compared to the infinite force of God. Therefore, again due to the same quantitative difference of force the entire universe is just the very weak imagination from the view of God. Thus imagination and materialization exist simultaneously true from the point of God and soul.
For the sake of entertainment, God desired to create the Universe. This statement is in Veda (Sa dviteeya Maicchat). In this statement there is a very subtle intermediate stage, which is the essence of the desire to create the Universe. The desire to create the world is like the golden ornament but the essence of such desire is like the raw gold in which the ornament is not yet expressed. Such raw essence of the desire is pure awareness. The pure awareness is a special subtle form of energy, which is not qualified by any form. Such pure awareness is called as the spirit, which is not qualified and does not have any attribute. This is called as “Nirguna Brahman”, which means the pure awareness, which has no reference to the creation of the universe. It is a very critical and subtle point to recognize the pure awareness. Veda says that only very very sharp intelligence can grasp that critical state (Drushyate Tvagraya bhuddhya). Sankara, the topmost genius among the spiritual preachers could grasp that state and proposed the concept of Nirguna Brahman or non-qualified pure awareness. Such pure awareness is the first creation of God (Parabrahman). This first creation is almost as critical and unimaginable as the very Parabrahman itself. The only difference is that Parabrahman is absolutely unimaginable for any sharp intelligence, but this pure awareness is imaginable only for a very sharp intelligence. This pure awareness is called as Mula Prakriti or Suddha Sattvam or Mula Avidya or Mula Maya or the Spirit in general. The Parabrahman maintains such spirit and it is only an associated item and is the first created item. The word Mula means the first. This spirit is in the form of knowledge. It is aware of itself, which means that it is knowledge. Knowledge requires both subjective and objective characteristics. It is subject as well as the object. Therefore, it is called as knowledge or Sattvam. This knowledge is the first form of energy.
Energy is always active. Action is the characteristic of Rajas. Such Spirit is unaware of its own creator who is the God. Therefore, it is having ignorance or Tamas. Thus, the Knowledge itself is action and ignorance. According to Gita Knowledge is Sattvam (Sattvaat Sanjayate Jnanam), action is Rajas (Rajah Karmani) and Ignorance is Tamas (Tamastva Jnanajam). Thus these three qualities are always inseparable. The pure knowledge (Suddha Sattvam) itself is pure action (Suddha Rajas), which is the pure ignorance (Suddha Tamas). Thus in the very first instant itself the three qualities are created simultaneously in the purest state. Since all these three co-exist, it is called as equilibrium of the three qualities. When the equilibrium is disturbed various items of awareness result in which the three qualities exist in various proportions. Such disturbance of the equilibrium resulting in various distorted items of the three qualities is the very creation. The various mixtures of these three qualities constitute this diversified universe, which is meant for the play of the God and for His entertainment. When the entertainment is over all the three qualities go into the equilibrium state. Thus the Universe is converted into Mula Prakruti.
God is in association with this Mula Prakruti in the beginning. At this stage the Mula Prakruti is only a creation or created item and cannot do anything further. Its equilibrium continues. In fact the Mula Prakruti is only inert and the continuation of such equilibrium is the inertia. God enters the Mula Prakruti and pervades it. Now this Mula Prakruti is electrified wire. It is the ignited stick and is called as fire. Now this Mula Prakruti becomes divine and is called as Brahman or the Holy Spirit. The Spirit, which is just the inert created item became Holy due to the existence of God in it. Now Brahman multiplies its little part of the Mula Prakruti in which, Parabrahman does not exist. This means that God enters ninety nine percent of Mula Prakruti and not one percent. This little part of un-divine Mula Prakruti is multiplied by the disturbed equilibrium and the Universe appears. Thus, the pure awareness in which God pervaded becomes Brahman. Now Brahman becomes the spectator of the Universe. The little pure awareness into which God did not enter is modified into the Universe in which God does not exist. Here the modification does not mean materialization. The modification means the undisturbed equilibrium being converted into disturbed equilibrium. In both the states the substance is only awareness. You can compare this to a day-dreamer’s mind. The mind of the day-dreamer is Mula Prakruti. A little part of the mind is converted into dream. The mind, which is not converted, is a spectator of the dream. The dreamer is identified with the spectator part of the mind. Thus the dreamer is witnessing the dream through his unmodified mind. The dreamer has not entered the dream and therefore is not multiplied.
When the dream city is burning neither the spectator part of the mind is burnt nor the dreamer. The spectator part of the mind itself can be treated as the dreamer because the dreamer entered that spectator part of the mind and exists in it. Thus, Brahman, the spectator of the Universe can be treated as Parabrahman. Such Parabrahman who is the spectator of the Universe is called as Eeshwara. Thus, Parabrahman is the original unimaginable creator. Mula Prakrithi is the first created item, which is the pure awareness. Brahman is the major part of pure awareness in which Parabrahman entered and occupied it. The same Brahman enjoying the Universe by vision is called as Eeshwara. Neither Parabrahman nor Brahman nor the Eeswara has entered the Universe, which is the disturbed equilibrium of the three qualities. Thus, there is no disturbance in either Parabrahman or Brahman or Eeshwara. In Christianity God is Parabrahman. Brahman and Eeshwara are called as the Holy Spirit. The Spirit is the substance with which the Universe is made of. The spirit is not Holy because God did not occupy it. Thus the Universe is not Holy in Toto. It is Holy with reference to the good devotees and the divine incarnations. It is unholy with reference to bad living beings and Saturn. Parabrahman who is a spectator for sometime develops a desire to enter this Universe in the form of a living being especially as a human being because the main aim is to preach the divine knowledge.
Veda says the same (Tadevaanu Praavishat). This divine human being in which, Parabrahman or Brahman or Eeshwara exists is called as human incarnation or God in Flesh. The human incarnation consists of four items. The first item is God. The second item is the Mula Prakruti, which is the pure awareness or Brahman or Aatman or Karana Sareeram (Casual Body). The third item is the disturbed equilibrium of the three qualities called as Jeeva or Sukshma Sareera (Subtle Body). The fourth item is the Gross body made of five elements (Sthula Sareera) which is again imaginary only in view of God but a materialized form in view of other human beings. If you analyse any ordinary living being it contains all the three bodies except God. If we analyse any inert item of the world it contains only the Gross Body made of the five elements.
God should be understood as the unimaginable creator. Next God can be understood as the unimaginable spectator of the world. Lastly, God should be understood as the unimaginable actor who has entered the Universal Drama in the form of Human Incarnation.
Such God desired to create this Universe for entertainment. The very desire itself is the Creation. In view of God this present materialized universe in only an idea or imagination or the very desire itself. Therefore, the desire to create the world is itself the desire and also the created world itself is a desire. Thus the creation, maintenance and dissolution of the imaginary world are also imaginations or desires. A part of this infinite creation is the individual soul. The soul is like a drop of the infinite ocean of imagination or desire of God. Thus, quantitatively the entire ocean of imagination of God is very huge compared to the tiny soul. Remember that both the Universe and the tiny soul are made of the same substance called as imagination or desire. Thus the force of the Universe is far greater than the force of the soul. Due to such huge quantitative difference of the same phase, the Universe, which is far stronger than the soul appears as a materialized entity for the soul. But this infinite ocean of desire, which is the infinite Universe is a tiny drop compared to the infinite force of God. Therefore, again due to the same quantitative difference of force the entire universe is just the very weak imagination from the view of God. Thus imagination and materialization exist simultaneously true from the point of God and soul.
For the sake of entertainment, God desired to create the Universe. This statement is in Veda (Sa dviteeya Maicchat). In this statement there is a very subtle intermediate stage, which is the essence of the desire to create the Universe. The desire to create the world is like the golden ornament but the essence of such desire is like the raw gold in which the ornament is not yet expressed. Such raw essence of the desire is pure awareness. The pure awareness is a special subtle form of energy, which is not qualified by any form. Such pure awareness is called as the spirit, which is not qualified and does not have any attribute. This is called as “Nirguna Brahman”, which means the pure awareness, which has no reference to the creation of the universe. It is a very critical and subtle point to recognize the pure awareness. Veda says that only very very sharp intelligence can grasp that critical state (Drushyate Tvagraya bhuddhya). Sankara, the topmost genius among the spiritual preachers could grasp that state and proposed the concept of Nirguna Brahman or non-qualified pure awareness. Such pure awareness is the first creation of God (Parabrahman). This first creation is almost as critical and unimaginable as the very Parabrahman itself. The only difference is that Parabrahman is absolutely unimaginable for any sharp intelligence, but this pure awareness is imaginable only for a very sharp intelligence. This pure awareness is called as Mula Prakriti or Suddha Sattvam or Mula Avidya or Mula Maya or the Spirit in general. The Parabrahman maintains such spirit and it is only an associated item and is the first created item. The word Mula means the first. This spirit is in the form of knowledge. It is aware of itself, which means that it is knowledge. Knowledge requires both subjective and objective characteristics. It is subject as well as the object. Therefore, it is called as knowledge or Sattvam. This knowledge is the first form of energy.
Energy is always active. Action is the characteristic of Rajas. Such Spirit is unaware of its own creator who is the God. Therefore, it is having ignorance or Tamas. Thus, the Knowledge itself is action and ignorance. According to Gita Knowledge is Sattvam (Sattvaat Sanjayate Jnanam), action is Rajas (Rajah Karmani) and Ignorance is Tamas (Tamastva Jnanajam). Thus these three qualities are always inseparable. The pure knowledge (Suddha Sattvam) itself is pure action (Suddha Rajas), which is the pure ignorance (Suddha Tamas). Thus in the very first instant itself the three qualities are created simultaneously in the purest state. Since all these three co-exist, it is called as equilibrium of the three qualities. When the equilibrium is disturbed various items of awareness result in which the three qualities exist in various proportions. Such disturbance of the equilibrium resulting in various distorted items of the three qualities is the very creation. The various mixtures of these three qualities constitute this diversified universe, which is meant for the play of the God and for His entertainment. When the entertainment is over all the three qualities go into the equilibrium state. Thus the Universe is converted into Mula Prakruti.
God is in association with this Mula Prakruti in the beginning. At this stage the Mula Prakruti is only a creation or created item and cannot do anything further. Its equilibrium continues. In fact the Mula Prakruti is only inert and the continuation of such equilibrium is the inertia. God enters the Mula Prakruti and pervades it. Now this Mula Prakruti is electrified wire. It is the ignited stick and is called as fire. Now this Mula Prakruti becomes divine and is called as Brahman or the Holy Spirit. The Spirit, which is just the inert created item became Holy due to the existence of God in it. Now Brahman multiplies its little part of the Mula Prakruti in which, Parabrahman does not exist. This means that God enters ninety nine percent of Mula Prakruti and not one percent. This little part of un-divine Mula Prakruti is multiplied by the disturbed equilibrium and the Universe appears. Thus, the pure awareness in which God pervaded becomes Brahman. Now Brahman becomes the spectator of the Universe. The little pure awareness into which God did not enter is modified into the Universe in which God does not exist. Here the modification does not mean materialization. The modification means the undisturbed equilibrium being converted into disturbed equilibrium. In both the states the substance is only awareness. You can compare this to a day-dreamer’s mind. The mind of the day-dreamer is Mula Prakruti. A little part of the mind is converted into dream. The mind, which is not converted, is a spectator of the dream. The dreamer is identified with the spectator part of the mind. Thus the dreamer is witnessing the dream through his unmodified mind. The dreamer has not entered the dream and therefore is not multiplied.
When the dream city is burning neither the spectator part of the mind is burnt nor the dreamer. The spectator part of the mind itself can be treated as the dreamer because the dreamer entered that spectator part of the mind and exists in it. Thus, Brahman, the spectator of the Universe can be treated as Parabrahman. Such Parabrahman who is the spectator of the Universe is called as Eeshwara. Thus, Parabrahman is the original unimaginable creator. Mula Prakrithi is the first created item, which is the pure awareness. Brahman is the major part of pure awareness in which Parabrahman entered and occupied it. The same Brahman enjoying the Universe by vision is called as Eeshwara. Neither Parabrahman nor Brahman nor the Eeswara has entered the Universe, which is the disturbed equilibrium of the three qualities. Thus, there is no disturbance in either Parabrahman or Brahman or Eeshwara. In Christianity God is Parabrahman. Brahman and Eeshwara are called as the Holy Spirit. The Spirit is the substance with which the Universe is made of. The spirit is not Holy because God did not occupy it. Thus the Universe is not Holy in Toto. It is Holy with reference to the good devotees and the divine incarnations. It is unholy with reference to bad living beings and Saturn. Parabrahman who is a spectator for sometime develops a desire to enter this Universe in the form of a living being especially as a human being because the main aim is to preach the divine knowledge.
Veda says the same (Tadevaanu Praavishat). This divine human being in which, Parabrahman or Brahman or Eeshwara exists is called as human incarnation or God in Flesh. The human incarnation consists of four items. The first item is God. The second item is the Mula Prakruti, which is the pure awareness or Brahman or Aatman or Karana Sareeram (Casual Body). The third item is the disturbed equilibrium of the three qualities called as Jeeva or Sukshma Sareera (Subtle Body). The fourth item is the Gross body made of five elements (Sthula Sareera) which is again imaginary only in view of God but a materialized form in view of other human beings. If you analyse any ordinary living being it contains all the three bodies except God. If we analyse any inert item of the world it contains only the Gross Body made of the five elements.
God should be understood as the unimaginable creator. Next God can be understood as the unimaginable spectator of the world. Lastly, God should be understood as the unimaginable actor who has entered the Universal Drama in the form of Human Incarnation.
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