Brahman and Eswara

The saint says that every living being is Brahman due to the presence of awareness.  He says that every body cannot be Bhagavan without having the special six qualities.  He says that Bhagavan or Eswara can control any human being but not Brahman.  Again how much childish is this statement!  When you say every body is Brahman and one only becomes Bhagavan or Eswara, it means Eswara is greater than Brahman.  Again you say that Eswara cannot do anything to Brahman! You have taken the following concept given by Me in my discourses.  Water is Brahman.  Ocean is Eswara and water drop is Jeeva.  The ocean can control the water drop but cannot control the water.  There is no ocean without water and there is no drop without water.  Ocean is water and drop is also water.  When you say ocean can control drop, it means water control yes water!

If you say that ocean and drop or different from water they do not exist at all without water and therefore the concept of control it self is lost.  When you are defeated by another stronger man will you accept your defeat or not? Are will you say that since both of you were men and since the stronger man cannot hurt the man, as a man you are not defeated! How childish is this logic!  By qualitative similarity you are not equal to the stronger man. A peon and the king are men. Does this mean that the peon is the king by qualitative similarity because both are men! Is this acceptable logic even to an ordinary man with even little commonsense?  There are only two people.  One is king and another is peon.  You should say that both are equal or both are not equal.  You should either conclude equality or difference.  You say that they are different as king and peon but are same as human beings.  When difference comes, equality disappears.

Equality means absence of any difference.  You can say that even Eswara and Jeeva are equal in the sense of control.  A king controls the people of entire kingdom.  You control your family members.  Both are controllers in their relative spears. Does this bring equality?  One single point brings the difference and that is the king also controls you.  The word Atman means that which pervades. Brahman pervades all over the creation as basic substratum.  The soul also pervades all over the human body.  This single quality cannot bring the equality.  Equality should be in all the points which should be totality.  The word Nareswara means the king who is the Lord of a kingdom.  The word Jagadeswra means the Lord of Universe. The word Eswara is common in both.  Does this mean that the king and God are one and the same?

and confused

Brahman, Ishwara and Avatara


God is in association with this Mula Prakriti in the beginning.  At this stage the Mula Prakriti is only a creation or a created item and cannot do anything further. Its equilibrium continues.  In fact the Mula Prakriti is only inert and the continuation of such equilibrium is the inertia.  God enters the Mula Prakriti and pervades it.  Now this Mula Prakriti is like an electrified wire.  It is like an ignited stick and is called as fire.  Now this Mula Prakriti 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 Prakriti in which, Parabrahman does not exist. This means that God enters ninety nine percent of Mula Prakriti and not one percent.

 This little part of the undivine Mula Prakriti 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 a 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 Prakriti.  A little part of the mind is converted into the 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 has 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 has 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 Ishwara.  Thus, Parabrahman is the original unimaginable creator.  Mula Prakriti is the first created item, which is the pure awareness.  Brahman is the major part of pure awareness in which Parabrahman entered and occupied.  The same Brahman enjoying the universe by watching it is called as Ishwara.  Neither Parabrahman nor Brahman nor Ishwara have entered the universe, which is the disturbed equilibrium of the three qualities.  Thus, there is no disturbance in Parabrahman, Brahman or Ishwara.  

In Christianity, God is Parabrahman. Brahman and Ishwara 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 Satan.  

Parabrahman who is a spectator for some time 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. The Veda says the same (Tadevaanu Praavishat).  This divine human being in which, Parabrahman, Brahman or Ishwara exists, is called as the human incarnation or God in flesh.  

The human incarnation consists of four items:

1) God.  

2) Mula Prakriti, which is the pure awareness, Brahman, Aatman or Karana Shareera (causal body).  

3) Jeeva or Sukshma Sareera (subtle body) which is the disturbed equilibrium of the three qualities.  

4) The gross body made of five elements (sthula shareera), which is again imaginary in view of God but is 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 Experience


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 the human incarnation.

In the first state, God is called as Brahman.  The same God is called as Parabrahman before that first stage.  In the second stage God is called as Ishwara.  In the third stage God is called as Avatara Purusha or Sadguru.  One can go up to the first stage only and no intelligence can go beyond that first stage.  This means Parabrahman can never be understood.  The climax way to understand the Parabrahman is to grasp Him as Brahman.  If you analyse carefully, Brahman is also an incarnation.  The Parabrahman is embedded in the pure awareness.  

The pure awareness is the medium, which can be understood by sharp intelligence.  Therefore, one can understand God only through a medium.  The finest and the subtlest medium is pure awareness.  Scholars like Shankara like God in such a rich medium.  Some people like a person in a costly silk dress.  

Others can understand God in the form of Ishwara.  Ramanuja and Madhva have stopped at the level of Ishwara, who is God in a terricot shirt which is a mixture of silk and cotton.  Brahman is the unqualified pure awareness, which is called as Nirguna.  Ishwara is the qualified pure awareness, which is called as Saguna.  Therefore, Shankara preached about God to scholars.  Ramanuja and Madhva preached God to ordinary people.  There are some people who are ignorant and cannot grasp even the form of Ishwara.  For this third category, God-in-Flesh is the easiest way, who is God in a cotton shirt.

The Brahman is the electrified raw gold.  Ishwara is the electrified golden chain [gold with a form; qualified].  The human incarnation is the electrified iron chain.  Gold is costly and iron is cheap.  The awareness is subtle and can be grasped only by scholars.  The human body is very easy and can be grasped directly by the eyes.  But in all these media, the electricity is one and the same.  When you touch any of these three media the electric shock is one and the same.  Thus, the experience of God can be obtained from Brahman in transcendental meditation (Samadhi).  The same experience of God can be obtained when Ishwara appears in energetic form when pleased by severe penance (Sakshatkara).  The same experience of God is also obtained by seeing a human incarnation like Lord Krishna (Darshanam).

The experience of God is one and the same.  The medium and the approach differ.  The first two methods are very difficult.  The last method is very easy.  The goal and the benefit are one and the same.  Among these three, who is wise?  The last person is the wisest who obtained the same goal through the easiest path.  The experience of God is obtained only through a medium.  The medium alone indicates God.  When you want to drink hot tea, you are shown a cup.  You are told, “Have that cup”.  Here the word cup means the tea and not the cup without the tea.  When you touch the cup you are experiencing the heat of the tea through the cup.  If the tea is absent, the cup is cool.  Thus, you can differentiate between a cup with tea and an empty cup.  Thus by experience you can differentiate Lord Krishna from any other ordinary human being.  

The very presence of the human incarnation electrifies you with divine experience even without the preaching from the human incarnation.  But sometimes mere experience may mislead you.  Experience belongs to the faculty of the mind.  Sometimes there may be false experience due to a defective mind.  You may feel the divinity through a miracle.  Both God and Satan do miracles.  Most people decide the divinity through the experience obtained from miracles.  Therefore, the faculty of intelligence should be opened to decide your experience.  

You must hear His knowledge.  You must analyse His discourse.  Knowledge is the inseparable ornament of God although knowledge is only a characteristic of a medium (awareness).  God has given us the facility to identify Him through that inseparable characteristic.  Love, bliss and miracles should associate with such knowledge.  Without knowledge, the decision should not be taken based on the other three characteristics.  The other three are always associated with the knowledge but they also exist independently even without the knowledge.