Very well sir. God is neither formless nor formful, being unimaginable. God is undescribable. God can only be appreciated.

NAMO AMITABHA.

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.


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.

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.

Thank you for these information. It gives me better understanding why one meditates.

Dear sir,

Indeed. The wise teaches to suit the student.

The  beginningless and endless GOD ia really unimaginable.

Even the soul is unimaginable.

NAMO AMITABHA