Veda says that God is the first preacher and He is called as Kashyapa because He is the pashyaka. Since, the meaning of pashyaka is that ‘He who sees the subtle meaning of the scripture’ (Kashyapah pashyako bhavati). This first preacher preached the spiritual knowledge regarding the information about absolute God called as Brahmajnana to Sun in the beginning as said in Gita (Imam vivasvate). The Sun preached this to his first son, Shanaishchara, who is called as Jnanakaraka or the initiator of knowledge. This knowledge was passed onto his brother called Yama. From Yama the knowledge was achieved by Nachaketa, who brought it to the earth and was propagated to the human beings. These five preachers are called as the five fires (Panchaagni). The preacher or Guru is compared to the fire since the knowledge itself is the fire that burns the ignorance to ash as said in Gita (Jnanagnih…).
The first preacher is Krishna and He is also called as Datta. Datta means, the unimaginable God given to the world in the imaginable medium, which is the human form as said in Gita. Gita says that God is unimaginable (Mamtuvedana…) and that God comes in human form (Manusheemtanu…). Krishna is the human form charged by the unimaginable God. All the human incarnations are the human forms charged by unimaginable God.
Datta is said to be famous for creating troubles to others. People fear to worship Datta due to this point only. It is said that Datta cuts the worldly bonds and hence Datta is the trouble shooter. Everybody wants happiness by nourishing their worldly bonds. Everybody thinks that happiness comes through growth of money, children etc., which are the worldly bonds. Datta tries to cut these worldly bonds through the spiritual knowledge. In fact, these worldly bonds are not directly cut. When the bond with God is formed, all these worldly bonds perish spontaneously. The attachment to God, called as devotion (Bhakti), leads to subsequent detachment from the world called as vairagya.
It is general observation that whenever you are really attached to something, you are naturally detached from all other things. When you are attached to the cinema, you forget all other things. Thus, the detachment from the world is a subsequent consequence of devotion only. Without devotion, the detachment is false and meaningless. The detachment from the world should be always with reference to the attachment to God. The Vairagya is always relative with reference to the devotion and is not an absolute concept. The absolute concept is only devotion. You should not give importance to people seeing their detachment but should give value for their attachment to God. Foolish people give value to the detachment even though the attachment to God is absent. You are giving value to a person who is fasting and you are considering him as devotee. He may be fasting due to stomach ache. If he is fasting due to devotion on God, such fasting is valid. If the devotee forgets food in the memory of God, such fasting is real. But, people are fasting by taking alternative tiffins which are more qualitative and energetic having more taste than ordinary food! Therefore, Datta is not cutting your worldly bonds.
Due to your attachment to Datta, the worldly bonds are dropped as subsequent consequences. There is no effort in the destruction of worldly bonds. When you are tasting some better drink, the coffee is naturally dropped. Such natural drop is the real detachment. The detachment should be natural without any effort. If the detachment is with effort, you are pained.
Now, when you are detached from the world spontaneously without effort you are not pained, but others are pained seeing you. In the minds of others, you are thought to be the looser. Therefore, Datta is thought to be the trouble giver in the minds of others and not in your mind. When you drop the coffee by drinking the divine nectar, others think that the divine nectar is cutting your bond with the coffee and thus the divine nectar is the trouble shooter. But, the divine nectar is not the trouble shooter in your view. Thus, Datta is the trouble shooter in the view of the public but not in the view of the devotee. Thus, the saying that ‘Dattam chinnam’, which means that Datta cuts the worldly bonds and gives the problems is valid in the view of the ignorant public only and not in the view of the devoted spiritual aspirant.
The very word Krishna means the process of rubbing, or grinding, or cutting the worldly bonds. The bonds of Gopikas were cut by Krishna and Gopikas were losers in the view of the villagers of Brundavanam. Gopikas lost the butter and were losers in the view of the public. But, in the view of Gopikas, who were the ancient sages, they were the top most gainers. Therefore, the concept depends on the angle of the view.
The Sun is also thought to be the shooter of problem since the heat pains. But, the sunlight is giving topmost advantage, which gives life to the living beings. It removes the darkness and is responsible for the preparation of food in the plants by photosynthesis. Similarly, the advantage in the problems given by Datta is enormous and eternal. The Saturn (Shanaichara) also gives problems to the people in this world. Yama also pains the people through punishments in the hell. This always proves that the real advantage is always associated with troubles and pain only. You are always alert and active in the problems and not in happiness. The spiritual knowledge about absolute God requires highest activity of the brain to understand and analyze the absolute truth.
The absolute truth is the knowledge about the absolute God and that is that God is unimaginable. This is the knowledge given by God to Sun, which is passed to Nachaketa through Saturn and through Yama. Yama told that angels and sages have concluded that God cannot be understood in any way. The practical proof for the existence of unimaginable God, the reason for God is unimaginable, and the logic in the creation of universe from the unimaginable God are the three stages in the spiritual knowledge of the absolute unimaginable God.
The proof for the unimaginable God is the existence of genuine miracles, which are the unimaginable events. A true scientist must accept the truth and recognize the existence of real unimaginable events called as miracles, which are clearly different from the magic show. If you fail in the first phase, there is no need of any further discussions with you. In such case you are blind with the bias and prejudice of treating every miracle as magic show. The existence of false does not mean that there is no truth and everything is false. God is giving miraculous powers even to evil people so that the miracles are propagated in large scale. The punishment of misuse of these powers is a different angle. The other angle is propagation of these miracles in large scale so that everybody recognizes the existence of unimaginable entity through these events.
Everybody is experiencing these miracles in the life period, but some are not recognizing these miracles in the genuine perspective. A miracle establishes the existence of unimaginable nature through the imaginable items. Krishna is an imaginable tender boy. The huge mountain is also an imaginable item. The lifting of one object by other object is also imaginable work. With the help of all these imaginable entities, the unimaginable aspect of lifting the huge mountain by a tender small boy is established. This is unimaginable because no tender boy is able to lift a mountain. These miracles establish the source as the unimaginable entity called as God. The conclusion is that the unimaginable God exists in the imaginable tender boy called as Krishna only and not in any other human being.
The second phase is the reason for the unimaginable nature of God. Everything in this world which has spatial dimensions is imaginable. The spatial dimensions may be very minute but can be recorded through sophisticated instruments and thus the minute entity becomes imaginable. Only an entity not having any spatial dimension becomes unimaginable. Therefore, the reason for the unimaginable nature is only the absence of spatial dimensions. Such an entity must be beyond space.
The third phase is the process of creation of this Universe from such unimaginable entity. There is a logical necessity for the generator of the Universe, which essentially includes space, not to have the spatial dimensions. The logic in the generation processes of worldly items is that the cause exists even in the absence of the effect. The lump of mud exists even if the pot is absent. The mud is the cause and pot is the effect. The imaginable entity having no spatial dimensions must be the cause of this Universe having spatial dimensions. The reason for this is that in the absence of the Universe, which means the absence of the space, the unimaginable entity having no spatial dimensions can exist. The absence of spatial dimension means the absence of space or Universe only. Therefore, the unimaginable God having no spatial dimensions must be the cause, and the Universe, or space, having spatial dimensions must be the effect. Even if the space or universe disappears, the unimaginable God must be left over. Even if the pot is destroyed the mud is left over.
The process of creation of this imaginable space or universe from the unimaginable God must be also unimaginable. The reason is that the process of generation of one imaginable item from another imaginable item is imaginable as we observe in the worldly processes like generation of pot from mud. In fact, space is subtle energy and is something. It is not vacuum which is nothing. Hence there is nothing like nothing. The space bends around the boundaries of the object as per special theory of relativity. Nothing can bend. Something only bends. In Veda it is said that God created space in the beginning and in the same Veda it is also said that God created energy in the beginning. There is no contradiction because space is energy. All this is the spiritual knowledge about the absolute unimaginable God. This is the Brahma Jnana in nutshell.
At the lotus feet of His Holiness, Shri Datta Swami
Dattaji
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