Black Spirituality Religion : Existence of God


Well-Known Member
May 28, 2005
Science discussed a lot about the boundary of space and beyond it. This boundary is unreachable for any human being and hence, is called as infinite. Unreachable need not be infinite. The finite space also can be unreachable since very very long finite space is also unreachable. Since space is creation of God, its boundary must be known to omniscient God and hence, space must be finite and unreachable for humanity.

If it is finite, beyond it, something should exist. Science itself asks about the nature of the item present beyond the boundary wall of space. Anything beyond space is unimaginable. The reason is that an item beyond space must not have space in it. It must not have spatial dimensions and hence, must not have volume. Even if you concentrate for millions of years, you cannot imagine a volumeless item. Hence, space is finite having boundary, which is unreachable by us, beyond which some unimaginable item must exist, which is called as unimaginable God by us.

If space is infinite, it must not have boundary. Hence, science calls space as infinite without boundary and therefore, there is nothing beyond its non-existent boundary. Hence, there is no reference of God in science. But, we prove the existence of unimaginable God, who is the source of unimaginable miracles seen in the world. Beyond the boundary of imaginable space (hence, we say that space is finite having boundary), proper place must be given to an unimaginable item that is proved by miracles.

Science, unable to give the reason behind miracles, neither accepts these miracles (due to the inability of explanation) nor rejects miracles since these miracles are seen in the world. Hence, science is silent about God and miracles. This is sincere right path of research. Atheists are not scientific since they abandon miracles saying that miracles are simply magic. In case of genuine miracle, they say that science will explain these miracles tomorrow and that tomorrow never comes! Science never says so!

Science says that space is expanding constantly. But, Einstein feels that space is totally non-existent. There is no meaning of expansion of non-existent item. If you treat space as infinite and say that the universe consisting of energy and matter is expanding, such expansion must result in the decrease of its density and disintegration of items in the universe, which are not experienced by us. You can say that fresh energy is created, which is converting into matter (and awareness also if you feel that awareness exists apart from the earth), then, the expansion of the universe is possible.

In such case, there is no harm in saying that space is also a form of subtle energy and constant creation of energy means constant creation of space or subtle energy and subsequent constant creation of matter (and awareness). This means that the universe or space is constantly being created. This constant expansion (by creation) of the space or universe is needed to prove that the space is expanding so that no human being can reach the boundary of space and see the unimaginable item existing beyond it.

This means that unreachable nature of space is not inherent characteristic of the space itself, but, is relative due to the impossibility of human being to touch the unimaginable God existing beyond it. You may doubt that the humanity is not travelling with such high velocity so that the present existing finite space has to expand further to make the human being unable to touch the unimaginable God. It is true if the reference is humanity only.
In this creation, apart from humanity on the earth, there are upper energetic worlds in which energetic beings called as angels exist. Even if these energetic beings (angels) travel with very high terrible velocity, they are also unable to touch the boundary of space so that they cannot touch the unimaginable God.
For such requirement, the space has to expand with more speed so that all the boundaries extend further by which even the angels do not touch the boundary of space. The Veda says that even angels could not obtain the unimaginable God (Nainat devaa aapnuvan…). Hence, the expansion of universe is with reference to the angels and not with reference to the humanity. Thus, the constant expansion of the universe proposed by science is correlated with the Vedic statement.]

[Unimaginable God is undetectable by our human brains. ‘Undetectable’ does not mean that it does not exist. The simultaneous position and momentum of electron are undetectable by the most sophisticated electron microscope. When this instrument is used, the focussed beam attacks the electron and its position is disturbed. Hence, this microscope is unable to detect the exact position of the electron and hence, is unable to calculate the simultaneous momentum of the electron in its original position.

This does not mean that the exact position and simultaneous momentum of electron do not co-exist. They exist, but, are undetectable to the instrument since the equipment used is crude before the sensitivity of the values of electron. This is propounded by Heisenberg as Uncertainty Principle in Science. Similarly, the sensitivity of the status of unimaginable God is very sharp compared to the crudeness of the imagination done by our intelligence-equipment.
God, being the generator of space, does not have space in Him. The product can’t exist in its cause before its generation and if it exists, it is said to be existent even before its generation, which is impossible. God, having no space or spatial dimensions in Him, has no length, width and height. He is beyond space, having no volume. Any item beyond space can never be imagined by anybody even on concentrating for millions of years! Therefore, God exists, even though unimaginable for our intelligence.

[You should not argue that the existence of unimaginable God should be verified through natural explanations and not by unnatural or unscientific explanations. Nature means creation. Every item in the creation has spatial dimensions and hence, is not beyond space. It is having spatial dimensions and is imaginable. Your objection is that God is to be explained through natural concepts.
We can explain the existence of unimaginable God even though we can’t explain the nature of God.The Veda also says that only the existence of God can be proved and not His nature (Asteetyeva…, Atarkyah…). We never say that we will explain the nature of God. We openly say that God is unimaginable, which means that the nature of God is beyond imagination. But, we can explain and prove the existence of God through natural concepts. If we examine a genuine miracle, it involves natural items and natural concepts only. Whenever the recent human incarnation Shri Satya Sai Baba created sacred ash or some material, His hand creating that is visible and natural.

The rotation of His hand in circular way is also visible and natural. The produced item from space is also visible and natural. Only the mechanism or power of production of an item from space is unimaginable. All these visible natural items and natural processes indicate the final result that an item from the space is produced in unimaginable way. Hence, the unimaginable mechanism or power exists. We say that this unimaginable power or mechanism itself is unimaginable God because there can’t exist two unimaginable items.

Any number of unimaginable items result only as one unimaginable item. Hence, we can’t say that there exists unimaginable God and separately unimaginable power. Hence, this unimaginable power itself is unimaginable God. We use the terminology like unimaginable God and unimaginable power for the sake of explaining to the human brains, which are based on the worldly logic. In the world, we find the source of power like Sun and his power like Sunlight as two different items.
Based on this worldly logic only we use the terms unimaginable God and unimaginable power separately for a better clarification to the human brains. Therefore, once the existence of unimaginable power is proved, the existence of unimaginable God is proved by itself. Hence, the existence of unimaginable God is testable, which is the basic requirement of science for the proof of any concept.

Hence, the existence of unimaginable God is to be accepted through the authority of perception and its deductive knowledge, which alone is believed by science as single authority. There is no need of inference and its inductive knowledge in the explanation of the genuine miracle. The testability can be implemented by the scientist in seeing that such generation of an item from the space is not through the magic. In this point, it is open. The generation of divine ash and special scented nectar from the photos of Baba and other forms of God were also clearly visible and proved beyond any doubt, which can’t be misinterpreted as magic.
A magician may generate a hidden item from the hand through magic. But, sacred ash and nectar can’t be generated by his photos which are existing far from him! Hence, the testability of genuine miracle is proved beyond any doubt, which clearly establishes the existence of unimaginable God.

This point is very very subtle (God existing at the boundary of universe) and any hasty proceeding will spoil the actual subtle concept. You have to examine this point very carefully and with lot of patience so that you will never miss the actual subtle point. This universe is imaginable and hence, its boundary must be also imaginable. When you are travelling in a ship in the sea, if the water of the sea is visible (imaginable world), the boundary of the sea, which is also water must be visible only. The boundary of the sea does not mean mere edge of the sea water only, but also, refers the adjacent boundary of the (unimaginable God) earth also.

As per the rule, if you have reached the boundary of the sea, you must reach the boundary of earth also. This means that if you have reached the boundary of this imaginable space or world, you must have reached the boundary of unimaginable God also. But, actually, you can never reach the boundary of unimaginable God since God is beyond space being the generator of space (if space or spatial dimensions existed in God, it means space existed even before its generation in God and this is impossible contradiction).

If you are not able to reach the boundary of unimaginable God, naturally, it means that you must be unable to reach even the visible (imaginable) boundary of visible-imaginable world also. This results in the inevitable impossibility to reach the imaginable boundary of the imaginable world. As you are running in the space to touch the imaginable boundary of imaginable world, it is also expanding before you reach it so that you can neither touch the imaginable boundary of the world nor touch the unimaginable boundary of God. This results in the constant expansion of world or space.

The world or space may also be already so huge (in which case the expansion of universe is not necessary) that even the angels or energetic beings having the fastest speed of energy can’t reach the boundary of world. The Veda says that even angels can’t touch the unimaginable God, which means that they can’t touch the imaginable and visible boundary of the imaginable world also (Nainat devaa aapnuvan puurvamarshat).

The core and boundary of the imaginable world and the boundary and core of unimaginable God (assuming that both boundary and core of God exist) are known to the unimaginable God Himself and this means clearly that the infinite world or space doesn’t mean that it is not having the boundary in reality. Infinite means not only the boundary-less item, but also, an item having the boundary unknowable and unknown to us.

One should believe in the existence of the unimaginable God based on the authority of direct perception since unimaginable miracles are directly seen in this world. This world is imaginable to us. But the boundary of this world is permanently unreachable to us. We can neither reach it physically nor can we reach it mentally through our intelligence or imagination.

So, the boundary of this imaginable world is unimaginable. The world can be said to be infinite in this fundamental unimaginable sense. On the other hand, if we think that the boundary of the world is located at an infinite distance, it is the conventional (commonly-understood) concept of infinity. As per this conventional understanding of infinity, when we say that the boundary is located at an infinite distance, we mean that the boundary is farther than any large distance that one can think of. This means that the distance is an extremely large number.

But it is still a number, which is basically imaginable. It is not something that is fundamentally unimaginable by the human mind. It implies that the domain that exists beyond the boundary of this imaginable world is still imaginable. Then one would immediately ask, where the boundary of that imaginable domain would be, and so on…endlessly. So, the conventional understanding of the infinity of the universe leads to the logical error of infinite regress (anavasthā doṣa).

The correct understanding of the infinity of the world is that an unimaginable domain exists beyond the boundary of the world. The essence of the entire imaginable world is space. So, the boundary of the world is the boundary of space. Only an unimaginable domain can exist beyond the boundary of space since any domain beyond space cannot even be imagined! All this is logical spiritual science.

The unimaginable God is beyond space. Space has three dimensions called length, breadth, and height. Time also is an associated coordinate of space since, without space, time cannot exist. When we take the state of unimaginable God, He is beyond space and time, due to which He is unimaginable. Since He is beyond time, you should not ask Me about the time in which He existed alone without creation. His state, which is beyond the four-dimensional space-time, exists even now and it will exist even in the future. His state continues forever even after the creation of this world and even though He enters the world in the form of Incarnations. It is a wonder how God remains unchanged in spite of incarnating in multiple forms, and it is possible due to His inherent unimaginable nature. This is described in the Gita as “Avibhaktam vibhakteṣu

First, God created space, which is subtle inert energy. Space and the subtle energy are one and the same since the Veda says in one place that God created space (Ātmana ākāśaḥ...), and in another place, it also says that God created energy (Tat tejo’sṛjata...). Regarding the creation of the other elements and items of creation, a chain of cause and effect is described. It is told that from space arose air, and from air arose fire and so on. God is said to be the direct cause only for space and energy. Since both space and energy are separately said to be the first creations, which were directly created by God, they must be one and the same.

It means that space, even though it appears to be ‘nothing’ is actually ‘something’. It is subtle energy. The visible gross energy is derived from the invisible subtle energy by the reduction in its frequency. We know that visible light is electromagnetic radiation. Electromagnetic radiation of higher frequencies such as ultraviolet light, x-rays and gamma rays, is invisible to us but it is detected by scientific instruments. The subtle energy has even higher frequencies than x-rays or gamma rays and it is not only invisible to us but it is also undetected by scientific instruments. However, it is not nothing, since it is basically energy.

Just because something is invisible to your eyes or to scientific instruments, it does not mean it is ‘nothing’ or non-existent. It can exist even though it is invisible. Ancient Indian logic speaks about the quantization of space. They described ākāśa paramāṇus, which can roughly be translated as ‘atoms of space’. It clearly indicates that the ancient Indian philosophers knew that space, being one of the five elements, is something. Science also speaks about the bending of space, which suggests that space is something. It is possible that all of creation disappears yet space alone remains. Space has its own independent existence. Space need not disappear along with matter as some scientists think.

God wanted to create this world and He created space or subtle energy as the first item. Without space, creation cannot exist even though space can exist without creation. God wanted to express Himself to the souls, which were to be created in the future. So, He created a divine energetic body containing a divine energetic soul. Both the energetic soul and body together are called as the energetic being. The unimaginable God merged with this first energetic being permanently to become the First Energetic Incarnation called Datta. Datta means ‘given’ or ‘expressed’ for the sake of souls. Datta is known by many names including Hiraṇyagarbha, Nārāyaṇa, Sadāśiva, Īśvara, Yahwah, Allah and Father of heaven.

The first Energetic Incarnation occupies a certain amount of space from the point of view of its body and soul. The soul too is a form of energy and it requires space for its existence. Thus, the first Energetic Incarnation needs some amount of subtle energy for the creation of its body and soul. A part of the subtle energy, which is the first item created by God, is used for this purpose. Even in the final dissolution, this space occupied by the first Energetic Incarnation does not disappear because this First Incarnation is eternal. This holy space is called the ultimate space or parama vyoma. It is called ultimate or parama since it will not disappear even if the entire creation disappears.

Actually, in the final dissolution, the world only goes from its gross state into a subtle or hidden state called avyaktam. A movie is projected on the screen in a movie theater during the show. This is like the gross state of creation. When the show is over, the movie is no longer projected on the screen, but it remains in a subtle form in the film reel. This is like the subtle state of creation during dissolution.

Not only does the first Energetic Incarnation called Hiraṇyagarbha or Brahmā remain during the dissolution, but His abode called Brahma Loka also does not disappear. In other words, space never disappears. It is space which contains Brahma Loka and the rest of creation in a subtle state. It is this ultimate space that is mentioned in the Veda through the words “Parame vyoman...”. Brahma Loka also exists in its gross state after final dissolution and can be called as parama vyoma. The space occupied by the creation in subtle state, after final dissolution, is called as vyoma or space.

Universal Spirituality for World Peace


Well-Known Member
May 28, 2005
Today, the logical analysis is not only sharp but also steady due to experimental verification of every concept. The receiving nature of the people is quite stable due to the scientific analysis. People are not fast in applying the theoretical tautology to arrive at hasty conclusions. In view of the stability of the phase of intelligence, the projection of the real unimaginable nature of God will not face the danger of non-existence. The scientist may not believe any miracle and may say that nothing is unimaginable. But the scientist must accept the unimaginable boundary of the universe.

The scientist may argue like this:- “When the universe is imaginable made of imaginable cosmic energy as the fundamental cause, how can you say that the boundary of the universe is unimaginable? Just like the ocean is water, the boundary of the ocean must be also be the same water. Hence, the boundary of the imaginable universe must be also imaginable”. This type of argument is not acceptable if you analyze the subtle point of the boundary. When you reach the edge of the ocean and stand on it, you must find water on one side and the land, which is not water on the other side. The knowledge of both water and land is necessary to fix the boundary of the ocean. Land is not water. If land is also water, then the boundary of the ocean is not achieved. Similarly, when you reach the boundary of the imaginable universe, you must perceive the imaginable nature of the universe on one side and the unimaginable nature on the other side. If the unimaginable nature is also imaginable, then the boundary of imaginable nature is not achieved.

When the unimaginable nature cannot be imagined by your intelligence, it means you have never reached the boundary of the imaginable universe. Unless you perceive both imaginable and unimaginable natures, the boundary of the imaginable nature is not achieved. Hence the boundary of the universe is always unimaginable from the other side. Some scientists say that the diameter of the universe is 200 billion light years.
Another scientist laughed at this by asking that if he travels all this diameter and reach the compound wall of universe, what is present beyond such compound wall? One scientist says that the universe is constantly expanding! This is again a laughable concept since it finally means that you can never achieve the boundary of the universe. Hence, by all means the scientist has to accept the existence of the unimaginable entity, which is the other side of the boundary of the universe. It is not the boundary if the other side is not achieved. The scientist has stable and steady intelligence to realize the truth in this argument unlike a theoretical ancient tautologist. The unimaginable item, which is beyond the boundary of this imaginable universe is called as God.

When this universe is projected from God, you will touch God on reaching the edge of the universe. You can never touch God since He is unimaginable. It means that you can never reach the boundary of this universe. Today this fundamental concept is revealed due to confidence on the stable and steady analytical faculty of real scientists. Ofcourse, foolish conservative scientists also exist even today in small number and this is inevitable at any time. Moreover, today there is lot of demand for the revelation of this basic concept in view of the violent terrorism that arose from the differences between the religions.

Even the scientific theory like constant expansion of universe tells us that the space is not inherently infinite, but, becomes relatively infinite as your mind travels through it to touch its boundary.

This means that the space is not really infinite by itself, but, relatively infinite and expands continuously before your mind reaches its boundary. The conclusion is that the boundary of the space can never be touched by your mind since the space continuously expands before your mind reaches the boundary. The constant expansion of space indicates the main point that boundary of space, which is the unimaginable God, can never be reached by your mind (Apraapya Manasaa saha– Veda, Naantosti – Gita). This is the absolute point and the relative point is that the space is constantly expanding ahead [of] your mind. You must establish the spiritual knowledge on this basic foundation, which is that the absolute God is unimaginable. All the other concepts should be built like castles on this strong foundation.

Take the case of a stream of smoke coming from the fire. If you travel in the smoke, after some time, you can touch the fire. The stream of the smoke is finite because on reaching the boundary of the smoke, you can touch the imaginable fire. On contrary, you cannot reach the boundary of smoke (space) if the fire (God) is unimaginable. Hence, the finite or infinity of the space depends on the imaginable or unimaginable nature of God respectively. The infinity of space is not its characteristic, but, is due to the unimaginable nature of its generator, the God.

The constant expansion of the universe also speaks the same. As you travel along the universe, it expands so that you cannot reach its boundary and touch the unimaginable God. By this, the constant expansion is again relatively justified i.e., with respect to the unimaginable God. The constant expansion is not the absolute phenomenon of the universe, but, it is a relative phenomenon since the aim of the expansion is only to see that you should not touch the boundary of universe or God.

The space cannot exist in God since the product(space) cannot exist in its cause(God) before its generation. If the space exists in God even before its generation, it means the generation of space becomes meaningless. Anything is said to be generated, if it is absent before its generation. This means that the space and hence, the spatial dimensions do not exist in God and hence can never be imagined. The unimaginable nature is, thus, justified.

The unimaginable God proves Himself by performing unimaginable events called miracles. You cannot discard a genuine miracle as magic. Even if you discard miracles, the infinite space with unimaginable boundary stands as the solid proof for the concept of existence of unimaginable nature indicating the existence of unimaginable God.

The bending of space along the boundary of object proves that space is something (subtle energy) and not nothing. Hence, generation of space becomes a logical concept since something can be only generated and nothing cannot be generated.

1)You cannot bring finite and infinite to the unimaginable domain (God). The reason is that you cannot make distinction between two unimaginable items since any number of unimaginable items become only one unimaginable item. Since you can distinguish infinite (universe) from finite (a tree), both these infinite and finite items remain only in the imaginable domain (creation).
2) In the imaginable domain (creation), there can’t be absolutely infinite because absolutely infinite means infinite to all references (both to God Krishna and to any human being like Arjuna). This universe is infinite to any human being (like Arjuna), but, finite to God (Krishna) since God Krishna said that God is around the universe (Sarvamaavrutya tishthati…). Hence, this universe is finite to God Krishna and simultaneously infinite to Arjuna thereby standing as relatively infinite. This means that the infinite in imaginable domain always means relatively infinite only and never absolutely infinite. When God Krishna said that this universe is infinite, it (Nantostimama…) means infinite from the angle of Arjuna in the words of God. If you take the angle of God here also, both the verses contradict each other since in one place it is said that God is around universe and in another place it is said that universe is infinite for the angle of God also. Hence, the first verse is from the angle of God and the second verse is from the angle of Arjuna.

On this point if you make further deep analysis, you can easily understand that relatively infinite means not only finite to God but also finite to the theoretical assumption of human being and simultaneously infinite to the experimental calculation of human being. It means that you can assume the diameter of universe as having certain fixed real value, which is represented as X, but experimentally indeterminable for you. This is what exactly the uncertainty principle says in science. Simultaneous determination of velocity and position of electron is experimentally impossible and this does not mean both the values do not really exist. Since both values really exist, you can represent them by X and Y. X and Y mean only that both are experimentally indeterminable values, but really existing values, which can be calculated by God or representable as X and Y in the theoretical assumption of human beings. Similarly, the diameter of the universe is really existing (representable in theoretical assumption by some letter like X or Y or Z) and really calculatable by God though is experimentally uncalculatable by human beings. In such case, following two steps are true and really existing though not calculatable by us experimentally.

The two steps are:- i) uncalculatable diameter of relatively infinite universe + some calculatable length is always greater than uncalculatable diameter of relatively infinite universe. ii) Uncalculatable diameter of relatively infinite universe – some calculatable length is always lesser than uncalculatable diameter of relatively infinite universe. Except the value of ‘some calculatable length’ (known to us), no human being can calculate values for the other items in the above two steps. This does not mean that the values of other items do not really exist and mean only that they really exist but experimentally uncalculatable to the human beings. Science is in two phases: theoretical (Physics) and experimental (Physics). The above uncalculatable values exist as uncalculatable in experimental part only. In theoretical assumption part these values exist (already calculated by God) as unknown to us.

3)The experimentally uncalculatable (and really existing in the theoretical assumption) values of items mentioned in the above para 2, can’t even exist really in theoretical assumption also, if you replace the word ‘infinite’ by the word ‘unimaginable’ (in fact, the word infinite can’t exist in the unimaginable domain as said in para 1). The above two steps in the unimaginable domain will be in the following way. i) Unimaginable X+ unimaginable Y = unimaginable X or Y. ii) Unimaginable X – unimaginable Y = unimaginable X or Y. The values of all the unimaginable items are uncalculatable both by experiment and theoretical assumption of their existence is also not possible since any number of unimaginable added, subtracted, divided and multiply result in one unimaginable only.

4)Therefore, the Vedic verse says that something (X) – same something (X) = same something (X). This something (X) stands for the word ‘Purnam’. This is possible only if X is unimaginable. In the imaginable domain, where only infinite exists (as relative infinite only), even if you take the infinite (in reality finite to God as well as to theoretical assumption of human beings) represented by X gives the following step only:- X-X = 0. Addition is also similar. In the case of relative infinite (please note that absolute infinite never exists) of imaginable domain X+X = 2X. Same addition in unimaginable domain is X+X = X. similarly division and multiplication. Therefore, one should not mistake that infinite is unimaginable (because distinguishable infinite from finite can never exist in unimaginable domain) and apply the unimaginable addition, subtraction etc., (X+X = X or X-X=X) to infinite (which is always relative existing in the imaginable domain only).

5)You should not apply these steps of unimaginable domain (X+X=X and X-X=X) to the infinite of imaginable domain (not absolute infinite, but, only relatively infinite) confusing with law of conservation of energy, which means that the part of energy (other part is matter) of universe remains constant if some energy is converted in to some matter and same amount of matter is converted back in to equivalent amount of energy disappeared. Here also, energy, a part of relatively infinite universe may be experimentally indeterminable infinite, but, exists with a real value in theoretical assumption. The energy, being a part of infinite universe, also becomes infinite in this imaginable domain, but, its value is real represented in assumption by a letter as in the case of the whole universe.

The step in the law of conservation of energy is:- X (total energy)-Y(some energy converted to matter) = X-Y (remaining energy). (X-Y)+Y (same amount of energy resulting by conversion of matter in to energy) = X and hence X is always constant. In the unimaginable domain also, the result is constant (unimaginable+ unimaginable=unimaginable, which is constant since any number of unimaginables result as one unimaginable only). Due to this similarity in result, you may confuse that law of conservation of energy is also like unimaginable domain and the reason you may think may be that the energy-part is infinite just like the whole-universe. This leads to generalization that infinite and unimaginable are one and the same. Such confusion makes you to think that something added to infinite is constant as in the case of unimaginable. In the case of law of conservation of energy, the value of energy is maintained constant due to the internal mechanism of balance between a quantum of energy lost (by becoming some matter) and the same quantum of energy gained (same ‘some matter’ becomes equivalent energy). In the case of infinite universe, something added to it increases the quantity of universe (which is uncalculatable by experiment but exists really that can be represented in assumption as X).

6) When you do a problem, there is a norm to represent the unknown quantity by X. Here X means that the quantity has definite value, which is unknown to you in this time. The X represented above is also unknown to you, but it is unknown in all the times. In the problem, you say that 1/10 portion of X is 10. This step determined by you helps you to calculate X as 100. Unless you know the value of X as 100 in the beginning itself, you cannot say that 1/10 of X is 10. Hence, the problem deals with the quantities, which are calculatable only. In the above concept the X is always unknown to us, which is the diameter of the universe. When the diameter is unknown, the centre of the universe is also undeterminable and then the radius is uncalculatable. Even though some scientists say that the diameter of the universe is 200 billion light years, it is not acceptable because the edge of the universe is never reached practically by anybody or even by instruments. The journey of human being or even its imagination up to the boundary of the universe is impossible (in spite the imaginable boundary of the universe is ending at some point since the universe is not absolutely infinite but relatively infinite, which means that it is finite to God and infinite to human being thereby resulting that the diameter is calculated by God already). The value of the diameter (of the finite universe in reality) is certainly finite having certain value that is uncalculatable to us and hence you can say that the value of the diameter is X billion light years. X has certainly a value known to God and our theoretical assumption also says that some unknown number exists for X. X is not real absolute infinite (only relative infinite meaning that the value of diameter exists, which is unknown to us due to inability in calculation).

The diameter of universe is not infinite by itself but due to presence of God at the boundary

Most important is that the diameter of the universe is having certain solid value, but, it is so long that we can’t reach it. This doesn’t mean that the length is real infinite. It is really finite but appears as infinite to us because of our inability to reach the boundary even by imagination. You are imagining the material of the boundary but, unable to imagine the point where the boundary ends. When infinity is not inherent characteristic of the diameter of the universe, what is the problem for us to reach it just by imagination at least? The actual reason is not due to infinity of the diameter, but, due to unimaginable nature of the God existing adjacent to the boundary of the universe. You can never touch the unimaginable God even by imagination. When you are reaching the boundary of the earth, you are naturally touching the sea water that starts from the boundary of the earth. Since Sea water is also imaginable like the earth, you can reach the boundary of the earth touching the sea water. In the place of earth let this universe stand. In the place of sea water let the unimaginable domain stand surrounding the universe. Since God is unimaginable, He is untouchable even by the imagination of human being.

If you reach the boundary of universe, naturally you will touch (imagine) the unimaginable God. Since this (imagining the unimaginable) is impossible, you should never reach the boundary of this universe. Hence, infinity of the diameter of the universe is relative with respect to adjacent unimaginable God and not absolute infinity of the diameter. Since scientists do not believe the unimaginable God surrounding the universe, they naturally concluded that the universe is really absolute infinite because if the diameter is really finite, will there be a compound wall at the boundary saying that the space (universe) ends here? Then, in such case, what is present after the boundary wall? Unable to find out that after the compound wall, they simply extended the diameter infinitely. The core and boundary of the universe are imaginable. Naturally, after the imaginable boundary, the boundary of the next item having different nature must start. Otherwise, you can’t say that the boundary ends. When the solid earth ends at its boundary, the boundary of different material, which is liquid (water of sea) starts.

Then only you can say that the solid earth ended at this junction point. In absence of such junction point, you have to naturally extend the solid earth infinitely. This view of scientists saying that universe is infinite looks like a theory having no end as answer. Instead of such inability to express the end, it is better to accept the existence of a domain of different nature, which is unimaginable (unimaginable is different from imaginable in nature) after the finite boundary of the universe and thus answer of end is given. You need not get a doubt that where the unimaginable ends. Unimaginable is beyond space without spatial dimensions and hence no concept of diameter in it. The beginning point of unimaginable domain is not reached by us even by imagination, which itself is the adjacent point of the end of boundary of universe. Hence, both beginning and end of unimaginable domain are beyond imagination including its core, the unimaginable nature itself is the unimaginable substance (since two unimaginable become one unimaginable only). This unimaginable domain is called as the unimaginable God.

The infinite cosmos [universe] itself is a proof of the existence of unimaginable God. ‘Infinite’ means that the boundary of the universe is everlasting. What is the secret of this everlasting boundary? Suppose, let us say that the ocean is infinite. It means that you may travel and travel for any extent of time, you will not reach the bank of the ocean. The bank of the ocean means the land, which is different from the ocean or its water. The land, which is beyond the water, is never achieved if the ocean is infinite. If the boundary of the ocean is achieved, it means the land, which is separate from water is seen. Similarly, if the boundary of the universe is achieved, it means that the unimaginable God, who is separate from the imaginable universe is achieved. But, the boundary of the universe is never achieved. This means that something, which is beyond the cosmos or the universe, can never be achieved.

What can be beyond the universe? Only the cause or generator of the universe can be beyond the universe. From a huge lump of mud, you have created a small pot using some of the mud. Now, beyond the pot, the rest lot of mud, which is the cause of the pot, exists. If you are unable to cross the boundary of the pot, the cause of the pot, which is lump of mud, is never achieved. You can take this example to certain extent only. In this example, some part of the cause is modified into the pot and the rest of the part of the cause remains. But, in the concept [creation from God], no part of the cause is modified.

The reason for the infinity of the cosmos.

The fundamental unit of the cosmos is space, which is nothing but very subtle energy. The cause or the generator of the space must not contain the space in it. In the case of mud and pot also, the cause may be in the effect but the effect is not in the cause. The mud may be in the pot but the pot is not in the crude lump of mud. Therefore, in the concept [creation from God] also, the space cannot be in its generator. Before the creation of the space, space cannot exsit anywhere and even in its cause. If space exists in the cause, the space is already created before its creation. This is one impossible thing. The other impossible point is that if the space is in the cause, it means that space created space. Therefore, at any cost, space should not exist in its generator. It means that the generator of the space does not have spatial dimensions. The space means spatial dimensions only. Length, width and height are the spatial dimensions and the multiple product of these three is the volume or space.

Your intelligence can never imagine anything, which does not have spatial dimensions. However much your intelligence may be sharp and however much your intelligence may take time, it cannot imagine anything, which does not have volume. Therefore, the generator of this space or cosmos is always unimaginable and exists beyond the cosmos. This is the reason for the everlasting space since its generator, which is the bank or boundary of this cosmos is never achieved by the intelligence. When intelligence itself fails, there is no possibility of the mind or senses to catch that unimaginable boundary of the cosmos, which is the unimaginable God Himself. Except this explanation, no other explanation gives satisfaction to expose the reason for the infinity of the cosmos.

God is not in the cosmos because God does not have spatial dimensions and He cannot exist in the cosmos, which has spatial dimensions. Even if you say that the unimaginable God exists in the cosmos, it is of no use, because such God is never detected even by the sharp intelligence. It is as good as saying that God is not in the cosmos. Therefore, the Veda says that nothing in this cosmos is God, because nothing contains God. If something contains God, you can say it as God. If a wire contains current, you can say such wire as current itself. Since no imaginable item contains unimaginable God, no imaginable item can be called as God (Neti neti… Veda).

Even in the case of human incarnation that contains God, God is still undetectable even by intelligence, even though you call It as God. The Veda (Tvadevanupravishat…) and the Gita (Manusheem tanum…) speak about the special entry of God in human incarnation for the purpose of preaching the spiritual knowledge to human beings with exceptional specific talent in clarifying the doubts. Such special entry cannot be the logical entry of cause into effect during modification like mud in the pot. Such special entry is based on the desire of God and not on the logical principle of entry of worldly cause into wordly effect.

Universal Spirituality for World Peace


Well-Known Member
May 28, 2005
Science does not bother about God and is confined to the present life alone. Scientific rationality is confined only to physical knowledge. Even though there are several genuine miracles happening in this world, science does not bother about them. Atheists attempt to examine these miracles like scientists. But they differ from the silent scientists in their invariable strong negation of the miracles at the end of their investigation. Unless miracles are accepted, scientists and atheists will not believe in the existence of the unimaginable God. A scientist may become a believer in God, but an atheist will never believe. For believers in God, miracles are not necessary since they follow the advanced knowledge of nivṛtti.

The unimaginable God is beyond space and time and He remains unimaginable due to this reason only. From the unimaginable God, imaginable space etc., were generated, which form this entire imaginable world. In the worldly logic, there is no single example of generation of imaginable item from unimaginable item because in the imaginable domain (world), there is no unimaginable item at all — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion.

The unimaginable God alone is the absolute truth and this world created by Him can’t be equally true with Him. If it is true like Him, it can’t be created or destroyed by Him. One truth can’t create or destroy another truth. Such creation, modification and destruction of worldly items by the unimaginable God are called as miracles or unimaginable events, which are seen in this world indicating His existence directly through scientific analysis. The soul is a part of this untrue world, hence, untrue, can’t stand as equal truth with the unimaginable God. World is not true before God, but, true for the soul — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion.

Space is something or subtle energy and not nothing. Nothing can be neither generated nor can disappear. Space is said to be generated by the Veda and is said by Einstein to disappear when all the matter disappears in the world. If it is nothing, it can’t bend along the boundary of the object. This means space is something like the other four subsequent elements, which are air, fire, water and earth. Of course, space is nothing like the other four elements with reference to unimaginable God since world is relatively true with reference to the absolute truth, called as the unimaginable God. Imaginable space can’t exist in its cause or unimaginable God before its generation itself.

If it exists, its generation becomes false. This link between unimaginable God and imaginable space is also unimaginable due to absence of such link in the world. We can find the generation of imaginable item from another imaginable item only in this imaginable world. By this, not only God, but also, His link with space is unimaginable — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion.
The space or world looks to be infinite because its boundary is not attained by us even in our imagination. This universe is finite for the omniscient God since nothing is unknown to Him. If we reach the boundary of imaginable space or world, we will certainly touch the starting boundary of different unimaginable God and this can never happen. Due to this reason only, the space or world is constantly expanding so that even angels can’t reach the boundary of this space. Angels having energetic bodies move with tremendous velocity.

The ending boundary of the water of sea is the starting boundary of different region, called as soil. The boundary of the universe exists, but, is unreachable to us, which means infinite, but, does not mean really infinite. If you follow the track of smoke generated from fire, you will touch its cause or fire. Similarly, if we reach the boundary of space, we will reach its cause or unimaginable God. This can never happen since unimaginable God having no space in Him before its generation, is beyond space and is always unimaginable to us — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion.

The unimaginable God created subtle energy or space so that an energetic body is created from subtle energy and remaining subtle energy is in the form of space, which is occupied by the created energetic body to be called as absolute space since such first energetic body will never disappear. The unimaginable God enters this first energetic body called as first energetic incarnation or Eshwara or Lord or Father of heaven called as Datta meaning that the unimaginable God is ‘given’ to the world for clear vision. Such incarnation is called as descended God because the omnipotent unimaginable God can alone cross the unimaginable link between God and space to come down.

This first energetic body bound by space can’t cross this link to become ascended body. This first energetic incarnation enters other energetic bodies and human bodies to become energetic and human incarnations respectively in future. This Father of heaven merged by unimaginable God creates the five elements and souls gradually due to His unimaginable power, which form this entire world — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion.

Awareness means to know something (result) and also means the nervous energy that causes the knowledge (cause). The unimaginable God knows everything (result), without nervous energy (cause). The awareness of soul knows only little (result) since it is done by the nervous energy (cause). Soul is just a specific work form of inert energy functioning in a specific nervous system. It is only the rule of this creation that anything to know must be nervous energy and this rule doesn’t apply to unimaginable God.

He knows everything (not little like the soul) without being nervous energy. By this speciality, the knowledge of unimaginable God is called as unimaginable awareness. Similarly, He can burn anything without being the fire. Hence, every soul is not unimaginable awareness or unimaginable God. Only the soul of first energetic incarnation and other souls pervaded by Him in the incarnations become unimaginable awareness. A soul becomes unimaginable God by the selection done by God and not by the effort of the soul — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion.

When the unimaginable God merges with imaginable medium like energetic or human body, we need not discuss this merge as monism or internal dualism or perfect dualism since these three mechanisms are confined to merge of imaginable items only. Since climax devotees desired to see the unimaginable God with their eyes, God becomes the medium through perfect monism only so that devotees are not discouraged. These climax devotees have no ego and jealousy due to which these devotees can digest the perfect monism. If the devotees have some ego and jealousy, the merge will be simultaneously external monism with internal dualism due to non-isolation of soul from God. If the devotees have full ego and jealousy, the merge will be perfect dualism simultaneously.

This merge is confined to the incarnation only and not to be extended to every soul. However, Shankara applied perfect monism of God to every soul in the case of atheists having full ego and jealousy (I am the light). After sometime, ego and jealousy were reduced and Ramanuja told that soul is a part of God (Part of light is in me). After sometime, ego and jealousy disappeared and Madhva told that the soul is different from God even though both are awareness (I am in the light). The grading done in the incarnation shall be understood with reference to the then existing state of devotees since the real preacher cares more for the uplift of devotees from their existing state than the truth of the concept.

Now, Datta Swami established that awareness or nervous energy is only imaginable soul and not the unimaginable God because today devotees developed excellent scientific analysis to digest the ultimate truth also along with devotion. By this, God became visible as well as unimaginable in nature — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion.

The first energetic incarnation along with merged unimaginable God is the common item in every medium and thus, same God is common in all religions even though media differ. Hence, only one God exists in all religions. Religion is the path to please the same one God. Religions differ due to the difference in the level, language, culture, etc., of different souls in different regions. The starting point or soul and ending point or God are same in every religion. Hinduism with many sub-religions is a mini representative model of world with various religions and in both (sub-religions of Hinduism and religions of world), we find internal unity in external diversity — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion.

Science Vs Atheism

Science keeps silent on the unimaginable God because it is unable to explain the unimaginable events called as genuine miracles, the source of which is unimaginable God. In any book of science, you don’t find a chapter called as ‘Refutation of God and Miracles’, whereas the books on atheism have only this one chapter! The silence of science is perfect indicating that God is beyond imagination being beyond space and this point is told by the scriptures also. Atheism blindly says that all miracles are magic without perfect examination and analysis. Ofcourse, certain fraud miracles also exist, which are actually magic and by this you shall not conclude that every miracle is magic. Atheism is always emotional and the intelligence sleeps in emotion. Science is always open to observation and analysis unlike atheism. Science also says that a hypothesis shall be accepted till it is disproved by the subsequent theory. Hence, you shall believe the explanation of the performer of genuine miracles at least till you disprove the genuine miracle also as magic. Science accepts the existence of unimaginable domain by accepting the unimaginable boundary of the universe. The unimaginable boundary of the universe and frequently exhibited unimaginable-genuine miracles establish the existence of unimaginable God, who punishes the sinners through unimaginable ways even if they escape the law here through tricks. By this, pravrutti is protected on which only nivrutti is based.

If an atheist asks you to show the hell in this space, you must give the following argument:-

In this infinite space, I can’t show the existence of hell to you. Similarly, since space is infinite, you can’t take me all around the space and prove the non-existence of hell to me. A 50:50 probability of existence and non-existence results here. A wise person shall select the probability having lesser risk. If you believe in the hell and do not do any sin, you are not lost in any way even if the hell is absent. If you take the other probability of non-existence of hell and do sins, you are totally damaged if the hell exists! Even an atheist shall think about this, if the atheist is wise enough.

Universal Spirituality for World Peace


Well-Known Member
May 28, 2005
Miracles have both positive and negative sides in the spiritual path. Demons were spoiled by the ego attained by getting miraculous powers from God. These induce ego in any devotee and even in the human being component of human incarnation as we see the case of Parashurama. Miracles are very dangerous, which increase selfishness in the case of devotees also.

If one problem is solved by the miraculous power, ten problems come forward for solutions by which selfishness of devotees increases more and more, which is quite against to the aim of spiritual path.
From the angle of this point, miracles are discouraged. Shri Paramahamsa laughed when a saint told with pride that he has attained the miraculous power to walk on Ganges after doing spiritual effort for thirty years. Paramahamsa told him that the value of his effort for thirty years is one rupee since with one rupee one can cross Ganges by the boat! Believing God in human form is done by seeing miracles and such people are of ordinary level. Devotees, who are very close to God from several births, believe God in human form even without seeing the miracles.

Taking the positive side of miracles, any human incarnation (Like Krishna, Jesus, Rama etc) intending to preach spiritual knowledge to ordinary human beings requires the need of certain miracles at least to be exhibited in the beginning of His program. Such exhibition is very badly required for initial pickup to overcome the starting trouble in the program of human incarnation. Such exhibition doesn’t raise any pride in the human incarnation as in the case of a demon or ignorant human being. Such initial miracles are like the visiting cards introducing God’s unimaginable nature. These miracles are useful in the case of certain atheists (about whom God has hope of transformation) also giving proof through perception. Once the initial pickup is attained, the human incarnation starts using these miracles in the case of real devotees to help their spiritual path by giving peace through solutions of their burning problems.

In such miracles, the identity of human incarnation is not revealed. Such benefited devotee thinks that the solution is obtained from abstract God, whom the devotee is worshiping in general. Some also say that the solution is attained by the end of his bad punishments of sins and beginning of fruits of good deeds. You can’t isolate such miracle to prove it that it is blessed by the grace of human incarnation worshipped by the devotee. However, this doesn’t matter for the incarnation since its aim is not self-projection, but only progress of the spiritual journey of His devotee. However, in the initial miracles, self-projection of the human incarnation is required for a good purpose of drawing attention of ordinary devotees initially and this is not for bad purpose of projecting self.

Knowledge is more important than miracle. The miracle gives only information about the concept of unimaginable power which is wonderful. When the imagination fails the wonder is generated Maya means wonderful and there by it means unimaginable. By this Maya, the possessor of Maya (Mayin) is inferred. Thus, miracle gives the inference of the existence of unimaginable God. But this alone is not sufficient. Knowledge consists of three components.

One is God (goal), the second is the soul (traveler) and the third is the path to please God. These three items (Triputi) forms the whole structure of knowledge. The soul cannot get the grace of the Lord unless the three components are perfectly realized. In miracle, you have understood only about the existence of unimaginable God, who can never be worshipped or served. Therefore, the real form of God is also not known even in that one component known by miracle.

The knowledge gives the real form of God as human incarnation. By the knowledge you can know that your self is not God already. By the knowledge only you can know that the practical sacrifice is only path to please the God. Therefore the miracle is useful to just enlighten one aspect of one component (God) only. For atheists only these miracles are necessary who do not believe even in the basic existence of God.

Love shall be natural without interference of miraculous power,
Love may appear by use of power, but, will not be sweet at all.

Real devotion must be natural, doesn’t aspire for any miracle,
Real devotees having no desires recognize Me without miracles.

I have created this world and souls not to show My miracles,
For fame like a demon with ego, only for sweet natural love.

Miracles shall not be misutilized

“Miracle is only a proof to establish the existence of unimaginable God through unimaginable events called miracles. Miracles are primarily meant for atheist only for the sake of proving the concept. Theists don’t require miracles since they are already convinced with the existence of God, who should concentrate on the further spiritual effort to please the existing God. Several theists deviate from this and crave for miracles not for the sake of concept, but, for the sake of their pleasure by solving their personal problems exploiting the power of miracle. Such theists are worse than the atheists. When some sacred ash is created by Sai Baba by moving His hand, one should realize the concept through that miracle that God created this world from nothing by His miraculous power. You should not think that let Baba produce the ash continuously and the ash be marketed to a cement-factory so that one will become rich shortly! Almost all the theists belong to this category, who search God in human form not to serve Him without any aspiration, but, to get solutions from Him for their personal problems. These people want to get practical benefits from God through their sweet theoretical prayers (prostitute-devotion) or through some practical service rendered to God (business deal-devotion). These devotees are like the geological scientists searching for petrol in the earth for the practical utility! ”.

Objectives of miracles

[Expression of miracles is very important aspect of spiritual knowledge. God exhibits miracles not for projecting Himself as omniscient and omnipotent. Such intention exists with egoistic human beings called as demons. Their single motive is to project themselves through miracles and expect all the people to worship them. This is not at all the intention of God. The only basic intention is that the existence of unimaginable God must be fully believed so that every soul in this creation must have fear for unimaginable God. The essence of fear is that even if somebody after doing a sin, escapes the law and subsequent punishment here through tactful ways, he/she can’t escape the punishment of the sin to be given by unimaginable God through unimaginable ways.

Fear is essential for any soul to control the sin immediately like the first aid box necessary to resist the immediate external infection of the wound temporarily. Knowledge is like the antibiotic medicine given in the treatment, which takes some time to give effect. Both fear and spiritual knowledge are essential for the cure of ignorance-wound. Another important second dimension of the same miracle is to help a deserving devotee so that he/she can concentrate on the spiritual effort. The expression of miracles in the case of God is never for exhibition with pomp and show through ego.

Unfortunately, in the case of almost all the devotees, the second dimension mentioned above is missing because the devotee getting the benefit of the miracle is anxiously waiting for the next miracle to solve his/her next problem! In spite of such failure, God continues the help to devotees through miracles with a hope so that one day or other the devotee may be transformed. Even though the miracle failed in bringing a transformation in a devotee, it is not a waste since the observers of the miracle develop faith in the existence of unimaginable domain so that others are also encouraged to do good deeds through developing the devotion to God, which is the fundamental necessity to do a good deed. Otherwise, everybody will think that why shall he/she do a good deed in absence of any good fruit for it.

Similarly, when sinner is punished in unimaginable way, the surrounding observers develop fear to do the sin with the concept that no sinner can escape punishment from the unimaginable God. The miracles are considered as bad by some scholars since these develop more and more fascination to worldly benefits to be attained through miracles. This is true due to practical observation in almost all the devotees in this world. But, in view of the merits explained above, the miracles are important. Every system has negative aspects due to which the system shouldn’t be totally rejected. The defects of the system must be controlled through invented ways. In the case of God, such problem doesn’t arise because God is omniscient and does miracles only in the case of deserving devotees about whom He has some future hope. He keeps silent to hopeless devotees.

Another good dimension of the miracle is that it controls the growth of atheism since there are some atheists, who can be transformed into theists through the observation of a miracle as found in experience. There is no need for God to demonstrate a miracle before a panel of scientists because neither projection of self nor getting appreciation from it is required. For your information, Baba invited any scientist to come and test the miracle closely for which He never objected anybody. Every incarnation of God Datta performed miracles and never made a statement that a panel of scientists is banned to come and observe the miracle.]

Identifying the Incarnation of God
How to identify a true Incarnation? Generally, people identify an Incarnation by His ability to perform miracles. People are attracted to these miracles since they are useful to solve their worldly problems. But the worldly problems are confined only to this birth. Such people realize their blunder only in the last minutes before their death when there is no time for rectification. Miracles can be done even by devils. They get miraculous powers from God through rigorous penance. The main problem with miracles is that they increase selfishness in the devotee. The devotee develops the habit of exploiting the power for solving worldly problems and getting worldly benefits. But the usefulness of these miracles is limited only this birth. Unfortunately, the selfishness developed in the devotee as a result of the miracles prevents the divine grace from working on the devotee and spoils the spiritual growth of the devotee. This is a huge loss which affects the soul in all future births.

Miracles are useful to deal with scientific atheists or atheistic scientists. These are people who do not believe in God but who are capable of objective and patient analysis. They are people who accept proof and are capable of changing their opinion in the face of contrary evidence. There is no need to attempt to change adamant atheists because they will never change even if they experience miracles. They lack the ability to conduct an objective analysis or change their opinion in the face of contrary evidence. Similarly, silent pure scientists are satisfied to study only science and are not capable of inquiring about anything beyond science. There is no need to show miracles and attempt to change them either. Miracles are useful to the devotee to solve the worldly problems of the present birth. But they increase the devotee’s selfishness. Eating sweets serves the purpose of temporary pacification of hunger, but it increases the risk of diabetes!

The best identification of an Incarnation has been told as the true spiritual knowledge given by Him. This divine knowledge helps souls progress in worldly life (pravṛtti) by establishing justice and peace. It also helps souls progress in spiritual life (nivṛtti). This true spiritual knowledge is described in the Veda as “Satyaṁ jñānamanantaṁ Brahma” and in the Gita as “Jñānītvātmaiva...”. Why has the true spiritual knowledge been given such total importance? The reason is that it helps in giving right direction to the soul for its temporary welfare in pravṛtti as well as permanent welfare in nivṛtti. A person usually has a strong fascination for worldly bonds of money, spouse and child. Driven by this fascination, he commits sins in the world. The true spiritual knowledge diverts a person’s strong fascination from the worldly bonds towards God. Thus, it prevents the person from committing sins. Then the person naturally avoids punishment in this world and in the afterworld. This is the contribution of spiritual knowledge to a person’s worldly life.

As the person advances further and further in the same true spiritual knowledge, in course of time, it brings the person closer and closer to God. The person gets the opportunity of not just becoming a Human Incarnation, but also the master of God. Becoming the Human Incarnation of God is attaining monism with God, which is the goal of the monistic philosophy of Advaita. The goal of the dualistic philosophy of Dvaita is to surrender to God as a devoted servant. But God out of love treats such a surrendered devotee as His own master. Thus, the goal of dualism is higher than the goal of monism. Of course, both these fruits are given by God only to those devotees who do not aspire for any fruit from God.

Hence, attachment to God is the essential starting point for success in pravṛtti as well as in nivṛtti. It is the railway ticket purchased right up to Delhi which represents the goal of nivṛtti or spiritual life. It allows you to break the journey at the intermediate station which is pravṛtti or worldly justice. If you learn spiritual knowledge, develop theoretical devotion and practice practical devotion to God, you have purchased a ticket right up to the abode of God, which is known as Brahma Loka. You can break your journey for a very short time at the intermediate station which is heaven or Svarga Loka. But if you only do good social service you have purchased a ticket only up to the intermediate station called heaven. With it, you can stay for a longer time in heaven, but you will have to return to earth thereafter. If you consider the attachment to God as nivṛtti, then this nivṛtti is essential from the very beginning of pravṛtti. The attachment to God leads to a simultaneous detachment from worldly bonds. In the first stage of pravṛtti, the attachment to God is only partial. The partial detachment from worldly bonds due to the partial attachment to God enables a person to follow the path of justice in pravṛtti. The attachment to God grows and becomes complete in the latter stage of nivṛtti. Both partial and full attachments to God can be called as nivṛtti. Thus, spiritual knowledge, which is the starting point for developing attachment to God is the essential requirement for both the worldly path of justice and the spiritual path of devotion.

Universal Spirituality for World Peace


Well-Known Member
May 28, 2005
In a question answer form I am presenting the answer

Shri Balaji asked:
One of my friends told me that he does not have mental peace due to quarrels between his parents and in-laws. Can You kindly give some advice regarding maintaining peace in family affairs and broadly in the society?

Swami replied: O Learned and Devoted Servants of God! If you follow the following simple rules, your family life and your life in society can be very smooth. It will help you focus your attention on the spiritual path, which provides eternal fruit.

Be silent and avoid a quarrel

Whenever there is an issue in the family, do not scold anybody. Even if someone scolds you, do not scold them back. Speaking harshly with others will only worsen the quarrel. Shri Shirdi Sai Baba said “The one who gets scolded must thank the person scolding him because the scolder is clearing the sins of the scolded.” Pointing to a pig, Baba said, “The scolder is comparable to this pig, which cleans the surroundings by eating excrement.”

Shri Satya Sai Baba has said “If you keep silent in response to the scoldings of the scolder, the scoldings return to the scolder like unaccepted registered letters that get sent back to the sender”. This step of silence is very important. It is the primary step in bringing peace. By your silence, you are leaving the law in the hands of the omniscient God. He alone can know the truth behind the case. He will certainly punish the sinner at the appropriate time and place.

Avoid biased judgments of people

Everyone must understand that every human being has both merits and defects. Only angels have all merits and only demons have all faults. Human beings are in between angels and demons, having both merits and faults as said in the Gita (Aniṣṭamiṣṭaṁ miśram ca...). A human being may exhibit a merit in one context and a fault in another context. Taking just one particular context, you cannot decide that a person is totally meritorious or totally faulty. Our observation about any person is only partial because we are unable to study the person throughout his or her life. Moreover, the person might appear to be of a certain nature externally, but internally he or she might be something else. We are unable to know any person in and out. Based on a situation or incident, whenever we say that a certain person is either good or bad, we have made an error of judgement. You should never conclude that any person is 100% good or 100% bad. The inquiry into the incident must be impartial; without the influence of caste, gender, blood relationships and so on. Such an impartial inquiry can only be done by the omniscient God.

Impartially listen to both sides in a quarrel

In any quarrel, there is invariably the contribution from both parties. It takes two hands to produce a clap. You must be extremely careful and avoid forming your impression about a person based on someone else’s report. You should never be influenced by the report of only one party without hearing the other party’s report. You should always keep your mind neutral till you hear the counter-argument from the other side. Then, you should use your sharp intelligence to analyze and find out the truth. But to arrive at the truth, you must pray to God for His help. The Veda says that one should be impartial till both sides are heard (Alūkṣā dharmakāmāḥ...). Keeping yourself neutral and impartial till you hear the other side, is called balance of mind. A person who has it is called a sthitaprajña (Sthirabuddhirasammuḍho...—Gita).

Reverse the quarrel-causing attitude

The basic cause for a quarrel is the attitude inherent to every human being that “I am 100% correct and the other person is 100% bad.” Bhartṛhari has said that if we want to avoid quarrels, we must reverse this attitude (Paraguṇa paramāṇūn parvatīkṛtya...). According to him, quarrels take place when you see a trace of your own merit as a hill and a hill of your faults as a trace; similarly, when you see the hill of others’ merit as trace and a trace of others’ faults as a hill. Quarrels will not occur when you reverse this attitude and start seeing a hill of your own merit as a trace and a trace of your fault as a hill; similarly, when you see the trace of others’ merit as a hill and a hill of others’ faults as a trace. Unless we change our attitude in this way and fix this new attitude in our mind constantly, peace is not possible.

Avoid ego, provoking words, threats and revenge

Showing your ego, using provoking words and threatening the other person must be totally avoided. If you use any of these in a quarrel, even a beggar will not bend before you. Finally, you alone will end up in a total loss. You must know that even a beggar is protected by God. You should always express peace, kindness and love for everybody. If you do this, even a demon will eventually change and in the end, you will get total benefit. You must know that even in a demon, there is the possibility of change. Whether it is a total loss or a total benefit, the other side will also equally share it with you. Can the loss to others provide even a trace of benefit to you? Never! But if you provide even a trace of benefit to others, it will yield a hill of benefit to you, in due course of time.

In the Mahābhārata, Dharmarāja, the eldest of the five Paṇḍava brothers, was terribly cheated and insulted by their evil cousin, Duryodhana. In spite of that, Dharmarāja wanted to avoid a war against Duryodhana. He was prepared to accept just five villages in the place of his due share of half the kingdom. Eventually, due to the ego of Duryodhana, the war did take place and it caused a hill of loss to Duryodhana and his brothers, the Kauravas. Unfortunately, an equal hill of loss was also suffered by Dharmarāja and his brothers. All the sons of the five Pāṇḍavās, were killed. Knowing this possibility of unacceptable damage to both sides, Dharmarāja had wanted to avoid the war at any cost. But his wife, Draupadī wanted revenge and was rigidly bent on having a war. Revenge should never be taken by our hand; it should always be left to God. When a person slaps you once, you slap him back once in revenge. But if you leave the revenge to God instead, God might slap him a hundred times!

Jesus said “The revenge is Mine”. One human being cannot punish another human being for his or her faults since only a faultless person can punish the other. But it is impossible for a faultless human being to exist. The omniscient God knows every human being fully. He knows everyone; not only in this life but also in all their past lives. He knows each one both externally as well as internally. He also knows each and every deed done by all. Hence, God alone can judge any human being perfectly. He alone is eligible to decide the most appropriate punishment for each person and give that punishment to the person. When a prostitute was about to be punished by the public, Jesus told the people that the first person punishing her should be the one who has not committed a single sin! We do not know any person fully because we are not with the person all the time, throughout the person’s life. Besides, we can only know the person externally. Whatever goes on inside the person is unknown to us. Our knowledge is neither full nor deep.

On the other hand, the administration of God is always perfect and no injustice can ever happen in it. There may be some delay in punishing the sinner because God gives some time to the sinner for rectification. If you keep silent during that period, God will compensate your loss. If you are determined to have your revenge, you will also be punished by God without any compensation to you! Had Draupadī kept silent and given up the idea of revenge, God would not only have destroyed evil Kauravas, who refused to change, but He would have also saved the children of Draupadī from their deaths. But Draupadī could not give up her continuous burning attitude of revenge and as a result, she was left childless. Besides, Draupadī was not a hundred percent free of blame. Duryodhana had not cheated the Pāṇḍavās and abused her for no reason. Draupadī had laughed at Duryodhana when he fell in the Mayasabhā, the wonderous court of the Pāṇḍavās. She had spoken hurtful words to him. If she had not done that, Duryodhana might not have got the idea of revenge towards Draupadī. Of course, Duryodhana was highly sinful since the magnitude of his revenge was extreme, even for the small sin of Draupadī. Hence, Duryodhana was punished by God severely. Even Dharmarāja was punished by God in that he was forced to leave the kingdom and live in the forest for twelve years. Dharmarāja’s sin was that he should not have accepted the invitation for gambling. Gambling is a sin that is prohibited by the ethical scripture.

Focus on the spiritual path

The analysis and method of arriving at correct conclusions is similar in both pravṛtti (worldly life) and nivṛtti (spiritual life). Rigid fools who are full of ego are like demons who neither know what is correct in pravṛtti nor what is correct in nivṛtti (Pravṛttiñca nivṛttiñca, janā na vidurāsurāḥ—Gita). Such people are always dominated by rajas (ego) and tamas (ignorance). Due to ego, they do not listen to others and due to ignorance, they do not know what is right by themselves. Even God cannot convince such people. Still more dangerous are those who are not actually asleep but are pretending to be asleep. Among the two paths, pravṛtti (worldly life) and nivṛtti (spiritual life); one should concentrate on nivṛtti. The fruit of nivṛtti follows the soul forever in all the future births and it leads the soul to the eternal goal. The soul travelling in the main line of nivṛtti, should not get disturbed by issues related to pravṛtti or worldly life. (Vimūḍho Brahmaṇaḥ pathi—Gita).

A student pursuing the main line of studies in an educational institute should not get disturbed by issues related to the hostel-administration. If you have the talent and capacity to simultaneously do well in both, it is good. But if your capacity is limited, then you must confine yourself only to the main line of nivṛtti. Even if it initially appears that your pravṛtti is not going very well, the divine administration of God will ensure that everything will get rectified in due course of time. All you need is a little patience and the understanding that your knowledge is limited and superficial.


Well-Known Member
May 28, 2005
Whether fasting to be done?

O Learned and Devoted Servants of God,

Shri G Lakshman asked about the significance of fasting on the days of rituals and for the sake of God.]

Swami replied:
Pravrutti is the subject that is related to the human beings with respect to other living beings in this world. The rules of Pravrutti are called as dharma. The basic rule is that you should not hurt any living being including yourself. As long as this basic rule is not violated, the rules can be changed in any manner you like as per the need. God becomes angry and will grant you the hell provided you violate the basic rule. But, some ignorant people apply this punishment in hell to every change of rule even though the basic rule is not violated. It is their foolishness and rigidity of ignorance. They quote the rules and insist that such rules must be strictly followed without any violation, even though the violation of such rules does not damage the basic rule. It is the climax of the ignorance that sometimes some foolish rules are insisted in spite of the violation of the basic rule by such rules! Such climax of foolishness is due to lack of knowledge of scriptures and lack of right analysis.

Let Me illustrate this with an example. On the day of the ritual related to the anniversary of the departed parents, the foolish rule is that the doer of the ritual should not drink even water till the priests eat the food. It is said that the departed parents eat food through these priests. It is also said that if the doer does not fast on that day, the departed souls become angry and curse. The doer of the ritual is really tortured because while the priests enjoy the food on one side, on the other side, the doer has to prepare the balls of food (pinda). The doer is burning with hunger and before him, the priests enjoy the food. At the same time, he has to prepare the pinda by mixing the food with ghee and dal resisting himself from eating.

Really, the departed parents are pained since their issue is suffering with hunger and curse the priests for doing such sin in ignorance. The first point is that the departed soul will not eat the food through the priest. By giving food to the deserving priests, a good action (punyam) is done, the fruit of which is protection of the departed souls. But, remember that if the priests are undeserving, the donation of food becomes a sin and the departed souls will undergo more punishments in hell. A departed soul is always in the energetic body and the energetic body takes energy only as food. The departed soul in hell is actually punished with hunger since the supply of energy is stopped. Since energy is nervous energy, the soul will have hunger and thirst (manomayah pranashariraneta… Veda). In the heaven, there is no hunger and thirst due to continuous supply of energy (ubhetirtvaa… Veda). In between heaven and hell, the soul may go to pitruloka and the supply of energy is from moon.

These three ways are for a non devoted soul.

The fourth path for departed devotee is the abode of God and such ritual is not at all necessary (nahitenapathaa tanutyajah…). Therefore, the departed soul never requires the materialized food. But, giving food to a deserving priest is recommended to help the departed soul. The departed soul is said to enjoy the food through the priest, but this is said to make everybody to perform this good action atleast by fear. Therefore, such a fabricated trick is not applicable to a person, who does the good action even without the necessity of such fear. Such a fabricated trick is meant for a miser, who does not donate food to anybody. Such a trick is also necessary, which is called as arthavada. Therefore, the entire ritual is based on a single point that whether the priest is deserving or non-deserving.

In these days, the deserving priests are almost nil. Assuming that we have achieved the deserving priest, the doer should not fast and become weak. He cannot perform the ritual in the absence of energy in his body. If he suffers with hunger, the departed parents will be pained and will curse the priest. Even the scripture says that the doer of a ritual should take limited food on the day of a ritual. The scripture says that a Brahmin should take milk and other castes can take some solids also, on a ritual day (payo brahamanasyavratam… Veda). You should not fast without food leading to weakness and you should not over eat resulting in sleep. Fasting means taking limited food. Brahmacharya means confining to one wife and does not mean not marrying at all. The Veda and the Gita say that limited food is always good (yuktaahaara…, adyatetticha…). According to the constitution, you can take liquid or solid food in limited quantities on that day. Here, Brahmin means delicate constitution with weak digestion and hence, milk is recommended. Therefore, if you recommend fasting without water, it is against the scripture also. But, these ignorant priests recite only the scripture without knowing its meaning.

Do not hurt your soul by fasting

When the mother of Shankara died, He became ready to do the rituals. Ignorant priests resisted that and He was not allowed to go to the burial ground because a saint should not perform the rituals. Therefore, He cremated His mother in the backyard of her home. When priests opposed it saying that it is inauspicious, Shankara replied that such rules of ignorant people succeed to exploit the other ignorant people and not to a scholar like Him, who knows the entire truth. Nivrutti is the subject of God and Pravrutti is the subject of this creation. As long as you do not hurt any other living being including yourself, God is not bothered about the rules of Pravrutti. By fasting, you hurt your own soul and the Gita criticizes it (karshayantah…). Your self is also one of the souls in the universe. According to medical science, on the day of fast, the digestive system starts digesting the remains of excretory matter left over in the rectum, which means that the fasting person eats his own excretion on that day leaving the pure food from outside. This point is stated in a book ‘Vemana Shatakam’, written by the famous saint Yogi Vemana.

Forcible fasting can be detected by the feeling of hunger.

Shankara told a simile supporting His reply. A knife can cut the vegetables but not a stone. The stone is not at all cut and on the other hand the edge of the knife is spoiled (shilaaprayukta kshuraadivat…). The knife is the ignorant rules of the ignorant priests. The vegetables are the general ignorant public. The stone is the scholar knowing the whole truth. If you think that burning a dead body in the backyard of the house is inauspicious, burning the dried grass present in the husk in the backyard of the house is equally inauspicious. The green grass has life and hence, the dried grass is a dead body. The chemical combination of a human body reveals that it contains some inert elements and inert compounds, which are generally found in the materials of the world. Science is the authority as far as Pravrutti is concerned. Shankara is a true scientist in Pravrutti and hence, burnt the dead body like dried grass in the backyard of the home. Science is not related to God and hence, God is irrelevant to Pravrutti as long as none hurts none. The difference between the scientist and Shankara is that the scientist keeps silent about God, whereas the Shankara stressed on the existence of God. Therefore, Nivrutti should not be dragged into Pravrutti as long as the basic principle is not violated.

Universal Spirituality for World Peace


Well-Known Member
May 28, 2005
Fear of God will control sin

It is true that a few people exploited the concept of God for personal benefits. But, based on the few exceptions, you should not remove the basic system itself. A few railway accidents happen and due to such accidents, you should not cancel all the trains. You should concentrate to avoid the accidents. Similarly, some students might have copied in the examinations. Try to catch, such students. But, do not remove the system of examination itself. The system serves majority, doing lot of good. You forget the vast positive side of the system based on the minor negative side. The concept of God controls the sin in the society. If the concept of God is removed, lot of people will do lot of sins since already the ways to escape the punishment in courts are already available. The society will be crushed into pieces in the absence of the fear for sin. If God disappears, the hell disappears subsequently.

The concept of sin will drown and destroy the society like a Tsunami. However, this does not mean that the concept of God is again a created view only to save the society. Such conclusions are not correct. The concept of God is basically true and we have explained the positive side of such concept. It is a real concept and hence, the positive side is also real. Of course, the minor negative side is also real and control should be implemented to check-up such negative exploitations.

In developing the children to lead justified life in future, the concept of God and spiritual knowledge is the basic foundation. Unless you preach about the omnipotent God, who punishes anybody for the sin in the hell or even here itself, even if one escapes the law here, the foundation will never be strong. The question “what will happen if I do sin and escape the judicial system here by tricks?” will certainly rise in the mind on one day or other. The inbuilt-resistance to sin by the concept of God is the only solution for your program. You are seeing the injustice ruling everywhere and the only reason for this is negligence of spiritual knowledge from the beginning in the education-system. In the olden days the situation was reverse and hence justice ruled everywhere. Education of children and social service to poor (who are easily diverted to vices) without spiritual knowledge become just dead bodies without life.

If the existence of unimaginable God is not established at the outset, atheism comes up, which says that there is no God at all. In such case, there is no aspect of unimaginable nature. The beginning and end of everything is only imaginable domain. Atheists claim that even in the absence of God, one can follow ethics in the society. This is only hypocrisy of an atheist to cheat society. If one can escape the punishment here by cheating law of court, what is the harm if ethics are violated? This million dollar question comes up to the mind of any human being, which is genuine. This statement of atheist is useful for cheating the society by atheists. If unimaginable God, unimaginable hell and unimaginable procedure of punishment from God are absent, there is no fear at all to do any sin provided one can escape punishment by cheating courts here

You can lead a peaceful and logical life if the society is disciplined without sin. For this discipline, the concept of existence of unimaginable God is very essential because everybody should be cautious about the unimaginable ways of unimaginable God to punish every sin even if one escapes the law of land through corruption and tricks. If the concept of God is deleted, the society will end in chaos and in such state, you will not be so peaceful to ask Me this question leisurely.

Universal Spirituality for World Peace


Well-Known Member
May 28, 2005
God can be seen after crossing the boundary of universe
The only information about God is that He exists (Astityeva…).

God is said to be beyond this universe. It means that God can be seen after crossing the boundary of universe. You will reach the land after crossing the boundary of the ocean since the land is beyond ocean. You can never reach the boundary of the universe by any amount of even intensive imagination. This means that you can never imagine God and God is always unimaginable. Beyond the boundary of space, space should not exist just like beyond the boundary of ocean, water (ocean) should not exist. Since God is beyond space, space or spatial dimensions cannot exist in God. You can never imagine anything which has no spatial dimensions.

Therefore, God’s existence is proved by the unimaginable miracles and God is unimaginable due to absence of spatial dimensions. The Veda clearly says that God is beyond words, beyond mind, beyond intelligence and beyond the logic. It also says that anything in the space or universe is not God since everything in the universe has some spatial dimensions (Neti...Neti...). It also says that God is the generator of space (Atmana Akashah…). The generator should not have the product in itself since the product should not exist before its generation. Therefore, God has no space or spatial dimensions and hence, is unimaginable. The Veda finally concludes that the only imagination about God is that He is unimaginable (Yasyaamatam…) and the only information about God is that He exists (Astityeva…).

Universal Spirituality for World Peace


Well-Known Member
May 28, 2005
World Religions

If anyone says that his/her religion is the only path to God and that other paths lead to hell, I have one humble question. The question is for every religion without any trace of partiality. The simple question is: Today I have heard your Religion and if I follow that, I reach God and if I refuse I will go to the hell for my own fault. This is very much reasonable. But before your ancestors discovered our country, the literature or even the name of your religion was not known to our ancestor and he could not reach God for no fault of him. But your ancestor reached God through your religion at that time.

Even if I assume that my ancestor will take rebirth now and will follow your religion to reach God, such possibility is ruled out because you say that there is no rebirth for the soul. Thus my ancestor suffered forever for no fault of him and the responsibility for this falls on the partiality of God. Had the God been impartial, He could have revealed your religion to all the countries at a time. Had that happened, my ancestor might have also reached God as your ancestor. Therefore your statement proves your own God partial.

The only way left over to you to make your God impartial is that you must accept that your God appeared in all the countries at a time in various forms and preached your path in various languages. The same form did not appear everywhere and the same language does not exist everywhere. The syllabus and explanation are one and the same, though the media and teachers are different. Can you give any alternative reasonable answer to my question other than this? Certainly not! Any person of any religion to any other religion can pose this question.

Moreover every religion states that their God only created this world. Unfortunately this world is one only and every God cannot create the same world. There are no many worlds to justify that each God created His own world. Therefore any human being with an iota of commonsense has to agree that there is only one impartial God who created this one world and He came in different forms to different countries and preached the same path in all the languages simultaneously at one time.

Let this logic sword of the divine knowledge cut the rigid conservatism of the religious fans in this world to establish the Universal Peace. I need not beg all these religious followers to be united and harmonious to each other for the sake of world peace. Such begging appeals are made enough in the past. The religious fans feel that there is no unity really in the religions but they have to be united since their kind hearts melted by these appeals. Thus a temporary change was only brought. At the maximum one generation of the followers got united. The next generation fights with each other because they feel that there is no real unity in them due to lack of the real unity in their religious scriptures.

A permanent solution for this does not lie in the begging appeals, which may or may not unite the followers. Even if the appeals unite such unity is not permanent. If the real unity in all the religious scriptures is exposed through the logical divine knowledge, the followers have to be united for generations together. Therefore, My attack is not on the hearts of the followers through love and kindness. My attack is on all the religious scriptures through intellectual logical analysis of divine knowledge. The unity of hearts through love can be only temporary. The unity of brains through intellectual analytical divine knowledge will be permanent. Hearts agree but brains realize. Agreement is temporary, but realization is permanent. Thus this is My first blow of My divine Conch shell for the permanent unity of all the religions aiming at eternal Universal Peace.

The unimaginable God and His unimaginable power (māyā) are one and the same, whereas God’s imaginable power is different from Him. It has undergone modification to become creation (prakṛti) or it appears to be creation. How the unimaginable God possesses an imaginable power, which is different from Him, is unimaginable. Such a wonder is possible only due to His unimaginable power! Our logical analysis and entire knowledge are limited only to this creation, which is the imaginable domain. Hence, it is a waste of time to think about any aspect of the unimaginable domain.

This world, which is the imaginable domain, has plurality. The plurality supplies different media for the unimaginable God for His expression. It enables Him to enter into various selected human devotees in order to become Human Incarnations of God. The human devotee becomes a medium for the entry of the unimaginable God. Thus, God has incarnated in this world in different regions in different times to establish the different religions in the world. Of course, the unimaginable God does not directly enter any medium.

At the very beginning of creation, the unimaginable God first created subtle energy or space. He created the first form or body out of that subtle energy and entered into it to become the first Energetic Incarnation. This first energetic form became the first medium of God. This first mediated form of God or the first Energetic Incarnation is called as Datta or Īśvara in Hinduism and Father of heaven in other religions. There is no trace of difference between the unimaginable God and the first Energetic Incarnation, except that the former is unimaginable while the latter is imaginable. The energetic form of Datta is visible to energetic beings in the upper worlds.

For humans on earth, Datta is invisible but still imaginable. The first Energetic Incarnation, Datta, is also eternal like the unimaginable God; i.e. both have no end. The only difference is that Datta had a beginning from the point of view of His energetic medium, while the unimaginable God has no beginning. It is this Datta that enters a selected human devotee to become a Human Incarnation. The unimaginable God is permanently present in the energetic medium of Datta. That Datta, containing the unimaginable God, enters into the physical medium of a human devotee. Thus, the unimaginable God is equally present in the Human Incarnation.

God incarnates in human form on earth in every human generation. The human media into which God Datta enters each time is different as a result of the plurality that is inherent in the imaginable domain. In other words, one Incarnation looks different from another Incarnation. One Incarnation may appear in a place where people follow say Hinduism, while another Incarnation may appear in a place where people follow a different religion. The Incarnation’s external dress, language, and manners will naturally be according to the culture of the place where He has appeared. This enables Him to mix freely with the people He has come to preach and uplift. But these differences are only external.

From the point of view of the first Energetic Incarnation, Datta or Father of heaven, present in each of them, all Incarnations are one and same. From the point of view of the unimaginable God present in all the Incarnations too, they are one and the same. Thus, all these different mediated Gods are actually one in essence. If you look at the medium, which is part of the imaginable domain, there is plurality. If you look at the internal God Datta or the unimaginable God present in all of them, then there is only one. This truth applies equally to the sub-religions within Hinduism or the different world religions. This analysis is the fundamental basis for bringing unity among the sub-religions of Hinduism and among the various religions in the world.

Universal spirituality is the solution for these problems.. The Universal Spirituality is the basic universal knowledge or philosophy. The one God, who created this entire creation and who is the kind Father of all humanity, preached the same common universal knowledge to people in different places and times. The Universal Religion is the universal practical path of worshipping that one God and maintaining justice and peace in the world. The mode of worship is a part of culture and the variations in it are a matter of personal choice. The spirituality and religion are thus the theoretical and practical parts of the spiritual path and both are universal.
Universal Spirituality and Universal Religion have been established by God Datta now through this Datta Swami. Earlier, Shri Ramakrishna Paramahamsa had experienced the unity of all religions by practicing every religion for some time. Śaṅkara had similarly, established the unity of all the sub-religions within Hinduism. Shri Shirdi Sai Baba and Shri Satya Sai Baba too had established the unity of world religions. Every religion will lead a person to the same God. So, conversion to another religion is the biggest foolishness that any devotee can do. When all roads lead to the same center, is it not the height of foolishness to leave your road and laterally cross over to another road that leads to the same center? Good times for this entire world are very near. This Universal Spirituality and Religion will bring tremendous unity among all religions. You said that you are following the philosophy of Hinduism. In the spiritual knowledge or philosophy there is no name of any religion since knowledge is always universal.

Parents take complete care of their children during their childhood. The efforts taken by the parents for their children is service, which is also known as the sacrifice of work. Finally, the parents also transfer all their wealth to their children through their will. This transferring of the wealth is called the sacrifice of the fruit of their work since wealth is the fruit of work. So, the sacrifice of the parents for the sake of their children in terms of the sacrifice of work and the fruit of work is complete. Yet most parents save some wealth for their own old age believing that they will live until they become old. They feel there is a risk in sacrificing their entire wealth to their issues while they are still alive. There is a possibility that if their children are not good, they might not take care of the parents in the future when the parents become old. Sometimes, even if the children are good they could be incapable of serving their parents due to some unfortunate circumstances.
The case of God is different from one’s children. God is not bad; He is extremely good. He is also never incapable.

In fact, He is omnipotent. Another important difference is that while one’s children are seen with one’s eyes, God is not seen. There is insecurity for those who depend on the children who are seen by their eyes. But there is complete security for those who depend on the unseen God. Ignorant souls only believe in perception. Giving more importance to their unreliable children who are seen, they shower their real love upon the children. The proof of real love is karma yoga. The sacrifice of work and the fruit of work together are called karma yoga. It is the proof of real love since we practically serve and sacrifice our money only for those whom we truly love. Ignorant people truly love only their children and so they do this karma yoga only for their children who are unreliable. They do not truly love God and they do not do karma yoga for Him even though He is supremely reliable, just because He is unseen. Real devotees are the ones who believe in God through inference. They believe in the unseen, unimaginable God by observing His miracles which are visible but unimaginable. Inference, of course, includes perception since the miracles are perceived. This mentality of the majority of human beings is the climax of blind ignorance. Such blind ignorance is actually not based on either perception or inference but is based only on solidified worldly fascination!

Not only can one adopt any mode of worship, but one can also pray to any form of God belonging to any religion, based on one’s personal liking. The different forms of God of various religions are not different since the one and only God exists in every one of them. When this is the truth of even the forms of God in different religions, then what to speak of the different modes of prayer in religions?

One can adopt any mode of prayer of any religion if you like it. This is the basic right of every person in the Universal Religion, which is based on Universal Spirituality.

Universal Spirituality for World Peace


Well-Known Member
May 28, 2005
Unintentional Sins

Sins done unintentionally, like accidentally stepping on and killing ants while walking on the road, do not yield punishments. When the intention is absent, the person is not directing the work towards sin, and so the fruit of sin also does not arise (Jñānāgni dagdha karmāṇam, padma patramivāmbhasā—Gita). The inert energy needed for doing any work is supplied by God and it is never linked with the fruit since it is inert. It cannot have any intention which gives direction to the work. Intention is part of awareness and awareness has two sides:

The soul or ātman is the basic inert energy that produces awareness

ii) The individual soul or jīva is the produced awareness and is a bundle of thoughts.

Ātman is inert energy (Sthāṇurachalo’yam—Gītā). It is not touched by the fruits of deeds since it cannot have any intention. This Ātman is the limited amount of energy present in the finite human body and is like a drop of water. The same inert energy or ātman is also qualitatively the material of the entire cosmos, which is like the ocean. The difference between the ātman present in a body and the entire inert energy in the cosmos, is only quantitative (Nityaḥ sarvagataḥ—Gītā). Jīva or the individual soul is the awareness in the form of a bundle of thoughts.

It is responsible for the intention, and giving direction to the work. Unintentional sins are excused because in case of such actions even the jīva, which is responsible for the intention, remains silent. Since the jīva is not involved in the deed, it can also be considered as inert like the ātman. Hence, in unintentional deeds no fruit is given to the jīva. When a sin is done with intention, the jīva gets the fruit since intention always belongs to the jīva. When ants get crushed under the feet of a human being, the fruit of sin does not arise and reach the human being, since the case is similar to ants getting crushed under a car on the road. There is no difference between an inert car and the human being in this case since the intention to kill is absent in both.
On the other hand, the case of intentional sin leads to punishment. Further, a person, who plans to kill somebody, is a worse criminal than the person whom he employs to kill another. Of course, the employed person is not like an inert car since he takes money to kill and commits the sin of killing. But he is a criminal of a lesser grade. He too will be equally punished due to his intention of earning money through sinful means.

Your husband, being a lawyer, can explain this point with more clarity. In the case of sins done with intention, the direct doer of the sin, the employer of the direct doer, the promoter and the supporter; all share the fruit of the sin equally (kartā kārayitā caiva, prerakaścānumodakaḥ...). According to the divine constitution, the lawyer who supports the sin through his arguments for the sake of earning money, and a corrupt judge who supports the sin through his biased judgement, also share the sin equally. Even if there is a total failure of justice in courts run by human beings, the judgement of God does complete justice.
Four Types of Work

Let us consider the four types of work mentioned in the Gītā.

i) Karma yoga is God’s work done by a devotee on the path of nivṛtti to attain the abode of God or Brahma Loka.
ii) Karma is good social work done by the devotee on the path of pravṛtti to attain temporary good fruits in heaven or in this world. Both karma and karma yoga are often used in the same sense, but they differ tremendously.
iii) Vikarma is sinful action. It is the deeds that should not be done, and if done, the fruit of such sin is punishment in hell or sometimes punishment in this world itself.
iv) Akarma is inaction. Inaction or the avoidance of action should be applied only to the case of sinful action. In other words, only sinful action should be avoided. Avoiding good worldly action or avoiding the work done for God, is not recommended (Karmaṇohyapi boddhavyam—Gītā).
Karma, which is doing good deeds for the sake of selfish enjoyment, and vikarma, which is sin, are related to each other and they constitute the phase of pravṛtti. Both are done for selfish enjoyment. As long as the desire for selfish enjoyment is limited, the person performs karma or good deeds, whereas when the desire reaches its climax, it leads to sins. It is for this reason that Śaṅkara opposed Maṇḍana Miśra, the Pūrva Mīmāṁsāka, for following the path of doing deeds (yajña) to attain temporary heavenly enjoyments. During that time, the philosophy of Pūrva Mīmāṁsā had fallen to such a low level that the followers had begun to say God does not exist (Devo na kaścit...).

Meaning of Inaction in the Gītā

In the Gītā, total inaction (akarma) is mentioned in a verse (Sarvārambha parityāgī), which is misunderstood by people. They feel that the verse recommends that we should avoid doing any worldly work. In another verse, Lord Krishna also says to Arjuna that he should only do God’s work (Matkarmaparamo bhava—Gītā). This is correct only in the case of an exceptional nivṛtti devotee. In the case of ordinary human devotees, it is not possible to stop all worldly work and only work for God. Of course, the devotee of nivṛtti indeed follows this line of thinking, and he lives as a renounced saint, begging for his food. But in the case of pravṛtti devotees, who are not saints, the practical worldly problems make them perform some worldly work. They have to do some professional work for their livelihood and maintaining their family (Śarīrayātrāpica te—Gītā).

They also do some social service for the welfare of the world (Lokasaṅgrahamevāpi—Gītā) but they do it for selfish reasons. Of course, social work also forms a part of nivṛtti, which is God’s work. Helping people through the propagation of the spiritual knowledge of pravṛtti and nivṛtti is a necessary aspect of God’s work. But social service, which is done for selfish fame without devotion to God, or which is done for the sake of enjoyment of worldly or heavenly pleasures, is quite different. It cannot be treated as perfectly good action, although it is not sin. In any case, the maintenance of one’s body and one’s family are basic responsibilities. Social service in the form of the propagation of spiritual knowledge is also an important part of God’s work. The Gītā does not recommend giving up such necessary and good actions (Niyatasya tu saṁnyāsaḥ...—Gītā).

The Gītā says that one should give up all intentions (Yasya sarve samārambhāḥ—Gītā) so that all actions get dropped (Naivakurvan na kārayan—Gītā). These verses must also be taken in the sense of giving up the intention of doing sinful deeds, which will naturally lead to the stopping of the sinful deeds. It certainly does not mean giving up good deeds or God’s work. The same authority, the Gītā, which says that one should give up the intentions that cause the deeds, also recommends doing certain actions. So, one should clearly understand that it only recommends giving up sins and not good deeds or God’s work.
A person who gives up sin and performs good deeds for the welfare of the world in order to get fame or to reach heaven for selfish enjoyment, is in the middle-state between sin and nivṛtti. The person doing sins is far from nivṛtti, while the person doing good deeds for selfish reasons is relatively closer to nivṛtti. Earth is better than hell and heaven is better than earth. But the abode of God is far higher than even heaven. If the devotee does social service due to his devotion to God and not due to the desire for heaven, then that devotee reaches God. A person doing good deeds only for the enjoyment of heavenly pleasures, returns to earth and continues to rotate in the cycle of repeated births (Kāmātmānaḥ…, Kṣīṇe puṇye…—Gītā). Whenever the Gītā preaches inaction, it always applies only to the three main types of sins, which are known as the three main gates to hell. They are illegal sex, violence and greediness. These sins are always to be avoided (Tasmādetat trayam tyajet—Gītā).

Sin (pāpam) and merit (puṇyam) are decided based on a deep analysis of various factors. Lust (kāma) is a sin. But lust in a justified worldly bond is not a sin (Dharmāviruddhaḥ kāmo’smi—Gītā).

In an unjust and illegal worldly bond, even a trace of mental love or lust is sin. Violence or hurting is a sin. But killing demons is not a sin. Similarly, when a preacher hurts a person in order to lead him or her on the right path of justice, it is not a sin. The sin lies only in hurting good people or in the violence done towards them. Greediness is a sin. But when due to the greed, one avoids unnecessary and wasteful expenditure, it is not a sin. It is a sin if due to one’s greed, one avoids making necessary and justified expenditures. Similarly, greed which causes a person to earn money through corrupt means is sin. Hence, deep analysis is very important (Buddhiyukto jahātīha—Gītā) in deciding what is sin and what is not sin.

Reformation and Salvation

Reformation is a golden opportunity given by God to us. It consists of three steps. The first step is related to knowledge. It is realization or jñāna yoga, which is identifying the sin through analysis. The second step is related to emotions and it involves sincere repentance before God with deep devotion to Him, which is bhakti yoga. The third and final step, is the practical step of karma yoga in which you should not repeat the same sin in your life. Many fail in the third step. It is of no use because the third step is practical and the first two steps are merely theoretical. A person can be said to be reformed only when he does not repeat the sin practically. Some clever people try to exploit this concept thinking that they will reform their souls, just before death! Such over-intelligence brings double punishment as no one can cheat God since He is omniscient!
It is perfectly correct to say that a soul cannot remain idle; simply keeping silent without doing any action. This is clearly told in the Gītā “Nahi kaścit kṣaṇamapi”. Even the Veda recommends action “Kurvanneveha karmāṇi…”. God never asks you to become inactive like an inert stone. Such inactivity is not only impossible but is also useless in the spiritual path. You have to learn both activity and inactivity in life. Inactivity should be applied in the context of doing or even desiring to do a sin.
In other words, one should avoid doing or even desiring to do a sin. Activity should be applied by ordinary human beings following pravṛtti in doing good deeds that help society. Activity should be applied by exceptional devotees following nivṛtti in doing God’s work. The Gītā stresses on both activity and inactivity in the context of these two separate paths respectively. In both these paths, you should do the work without getting attached to the fruit due to selfishness. When you are detached from the fruit of the work, you can do the work perfectly by concentrating your entire energy on the work (Karmaṇyevādhikāraste—Gītā).
Devotees like Śaṅkara, Meera etc. jumped straight to God’s work, avoiding all worldly work from their very childhood. It is a direct jump to salvation from the worldly bonds which is called as sākṣānmukti and is attained by forming a very strong bond with God. Devotees like Rāmānuja, Janaka etc., walked towards the same goal of salvation from worldly bonds passing through all the four states of life, which are known as the āśramas. This gradual walking towards the goal is called kramamukti and is applicable to the majority of human beings.

Severe Punishment Without a Serious Sin

Sometimes, we are punished here severely, even though we have not committed a sin, which is deserving of such a severe punishment. We get confused in such a situation thinking that God is cruel and a sadist. Such thinking is only due to our ignorance. In fact, the punishments for our sins are usually given only in the upper sub-world called hell. The reason is that we should not be disturbed in this sub-world called earth or Martya Loka while performing our worldly and divine duties. The upper worlds and sub-worlds are called bhoga lokas, which are places for enjoying the good and bad fruits of our deeds.
Earth, on the other hand is called a karma loka, which is a place for doing deeds. This is the general rule, but there are some exceptions to the rule. One exception is that intensive sins done here are punished here itself immediately. Another exception is that sometimes, the punishment for a sin committed in the previous birth is received here on earth. This happens in the case of killing animals for food. The killed animal thinks while dying that it too will kill the killer in the same way. So the animal of the previous birth is reborn as a butcher while the butcher and the consumers of the meat in the previous birth are born as animals and are killed by the butcher. In both these exceptions, the soul receives severe punishments here due to intensive sins committed previously in this birth or in the past birth respectively.
The case mentioned above, in which the soul is severely punished here in spite of not having done an equally severe sin in this birth, is different from the above two exceptions. In this case, since no severe sin has been done in this birth, as per the general rule, the soul should not be punished here for any sin done by it in the past birth. Why then is the soul punished here severely? This case is covered under another exceptional rule. Note that God is all-in-all. He is the Maker of the rules, and is beyond all the rules. Whenever He breaks any rule, it is only for some good purpose.

All these rules regarding a soul’s deeds and the rewards and punishments for the deeds are only for the soul’s reformation. God does not give any punishment to a soul out of revenge. He is the Doctor who is treating the patient. The soul is the patient, who is to be cured. Sometimes, God feels that a person will be benefited and his or her reformation will progress better if some punishment is given at a certain time. So, He brings to the present life, a punishment which the soul was supposed to face in a future lifetime. It is like the premature withdrawal of a deposit from a bank, which leads to a loss in the value of the deposit. So the punishment, when preponed to the present, reduces in value.
This is a benefit to the soul. Additionally, it accelerates the reformation of the soul. So, the soul gets a double benefit! This exception is made in the best interest of the soul. It is like the Supreme Doctor, God, deciding to increase the dosage of antibiotics for a patient, deviating from the regular treatment plan, to speed up the recovery of the patient. This exceptional rule, like all other rules related to the administration of the deeds of souls, clearly shows the loving kindness of God, the Divine Father for the souls, who are His children.

God gave freedom to all souls so that they could do whatever they felt was good. God helped the souls in determining what is good and what is bad by preaching to them through holy scriptures, holy devotees and holy Incarnations. Freedom means the complete freedom for all souls in this creation to act in any direction, without the slightest force on the mind, either here or in the upper worlds. God always preaches to every soul to bring the realization of the truth to the soul and to reform the soul. The soul is expected to realize and get reformed only through this knowledge introduced into the mind of the soul. It is the only way the soul can be saved. The only force used by God on the mind of a sinner is imparting knowledge. He does not use any physical force or miraculous power to reform the sinner. The king tries to reform the sinner through physical force in the form of punishment, but such reformation is only temporary. Even the horrible punishments in hell cannot reform the soul permanently. Eternal reformation can never be attained through punishment. In spite of this defect of punishment, it is still used to reform the soul temporarily. Only the spiritual knowledge given by God-in-human-form can bring an eternal reformation in a soul.

Generally, the cloud rains everywhere and the rain makes the seed present in fertile soil to grow up into a plant. But a seed fallen on rocky soil cannot give rise to a plant immediately in spite of a lot of rain. Devilish or demonic souls are like the rocks present here and there on earth. The God-cloud does not use His miraculous power to change the rocky soil into fertile soil since God never interferes with souls using any type of force. Judas was like rocky soil. But due to his association with Jesus and continuously listening to His preaching, he realized, confessed his sin, and punished himself at the end. The priests of the temple never listened to the preaching of Jesus at all and so they never got reformed. They were like solid rocks. Judas was like soil having some rocky nature. So, the seed of reformation at least germinated in him, even though it germinated late.

For a person’s reformation, apart from the divine force of spiritual knowledge, the receptivity of the person’s mind is also important. There are some good souls with high receptivity for the knowledge. They are like good soil and they get reformed immediately on listening to the spiritual knowledge preached by the Human Incarnation of God. Then there are some average souls, who are like rocky soil. They take some time to get reformed like Judas. Both these types of souls are reformed and saved. But there are some other souls like the priests who crucified Jesus, who have no hope of reformation at all. They are like solid rocks and they are condemned forever. This worst type of souls is punished in the liquid fire of hell forever. Their punishment is forever because such souls will never get reformed. They are kept aloof from mankind in the lives of wild animals, worms and so on (Tānahaṁ dviṣataḥ...—Gita). God’s attempts to reform are confined only to the first and second types of souls who are like good soil and rocky soil respectively. The moment a soul is reformed, it is saved forever.

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