Meaning Of Meditation (Dhyanam)

[dattaswami]

Meaning Of Meditation (Dhyanam)

Some people say that meditation is sitting with perfect silence without any process of thought. Such a contention is meaningless because it virtually amounts to a nice sleep only. These people further misinterpret that such a meditation is concentration on formless God (Nirakara). Gita says that one cannot concentrate on formless God (Avyakthahi Gatih). The meditation of formless God becomes true if one concentrate on the true knowledge of God. Veda says that true knowledge is the real form of the Lord (Satyam Jnanam Anantam Brahma). Knowledge is formless. Therefore the formless God means only the true divine knowledge about the Lord. This is the correct interpretation of Sankaras philosophy. The great ancient Vedic sages sat in the formless meditation and this statement means that they concentrated on the divine knowledge (Brahma Jnana), which was expressed as Upanishaths in their mutual discussions (Satsanga).

The actual meaning of the word Dhyanam is the process of functioning of intelligence (Dhee or Buddhi) and this pertains to the field of knowledge (Vijnanamaykosa). Some people interpret that meditation means concentration on the form of the Lord like the light blue colour, peacock feather on the head, flute in the hand etc., Instead of concentrating mentally upon such objects, one can see these things in a photo or see the objects directly kept on a table. If these things constitute the divinity there is no need of concentrating on these things. One can attain the divinity by applying light blue colour on his own body, by putting a peacock feather on the head and by catching a flute by hand. Such a divinity can be attained without any meditation. So meditation becomes meaningless in such a line. This is the reason why Sankara discarded the meditation of a form (Saguna Brahman). Ofcourse attraction by such things towards the Lord will help a person to develop the attachment on the Lord. One may be attracted to Lord Krishna by such things and then finally get attracted towards His divine knowledge as preached in Bhagavatgita.

Such things may be initial promoters but the final is only the divine knowledge, which will help any one in his effort (Sadhana) to please the Lord. The divine knowledge resulting in the realization will impart a tension free peace and tranquility to the mind. By such state one will attain perfect health of body and mind and thus the benefit is directly seen here itself.

Ex:- If one realizes that this gross body of the soul is only the external dramatic dress as said in Gita (Vaasamsi Jeernani), he will immediately realize that these family bonds are only the bonds in the drama. The soul forgets the bonds of the previous birth as an actor forgets the bonds of previous drama. If these bonds are real the soul should have remembered its relatives of the previous birth. Such a divine knowledge on memorization enters the nerves of a person and he will not have any tension about his family members. He does his duties without any trace of tension. This is the salvation while alive (Jeevanmukthi). Thus meditation means continuous remembering of the divine knowledge which yields the direct fruit here itself. Such a person gets a fruit in the upper world also. The only one Lord is the authority here and there also. Anybody blessed here will be blessed there also. If one is not blessed here he is not blessed in the upper world also. The grace of the Lord or the anger of the Lord is uniform here and there. One who is not blessed here cannot be blessed there. Thus the true knowledge blesses any person here and there. Meditation is continuous thinking of such knowledge and other interpretations are either useless or of little use.

[erkn49]

I was told that God has no form. Therefore it is impossible to meditate on God.
I was told that God is pure energy. if God has no form, it is impossible to meditate on pure energy because we don't know how it is like.
It then seems too subtle to meditate on God.
But it is easier to meditate on my self.
When I meditate on my self, there is no self!
When I meditate on my body, there is only suffering.
When I meditate on my mind, I only find distractions!
No body, no mind, no self. So what am I?
I am nothing! Yet here I am. What a dilemma!
There is only confusion.
Then comes Buddha. The Enlightened One said:
Forget about meditation, Just behold the name:

      NAMA AMITABHA.

The name stands for everything.
Everyone can do it.
It leads to salvation.
It leads to Buddahood.
Why meditate?

[dattaswami]

I was told that God has no form. Therefore it is impossible to meditate on God.
I was told that God is pure energy. if God has no form, it is impossible to meditate on pure energy because we don't know how it is like.
It then seems too subtle to meditate on God.
But it is easier to meditate on my self.
When I meditate on my self, there is no self!
When I meditate on my body, there is only suffering.
When I meditate on my mind, I only find distractions!
No body, no mind, no self. So what am I?
I am nothing! Yet here I am. What a dilemma!
There is only confusion.
Then comes Buddha. The Enlightened One said:
Forget about meditation, Just behold the name:

      NAMA AMITABHA.

The name stands for everything.
Everyone can do it.
It leads to salvation.
It leads to Buddahood.
Why meditate?

God is with form or without form?

Do you think that we have to travel from clarity to confusion or from confusion to clarity? Anything becomes complicated when there is confusion. Anything becomes easy when there is clarity. Clarity is the real knowledge and confusion is the real ignorance. We must travel from ignorance to knowledge and not vice-versa. When you say that God is formless, there is no complication. God is like all pervading space or cosmic energy. A 10th class student who has studied physics can very easily understand this. But when a particular human being is declared as God the real complication arises, because He is looking like any human being. How this particular human being is God and every human being is not God? You have to analyze the internal form of the human incarnation and differentiate Him from an ordinary human being. Lot of logical analysis is required here only. Moreover egoism and jealousy attack immediately any one and due to this no body accepts a particular human being as God. Actually God is unimaginable and you cannot say that He has form or formless. He is not the space, which is formless. But you imagine Him like space. You have caught the space only in your imagination and not the real God. Somebody says that a peculiar animal in the forest called as Gavaya looks like cow, you have imagined only the cow and not the Gavaya animal. Unless you perceive God directly how can you imagine Him? Your imagination itself is nervous energy. Thus you perceive the unimaginable God through space and nervous energy. Both the space and nervous energy are parts of the creation. If you analyze the human body it is also energy occupying certain space.

Therefore, you perceive God through the medium of space and energy. A medium, which is a part of the creation, is essential to imagine the unimaginable God. Unimaginable is different from formless. Space is formless but not unimaginable. First you distinguish between these two. The Guru of your Sikh Religion is actually the human incarnation and worshipping Him is the real worship of God. The reason for your Guru not encouraging the human incarnation is that the fraud Gurus are claiming themselves as God. It is really difficult to recognize the real human incarnation in which, God dwells. Certainly there is a large probability of fraud persons who claim themselves as God and mislead you. But you should not run away from analyzing the genuine incarnation fearing for the fraud persons. Any system has loopholes. The system cannot be rejected due to the loopholes. One cannot avoid the train journey since there is a risk of accident. One cannot abolish the examination system because there is a probability of copying. One cannot abolish the administration offices of the Government, as there is probability of corruption.

There is a risk of artificial diamonds to be confused as original diamonds. Due to this will you avoid purchasing the necklace of original diamonds? You will take the help of an expert in selecting the original diamond. The human incarnation is the most convenient form for the worship and service. When you say that God is omni-potent it means that God has all powers. If He cannot come in human form, He is not having that power. Then He cannot be omni-potent. When He has the power to take the human incarnation, He has come in human form. Who are you to object that? He comes in human form for those devotees who are fond of worshipping Him through real service. They like to talk with God and live with God. They like to serve the God and see the pleasure in His face. They get full satisfaction by that. Therefore, God is in human form for such devotees only. Those who do not like the human form can worship God through formless inert items like space, energy etc. or inert forms like statues. But such worship is not the direct worship and it is only a representative worship. Neither space is God nor God is in the space. Similar is the case of a statue. Both formless space and formful statue stand as representatives of God only. Of-course God is pleased with the representative worship also, but the direct experience of God and the possibility of pleasing Him to the maximum extent are possible in the human body only.

A devotee asked a question about the possibility of talking with God directly. He should investigate the human incarnation at present and can talk directly. The procedure to identify the human incarnation based on the scriptures is extensively explained by Me in several answers to the questions that are placed in the web-site (www.universal-spirituality.org). One has to identify the present human incarnation using that procedure, in which the inseparable characteristics of God in the human incarnation are well explained. God is coming in human form in every human generation. If He had come only in a particular human generation God becomes partial to that generation only. God wants to talk with His devotees to please them by clearing all their doubts. This is the main purpose of the human incarnation of God. If you don’t believe the human incarnation you need not approach the human incarnation. But there is a devotee like Jyothi, who is very much anxious to talk with God. You can neither object her nor the God to take the human form. You carry on your representative worship. She is not objecting you. If you don’t want to purchase the original diamonds do not purchase. But you should not object a person who wants to purchase the original diamond. Thus God provided both the ways separately. You purchase the artificial diamonds and let somebody purchases the original diamond. Those who want to pray God without talking with God, let them have the representative worship having formless God or statues. Those who want to pray, talk and worship the living God, let them have the human incarnation. You should not object the desire of other devotee and also the God who is capable to fulfill the desire of that devotee.

Suppose some parents requested the management of a school to provide a park for waiting. The management is capable of doing so and it is the earnest desire of some parents. Suppose, there are some parents who do not like the facility of the park. They should not object those parents who want to use the facility of the park. They should also not oppose the management in the construction of the park. It is the duty of the management to inform the availability of the park so that any parent who ever desires to use that facility can use it apart from those parents who requested for it. If this general information is not provided to all the parents, some may ask the management regarding their negligence in informing the parents. Similarly, God comes in human form based on the prayers of some top most devotees to give direct experience. Through the human body the experience is not only direct but also complete. Such experience is not possible in the formless worship or in the worship of the statues. Such worship of formless God and statues is only a representative worship. It is just like worshipping the statue of the king and not the direct worship of the king. When you break a coconut near the statue, you can offer it by waving the hand and then eat it yourself. But when we break the coconut before the actual king, the king is fond of the pieces of coconut and will eat the entire coconut. When you want to avoid such inconvenience, you need not worship the human incarnation. You break the coconut before the statue and eat it yourself. But there is a fellow who wants to really offer the coconut to the king. He is pleased only when the king eats that coconut. He feels happy by seeing the happiness in the face of the king, while eating that coconut. What right you have to object such person? What right you have to object the king to come directly to eat that coconut for the happiness of a real devotee?

[erkn49]

Thank you. Namo Amitabha.

[dattaswami]

Thank you. Namo Amitabha.

God is neither formless nor has form.  In the creation both formless objects like air and form-full objects like earth exist.  Because of this reason God is neither formless nor form-full since both are imaginable.  Veda says that God is unimaginable.  But God comes in human form, which is useful to the humanity in all directions.  The main aim of the human form is preaching Divine Knowledge.  That is why God has taken a human form which is very much useful to the humanity in various angles.  You have to worship such form taken by God.  He is not your servant to come in the form you desire. In Gita the Lord said that He will approach the devotee in the same path as the devotee approaches.  This does not mean that He will take the form as you like. You can take any form you like which can be a representative of God (Pratika) but God does not exist in it.

[erkn49]

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

NAMO AMITABHA.

[dattaswami]

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

NAMO AMITABHA.

God has no beginning and no end because God is unimaginable. The beginning and the end must be also unimaginable for an unimaginable item. The beginning and the end of the cosmic energy or space or the creation are also unimaginable. Therefore, the beginning and the end are unimaginable for the unimaginable item like God and also for the imaginable item like space. Therefore, the two points, which are the beginning-less and end-less characteristics cannot help you in understanding the real nature of God. If you start recognizing the God by simply these two points (beginning-less and end-less), you may think that God is an imaginable item like the space or energy or the creation. In fact based on these two characteristics people have imagined God as an imaginable item like space or energy or creation. This concept has misled people to such a low level that people think that God is the very infinite space or infinite energy or infinite creation. Therefore, one should filter the concept of God at this juncture itself. One should think that God has no beginning and no end because the beginning and the end of an unimaginable item are also unimaginable.

Such God desired to create this Universe for entertainment. The very desire itself is the Creation. In view of God this present materialized universe in only an idea or imagination or the very desire itself. Therefore, the desire to create the world is itself the desire and also the created world itself is a desire. Thus the creation, maintenance and dissolution of the imaginary world are also imaginations or desires. A part of this infinite creation is the individual soul. The soul is like a drop of the infinite ocean of imagination or desire of God. Thus, quantitatively the entire ocean of imagination of God is very huge compared to the tiny soul. Remember that both the Universe and the tiny soul are made of the same substance called as imagination or desire. Thus the force of the Universe is far greater than the force of the soul. Due to such huge quantitative difference of the same phase, the Universe, which is far stronger than the soul appears as a materialized entity for the soul. But this infinite ocean of desire, which is the infinite Universe is a tiny drop compared to the infinite force of God. Therefore, again due to the same quantitative difference of force the entire universe is just the very weak imagination from the view of God. Thus imagination and materialization exist simultaneously true from the point of God and soul.


God should be understood as the unimaginable creator. Next God can be understood as the unimaginable spectator of the world. Lastly, God should be understood as the unimaginable actor who has entered the Universal Drama in the form of Human Incarnation.

[dattaswami]

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

NAMO AMITABHA.

If a student comes and asks the preacher “What is God?” and the preacher says, “God is Unimaginable”; then the student asks again “How God created this world?” and the preacher says, “The process of creation is unimaginable”; the student will think that the preacher does not know the answers for his questions and will leave the preacher.  This is the practical problem in revealing the absolute truth.  The preacher should say the answers in positive way and the answers should satisfy the logical faculty of the student.  Now you should analyze the basis of such logical faculty of the student.  The basis is the observation of this world containing all imaginable items only.  Hence all his logic is based on the observation of the nature of imaginable items and the relationships between the imaginable items only.  This means that the preacher should say that God is an imaginable item and the imaginable process of generation of the imaginable world from imaginable God is in imaginable way only.  Every sentence of the preacher should be imaginable to the student and then only the student gets satisfied.

The introduction of the word “Unimaginable” by the preacher leads the student to think that the preacher is ignorant.  Hence to satisfy the student and to solve this practical problem, the preacher has to make certain assumptions and should preach about God through hypothesis only and not through real theory.  

The reality is that the unimaginable God created the world through unimaginable way.

But to satisfy the student the hypothesis introduced here is that God is pure awareness.  Here the infinite ocean of pure awareness is an assumption created because there is no proof of such ocean of awareness anywhere because you can find only the infinite ocean of inert energy.  The infinite ocean of awareness is created by the preacher and such ocean charged by God can be treated as God Himself like the live wire treated as current.  Now the student is satisfied.

Similarly, the creation of world from God should be also done through the imaginable way answering all the objections through imaginable ways only.  This makes again the creation of another assumption for the process of creating the world by God. The assumption here is that a second unimaginable item called as the power of God is created which is modified into the world.  Since the power is negligible, the world is negligible and maintains the existence of single God or Brahman.  It is like the dream of a person created by the modification of the mind and the mind is negligible compared to the materialistic person.  In course of time to satisfy the logic of students, changes in the hypothesis are made by Ramanuja and Madhva who introduced the assumption of a separate material, which is modified as the world without any connection to God.

The hypothetical assumptions can be varied for the sake of preaching the truth to the students in order to satisfy their logic developed from the observation of the world containing only imaginable items.  This does not mean that the theories are different.

There is only one real theory that both God and the link between God and world are unimaginable.

 But the preaching requires complete elimination of the word unimaginable and the whole preaching should continue with the assumptions of imaginable items and imaginable relationships between those imaginable items only.  In such case all the assumptions are not true at all in the absolute sense.  In such case you need not misunderstand that the three Acharyas are differing from each other with different theories of truth.  The same truth is explained in different ways with different created assumptions of hypothesis for the sake of understanding of various types of mentalities of the students which are always based on the constant observation of imaginable items only (Ekam Sat Viprah bahudha vadanti…..Veda).  

The final truth is known to Anjaneya who did not like to preach the truth through assumptions and hence kept silent in preaching.  He showed the essence of all the divine knowledge through action (Karma) only because Karma can only be real and fruitful.  His recognition of contemporary human incarnation and practical service to Him is the essence of the message of Anjaneya.  For those who cannot accept the human incarnation, Shankara preached the divine knowledge with several assumptions and the most powerful assumption is that the soul itself is God.  Shankara preached atheists and this powerful assumption attracted them to come and at least here the subject.  All the Acharayas followed this method of preaching by assumptions to various levels of students who are based on the logic of imaginable items only.

[Alice]

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

[erkn49]

Dear sir,

Indeed. The wise teaches to suit the student.

The  beginningless and endless GOD ia really unimaginable.

Even the soul is unimaginable.

NAMO AMITABHA

[dattaswami]

Dear sir,

Indeed. The wise teaches to suit the student.

The  beginningless and endless GOD ia really unimaginable.

Even the soul is unimaginable.

NAMO AMITABHA

Soul is not unimagianble, it is a created item only.“Veda and Gita say that the soul can be visualized by very careful analysis and vision (Drusyate Tvagrayaa…, Pasyanti Jnana Chakshushah….). After all, the soul is only pure awareness which is the nervous energy flowing in the nerves. Today we have very sophisticated instruments through which we can see this nervous energy flowing in nerves as waves. The soul is essentially the inert energy only. Ofcourse, the chip of the information (Jeeva) existing in the brain is specific for an individual i.e., accumulated from several births. Your body is like computer.



First of all we should analyse the soul. The soul is made of pure awareness. The vibrations of pure awareness are called as feelings or qualities. Therefore all the characteristic qualities are associated with the soul and are made of pure awareness.

What is pure awareness? It is only a special form of inert energy. When we eat the food, it is oxidised by the oxygen received through the respiratory system. When the food is assimilated in the digestive system, it is oxidised by the Oxygen from the respiratory system, which is carried by the blood in dissolved state through Haemoglobin. The oxidation of food is exothermic reaction and liberates inert heat energy. This inert heat energy is converted into a special form of energy called awareness by the nervous system.

The electricity is produced by the generator and enters the tube light. The electrical energy is converted into light, which is another new form of energy. The heat energy produced by the interaction of digestive and respiratory system is called life energy (Pranamaya kosa). When this heat energy is converted into awareness by nervous system the awareness or mind is produced (Manomaya kosa). This awareness which is in the purest state is called as the soul (or Atman). This awareness is propagated in the form of pulses and these pulses as a bundle is called as Jeeva. The bundle of pulses of awareness is called as simply Jeeva from the point of pulses, is called as Atman from the point of awareness and is also called as Jeevatman from the point of both the pulses and awareness.

The constant propagation of pulses is called as mind (manas). The impressions of strong pulses are called as Chittam. The production of strong of pulses by the interaction of several weak pulses is called as intelligence or determination or Buddhi. The strong pulse that keeps the identity of the body is called as Ahamkara or ego. When you say the word Jeeva, it refers only to Manas, Chittam, Buddhi and Ahamkara (Antahkaranams). Therefore the soul and Jeeva together called as Jeevatma is only a special form of energy i.e., generated by the interaction of digestive, respiratory and nervous systems. Thus Jeeva representing the bundle of characteristics and Atman representing the special form of energy or Soul can be only the items of creation and not the creator. You are worried about the generation of Soul but there need not be any worry because Soul is an item of creation. In this creation there is conversion of matter into energy.

There is conversion of one type of matter into another type of matter through a chemical reaction as done by chemists. There is also conversion of one form of energy into another form of energy as done by physicists. There is conversion of matter into energy as done by technologists and engineers. Now if the Soul is generated, what is there to worry? This topic comes under the realm of creation and is within the boundaries of the creation. Gita says that the Soul is Paraprakruti. Prakruti means creation. Para means the finest part of creation. Therefore the transformation of Soul or division of Soul or generation of Soul is only topic of science and is not a topic of spirituality. Spirituality deals with creator who is beyond the creation. Veda says ‘Annat Purushah’, which means that the Soul is produced from the food. It is conversion of matter into Soul, which is energy.

When Ahalya is converted into stone the Soul of Ahalya did not go to any upper world in which case, it would have been death of Ahalya. The Soul of Ahalya existed in that stone. This is conversion of energy into matter, because Soul is energy. Again when the stone is converted into Ahalya the matter is converted into the Soul i.e., energy. Lord Krishna created His friends and the cows in duplicate when they are stolen and hidden by Prajapati in the upper world. The same body and the same Soul is existing in two places. This answers the issue raised by the cloning. A duplicate Soul with the same characteristics can be created even with a similar body. The friends of Krishna created with the same qualities behaved as the original beings.

If you take the case of Robot the electrical energy is converted into awareness through the wires, which are the nerves in the human being. The information chip introduced in the Robot is the Soul i.e., containing the characteristics (Samskaras and Vaasanaas) that were accumulated in the previous births. Therefore the production of Robot shows the production of nervous energy or awareness. In Robot, digestive system and respiratory system are not necessary because the inert electrical energy is already directly introduced into the Robot. The production of heat energy as in the human being is not necessary. Robot is the best example to convert the electro-magnetic waves of one range into another range called as awareness or nervous energy.

Parabrahman, the absolute God or the creator is beyond science and logic. Spirituality deals with the matters related to God. You may ask that how we can deal with the subject of God which is beyond logic? Such unimaginable creator enters an imaginable item of the creation and gives His experience to us. Therefore spirituality deals with such items of creation into which God entered. The medium into which the God entered is imaginable and can be discussed by logic. The medium has all its properties. But the medium also derives the properties of that absolute God by experiencing which, we can recognise the God in that medium. Ofcourse the properties of God are again certain selected properties of creation only. By the presence of God such selected properties become unimaginable. We say ‘God in flesh’ as per the Bible.

We also say ‘Manusheem Tanu Maasritam’ as per Gita. Both mean that God has entered the human body. The human body has all its natural properties like birth, death, hunger, thirst etc. But the property of the Soul is knowledge, which is the selected property. Knowledge is also the property of item of creation. Knowledge is the property of the Soul and Soul is the item of creation. When God enters the human body, He occupies the Soul. Therefore the property of the Soul, which is knowledge becomes unimaginable and wonderful. Spirituality deals with such divine Soul only. Such divine Soul is beyond science and cloning.

Such divine Soul like Lord Siva exhibited the process of cloning. Such divine human incarnation exhibits both the properties of the natural human body as well as unimaginable divinity of God. When Lord Siva created Veerabhadra from His hair all the anger of Lord Siva entered Veerabhadra. Characteristics are transferred and the same Soul in duplication as we can understand the cell division has entered Lord Veerabhadra. Devotees worship Lord Veerabhadra as the exact incarnation of Lord Siva. The present cloning about which you are astonished was already mentioned. People said that was unscientific and now say that it is scientific.

Parabrahman created the pure awareness (which is called as Mula Maya or Suddha Sattvam) in the beginning, which is just the desire to create this universe. The soul in the human body is also a tiny drop of such pure awareness, which is called as Atman. A drop of that Mula Maya is modifying into creation and the planning and design of modification exists as an intermediate state, which is called as Maya constituting the three qualities Sattvam, Rajas and Tamas. Similarly in the human body a bundle of various qualities, which are nothing but these three qualities mixed in various proportions exists in the soul, which is called as the subtle body. Thus the soul represents the Mula Maya and the subtle body represents Maya qualitatively. The materialised creation from the Maya, which is called as world can be represented by the external gross body, which is made of five elements. Therefore the soul called as casual body or Atman and the subtle body, which constitutes of characteristics or qualities is only a part of creation. The analysis of all the items of creation is called as science. But when God enters a specific human body the unimaginable divinity also exists.

For ex. In the ordinary cloning an offspring is produced. But in the divine cloning of Lord Siva the offspring produced was not a child, but a gigantic personality. If you compare the ordinary cloning with the divine cloning the process of cloning is common which is Prakruti. But the offspring is a child in the ordinary cloning where as a gigantic personality in the divine cloning. Such unimaginable part of cloning in the divine cloning is Maya. Therefore science can analyse only Prakruti where as the spirituality deals with Maya. You should not confuse between these two, since Prakruti is common in both. The shirts of a king and beggar can be cut by a blade i.e., the common external Prakruti between the human incarnation and human being. But the internal king is different from the internal beggar. That internal part is Maya.

[erkn49]

Dear Sir,

That's heavy stuff. It'll take some time to partake and digest. Forgive my ignorance.

NAMO AMITABHA

[dattaswami]

Dear Sir,

That's heavy stuff. It'll take some time to partake and digest. Forgive my ignorance.

NAMO AMITABHA

         Food is inert matter (Annam) and on oxidation (Prana), it produces inert energy. This energy is converted into awareness or chit. The Veda says ‘Annat purushah’. This inert energy is transformed into soul.

Veda says that the soul should be seen (Drashtavyah).  In Gita it is said that ordinary people cannot see the soul but Scholars with knowledge can see the soul (Pasyanti Jnana Chakshushah).  All this means that you can see the soul with the help of the analysis.  In the olden days there were no scientific instruments and therefore it means that the soul is imaginable but invisible.  By this you should not say that the soul is God because God is both invisible and unimaginable.  

But today through  electronic  instruments you can see the soul as basic inert energy.  Exactly the soul is a special form of work done by the inert energy in the nervous system.  Work is invisible.  If you take the soul as work it is invisible but imaginable.  If you take the soul as inert energy you can even see it through instrumets.  In any case the soul is not God because God is both invisible and unimaginable.

[erkn49]

Dear Sir,

One question: If soul is transformed from inert energy that is derived from food upon oxidation, then some time after passing away, the soul will perish due to lack inert energy because of no further food intake. Is this correct?

[dattaswami]

Dear Sir,

One question: If soul is transformed from inert energy that is derived from food upon oxidation, then some time after passing away, the soul will perish due to lack inert energy because of no further food intake. Is this correct?

The individual soul (Jeeva) is a bundle of various qualities, which are different proportions of the three basic qualities called as Sattvam, Rajas and Tamas (Nanyam Gunebhyah…Gita). The material of these qualities is awareness or nervous energy called as Chit and this material is known as soul (Atman), which is beyond these qualities (Nirgunam) and the same is stated in Gita (Gunebhyascha param….). The individual soul is always contains the basic material and hence can be called as Jeevatman, which is like calling water-waves. The awareness is a special work form of inert energy and this inert energy is produced by the oxidation of food.  This inert energy on functioning in the nervous system becomes the awareness.  When the nervous system takes rest as in deep sleep, the awareness is not generated in the deep sleep. In the state of dream, the awareness is generated and the qualities play as the dream.  In the awakened state, the awareness is generated, which contains the qualities but the awareness is in interaction with the external world.  In the state of perfect meditation, the awareness is generated but the qualities are subsided temporarily.  


All the qualities constitute the plane of mind (Manomaya Kosha). These qualities may be strong or weak.  The strong qualities constitute the eternal Jeeva (Ajo nityah..Gita). This Jeeva leaves the gross body in the death (Manomayah Prana Sharira Neta…Veda, Utkramantam…Gita) and the individuality of the Jeeva is maintained which is eternal.  This Jeeva undergoes the enjoyment of its good and bad fruits. The individuality of each and every soul is thus protected and maintained in this divine system of creation.  However, the weak qualities disappear after some time, which do not materialize into actions.  Thus, the weak part of Jeeva or mind is not eternal and disappears every day after the deep sleep (Manastejasi… Veda, Natvam vettha..Gita).  Gita refers to this weak part when it says that Jeeva is born and dead every day (Atha Chainam Nitya Jatam…).  Thus, Jeeva is eternal as well as non-eternal in view of the qualities, which are strong and weak respectively.  



In the deep sleep all the qualities exist as impressions in the plane of inert energy.  Mind is the plane of qualities, which vary, and intelligence is the plane of qualities, which are fixed due to decisions.  The impression of individuality (Ahamkara) is also a quality only. In deep sleep the mind, intelligence and individuality exist as impressions on a cassette even though the current is absent and hence mind, intelligence and the individuality are categorized under the inert nature only (Mano Buddhirevacha Ahamkara Itiyam…Gita).  The awareness-current is called as Paraprakruti, which is the Chit or Chittam.  The awareness is transformed in to basic inert energy in deep sleep and thus it is not eternal.  Even the qualities are not really eternal because the Advaita Philosopher attains the complete destruction of qualities in the state of Avadhuta (Manolaya Yoga).  The Avadhuta after death dissolves here itself completely and the individuality of the soul is forever destroyed.  His awareness is transformed into inert energy and thus such a soul is dissolved here itself (Ihaiva  Pranah …Veda).  

In the case of an ordinary soul, all the weak qualities and the awareness are converted in to inert energy in the body and finally the individual inert energy merges in the general cosmic energy (Tejassati…Veda).  However, the individual soul and the awareness existing within the individual soul as the material is not destroyed, which leaves the gross body to the upper world.  But in the case of Avadhuta, the individual soul is also destroyed because even the strong qualities are destroyed and the awareness existing in the individual soul is also transformed into inert energy, which merges with the cosmic energy.  The Advaita Philosopher claims such complete destruction of the individual soul as the complete salvation and this is the climax of foolishness!  Burning the house containing the rats is the final solution of Advaita Philosopher!

He removes misery of the soul by destroying the soul completely and forever!  The solution is to capture the rats with the help of a cage and live in the house with happiness and enjoyment.  The Advaita Philosopher praises the primary state of God or Brahman before creation (Nirguna Brahman) and such state of God was without any entertainment, which was neither praised by Veda nor appreciated by God (Ekaki Naramate..Veda).  The advanced state of God is association of God with His own creation containing both happiness and misery like sweet and hot in the meals.  If the meals contain only sweet, one gets bored.  The hot dish is created to remove such boring and therefore you should like the hot dish also.  You do not like the hot dish (Misery) and you are bored with continuous sweet dish (Happiness).  The solution of Advaita Philosopher in this case is to fast by avoiding the meals completely!  The real solution is to enjoy both happiness and misery like God.  God created both happiness and misery to have real and continuous entertainment.  If you are trying to avoid the misery, you are criticizing God for His activity of this creation, which contains both happiness and misery.