AvadhootaDatta Peetham

Sri Sadgurubhyo namaha
Om Santissantissantissantihi

Kannada:

Paramatma is all-pervasive. He is also the six types of changes that occur to all substances. How to experience Him is explained. The visible world is perceived by us because of Him. All our mental faculties occur because of him. All things are revealed only because of Him.

In the Guru Gita it is stated: By whose light everything is lit, by whose knowledge we all become knowledgeable, by whose bliss we all become blissful, to that form of Sachchidananda, who appears as Guru, we offer our obeisance.
Paramatma is further described. He is action. He is the five subtle perceptions. All that we see and feel is Paramatma. All that we know is Paramatma. Everything is He. The Triputi is He. He transcends all the threesomes. The seer, the seen and the seeing are all He and yet He is above them all. With concentration you must try to experience Him.

This concludes this sarga with a concluding verse which summarizes it all.

In science we speak about a Moola Kana, the root cell as the source of Creation. But Vedanta does not accept that theory. Science stops where Vedanta begins. Science cannot go any further. Advaita Sastra does not accept an inert substance as the source. Only Consciousness exists. An inert object cannot create. It requires an energetic consciousness that can inspire it to function. Consciousness alone has the capacity to create. Such Paramatma is subtler than the subtlest substance. This squashes the question of whether Consciousness is the original source, or a minute cell is the source. Paramatma is not Paramaanu/subatomic particle.

Mahaakalpaavasishta Paramabhaavana is the next sarga.

Sri Rama begins with a question.

After Maha Pralaya, where even I am not there, everything is formless. There is no doubt about it. However, you have said that it is not void or light or darkness. It is not alive, and it is not the mind. How is it possible? It is full of contradictions and I do not grasp your teaching. Please explain to me clearly.

How can that which is nothing, exist in this world?

It is possible, and that is what Vedanta explains here, said Vasishtha.

Vasishtha says, you are missing the point. It is not easy to understand. You must follow my train of thought. You are asking a smart aleck question, as if it is highly intelligent. It is not easy to give an answer. I will however try to make it easy. As the sun gives light spontaneously, let my answer light up your understanding effortlessly. I will try my best to clear your doubt.

In the Maha Kalpa, That alone exists, I had said. It is neither emptiness nor is it anything substantive.

Vasishtha gives a good example. It is a common experience for us. There is a huge tree. It has been felled and the tall post has been brought for the sculptor to carve a design on it. The sculptor has a picture in his mind. The wooden post also has the form inside it. Once the tools are applied to it, the form will reveal itself.
Just because there is no one to see it, and there is nothing to be seen, and there is no act of seeing, it cannot be said that there is nothing. That is how you should understand.

‘Anvaya vyatireka’ is the technique used here to explain.

Whether this world is real or unreal, we will discuss later.

Paramatma is neither void nor non-void.

Even before being sculpted, a figure was hidden inside the pillar. The pillar is Truth. The hidden form inside it is untruth.

On the other hand, the yet-to-be sculpted figure is certainly there in the pillar. Therefore, the pillar or post is not empty.

The waves are still. Water is there. It cannot be denied that there is flow or current existing in the water. Similarly, Creation is inherent in Paramatma.

It may be said to be both full and empty. We do not accept the Soonyavada, the concept of void or nothingness.
When we are in Brahma, why do we fall under delusion? Sri Rama intended to ask this question. Vasishtha anticipated it. What causes this? What prevents us from experiencing Brahma? Why do people perceive Him wrongly?

Vasishtha said, I have told you about the yet-to-be sculpted figure existing inside a pillar. Similarly, the entire universe is hidden inside Paramatma.

The sculptor is ready with all his tools and implements. He has the intention of making a sculpture and we know of his intention. But in Brahma, there are no factors of Space and Time, Desa and Kala. Therefore, we cannot assume that He has the intention of Creating the Universe. That is where we get deluded. Just take the concept alone on the peripheral sense. Do not go deep into it. This is not a perfect example. In fact, in the entire world, there is nothing that compares with Paramatma that can be shown as an example. We can only take the support of whatever inadequate and inconclusive data we have and utilize those descriptions and examples to go forward with our understanding of Him. This is just one aspect that we touch upon. We should not get too involved in these individual examples and confuse ourselves. After Pralaya, the total dissolution, how the entire Creation remains undisclosed inside Paramatma, I have tried to indicate to you, that is all.

Telugu:

Yesterday, we discussed the nature of Paramatma, not of the individual.
Hiranyagarbha was the first ever individual who existed. If he alone existed, and if he merged in Paramatma, how can he remain any longer as an individual soul? Paramatma alone existed thereafter. We are not speaking about a Jnani who has merged with Paramatma. We are only speaking about Paramatma.

Yadanaat

Only Paramatma exists. What is the benefit of understanding this? That light which dispels all illusions and delusions is Paramatma. That is why He has to be known and understood to become free from fear and confusion.
This explanation is given only for the sake of those who are bound by the shackles of Time. Paramatma is not bound by Time. The time concept that we are capable of perceiving is very minute and yet, we consider it as immense. It is our ignorance. We base our experience on Time as we see its flow, and its pace. We cannot even imagine actual boundless and limitless Time and the Maha Pralaya.

You cannot teach college level lessons to first graders. They will run away.

We are now taught about the Pralaya and Maha Pralaya.

You have Sadguru darshan and your fear goes away. Then you remain with an easy mind thereafter. Life becomes smooth.

Darshan as regards Paramatma is not visually seeing, but experiencing internally. Once Paramatma is experienced, fear will vanish. When fear is absent, there is bliss. That state is Parabrahma.

Verse

He is a witness. There are three; Seer, seen, and seeing. There is one who is a witness to all these three. This witness is limitless, and is the light of consciousness. Who is the seer talking about, as the seer? Who is the ‘I’ in ‘I am seeing’? Only when that light exists within as the ‘I’, anything is possible. That witness is Paramatma. He is limitless. He is radiance. Only when that light shines, the mind and the intellect will function.

Verse

Imagine that light or any lamp, and imagine it as being within, and focus on it; it is one yoga practice. This procedure is there in Yoga Sastra. It is not Jnana. It is a karma. It is one technique to gain Jnana.

When that light exists within us, all mental and intellectual activities occur. Ichcha, Jnana, Kriya faculties then come into play; to make a resolve, to have the knowledge to execute it, and the energy and implements to complete the action. All this is possible because of Paramatma.

It is by Him that we become aware of the countless things in this world. How is it possible for the entire world to have the same understanding about an object, without any computer or Wikipedia? You named a fruit as mango. All over the world the same name or concept is used. How? Gradually the name got spread. This is its description, the color, the shape, the taste, the size, the seed, and so on. There are so many things in the world. Each has its own name and each is specifically and accurately differentiated. This is such an impossible task to identify each and every object and differentiate the attributes of each with accuracy. The moment a sound is heard, it’s meaning flashes in the mind. How?

Innumerable objects appear, as waves in the ocean. The distinction of each is preserved and maintained. All the different names and forms, and their specific nature, is Paramatma.

Sa eva

He is emerging as the world with Chidatma and Jada. He is as if he is separate from Himself, as he emerges as the perceptible world. He emerges as so many varied and different entities.

Same gold appears in the forms of an infinite number of ornaments, as bangles, necklaces, earrings and so on.
Again you should remind yourself that you should not get confused here by this example and take a false step. Parabrahma is Truth but the world is not Truth.

It is not as the ornaments are nothing but gold. Then the concept gets distorted. That confusion should be avoided here. If you fall into that delusion, it will be a hindrance to understanding.

Verse

If you happen to grasp the concept of that one single Consciousness, you will experience that everything is Paramatma. Forever, all and everything of all the three times is none other than Paramatma. There is nothing other than that. Paramatma is everyone and is in everyone, it is said. This is the first grade level of knowledge. One must attempt to know Him as such, to begin with. Otherwise total ignorance will prevail that nothing is Paramatma, and that you and I have nothing to do with Paramatma.

Anyeva

Appearing as being different or being the same, identifying with it, and not identifying with it - this is an important example. First accept that the waves are the same as the ocean. Later you can clarify whether or not the waves and the ocean are really the same.

No one thinks that you can separate the waves from the ocean. The waves cannot exist without the ocean, except in words. Only the word ‘wave’ can exist by itself. Therefore, you cannot give a separate existence to a wave, as you can, to the ocean. You cannot just bring a wave and keep it at home. This relationship between the waves and the ocean is very important. As waves are the same as the ocean, is the individual the same as Paramatma? Does the individual not exist by himself? Is he untruth? That is not what is being said.

What is being taught is that you should identify yourself with the ocean and not with the wave.

We see the world as being separate. Jnanis have no experience of the world. Their awareness is only of Parabrahma, Paramatma. Siva alone exists for them. *** alone is. Whether they are born with that knowing, or whether Jnana is acquired later by them, is a different matter.

We assume the world to be real and we forget ***. That is the cause for all our misery. We can do sadhana and grasp the Truth. We get that feeling and thinking that this world is true, and hence, we forget Paramatma and fall prey to delusion and fear.

Yatah

Time’s influence we observe. A child is not born all grown up. Growth happens gradually. The six types of changes occur. The body grows, and then also shrinks and perishes. These changes do not affect those who transcend Time. Those Jnanis, who go beyond the influence of Time by the power of their Yoga, whether they consume a small amount of food or no food at all, they are able to survive. That is what the Yoga Sastra tells us. That is a different matter.

As the world appears and as all thoughts occur, the source of all that is Paramatma. He is the light of all perceptions. That must be understood.

verse

The perceptions of the sense organs – the functions of the senses, hearing, touch, vision, smell, taste, etc., and the mental activities – all of these is Paramatma. The experience, the one who experiences, and the one who causes the experiences, all are He. This is the path of devotion.

The Bhagavatam identifies each *** of the body with a certain deity. When the limbs or organs malfunction, we have to focus on the deity related to that part of the body and offer worship and prayers to effect a proper healing. The Sun or Fire *** for problems with vision, Varuna for stomach ailments, and so on. When the specific deities are invoked, and their grace is earned, those organs become restored to their normal health. The Sastras give us such prescriptions and remedies. The deities are themselves the organs. That is why people offer devout worship to the various deities.

In the Bhagavatam, when Paramatma descended to the earth, it is described that all the deities also descended to the earth to serve Him.

Consciousness that is at the source of all experiences is Paramatma.

Drashtu

This is like the crown of all that has been stated thus far. O Sri Rama, O Sadhu, Vasishtha says. The nature of a Sadhu is very important to cultivate. Without that noble and gentle nature, one cannot absorb Vedanta. One should listen, ponder, and practice. Body and mind should be restrained and controlled. They should be properly directed.
At that state which transcends the Triputi, as Dattatreya Swami, who is the form of the Trinity, you will experience your true Self. The one who is aware of the threesomes as separate from Himself, is the higher entity. Once you reach that level, you will experience your real Self. This ordinary ‘I’ is only for worldly affairs. The concentration required for achieving this will come with practice of Pranayama and Yoga.

Verse

He is unborn. He does not get old. He has no beginning. He is all-pervasive. He is eternal. He is permanent. He is auspiciousness incarnate. He, as Jnana benefits us all. He is flawless. He is pure and mighty. He is indescribable and immeasurable. He cannot be valued as such. He is beyond any blemish. He cannot be bound by any rules. He is the cause of all causes. He cannot be known verbally or intellectually. You cannot learn and get a certificate. He may only be experienced. Such is Paramatma.

In the olden days people would store food for six months. A disciple should do the same. Collect all the information first and slowly bring it into experience. All the sacks of stored food eventually get transformed as you, by your consumption if it. It gets merged in you and becomes you.

Even the utterance of one syllable to describe Paramatma will place one on the wrong track because He is beyond description. Although Paramatma is beyond description, language helps us to understand Him.
Jeevanmuktas are here only for our benefit. They have no need to be amidst us. It is our need for them that we need them to explain to us and guide us on this path. What will be our fate if all the Jeevanmuktas went away to the Himalayas?

Right now Swamiji is in the Himalayas. That is a different matter. Because of their compassion, Gurus take the time to teach us. If they say that this world is untrue, and go away from it, how will the rest of us know? Sadgurus are Jeevanmuktas who allow us to experience what can be known only through experience.

No implements are necessary. Only intense contemplation will reveal the truth.
That is why in the Life History, we learn that Swamiji enquired: Who am I?

Mother Jayalakshmi did not tell him. She said he had to find the answer by himself. There was not enough time to explain everything to him. She gave him Upadesa and left him to do the sadhana. Swamiji is a Datta incarnation. Yet, Mother told him to inquire within and realize the Self by himself. It is to show us all the path towards Self-realization. That is why that section was included in the Life History.

The intelligence that enables us to know is Paramatma.
Thus the Paramakaarana section concludes.

Mahaakalpaanta avasishta paramabhaavanam is the name of the next sarga. Do not fear by hearing the long name. This is a fairly easy topic to learn.

‘Mahaapralayasaakshinee’ is the name of Mother Goddess. She remains as a sole witness when all else has perished. She herself is Paramatma, although she is described as a female energy.
Sri Rama asks another interesting question.

Mahapralaya

What is left when everything is gone, is termed as a treasure. It is the cause of all riches at that time, that situation of Maha Pralaya, which occurs at the end of the Kalpa. All the atoms which came together, split into four divisions, and again formed as dual entities to form cells, molecules and so forth, have now completely disintegrated. Not just that beings perished and everything became water. No. This is a more final dissolution. Even water is not there. If water were there, then Varaha Swami would incarnate to rescue the Earth. Here, even the five elements have disintegrated and merged into the source. Nothing, and no one remained. No water, no earth, no five elements, no beings, nothing whatever existed. No shape or form existed. Nothing was there. Was that then void? The sky is called empty. But is it? Just because it is formless?
It is neither void, nor light you have said. How is that possible?
You said it is not darkness also. How can that be? If something is lost, it is not there.

A spoilt tape recorder is broken, and burned. It exists only in name. It has no shape. But because the name and shape of it still exist in the mind of the owner, he recreates the machine or obtains a new one. But for now, it has lost its gross form. Only the name remains.
How can that which has vanished not be called void?

Verse

You said it is not even a being, or the substance of mind or intellect. These are the things that we are aware of. What can be there other than all of these?

You say that it is none of these. Then you say He is all of those. Are you trying to pull my leg? Please explain clearly. This teaching of yours is causing more confusion in my mind. I am unable to draw any conclusions, Sri Rama lamented.

Vishamo

Sri Rama, you have asked a good question. You are very intelligent. You are great. But you have failed to get my drift. That is why you have these doubts. This is a very involved question. It is very difficult to explain. But since you have asked, I will easily dispel your confusion.

Sage Vasishtha is Sadguru. Nothing is difficult for him. It is hard only for us to follow.

Just as when the sun rises darkness vanishes, just as easily and effortlessly, I will clear your doubt.

mahaakalpaanta

What did I say to you Sri Rama? At the end of the Maha Pralaya, whatever remains is not void. I will explain why. It should not be called emptiness. I will explain logically. Listen carefully with full attention.

Vasishtha begins his instruction.

Many people say that they are meditating upon emptiness. Paramatma is Consciousness. Light is an entity. Darkness is also an entity. They are not nothingness. You have introduced either light or darkness. Where you cannot see, an owl can see. Just because you do not see anything, it does not mean that the space is empty.

You poke yourself in the eye with your own finger if you believe in the emptiness theory. It is a very wrong notion.

We will continue the discussion tomorrow.

Jaya Guru Datta
Sri Guru Datta

Om Santissantissantihi