Aamnaaya Vistarat cha.

(The unimaginable nature of God is elaborated in Veda by various statements).

Veda clearly elaborates the unimaginable nature of God through the following statements: Words cannot give knowledge of God (Yatovaachah, Na tatra vaak…). Even mind cannot touch God (Apraapya Manasaa Saha). Intelligence cannot reach God (Namedhayaa, Yo Buddheh Paratah..). You cannot understand God through logic (Naishaa Tarkena…, Atarkyah..). Senses cannot grasp God (Nachakshushaa…, Aprameyah…, Atindriyam….). All these statements have elaborated the concept of unimaginable nature of God by any means.

Amatam Matamiti Shruyate Giyate cha.

(God is known as unknown. This is said in Veda and in Gita also)

Veda says that angels and sages came to know only one point about the God after long hectic discussions. That single point is that God is unknown (Yasyaamatam Tasyamatam…). Even Gita says that no body knows anything about God (Mamtu veda Nakaschana.). Therefore, the unimaginable nature of God is clearly established by the sacred scriptures.

Aatmajneyam Mahimevaasti.

(God is known to God and hence the prerequisite condition is fulfilled. For human beings, the unimaginable God can exist like the unimaginable miracle).

Veda says that the knower of God is God Himself (Brahmavit Brahmaiva…). Hence, though God is unknown to human beings, He is known to Himself. If you say that the existence of anything must satisfy the prior condition of its knowledge, the rule is not violated since God is having His knowledge. Then, you may say that God exists for God only since the prior condition is limited to God only. This is not correct because you are agreeing the existence of an unimaginable miracle also in the world. When the miracle is demonstrated, it is unimaginable but its existence in the world is accepted. Hence, the existence of unimaginable item like miracle exists in the case of human beings.

Jneyapurvaastitvaabhaavashcha Vidyate cha Shruteh.

(The existence of Para Brahman is not the existence of non-God items in which the knowledge of the non-God items is a prerequisite condition. Para Brahman exists as per the statement of Veda).

All the non-God items are worldly objects, which are parts of creation. All these items are known first and then only their existence is mentioned. When you say that a pot exists, it means that you are stating the existence since you know the pot already. Hence, the existence of any worldly item requires the knowledge of that item already. If you do not know anything about an item, you will not say that it exists. Hence, the existence always requires the prior knowledge of the item. But God is beyond world and is unimaginable since God is not known. Hence, the existence of God is not similar to the existence of the worldly items. Since the existence of worldly items, which requires prior knowledge of the item, is absent in the case of God, God can be said as an item not having the existence of worldly items and hence God is non-existent (Asat) in this sense. This does not mean that God is really non-existent because God really exists as per Veda (Astityeva….) and hence God exists (Sat).

Maanushatanoh sukshmatamaamsha atmaa.

(Atman or soul is only the most subtle part of the human body)

In Gita it is said that God enters the human body. This does not mean that God enters the inert human Gross body only. The human body is the human being and is a composite of three bodies (Gross, subtle and causal). The causal part is called as soul or Atman. Hence, when Gita says that God enters the human body, it means that God enters a human being, which is a composite of Gross, subtle and causal bodies.

Jnanopadeshaat maanushopaadhi giyate.

(The purpose of the mediated God is preaching the spiritual knowledge to the human beings. Hence, the medium is human being and this is said in Gita).


The main purpose of the entry of God into a medium is to preach the spiritual knowledge to human beings and hence the medium must be a living being and especially must be a human being. This is clearly said in Gita that God enters the human being (Maanusheem tanumaashritam).

Amnaayaat na pratimaa bhutejyaagaanat cha.

(Veda says that God is not in the statue. Gita also says that those who worship the inert five elements will be born as inert elements).

Veda says that God does not exist in the statue (Natasya Pratimaa). The statue is only the representative model of God and God does not exist in the inert statue. Similarly, the inert energy like light etc. Gita also says that those who worship the inert matter and energy (inert five elements) are born as inert objects in the world (Bhutejya yaanti…). Hence, the medium into which God enters is not inert but is a living being which is mainly characterized by awareness. The body of the living being is inert but a living being is mainly characterized by life, mind etc., which is awareness.