The unimaginable nature is only for the identification of unimaginable God

[dattaswami2]

The unimaginable nature is only for the identification of unimaginable God

 

132) Na svarupamudhaasutravadabhijnaanam .

 

(The unimaginable nature is only treated as characteristic for identification of unimaginable God like the yellow thread in the neck of a married lady standing for identification of her marriage).

 

Since no characteristic of God is known, God is treated as unimaginable. This very aspect of God helps us to detect His existence in a specific medium. Since this aspect of unimaginable nature helps us to detect His existence, it can be treated as an aspect equivalent to the characteristic though it need not be the real characteristic. The yellow thread of a married lady is never removed and hence can act as the identifying mark to be treated as a characteristic. But, this does not mean that the yellow thread itself is a part and parcel of her body like her leg or hand, which is the real characteristic. Hence, the inseparable mark of identification need not be a real characteristic.

Note:

 

Unimaginable nature is not a characteristic of God, but an associated characteristic which can be treated as a real characteristic. It is like the yellow thread of a married lady. It is not like her leg and hand which is her real characteristic. But just like leg or hand cannot be separated from the body, the yellow thread of the married lady is also not separated. It can be treated as real characteristic. But not actually real characteristic. It can be removed. If husband dies then it is removed. It is separable but as long as the husband is alive, it is never separated. So as long as the husband is alive the yellow thread can be treated as leg or hand. Thus inseparable associated characteristics can be treated as the real characteristic. Similarly the unimaginable nature is not a real characteristic but can be treated as a real characteristic for identification.

The unimaginable God must be imaginable to Himself at least

 

132) Karturapi jnanabhagavat taduhyam svasya sattaayai .

(At least the author should know the unknown subject. Similarly, the unimaginable God must be imaginable to Himself at least so that the existence of any unknown item becomes valid).

At least one should know the unknown entity, if it has to exist. If it is unknown to every one, such entity does not exist at all. When you say that an unknown subject exists, it means that all most all do not know it except one or two persons. If no body knows the subject including the author, it means such subject does not exist at all. Therefore, the unimaginable God must be imaginable to Himself at least so that the existence of unimaginable God becomes valid.

Note:

Unimaginable characteristic is not a real characteristic. Because a real characteristic should remain unchanged even for self. Suppose you have got your form. Such and such form. That form is observed by others. The same form is also observed by you. But here if the unimaginable nature is the real characteristics of God, then He should be unimaginable to Himself also. The real characteristic will not change even if the observer is self. But God is imaginable to Himself. Your face is your characteristic the face is not changing when you observe it in the mirror. Your hand, it is observed by others and observed you also. It remains the same. If unimaginable nature is the real characteristic, God must be unimaginable to Himself also. But God is imaginable to Himself and there fore it is not the real characteristic. It is only an associated characteristic for the sake of others.