Posts Tagged ‘Antaryāmi’
Sunday, June 27th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Parabrahm
Parabrahm, Purushottam, or Narayan: Part V
God is sarvagna (all-knower). He is Karma-fal-pradātā (the judge and the reward giver of the deeds or actions). He does not have any of the worldly attributes. He is also called Nirgun, because He is beyond any attributes of maya. He is sarva-vyāpak (omnipresent) by His antaryāmi (inner guiding, inspiring, and controlling) power yet forever remains present in His abode. This is like space or energy that is inherently present in an atom yet no one can see it. The same way, God is present in every atom or subatomic particle of His Creation, but we cannot see Him. The same figure of God that is present in His abode is also present in every brahmand. This omnipresence quality of God, known as His “yogakalā” is beyond our human imagination or common logic (atārkya). While remaining there in His abode, He manifests in many different forms in many different brahmands according to His will. Wherever He resides in whatever form becomes the center of His abode as there are no limits to His abode. Thus, He never leaves His abode. This how Shri Swaminarayan describes in his Vachanamrut, “… In the same way, Purushottam Bhagwan manifests in whatever form is required in whichever brahmand – while simultaneously dwelling in Akshardham. Actually, He Himself forever dwells in Akshardham. In fact, wherever that form of Purushottam resides, that is the very center of Akshardham.” (Vachanāmrut: Gadhadā II-42)
He resides in Atma (souls) and in Aksharbrahm penetratingly (Vyāpak), because souls are akshar-like and though both are ontologically different, they are characteristically same. Atma (soul) and Akshar (Brahm) are both under His authority (ādhin) and dependant and penetrable compared to Him. He is all-capable. Purushottam (God) creates and enters the various types of life forms as their cause and as their inner-guide (antaryami) or controller (niyanta) and inspires them to different degrees according to the hierarchy (taratamataha). “Sva-kruta-vichitra-yonishu vishann iva hetutayā | Taratamatashchakāssyanalavat svakrutānukrutiha ||” (Shrimad Bhagwat: 10.87.19) Purushottam is distinct from Brahm and is the cause, the supporter, and inspirer of even the transcendental Brahm. Purushottam is described as different, distinct, and transcendental from both – Kshar (perishable) and Akshar (imperishable) in Gita (Bhagwad Gita: 15.17). Purushottam is also described, in Gita, to be transcendental and supporter of lifeless (jad) or non-transcendental (aparā) and live (chaitanya) or transcendental (parā) both kinds of prakruti (Bhagwad Gita: 7.4, 5). Hierarchy should be understood as follows. Among living (chaitanya) things, as per the knowledge (gnan), power (shakti), capability and potential (sāmarthya) humans are higher than animals and animals are higher than plants; devas are higher than human beings; and ishwars (purushas) are higher than devas. Brahm is transcendental to purushas and everything else, whereas Parabrahm Purushottam Narayan Paramatma (God) is transcendental to even Brahm. There is absolutely nothing higher than Purushottam. Just as tremendous energy resides in an atom without even being noticed or seen by anybody, God resides within the souls, universal souls (ishwars), His whole creation (maya), and Brahm. He is present in every little thing, though not equally but hierarchically (tāratamya). In common people He is present as the judge or the rewards giver for their deeds (karma fal pradātā), in His devotees He is present as an eyewitness (sākshi), and in God-realized Sant or Satpurush He is present entirely, fully, completely, and wholly (sāngopāng).
Shri Swaminarayan says that, God resides in the heart of a person who understands that the infinite numbers of wonders or miracles that happen at every moment in the world and cosmos are only due to God that I have presently realized or attained and no one else is the cause of all these wonders; who also realizes that, infinite numbers of wonders that have happened in the past, are happening now, and are going to happen in the future are all due to God that I have presently attained; who (is very stable minded, sthitpragna, and) feels indifference even if someone were to humiliate or honor him; who also possesses countless noble virtues of the sant described in the scriptures, such as atma-gnan, brahm-gnan, devotion, dispassion, etc.; who, despite of possessing number of powers and potential to empower and liberate number of people, tolerates insults as well as praises of common and insignificant people; and yet who is a great forgiver. In such a person God resides forever.
And lastly, Shri Swaminarayan says that, “Everyone wants to worship God, but the difference is in the understanding.” (Vachanāmrut: Gadhadā I-27)
Tags:abode, ādhin, akshar, akshar-like, Aksharbrahm, Akshardhām, all-knower, animals, Antaryāmi, aparā, atārkya, ātmā, atom, attributes, authority, Bhagwad, Bhagwan, Bhagwat, Brahm, brahmand, capability, cause, chaitanya, completely, controller, Creation, Darshan, deeds, devas, devotees, energy, entirely, eyewitness, fal, fully, Gadhadā, Gita, Gnān, God, God-realized, hierarchy, human, humans, Imperishable, inherently, inner-guide, inspirer, ishwars, jad, judge, Karma, Karma-fal-pradātā, knowledge, kshar, lifeless, live, logic, manifests, maya, Narayan, nirgun, niyantā, non-transcendental, omnipresence, omnipresent, Para, Parabrahm, Paramātmā, perishable, Philosophy, plants, potential, power, pradātā, Prakruti, present, purushas, Purushottam, sākshi, sāmarthya, sāngopāng, Sant, sarva vyāpak, sarvagna, Satpurush, Shad Darshan, shakti, Shri, Shrimad, souls, space, subatomic particle, supporter, Swaminarayan, taratamataha, Tāratamya, transcendental, universal souls, Vachanāmrut, Vedānta, vyāpak, wholly, worldly, yogakalā
Posted in Hinduism - Philosophies, Navya Vishishtadvaita, Parabrahm - Part V, Shad Darshan – Vedanta philosophies | Comments Closed
Friday, June 25th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Parabrahm
Parabrahm, Purushottam, or Narayan: Part III
Avatars of God are incarnations of God. Incarnation does not mean that God leaves His abode and comes on this earth or He divides into many incarnations. Incarnations or avatars mean manifestations of divine God by His full presence into human world for specific missions. They show both the aspects of humanity, externally, and divinity, from the inside. On one side they act as humble servants of God and on other side they show signs of divinity that do not exist in humans. When they appear as humans they act as perfect human beings. In the human form they act as normal human beings trying to hide their divine powers which come out occasionally to show God’s presence in them. In other words avatars are seen as Godly beings that have been sent by God from the spiritual world as an instrument of His divine revelation.
When God is not manifest on this earth, one should seek the refuge of the Sant who is God-realized. Even when such a God-realized Sant is not present at that particular time and place, one should keep faith in God’s murti (mental and physical image) and worship Him with navadhā bhakti while observing one’s religious vows and duties (swadharma). It also grants liberation to the soul.
Shri Swaminarayan says that, “When God is not manifest on this earth; one should seek the refuge of the sant who has the realization of God, because jiv can also attain liberation through him. Even when such a sant is not present, one should keep a firm faith in God’s murti and perform bhakti while observing swadharma (one’s religious vows), because doing so can also grant liberation to the jiv.” (Vachanāmrut: Vartāl 10)
It is said in the scriptures that wherever the manifest form of God resides, that itself is the highest abode of God. A person who has realized God perfectly has nothing left to realize.
There are three most important things to know about God: 1. Greatness: His greatness, His subtleness, His omnipresence, and His cause-effect (kārya-kāran) relationship with His creation. 2. Power: His supremacy or power in respect to the creation, control, and destruction of countless brahmands. 3. Form: God’s form has two aspects: Vyatirek and Anvay. As His vyatirek or distinct form, God is present in divya sākār swarup (divine personified form), surrounded and humbly served by Aksharbrahm and akshar-muktas. At the same time, as an anvay or indistinct form God, because of His inner guiding (antaryāmi), inspiring (prerak) power, and controlling (niyantā) power, is present as a witness (sākshi) within His creation, that is, His abode Brahmdham or Akshardham, ishwars, souls, maya and the effects of maya – the countless brahmands. When the same, extremely powerful, extremely luminous, and extremely great God with extraordinary qualities takes the simple human form, on this earth, with ordinary human qualities for the liberation of the souls, one’s mind boggles or hesitates to believe in Him, especially during His presence on the earth. After hundreds or thousands of years people have no hesitation to believe in Him as God. It is recommended in the scriptures that, both these forms, the one in His abode Akshardham and one in this world, have to be known perfectly.
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Posted in Hinduism - Philosophies, Navya Vishishtadvaita, Parabrahm - Part III, Shad Darshan – Vedanta philosophies | Comments Closed
Wednesday, June 23rd, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Parabrahm
Parabrahm, Purushottam, or Narayan: Part I
God in Hinduism is known as Parabrahm. Parabrahm means Param Brahm, that is transcendental to Brahm. After describing Brahm, Swaminarayan philosophy describes the fifth, final, and the topmost eternal reality called Parabrahm (God). Parabrahm is described to be the one and only one, unparalleled, all-transcendental, permanent (avināshi), all-powerful (mahāsamarth), and the Supreme Reality. Parabrahm Purushottam Narayan is transcendental to Brahm who is transcendental to everything else except Parabrahm. Parabrahm (God) is the final authority of all authorities, the final power of all powers. He is the soul of all the souls. He is the soul of Brahm also. Purushottam is the Final Cause (Kāran) of all causes. He is cause of even transcendental Brahm or Aksharbrahm – His divine abode. The whole creation is His effect (Kārya).
2. Parabrahm, Purushottam, Narayan, Paramatma, Parameshwar, the Supreme Being or God:
Parabrahm (God) is described to be the one and only one. There cannot be more than one supreme. No one even can be like God. Shri Swaminarayan says that, “Only God is like God. Many have attained qualities similar to His by worshipping Him, yet they certainly do not become like God. If they did become like God, this would suggest the existence of several Gods. As a result, the governance of the world would not remain orderly. One God would say, ‘I will create the world,’ while another God would say, ‘I will destroy the world.’ One God would say, ‘I will make it rain,’ while another would say, ‘I will not.’ One would say, ‘I will instill human instincts in animals,’ while another would say, ‘I will instill animal instincts in humans.’ A stable state would not be possible in this situation. But see how orderly everything functions in the world! There is not even the slightest irregularity. Thus, the governor of all activities and the lord of all is one God. Not only that, it seems that no one can ever challenge Him. Therefore, God is definitely one, and no one can become like Him.” (Vachanāmrut: Gadhadā III-39)
Parabrahm (God) is described to have four basic characteristics:
Sarvopari (Supreme Being or transcendental to all); Sarvakartāhartā (all-doer and all-un-doer), Antaryāmi (inner guide) Prerak (inspirer), and Niyantā (controller); Sadā Sākār (always having the divine form and never formless); and Sadā Pragat (meaning, forever present in this world (brahmand) in person, without even leaving His abode, for establishing the four basic elements of the religion, namely, Dharm (religious and social vows), Gnan (ultimate knowledge of the Truth), Vairagya (dispassion and detachments from the worldly objects), and Bhakti (utmost devotion) of Ekāntik Dharm (universal religion) in the heart of all Human beings. In Hinduism His presence being mentioned in two ways: 1. As a “chal” form (mobile as Satpurush or Sant) and 2. As an “achal” form (immobile as Murti or Vāni).
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Posted in Hinduism - Philosophies, Navya Vishishtadvaita, Parabrahm - Part I, Shad Darshan – Vedanta philosophies | Comments Closed
Monday, June 21st, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Brahm
Brahm, Akshar, or Aksharbrahm: Part III
Two aspects of Brahm The scriptures also describe two aspects of Brahm, namely, sagun and nirgun. The sagun and nirgun aspects of Brahm are the special divine powers or potentials of the original form of Brahm. The original eternal form of Brahm is the manifest visible human form of Brahm. The distinction of sagun and nirgun applies only to Akshar, Brahm, or Aksharbrahm. Purushottam is beyond and transcendental to both of them.
Sagun aspect or form of Brahm is extremely large, vaster than the vastest objects combined in the creation. Compared to the vastness of Brahm, infinite number of brahmands (universes) appears to be like dots or mere atoms (anu) compared to each of his pore or a hair follicle (roma). It is not that those brahmands shrunk in their sizes but because of the extreme vastness of Brahm that multiple brahmands appear to be extremely small.
Nirgun aspect or form of Brahm is extremely subtle, subtler than even subtlest object in the creation. It is subtler than even an atom, subtler than even an ordinary space, because it is cause of them. In his nirgun form, Brahm is pure (shuddha), bright (prakāsheyukta), non-associating (asangi), and non-attaching, non-sticky, or non-interacting (nirlepa) with maya and its effects. These are nirgun qualities of Brahm.
Two forms of Brahm
The scriptures have also described two swarups of Aksharbrahm. Swarups are divine forms of onself. These two forms are: Impersonal and Personal. Swarups are like two physical states or forms of the same entity that differs in several of his properties, like different physical states of matter or different physical forms of carbon. But the ontological element (tattva) of both these forms is the same confusing the philosophers. This is the reason why nirākārvādi philosophers (believers of formless or impersonal Brahm) differ from the sākārvādi philosophers (believers of personal Brahm or God). Both forms have been described in the scriptures, but philosophers and their followers couldn’t believe both opposite and contradictory characteristics in the same entity so they gave them preferential treatment and propone one particular form. Shri Swaminarayan (1781-1830) could easily grasp that reality explained to the world.
Having these two contradictory forms of one entity is rather difficult to understand and perceive meaningfully and intellectually. It is like the wave-particle duality of matter, the most puzzling phenomenon in the universe, in which a particle behaves like a wave and wave behaves like a particle. But, it is the widely accepted and proved fact, which can be explained by the quantum mechanics fathered by Werner Karl Heisenberg (1901-1976) by first publishing his theory of uncertainty in 1927.
The same thing is true about Brahm. Shri Swaminarayan explains that, Brahm is nirakar in the sense that it has no māyik trigunātmik ākār or form; instead it has divine Sachchidanand form. Brahm is never described in the scripture as an abstract entity. Brahm is sakar in the sense that he is like a person or personality but in divine sense. Brahm is not like a person having mayik or worldly characteristics, such as, gender difference, aging, external signs of maturity, internal signs of organ systems, personality characteristics, traits, temperaments, behavioral patterns, mood changes, etc.
Brahm serves Parabrahm Purushottam – the Supreme Being, in a two-fold manner.
In his impersonal (amurta) form, he is like the light (prakāshrup) – limitless, and formless (nirākār). Impersonal form is known as ekarasa (homogenous), chaitanya (consciousness), and chidakash (divine-space as against ordinary space). In this form, he is also known as divya (divine) tejomaya (light-like), and Brahm-mahol (abode), and serves God by being God’s supreme divine abode that supports or sustains countless brahmands, akshar-muktas (liberated souls), and Parabrahm (God).
In his personified (murta) form, Aksharbrahm always remains at the service of Parabrahm (God) as His humble servant and never goes away from His eyesight or vision even for a fraction of a second.
Though Purushottam (God) is present everywhere (omnipresent) in His creation, by His inner guiding (antaryāmi), inspiring (prerak), and controlling (niyantā) power, as much as He is present in His Aksharbrahm, He is not present in Prakruti-Purush, Pradhan-Purush, Mahattattva, Virat Narayan, Brahmā, Marichi-like Prajāpati, Kashyap-like Prajāpati, and devatas like Indra, as well as, in Human Beings, animals, birds, insects, plants, and others, respectively. This is known as tāratamya presence of God in His creation.
Purushottam is the cause of Aksharbrahm and Aksharbrahm is the cause of creation. From tiny portion of space (ansh or amsha) of Aksharbrahm Mahapurush is born, which initiates and activates Mahamaya to create countless pairs of Pradhān and Purush. From each pair of Pradhan and Purush, a Virat-Purush (the essence of brahmand), Mahattattva (primordial matter of brahmand), and the whole brahmand (universe) is created. The whole creation is described in detail in Purans and other scriptures of Hinduism.
This Brahmdham or Akshardham, as the abode of Purushottam, is transcendental and beyond even the space-time. The space-time curvature stops there or folds over itself, so that the time (kāl) or the multidimensional and multidirectional space (desh) doesn’t reach there. Universe is limited by the space-time, so that, the nature (maya), and even deeds or actions (karma) doesn’t reach there. Only the souls (jiv or ātmā) free from their three kinds of worldly bodies reach their after becoming brahm-like (brahmrup). Without developing, cultivating, or attaining Brahm-bhāv, (Brahmanization), that is, without becoming brahm-like (brahmrup) even souls cannot reach there and by developing Brahm-bhav even without dying soul enjoys the same bliss and happiness of Brahm and Parabrahm on this very Earth.
Tags:abode, abstract, actions, aging, ākār, akshar, akshar-muktas, Aksharbrahm, Akshardhām, amsha, amurta, animals, ansh, Antaryāmi, anu, asangi, aspects, ātmā, atoms, behavioral patterns, birds, bliss, Brahm, Brahm-bhāv, Brahm-like, Brahm-mahol, Brahmā, brahmand, brahmands, Brahmanization, Brahmdhām, brahmrup, bright, cause, chaitanya, characteristics, Chidākāsh, consciousness, contradictory, controlling, Creation, Darshan, deeds, Desh, devatās, divine, divine-space, divya, duality, Earth, effects, ekarasa, entity, form, formless, forms, gender difference, God, guiding, hair follicle, happiness, Heisenberg, Hinduism, homogenous, human, Human Beings, impersonal, Indra, insects, inspiring, jiv, Kal, Karma, Kashyap-like, liberated, limitless, Mahāmāyā, Mahapurush, Mahattattva, manifest, Marichi-like, matter, maturity, maya, mayik, mood changes, multidimensional, multidirectional, murta, Nature, nirākār, nirākārvādi, nirgun, nirlepa, niyantā, non-associating, non-attaching, non-interacting, non-sticky, omnipresent, ontological element, organ systems, Parabrahm, particle, person, Personal, Personality, personified, phenomenon, Philosophy, physical states, plants, pore, Pradhān, Pradhan-Purush, Prajāpati, prakāsheyukta, prakāshrup, Prakruti-Purush, preferential, prerak, primordial, properties, Purāns, pure, Purush, Purushottam, quantum mechanics, roma, Sachchidanand, sagun, sākār, sākārvādi, Scriptures, servant, Shad Darshan, Shri, Shuddha, souls, space, space-time, Supreme Being, Swaminarayan, swarups, Tāratamya, Tattva, tejomaya, temperaments, time, traits, transcendental, trigunātmik, universe, universes, Vedānta, Virat Narayan, Virat-Purush, visible, wave, wave-particle, worldly
Posted in Brahm - Part III, Hinduism - Philosophies, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Friday, May 21st, 2010
Shad Darshan – Vedanta philosophies (contd.):
Vishishtadvaita philosophy
Vishishtadvaita philosophy and almost all of the “Vaishnav” philosophies of Hinduism are based on Panchratra scriptures – one of the four kinds of Vaishnav Agams (Vaishnava Agamas). Agamas are a separate class of authoritative Hindu scriptures than Nigams (Nigamas) or Vedas. Panchratra scriptures are divided into seven groups, namely, Brahma, Shaiva, Kaumara, Vashishtha, Kapila, Gautamiya, and Naradiya. The Naradiya Panchratra is in the Shanti Parva section of the Mahabharat and is considered as the earliest source of Panchratra philosophy. The followers of the Vaishnav tradition regard Panchratra scriptures, especially of Naradiya origin, as the most authoritative, in which Vishnu is mentioned as the Supreme Lord.
Panchratra scriptures:
As against Vedanta understanding of Brahm, there is a major philosophy of Parabrahm Narayan (God) described in the “Panchrātra” shastras (scriptures). Vaishnav Panchratra shastras glorify God as Vishnu. According to Panchratra Shastras, there is one Supreme God (suggesting the monotheistic nature of Hinduism) known as Purushottam Narayan who assumes or reveals Himself in five different ways: 1. Para – the original form in His abode, 2. Vyuh – Chatur Vyuh (four nirgun forms) in brahmand for the worship, 3. Vibhuti Avatar – an incarnation on the earth, 4. Antaryāmi – inner controller or indweller, and 5. Archā (murti or pratimā) – an image or object for the worship. He manifests or emanates in brahmand as four forms (chatur vyuh) of Vāsudev, Sankarshan, Aniruddha, and Pradyumna. Sankarshan, Aniruddha, and Pradyumna forms of Vāsudev are the major controlling forms during the destructive, sustaining, and the creative phases of brahmand (universe), respectively. It is he who assumes, manifests, or reveals himself as an avatar on this earth. Murtis are described of eight kinds. The ninth kind is chal murti generally known a Brahmanized or God-realized Sant in whom God resides fully. According to Panchratra, one, who offers nine kinds of devotion (bhakti) to him, attains the liberation (mukti or moksha).
Vishishta Advait philosophy of Ramanujacharya:
As against Shankaracharya’s Advait philosophy or non-dualism of Nature (Prakruti) and Brahm or the soul and the Brahm, there is also another major philosophy called Vishishta Advait or qualified non-dualism of Ramanujacharya (c. 1017-1137). It is based on the spiritual and physical experience and realization of God by offering utmost devotion (bhakti) to God, instead of just knowing the nature of self and God (brahmgnan). The same illusory world of Maya of Advait philosophy of Shankaracharya is used for offering the devotion or bhakti towards personified (sakar) God. According to this philosophy, the soul and God are both qualitatively or characteristically similar but ontologically quite distinct entities and not the one and same or part and parcel. This dual or paradoxical understanding of both the realities makes it special or “Vishishta” and separates it from the Shankaracharya’s Advait philosophy. Secondly, it clarifies the distinction between the Creation (Prakruti or Nature) and the Creator (Ishwar or God). Ishwar is transcendental to both jiv (soul) and jagat (Nature). The philosophy still falls short of clarifying the ontological distinction between the jiv (soul) and jagat (Nature) even though characteristically both are opposite of each other. One is chit, chaitanya, essence, sentient, indestructible, indivisible, unchangeable, and non-decayable while the other is achit, achetan, jad, insentient, destructible, divisible, changeable, and decayable. It considers jiv (soul) and jagat (nature) are two modes of one reality called Brahm. According to this philosophy, the soul is “Chit-Brahm” meaning chaitanya or sentient being and the jagat (Prakruti or Nature) is “Achit-Brahm” meaning achetan, jad or insentient being. According to this philosophy, soul and nature, both as Brahm, are the body (sharir) of God (Parabrahm). In this way Brahm (sharir) and Parabrahm (shariri) make the two, respectively, penultimate and the ultimate, dependent and independent, transcendental eternal realities. Thus, according to this philosophy, there are mainly three fundamental realities, called “Tattva”, namely, Chit or Jiv (soul), Achit or Jagat (universe), and Ishwar (God). The triad of jiv, jagat, and jagadishwar (jagat + ishwar = jagadishwar, meaning, ishwar or lord of the jagat) is generally known as Brahm – the one and only. Thus, it does not differ much from the Advait philosophy of Shankaracharya. The apparently minute or subtle (sukshma) but the philosophically major difference between the two philosophies is that, Ishwar is considered different than Brahm in the Vishishtadvaita philosophy, whereas, there is no difference between Ishwar (God) and Brahm in Advait philosophy. Vishishtadvaita philosophy considers Ishwar as an essence or substantive part of Brahm, whereas, jiv and jagat are considered the two modes of Brahm. Ishwar is transcendental to both jiv and jagat. Ishwar (God) has dual characteristics: he resides or is present as a principle, universal spirit, and as an inner controller inside all beings, at the same time, all beings reside within him. Vishishtadvaita philosophy is generally known as the Path of devotion or bhakti (Bhakti Mārg) because it stresses more on devotion to God rather than to Brahmgnan or mere knowledge of Brahm. The devotion to God exceeds simple union of the individual soul with Brahm without any devotion to God. Shankaracharya’s “Gnan Marg” does not involve much of the devotion or worship of God instead it stresses more on the knowledge and the union of the soul with the Brahm – the Supreme authority. Just as the Advaita philosophy of Shankaracharya has become synonymous with Vedanta, the Vishishtadvaita philosophy of Ramanujacharya has become synonymous with Vaishnavism (Vaishnav theology). The word “Vaishnav” has come from worshiping Vishnu as God or the Supreme Being.
If one tries to understand God only by studying Panchratra shastras (scriptures), God is realized as purely human being like us, simply because common people or non-devotees cannot see or find any divinity in His worldly routine activities. Secondly the personal form of God gets all the limitations and becomes localized in one place at one time and not as the forever universal inner controller (sarva-antaryami) form and all-perfect (paripurna) form.
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