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1,2,3,4. All creation has evolved out of (and within) the Supreme Being or God and could be broadly divided into two types – i) ‘Jad’ or inert or non-conscious or perishable creation and ii) ‘Chetan’ or conscious or imperishable or eternal creation. The perishable or ephemeral creation can be further sub-divided into four levels of creation namely, ‘Sthûla’ (gross), ‘Sûkshma’ (astral or subtle) ‘Kâran’ or Causal and ‘Mahâkâran’ (Supra-causal) creations. The perishable or ephemeral creation is classified as ‘Jad’ or non-conscious because it does not possess consciousness of its own but is rather made to act like one by some other immanent conscious entity. Were that conscious current to withdraw itself from any specific portion of non-conscious creation, that part would be dissolved and would cease to exist. Beyond the Perishable creation lies the ‘Chetan’/ ‘Kaivalya’ or Conscious/ Imperishable/ eternal creation that is variously known as ‘Hiranyagarbha’ (Golden Womb), ‘Satlok’ (True World) or ‘Sachkhand’ (True or Eternal Realm). This realm lies closest to, being in direct contact with, the Supreme Being. Having directly sprung from Him, it is capable of pulling its perceiver to its Source that is the Supreme Being Himself. Scripture says when God or the Supreme Sovereign alone existed and had a sweet will to become many, this will emanated out of Him in the form of a conscious vibration or conscious current. This vibration, as it flowed outwardly, started progressively shedding its subtlety leading to formation of a number of non-conscious regions or realms of creation broadly classified into afore-mentioned four levels of non-conscious creations.
5. The whole of non-conscious or inert nature consists of an inter-mix of three attributes or qualities namely, ‘sat’ or ‘satogun’ (here ‘sat’ means virtuous, righteous or positive and ‘gun’ means attributes/qualities/propensities), ‘raj’ or ‘rajogun (mundane or worldly disposition) and ‘tam’ or ‘tamogun’ (darker passions or negative tendencies). The dominance of any one of the three attributes decides the nature of that creation or mind. The highest level of non-conscious creation, ‘Mahâkâran Prakriti’ (Supra-causal Nature) has all the three attributes held in perfect equilibrium, equal proportion, and, therefore, is an inactive realm where no activity of any type takes place (hence, this is also called Equilibrial Primordial Nature). The ‘Kaivalya Mandal’ or ‘Chetan Mandal’ or Conscious Sphere lies beyond all the non-conscious spheres and is, thus, free of attributes or qualities. It is, therefore, also called ‘nirgun’ (attribute-less) plane of creation. The Supreme Being lives beyond both the attributed or non-conscious or classified nature as well as the attribute-less or conscious or unqualified nature.
9. So long as there is even a single layer left that keeps covering the soul, dualism and dichotomy cannot end. Even in the Realm of Pure Consciousness there is thin transparent veil left as a result of which the soul can see the Supreme Being or God as a separate entity from itself, thus, leaving the thinnest scope of dualism. It is only after the soul, drawn by the attraction of the purely conscious unstruck sound, reaches the centre of the latter that it merges into the one only Supreme Being to be one with Him ending all kinds of dualism.
11. So long as dualism remains, ‘triputî’ or triad remains. Examples of ‘triputî’ are “seeing, seer and seen object”, “listening, listener and sound”, “knowing, knower and knowledge”, “smelling, smeller and smell” etc. This triad continues up to the zone of Pure Consciousness where the soul is the seer (observer) that sees the Supreme Being/God.
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34. There exists nothing else other than the Supreme Being Himself (whatever is thought to exist is simply a manifestation of His). So what could He desire for? Thus, He has to be considered as absolutely desire-less.
35. A name is formed or a word or sound or, in other words, vibration. God, in His true form, is motionless/vibration-less/soundless/nameless. He, thus, cannot be ascribed any name.
36. Mind and intellect are non-conscious or inert of their own, by their very nature, while God is even beyond consciousness. Therefore, He is said to be inaccessible (to either mind or intellect).
37. God is infinite in expanse. If his somehow His beginning or end could be demarcated, He would no longer remain infinite. To even locate the middle or centre of something its extremities or ends or boundary must be known. He being infinite, is centre could not be marked. It is in this sense of reference to His infinitude that sometimes it is said of Him, “God is whose centre is everywhere, circumference nowhere!”
38. Lord Ram and Krishna are believed to be incarnations of Lord Vishnu (deity responsible for sustenance of a particular universe) whose whereabouts are located in realm of non-conscious nature. Hence, God (as He is beyond non-conscious as well as conscious nature) cannot be even Lord Ram or Krishna.
39. That part of the Supreme Being that fills and regulates a particular Brahmând or Macrocosm or Universe is called Brahm. Where all macrocosms end and there is nothing to be filled or regulated, even the epithet of Brahm could not be ascribed (to God or the Supreme Being).