Shri Datta Swami

Posted on: 19 Jul 2019

     

SHRI DATTAGURU BHAGAVAT GITA (Chapter 16 contd...)

 (Song of Preacher – God Shri Datta)

Kālabhairava Khaṇḍa—Part of Kālabhairava

Sixteenth Chapter–Datta Matasamanvaya Yogaḥ

(Divine Vision of Correlation of Datta-Religions)

 

God-Preacher Shri Datta spoke:

78)  To convert atheists into theists, Śaṅkara gave a trickish philosophy of false monism (Advaita) between God and any ordinary soul. But His philosophy is actually applicable to the cases of Īśvara, other Energetic Incarnations and Human Incarnations. In these specific cases, there is real monism between God and the soul. Rāmānuja gave the philosophy of special monism (Viśiṣṭa Advaita), according to which, a close devotee of God, in whom God has not actually entered, can be treated to be an Incarnation. In this case, an actual monism between God and the soul does not exist. However, the two are treated to be one due to their constant close association, as if the soul were a part and God were the Whole. Rāmānuja’s special monism is, thus, a philosophy of effective monism between a highly devoted soul and God due to their constant close association. Madhva gave the philosophy of perfect dualism (Dvaita) according to which an ordinary soul is totally different and disconnected from God like a servant from his master. Rāmānuja is the intermediate link between monism and dualism and hence, He appeared after Śaṅkara and before Madhva. Christianity, which was established by Jesus, also contains these three philosophies. Jesus expressed the three through the following three statements: “I am in the Light”, “The Light is in me” and “I am the Light”. The word ‘Light’ means God in the three statements and they represent dualism, special monism and monism respectively. Dualism is the existing reality for any soul since the soul is actually permanently different and disconnected from God. But the soul can aspire for special monism, in which the soul does divine service keeping God in the heart, without aspiring for monism. One can become God only when God Himself proposes monism. But having an aspiration for such monism is the fundamental disqualification for the soul getting God’s grace.

79)  Christianity introduces Jehovah, the Son of God and the Holy Spirit as the Holy Trinity. Jehovah is the absolute unimaginable God beyond the world. Jehovah can also be treated to be omnipresent in an effective sense due to the omniscience and omnipotence of God. The omnipresence of God in a physical sense is not accepted since it would mean that God is also present in a demon, which is not true. The Son of God means Īśvara and other Incarnations of Īśvara, in whom there is monism between God and the soul. There is monism between the unimaginable God and His Incarnations including Īśvara. Apart from them, there is monism between Īśvara and other Incarnations also. The Holy Spirit can refer to the case of special monism in which a devoted soul, who is actually separate (dualism) from God, is treated to be an Incarnation of God (monism). The Holy Spirit can also refer to the case when the unimaginable God merged with formless energetic light that had its own soul (relative awareness). Such a vision was seen by certain devotees of Islam, who do not like the concept of God entering a medium having a form. The same above-said Holy Spirit is Īśvara or Father of heaven, who is in no way different from the Jehovah of Christianity, the Allah of Islam or the Parabrahman of Hinduism. Īśvara and the Son of God are not different in composition. Īśvara is the Father of heaven. The Son of God means other Incarnations formed when Īśvara enters into other energetic or human media. Both the Father of heaven and His Incarnations have the same unimaginable God merged with the soul of the medium into which He has entered. The medium consists of a soul covered by an external body. In the case of the Father of heaven, the unimaginable God merges with both the soul and the external energetic body. In the case of a Human Incarnation like Krishna, Jesus and so on, Īśvara merges with the soul of the human medium but not with the external material body since the body is mortal. However, on certain occasions, the unimaginable God, by His will, might merge even with the body of the Human Incarnation. One such occasion was when Krishna, as a little boy, lifted a hill on His finger.

80)  There is no trace of difference between the Jesus of Christianity and Prophet Mohammad of Islam since both are Sons of God. Both are Human Incarnations of God and were in a state of monism with God. Both Christianity and Islam also have Human Incarnations, who are actually separate from God but are treated to be Incarnations in the sense of special monism. The term Holy Spirit indicates such cases. Remember that Holy Spirit also refers to God appearing as formless light. It is the unimaginable God (Unimaginable Awareness), who has entered and merged into a medium of formless light having its own soul. God enters such an unusual medium only for the sake of those devotees, who do not like the concept of God being present in a medium having an angelic (energetic) or human form. The unimaginable God is the non-mediated Absolute Reality. There is no difference between (i) the non-mediated Jehovah, Allah and Parabrahman and (ii) The mediated Son of God, Īśvara and any other Incarnation, which is in a state of monism between Īśvara and the soul.

81)  Since Jesus, the preceding Incarnation, was crucified by devotees having the climax of ignorance, ego and selfishness, Prophet Mohammad eradicated the very concept of incarnation. He claimed that He was just a Messenger of God (dualism) to avoid such horrible sins. He avoided claiming that He was in the states of monism or special monism with God. He took a simple wall as representative model for God, which refers to the limit or the boundary of this creation. The wall-model was necessary since a totally abstract unimaginable God is very difficult to worship. Swami Dayananda of the Arya Samaj sect of Hinduism also opposed the concept of Incarnation since the concept had been exploited by several false incarnations. Prophet Mohammad opposed the same concept to avoid the sinful violence of false devotees. Mohammad had to fight wars to unite the violent devotees, who would frequently fight with each other as a result of the multiplicity of their Gods. Their constant fighting was causing a serious disturbance to society. The wars fought by Him to supress that constant violence and achieve long-term peace and unity through the concept of the oneness of God, cannot be taken to be sinful violence. It was justified violence. But at present, since the oneness of God as Allah has already been established, there is no meaning in continuing such violence any more.

82)  Rāmānuja’s philosophy is named as Viśiṣṭādvaita. The word Viśiṣṭādvaita actually refers to the concept of monism between (a) the mediated God (Īśvara) possessing the entire world as an external body covering Him and (b) the mediated soul possessing the little human body. In the case of God (Viśvarūpa), the unimaginable God or Unimaginable Awareness is the possessor (viśeṣya). The possessed body is the world (viśeṣaṇa). This world-body has both souls (cit) and inert items (acit) and God with this large world-body is the Possessor qualified by the possessed body (viśiṣṭa). This macro-scale item is compared to the micro-scale item, which is the human being. The human being is a small possessor of a small body. In the case of a human being, the soul is the central awareness. Its body is made of a small quantity of inert items along with a small amount of awareness spreading into the body through nerves. The macro-scale God (sthūla cidacit viśiṣṭa) is compared to (advaita) the micro-scale human being (sūkṣma cidacit viśiṣṭa). Here, the word advaita is taken only in the sense of similarity. But advaita actually means oneness. If we take the micro-scale human being, Krishna, we know that He revealed Himself to be the macro-scale God (Viśvarūpa). Since Krishna and Viśvarūpa are one and the same, the word advaita is fulfilled.

83)  The word Viśiṣtādvaita can be also taken as a special monism between God and soul. God is the Whole and the devoted soul is very close to God like a limb of the body. Both the whole body and the limb stand as one item because the limb cannot be separated from the whole body. It can also be considered to be the inseparability of a quality from an item which is its substratum, like the blue colour from a blue lotus (apṛthakkṛta viśeṣaṇa). Nimbārkācārya took this concept of separability or isolation and said that the soul and the inert world cannot be isolated from each other (apṛthak) whereas the unimaginable God is totally isolated from the imaginable soul and the imaginable inert world (pṛthak). He established the theory of dualism-monism, Dvaitādvaita. As per this theory, the absolute God is clearly understood to be unimaginable since dualism and monism are said to be simultaneously true. The world including souls is unreal before the absolute God and hence, monism results. Simultaneously, the world including souls is real, in giving entertainment to the same God and hence, dualism results. Thus, monism exists basically, while dualism exists apparently. But it does not mean that a real rope is merely appearing to be a serpent. The difference is that the apparent serpent (world) looks as clear and real to God as an ordinary serpent looks to a human being. Even though the world appears very real to God, it is basically unreal to Him so that He can perform miracles in it. Hence, it is a simultaneous monism and dualism. The world appearing fully clear and real immediately after its creation and yet simultaneously remaining unreal to God in order to allow His miracles, proves that Nimbārka’s theory accepts that the power of the absolute God is unimaginable. The unimaginable power and the unimaginable God are one and the same single one unimaginable God.

84)  Gauḍapāda, the preacher of Śaṅkara’s preacher said that the real world is not created at all by God. Yet, he says that the unreal world is created (Ajātam jāyate kiñcit, ajātiḥ prakṛtistataḥ). Creation (jāyate) was accepted, but, the world is not said to be ‘created’ (ajātam). In the case of an ordinary human being-spectator, such a thing is possible when a real rope creates a false serpent on it in dim light. But the same serpent disappears when You shine light upon it. In the case of the unimaginable God acting as both the real rope (Creator) and the Seer of the rope, the illusory serpent (world) appears as clear as a real serpent. The created world never disappears but stands eternally for the continuous entertainment of God. Even during the dissolution, the world only goes into a subtle state (avyaktam). Hence, both God and the world are eternal. God has no birth and no end while the world has no end even though it had a birth. The soul is also a spectator of the world apart from God. In the case of the soul, the unreal-real world appears completely real to it since the unreal-real soul itself is a tiny part of the world. Gauḍpāda’s Ajātivāda theory very conveniently holds good for the situation in which the absolute God alone existed before the creation of the world.

85)  Shri Vallabhācārya and Chaitanya have given the topmost stress on God Krishna, who was the fullest Human Incarnation of God (Paripūrṇa tama). It does not mean that other Incarnations like Rāma are not the fullest. All Incarnations are the fullest because the same unimaginable God, existing in all the Incarnations, always possesses the fullest power. But the possessed power is expressed only to the extent required in the divine programme of that Incarnation. Based on the difference in the expressed power, the classification of Incarnations into Kalā Avatārās, Aṁśa Avatārās, Āveśa Avatārās, Pūrṇa Avatārās and Paripūrṇatama Avatārās is done. It is only an apparent difference and not a fundamental difference. All Incarnations of God must be worshipped with equal devotion.

86)  Some religions speak of the rebirth of the soul while other religions say that there is no rebirth for the soul. If a soul is a condemned soul and does not show even a trace of hope of reformation, it is either thrown into a permanent hell or it is thrown into an endless cycle of the births of worms on earth. In that case, there is rebirth, but there is no human rebirth. Human rebirth is not automatically granted for any soul. Hence, the soul must strive to complete its spiritual effort within this human birth. Expecting God to compulsorily grant repeated human rebirths to every soul is foolishness. Human rebirth is given by God only in the exceptional case when the soul could not complete its spiritual efforts, in spite of its hectic efforts.

 

87)  I am giving the overall picture of the entire spiritual knowledge, which shall be propagated in detail through You in the future. I fix Your spiritual name as ‘Datta Swami’. God is unimaginable and the entire worldly logic fails to yield even the slightest understanding about His nature. This absolute God is the ultimate reality and remains only one in the past, present and future. That absolute God created this entire world for the sake of His entertainment. This created world is essentially unreal, but it simultaneously becomes real appearing with full clarity to God. It happens due to the unimaginable power of the absolute God. The absolute God is beyond this imaginable world in which the imaginable soul is a tiny part. Both the world and the soul have the same nature. Both are essentially unreal to God but they simultaneously appear fully real and clear to Him. They constitute the relative reality. Since both the world and the soul are the same relative reality, the world is real for the soul. The world is not actually as real as God. God is the absolute reality. If creation too were an equally-real absolute reality, God would not have been able to perform any miracle involving creation, control, change, destruction and so on in the world.

88)  Unimaginable events, called miracles, are perceived by souls. These miracles are the authority and evidence based on which the existence of the unimaginable nature or the unimaginable God can be inferred. The boundary of this relatively-real world cannot be reached by any imagination. If the boundary were reached by the soul’s imagination, it would mean that the soul’s imagination has touched the unimaginable God. Space is the essence of the relatively-real world. So, it means that it is impossible for the soul’s imagination to reach the boundary of space since it would mean touching the unimaginable God. Touching the boundary of the sea means touching the land. If one goes backward along the trail of smoke emitted by a fire and reaches the end of the smoke, one has touched the fire. Space or the relatively-real world is like the smoke, while the fire is like God. Since the soul’s imagination cannot touch the unimaginable God, the boundary of the universe or space also cannot be touched by the soul’s imagination. It means that God is beyond space. He has no spatial dimensions and hence, He is unimaginable. This universe is finite for God since the omniscient God knows its boundary, even though it is unknowable for any soul. This is another practical authority for the existence of the unimaginable God apart from miracles.

89)  The cause is the unimaginable God and the product is the imaginable creation including imaginable souls. In worldly logic, all examples of cause and effect are imaginable. Imaginable products are generated only from imaginable causes. So, the link between the cause and effect, which is the mechanism of generation, is also imaginable. But in the case of God and the world, the cause is unimaginable while the product is imaginable. Hence, the mechanism of generation must also be unimaginable. No other example of this kind is found in the imaginable worldly logic of souls. The unimaginable God, who is entertained by this world, also enters into the world like a spectator of a drama entering into the drama as an actor. The main reason for God’s entry into the world is that souls need His direction. The unimaginable God merges with the first imaginable energetic body, which has its own soul or relative awareness. This is the process of incarnation. This First Incarnation of God is called Īśvara. Īśvara further becomes other Energetic and Human Incarnations by identifying with other energetic and living human bodies. The Incarnation results purely by the will of God and not by the effort of the soul. Hence, the Incarnation is called ‘descended God’ and not ‘ascended soul’. The unimaginable God has Unimaginable Awareness due to absence of inert energy and a nervous system, which are essential for generating the relative awareness in human beings or energetic beings. Unimaginable Awareness is the unimaginable God Himself since two unimaginable items cannot coexist. So, we can say that this Unimaginable Awareness merges with the relative awareness of selected energetic or human being so that that soul becomes the absolute God as stated by Śaṅkara. Rāmānuja and Madhva referred to the first such soul existing in an energetic body (First Incarnation) as the ultimate God, whom they called Nārāyaṇa (Īśvara).

90)  In the upper worlds, God is present in the form of Energetic Incarnations. On earth, He is present as Human Incarnations. God chooses to incarnate in each type of world in a medium that is common with the souls present in that world. Thus, Energetic Incarnations are meant for souls in energetic bodies in the upper world while Human Incarnations are meant for human beings on earth. The common energetic or human medium between God and the souls in that world enables God to conveniently mix with the souls. Along with this tremendous merit, the common medium between God and souls also has a tremendous defect. It is like a horrible poison being associated with divine nectar. The defect is that there is always tremendous repulsion between common media. Due to this, the human being neglects the Human Incarnation here and the same soul, after death and after entering into an energetic body, neglects the Energetic Incarnation in the upper worlds. By this, the soul misses the mediated God here as well as there. For a human being, the Human Incarnation and for an energetic being, an Energetic Incarnation are the most relevant to get spiritual guidance.

91)  The theoretical spiritual knowledge of Śaṅkara generates the theoretical devotion of Rāmānuja, which, in turn, generates the practical devotion of Madhva. Practical devotion means service and the sacrifice of the fruit of one’s work and is the proof of the person’s theoretical devotion. Practice alone generates the real practical fruit just as the mango tree alone yields the mango fruit. Knowledge and devotion are essential like the water and fertilizer needed for the tree of practice to give fruit. The theoretical and practical devotion must be based on Your attraction towards God’s divine personality. They must not be based on the aspiration for any fruit from God. A person shows such real aspiration-free devotion towards his or her issues. In business devotion (vaiśya bhakti), the devotee aspires for some practical fruit from God in return for the practical devotion shown to God. In prostitution devotion (veśyā bhakti), the devotee aspires for some practical fruit from God in return for the theoretical devotion shown to God. The latter is the worst kind of devotion. Of course, theory is the mother of practice; but, practice alone yields the fruit.

92)  Pravṛtti is the behaviour of a soul with other souls in society in which the soul must always vote for justice and against injustice. God is very much bothered about pravṛtti alone, just like the founder of a factory is always worried about smooth administration of the factory. Granting heaven to souls for the merits earned and throwing souls into hell for their sins are the promotions and penalties given by God to souls respectively. One should not argue against the concept of hell and ask Me to show the presence of hell somewhere in space. No one has proved the absence of hell in this infinite space by taking Me all around creation either. In this scenario of a 50-50 probability of the existence and non-existence of hell, it is better and less risky to assume that hell exists. It is much riskier to assume that hell does not exist. Nivṛtti is the behaviour of a soul with God. But God is not at all bothered about this path and in fact, He discourages souls from pursuing this path by subjecting them to acid tests. Pravṛtti is like doing a job under one’s employer following the code of conduct properly in order to get heavenly promotions and avoid hellish punishments. Nivṛtti is a path invented by the devotee and not by God. In this path, the devotee aspires to develop a personal relationship with God. Even if the atheist opposes the existence of God, God gives him heaven as long as he follows justice. Even if the theist is very much devoted to God, God throws him into hell if he commits sins!

93)  In ancient India, writing technology did not exist and hence, the holy Veda was preserved by recitation. In that time, its meaning was also studied well. Now, since the Veda is published and well-preserved, there is no need of its blind recitation. The Veda itself means knowledge and hence, studying the Vedic knowledge is important to get correct guidance and develop devotion to God. A ritual is the most fortunate occasion in which spiritual knowledge is received. The spiritual knowledge, in turn, develops devotion. The priest blindly recites the Veda, which is neither understood by him nor by others because the language of the Veda is Sanskrit. Sanskrit was the mother tongue of the people only in ancient India; not today. This useless service done by the priest for the public for the sake of some money and perks is not appreciated by God. If the priest explains spiritual knowledge to the public, it will become service to God. Then, God will grant the priest unexpected rewards. The accents of the Veda are inert sound energy and they cannot do any miracle. Only God can perform miracles and He will do them when He is pleased.

94)  Food is synthesised from the inert five elements by God for the sake of living beings having awareness. Such food should never be wasted or destroyed (Annaṁ na paricakṣīta—Veda). Ghee is the most precious food and foolish priests are burning it in the physical fire (bhautikāgni or laukikāgni in the name of sacrifice. Ghee means food fried in ghee (as per the figure of speech, lakṣaṇā). Similarly, fire means the hunger-fire (vaiśvānarāgni) in the stomach of the Divine Preacher, who is giving spiritual knowledge. He should be served with food cooked in ghee in the beginning (agri or agni). Hence, He is called as Fire or Agni. The word agni comes from agri meaning ‘beginning’. Burning sticks in a dhūnī, burning oil in oil-lamps, burning candles and so on, even when no light from them is actually needed, is ignorance. God is the source of all lights (Tasya bhāsā sarvamidaṁ vibhāti...—Veda). Charity to deserving persons gives good fruit whereas the same charity done to the undeserving gives sin. A priest becomes deserving by possessing true spiritual knowledge and by not aspiring any fruit in return for the divine service done (Śrotriyasyacākāmahatasya...—Veda). Food should be donated to any hungry poor person to save his or her life-lamp instead of burning oil in lamps and burning ghee in the fire before God. Burning ghee and oil causes pollution, which stops rains. When the Divine Spiritual Preacher eats the food cooked in ghee, all the angels existing in Him (Yāvatīrvai devatāḥVeda) get pleased and they cause rains.

95)  Caste, gender and religion should not be considered at all. Only the merits and defects of the soul should be considered. The actual caste is not by birth but by qualities and deeds as said in the Gita. The holy thread ceremony is nothing but bringing the child close to God (upanayanam). The true Gāyatrī means worshipping God by singing prayers (Gāyantaṁ trāyate iti gāyatrī). The formal ritual has no significance and this is indicated by the fact that the saint, who abandons the holy thread, is highly respected in society. The three threads indicate the three qualities (sattvam, rajas and tamas) possessed by the Divine Preacher, who possesses a human body. Holding the holy thread in the hand means catching the Divine Preacher (Satguru). If a human being of any caste, gender and religion is devoted to God-in-human-form, who is the Divine Preacher or Satguru, the person has attained upanayanam. If the person worships the Divine Preacher by singing songs, the person is performing Gāyatrī. The Vedic verse recited in the Gāyatrī meter is not real Gāyatrī. Females are equal to males and the Veda recommends equal share of property to both sons and daughters since the word ‘putra’ means both son and daughter. Females worshipping God through songs have the real Gāyatrī with them! The weakness of the Hinduism is caste, gender, the blind recitation of the Holy Veda and burning food in fire.

96)  The original God is unimaginable to any soul and the same God mediated in different forms and known by different names is the Originator of the different religions on this earth. A devotee can follow God in any specific form of the medium having a specific name. But hating other forms and names of the same God’s media since they belong to other religions, is the climax of sin. If You criticize a specific form of God belonging to any other religion, You are criticizing the God of Your own religion. Every religion says that their God created this earth with human beings on it. But unfortunately, there is only one earth with all of humanity on it. It means that there is only one God who has created this earth and all of humanity. If You say that Your scripture alone gives true knowledge and further that all of humanity was created by Your God alone, why did Your God not spread the same scripture immediately to all of humanity? Your God gave the only real scripture to Your religion alone. That scripture was confined only to You and Your people for some time in history since other countries were disconnected from Your country at that time. During this period, several generations in the other countries have gone to hell for not following Your real scripture for no fault of theirs! It puts the blame on Your God for being unfair and partial! God being the Creator of this entire humanity cannot show such partiality for no reason. You might say that Your people alone were good and hence, His partiality during that time interval was justified. But if Your land actually contained only good people, Jesus should not have been crucified by the people in His land; Krishna should not have had Hindu kings as His critics and enemies; and Mohammad should not have had to fight wars with His own people. Hence, the truth must be accepted that there is only one God and His universal preaching is Universal Spirituality. Universal Spirituality is the common syllabus of all the scriptures of different religions. All religions contain the common Universal Religion of worshipping God and following justice, which is the practical part. The differences between religions are only superficial and related to the external culture. They are like the same syllabus covered in different languages. One must follow his or her religion, which is like the state government. But the person simultaneously belongs to the Universal Religion, which is like the central government of the entire country. In this manner, one must avoid hatred towards other religions. There is no need of conversion from one religion to another. It is only like travelling from Your house along a circular path to some other house, when the roads from all houses, including Your house, lead to the same centre of the town, which is the real destination.

 

Sixteenth chapter is completed.

Śri Datta Guru Bhagavat Gita is completed.

Shankara Vishishta Advaita Ramanuja Vishishtaadvaita Vishvaruupa Ishvara Visheshya Vishvaruupa Visheshana Vishishta Achit Sthuula Chidachit Vishishta Suukshma Chidachit Vishishta Apruthakkruta Visheshana Nimbacharya Apruthak Pruthak Dvaitaadvaita Ajaatam jaayate kimchit, ajaatih prakrutistatah Ajaatam Jaayate Vallabhacharya Krishna Paripuurnatama Kalaa, Amsha, Aavesha, Puurna and Paripuurnatama Avataras Narayana Vyshya Bhakti Veshyaa Bhakti Pravrutti Nivrutti Annam na parichakshiita Tasya Bhaasaa Sarvamidam Vibhaati Shrotriyasyachaakaamahatasya Yaavatiirvai Devaataah Gayantam traayate iti Gayatrii Gayatri