Posted on: 24 Feb 2019
(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:-
43) Nivrutti means total detachment from all worldly bonds; be they legitimate or illegitimate. If one achieves detachment only from illegitimate worldly bonds, such as the bond with a prostitute, it is partial nivrutti. In this partial nivrutti, a partial attachment remains since the person’s legitimate worldly bonds, such as the bond with one’s wife, still persist. With respect to all the worldly bonds of a person, such detachment is only partial. The attachment to illegitimate worldly bonds is called dushpravrutti and such souls reach hell. The attachment to legitimate worldly bonds is pravrutti and such souls reach heaven. If the soul is detached from both the prostitute (dushpravrutti) and from the wife (pravrutti) due to his attachment to God, it is nivrutti. Such a soul reaches the abode of God or Brahma Loka. Nivrutti is like the sky, pravrutti is like Earth, and dushpravrutti is like Paataala, the lowest underworld. One may fall from the sky to Earth but one should never fall to Pātāla. So also, there is not much harm if the follower of nivrutti falls to the path of pravrutti. But the follower of either nivrutti or pravrutti should never fall to dushpravrutti. God encourages pravrutti by giving heavenly rewards. He never recommends the path of nivrutti to anyone since it is the path of developing the sole personal bond with Him. Hence, no scripture written by God encourages nivrutti much. Nivrutti is the top-secret path, which was never disclosed by God at any time. But it was discovered by the top-class devotees only after a deep investigation.
44) God discourages dushpravrutti or injustice and encourages pravrutti or justice. He is perfectly satisfied if the soul rises from injustice to justice. An exceptional soul rises even higher to form a strong personal bond with God, leaving behind both justice and injustice. It is only in this case that leaving justice is not injustice. Leaving justice for the sake of injustice is injustice. Leaving the wife for the sake of God is not injustice. But leaving the wife for the sake of a prostitute is injustice. Pravrutti can be left for the sake of nivrutti but pravrutti should never be left for the sake of dushpravrutti. Sometimes, a soul leaving pravrutti for the sake of nivrutti may later directly enter dushpravrutti. Sage Vishwaamitra left his wife for the sake of God and began doing severe penance for God. Upon seeing the heavenly prostitute, Menaka, he fell for her. Sage Vishwaamitra, thus, fell from nivrutti directly to dushpravrutti. Even though his wife tried her level best, he never fell from nivrutti to pravrutti. But on seeing Menaka, he fell straight from nivrutti to dushpravrutti! What is the reason for such a steep fall? The reason is the exceptional beauty of Menaka, who was far more beautiful compared to his wife!
45) This means that, many a time, dushpravrutti is more powerful than pravrutti. The human tendency is such that we are more prone to falling to dushpravrutti or injustice than falling to pravrutti or justice. Hence, dushpravrutti is used for testing the devotees of nivrutti. Nivrutti or full detachment from all worldly bonds should be attained only as a result of the real and natural attachment to God. Then only, is the nivrutti real. There should not be any force while detaching from the worldly bonds. The goal should be attaining detachment from worldly bonds spontaneously due to the real attachment to God. If the attachment to God is not real, the person cannot remain in nivrutti for long. Even if pravrutti fails to drag such a nivrutti-devotee down, the powerful dushpravrutti will certainly succeed in dragging the nivrutti-devotee down.
46) Ramakrishna Paramahamsa was tested by the most beautiful actress named Tara. Shirdi Sai Baba and Akkalkot Maharaj were also tested by very beautiful dancing ladies. Even Shankara was tested by Ubhaya Bharathi, the wife of Maṇḍana Mishra, in a different way. She was an incarnation of Goddess Saraswati. In a scholarly debate, she challenged the celibate Shankara to answer questions related to sex. Since He could not answer, He was forced to acquire the knowledge of sex before resuming the debate. On the pretext of compelling Him to acquire the knowledge of sex, she was testing His resolve of celibacy. Shankara, using His miraculous powers, entered the body of king Amaruka who had just died. The king rose from the dead to everyone’s surprise. Through the king’s body, Shankara acquired the necessary knowledge, by engaging in sex with Amaruka’s queens. Then, he returned to Ubhaya Bharati and defeated her in the debate. But the same Goddess Saraswati, later, questioned Shankara’s purity when He was about to ascend the throne of omniscience (Sarvajna Peetham). Shankara replied that His celibacy was intact since His mind was totally detached during the sexual act. He had been forced by the Goddess Herself to learn that subject. He also said that His body was untouched by the queens since they were only touching the body of their husband during the sexual acts. Hence, nivrutti devotees are always tested for their ability to resist dushpravrutti and they must be very careful about such tests of God.
47) One can stand firm in nivrutti only when one is detached from worldly desires. Such detachment from worldly desires comes only from the strong and real desire for God. It is the mind’s inherent nature to be attached to something. It simply cannot remain detached from everything for long. Hence, trying to attain detachment from everything is pointless. It is totally impossible! When we speak of the detachment from worldly bonds, we are indirectly referring to the attachment to God alone. So, even though nivrutti literally means detachment, it actually means attachment indirectly. The detachment referred to here, is from worldly bonds while the attachment is the attachment to God. Nivrutti does not mean both attachment and detachment to the same object. The attachment to worldly desires leads the soul to the path of sins for which the soul has to undergo punishment. Not just that, but the attachment to worldly desires also spoils the person’s devotion to God. If the attachment to God runs along with the detachment from every worldly desire, such attachment to God is real and genuine. Krishna spoke about the attachment to God. The subsequent incarnation, Buddha, spoke about the detachment from worldly desires, which makes one’s devotion to God pure and sweet-scented. Attachment to God with worldly desires is impure devotion that gives a bad odor. The merit of Buddhism that it totally concentrated on this very basic point of detachment from worldly desires. Upon attaining detachment from worldly desires, the devotee does not ask for any worldly boon from God. Even if your devotion is as great as a hill, it is unreal if you aspire for worldly boons from God. On the other hand, even an atom of devotion to God is real if there is no aspiration for any worldly fruit in return.
48) Buddhism is misunderstood to be atheism. This is the most meaningless misunderstanding related to spiritual knowledge. Buddha only kept silent about God. He never declared that God is non- existent. Since God is beyond space and time, He is totally unimaginable for the human brain. This is the meaning of His silence. The Veda also says clearly that God is beyond any imagination and is best represented by silence (yato vaacho…). What the Veda told is also told by Buddha. Buddha said that the Vedas were written by souls, who were the sages. Actually, God told the Vedas to sages and the sages told the same Vedas to the rest of humanity. When God told the Vedas to the sages, you can say that God is the speaker of the Vedas. When the sages told the Vedas to humanity, you can say that the sages are speakers of the Vedas. The Gita is told by God or Bhagavan. Hence, it is called as the Bhagavad Gita, which means that God spoke the Gita to Krishna. Krishna spoke the same Gita to Arjuna. Both the invisible God and the visible Krishna are one and the same since God pervaded all over Krishna. The case of God and the sages is also similar. Hence, there is no contradiction between Buddhism and Hinduism since Buddha is one of the ten incarnations of God Vishnu.