Defending Devotees

O Learned and Devoted Servants of God,

[The following is the discourse given by Swami in response to questions asked by Dr. Nikhil, Smt. Devi and Smt. Gayatry.]

Swami Replied:- 1) Jesus preached wonderful knowledge. The ordinary fishermen were convinced and followed Him as the Lord. The priests of church were great saints who were unmarried and left everything for the sake of God. Those priests were certainly higher than ordinary people. The ordinary people followed Jesus because they were convinced in their minds, intelligence and consciousness. They clarified their doubts with Jesus directly and were convinced. This is called as Atma Pramanam. These ordinary people did not look for the voting of the priests to Jesus. Infact, the priests opposed Jesus and crucified Him. Inspite of that, the ordinary people followed Jesus since they were convinced. A priest has left everything for the sake of God. No doubt they are greater people since they have greater urge. The greater urge itself cannot qualify any person. A student may have a greater urge for the answer but he might have not understood the answer given by the teacher. Another student might have not so much urge but has understood the answer. Who is greater between these two students? Janaka was a king and did not leave the kingdom. Shuka was a saint and left everything with extreme urge for God. Sage Vyasa appointed Janaka as examiner of Shuka. Who is greater between these two? Though Janaka was a householder and did not leave anything, he is the student with answer. Shuka is a saint who left everything and got answer from Janaka only. Quest is appreciable but cannot be the qualification. Capacity to understand the answer lies with the internal mental development (samskara). The external orange robe, the quest for God, leaving everything and roaming everywhere, attaining a post of Pithadhipati, studying scriptures by tradition etc., are certainly appreciable but are not the qualifications of greatness. A student may be in the uniform dress. He may have lot of urge to get the knowledge. He might have left his house and roamed from school to school. He might have become a teacher of a school. He might have studied the course according to discipline. He might have memorized and got through the examination and He might have thus, got the degree and became the teacher. But still his doubts in the subject were not answered. Einstein and Ramanujam did not get a pass and could not get the degree. But they have perfectly understood the subject. Therefore, attainment lies in their internal samskaras and attaining the real preacher. Both the samskaras and Guru (Preacher) are important for the attainment and not the other points. Both the pearl shell and the rain drop are essential for the formation of a pearl. Except these two, all the other factors are ephemeral only. You should judge anything by yourself and in association with others through discussions and debates. In coming to the conclusion, you can take the help of the discussions with others. But you should use your own intelligence and consciousness in final conclusion. In this way, the participation of others is helpful. But to see whether somebody lifted his hand or not for voting is a point of foolishness. You can discuss with him about the point. You should lift your hand based on your final conclusion. Even a clever person may go wrong in that particular point. Your vote should not depend on his vote.

A householder might have followed Swami today after a long discussion. Is he not the same Mandana Mishra internally as well as externally? He is Mandana Mishra internally because he decided based on the personal discussion with Swami. He is also Mandana Mishra in the external dress of this time related to a householder. He is certainly Mandana Mishra because he decided himself based on the long debate but did not look for the vote of other persons. Mandana Mishra did not enquire whether a Pithadhipati or a saint debated with Shankara or not before following Shankara. His decision is not based on the vote of a second person. Mandana Mishra never enquired about such information before coming to the conclusion. His conclusion was based on the answers given by Shankara to his points. When Mandana Mishra was convinced by himself, he followed Shankara. But, there were other scholars also who were convinced by Shankara and did not follow Shankara whether they were Saints or householders. The degree of samskaras, jealousy and egoism vary in the people whether they are saints or householders. A householder may have greater samskara and lesser egoism. When he is convinced, he can become the follower. A saint may have lower samskara and even if he is convinced, he may not become the follower. Based on the degree of egoism the results vary. Somebody may not be convinced at all due to the mental rigidity. Some one may be convinced but appreciates in his mind only because of higher egoism. Some one may express the appreciation to a few people only. Some one may express the appreciation to several people. Some one may desire to appreciate before the entire world and may become the follower to propagate the knowledge. All this depends upon the degree of samskaras and the degree of egoism, whether he is a saint or a householder. A saint-Pithadhipati may appreciate in his mind only due to higher egoism. The samnyasa cannot be the indication of the internal samskara. Since a student left his house and stays in the hostel for attaining the knowledge, you cannot say that he became the scholar. A day scholar coming from his house to the college every day without leaving the house may become the scholar. Some householder appreciated in mind and also expressed to his circle and also gave in writing as certificate. That is a lesser degree of egoism. Some one like Nikhil might have come forward to propagate his appreciation to the entire world, which shows the least degree of egoism. Now in all these three cases, Swami is the common preacher. The rain drop is the same. In the sea, it has become salt water, in the river it has become drinking water and in the pearl shell, it has become the pearl. The saint was the sea, the scholar who gave the certificate is the river and Nikhil is the pearl shell. Before becoming the pearl, the pearl shell did not enquire about the fate of the raindrop in the sea and in the river. Since the raindrop did not become pearl in sea and river, did the pearl formation was affected by the point? The pearl shell can refer to the other pearl shells who are the other present devotees working for the similar propagation. Ajay, Phani, Gayatri, Lakshman, Ramnath, CBK Murty, Surya, Prasad, Sarma etc., are the pearl shells. All these pearl shells are householders because they are similar. They are not saints or Sanskrit scholars because they are not oceans or rivers, who are dissimilar. Which is greater? Pearl shell? Or Ocean? Or River? The ocean is very large like a saint. A Sanskrit scholar is larger like river. The pearl shell is very small. The size is the quest, orange robe etc. The quality is the internal samskara.

The orange robe cannot indicate the internal ripening. This is only illusion of dress. Similarly, the Sanskrit language cannot indicate that he is the angel because Sanskrit is the mother tongue of angels. Shankara also criticized the external dress and the linguistic grammar of a scholar. The logic (Tarka Shastra) is only the analysis of creation in Sanskrit language. The same subject in English is science. Thus, the scientist is a scholar of Tarka Shastra. Infact, the analysis improved day-by-day. Science analyzed the creation with theory and corresponding experiments. Tarka Shastra is only theoretical mathematics. Science is more valid than Tarka Shastra. The present facts of Swami while alive will be exaggerated in the future after Swami. The reason is that the repulsion decreases to a great extent in absence of the human incarnation. I may have a few devotees now, but after some generations, poets will write that I was leading large crowds. The today of Swami should be compared with the yesterday of Jesus or day before yesterday of Krishna to have a true similarity. You cannot compare today of Swami with today of Jesus because the facts of Jesus were already exaggerated due to increased appreciation since He is absent today. You were not present yesterday to find the real state of Jesus. Moreover, the majority is always discarded in the spiritual field. Krishna told in the Gita that only one knows Him. Jesus told that large crowd always goes to hell. The Gita says that a devotee should dislike the majority (Aratir janasamsadi) because majority is gravel stones and minority is a few diamonds. Majority is school children and research scholars are minority. The reason for this is that jealousy and egoism are the two layers of two eyes for majority. The human incarnation is the best surgeon and His preaching is the successful eye-operation. Today many saints leave their houses not in the quest of God but due to various other reasons as criticized by Shankara. Several situations force them to come to this line. Today, a saint may appreciate your knowledge, if he is alone with you only. If a third person is present, he keeps the appreciation in his mind only, because he fears that his importance in the eyes of a third person may be reduced. This is the standard of many saints of today. I consider Nikhil or Phani to be better than a saint because their hearts are so pure, they become frank in expressing the appreciation to everybody. Again, I say that the internal ripening is important and not the external factors like red robes, caste, sex, religion, nationality, age etc. According to Madhva, each soul is typical like fingerprint. This is because of various combinations of various quantities of qualities and no combination is repeated. Therefore, nobody can behave like Mandana Mishra. Since God is one and the same in all the human incarnations, there may be a possibility of similar behavior. For example, let us compare Nikhil with Mandana Mishra. Both are scholars in science irrespective of the language. Both had long debates with the human incarnation. Both are convinced and became the followers of the Lord. Both are householders. Both are in the same external dress of a householder suiting their times. Both were ready to leave the family to participate in the mission of Lord. Devi also resembles Ubhaya Bharati in having so much value for spiritual knowledge. But there is one difference. Mandana Mishra after becoming saint scolded the Lord Jagnnatha in Puri, when the doors were closed on his arrival (Eishvarya madamattosi…). But, Nikhil will never do this. If the human rebirth is not there for any soul (according to Christinity and Islam also), Mandana Mishra will never appear again in this world to exactly show the same behavior. Even if the saint and the Sanskrit scholar expressed their appreciation regarding Me, the samskaras of the other people should be also the same to carry on the propagation. Another point again disturbs this that those people might not have been in My contact and might not have discussed with Me to have a similar appreciation. Thus, there are several parameters and the last parameter is that the standards are falling from generation to generation. You cannot compare the standard of this generation with the standard of even just previous generation. Apart from all this, the program of the Lord is different every time according to His will and pleasure.

2) The Veda says that everybody carries on the good and bad results along with them (Priyaa priye…). At the same time, the Veda says that God is removing the sins of the deserving devotee (Ubhe punya pape, Apahatapaapmaa etc.). The Gita also says that one has to enjoy the good and bad results of the wheel of deeds (Tetvagham…tetambhuktva…). At the same time, the Lord says that He protects His devotees (Yoga kshemam…). God is the judge, who has delivered these results based on His own constitution. How can He violate His own judgment even in the case of a deserving devotee? Judgment is Universal but devotion is personal. This needs link of interpretation. Krishna wanted to give all His wealth to Kuchela and transfer his poverty to Himself. In the incarnations of Datta, this tradition is very clear in the experience. As a judge He fines His son and as Father He pays the fine. The constitution is not violated and at the same time, the devotee is saved. Jesus is another best example of this tradition.

Why Krishna could not repeat the Gita?

[3) Smt. Gayatri asked: Why Krishna, the Lord, could not repeat the Gita when Arjuna asked again. She said that a chemistry lecturer can teach chemistry at any time.]

Swami Replied:- This point can be correct provided God is in the inert human body like the lecturer (Jiivatma) present in his inert human body. In the case of Krishna, God is present in the human body, which is a composite of the three bodies (causal, subtle and gross). The subtle and causal bodies together are called as Jiivatma and the gross body is the inert house. In the case of the chemistry lecturer, he is just a composite of these three bodies i.e., Jiivatma present in the inert gross body. The chemistry is in the Jiivatma of the chemistry lecturer. In the case of Krishna, God spoke the Bhagavad Gita and Krishna spoke Anu Gita. All the knowledge taught by Sandeepa is present in Krishna, who spoke Anu Gita. But, the Bhagavad Gita came directly from God and God never requires any knowledge from any teacher. Thus, a double personality exists and therefore, it is said “God-in-flesh”. God speaks as a speaker and He does not require any aid. But if God speaks directly, people will get tension due to excitation by observation of the superpower. Then knowledge is not grasped. To keep them in ground state, God speaks directly from human body and people approach without tension thinking that the human body is speaking. If God enters the inert body only, it is as good as entering an inert statue. Speaking through statue will again raise the tension. When God enters the human body, He needs the Jiivatman also, which possesses all the qualities for His play. God need not use His special power for a work, when it can be done by the medium itself. Arjuna was retaining a little egoism and therefore, the concept of the exhibition of such double personality is needed. Such analysis will pacify the egoism because God and Krishna are different. For higher level devotees like Gopikas, there is no difference between Krishna and God. For them, God pervades all over the three bodies and is also seen and touched through the gross body. For them only, God speaks always. At the same time, for others it appears as if Krishna is speaking. For such high devotees, the Jiivatma is reduced to the state of inert energy with all the qualities stored as pulses. Now for them only God speaks and God only exhibits His qualities. For Duryodhana, there is no God and only Krishna exists. Duryodhana will accept Krishna as God provided, He is also treated as God! This is maximum state of egoism and jealousy. The atheists at the time of Shankara were in that state and there was no alternative for Shankara to keep them in that state only. They will reject any deviation. The present Advaita scholars are the heirs of such converted atheists into Advaita. They have the climax of ambition and they speak of removing kama, lobha etc.! Arjuna was in the higher state than the Duryodhana but was in the lower state than Gopikas. Therefore, Krishna showed the intermediate state exhibiting both God and Jiivatma in close association (Dvasuparna… Veda).

For the highest devotees, in the human incarnation the Jiivatma becomes an inert part of the inert gross body because the awareness of the soul is converted into the inert energy as in the deep sleep. There is no difference between the awakened state and state of deep sleep in the case of human incarnation from the point of highest devotee. God does the work of the antahkaranams and thus Jiivatma becomes inert as in the deep sleep. Ofcourse, the other part of functioning of brain controlling the gross body takes place as usual because the preaching requires only the work of antahkaranams. In this sense God only does the desires, decisions and the memory works, which are the part of Jnana yoga. This is the state in which the Bhagavad Gita came out. But simultaneously others will think that Krishna is doing all the activities as Jiivatma similar to any human being. The concept of human incarnation is the most complicated system changing according the level of devotees. When Arjuna surrendered to Krishna, he was in the highest state of devotion. Therefore, God alone existed and spoke directly. After the war, the state of Arjuna is slightly reduced and therefore, this split concept has to be exhibited. The Gita says “Ye yathamam…”, which means that the concept shifts according to the level of the devotee so that the repulsion is minimized to create a good receiving.

God may pervade only the soul and in such case, we can say that Atman is Brahman in the case of human incarnation only. Ofcourse, the soul of every human being can be also called as Brahman because soul is the greatest item of the creation due to its specialty of knowledge. Thus, the soul with or without God can be called as Brahman. In the first sense, it is God and in the second sense it best item of creation. Shankara exploited both these senses for the sake of converting atheists. His soul is Brahman because it is God. Every soul is Brahman because it is best creation. Therefore, He called all the souls including His soul as Brahman. Brahman is familiar in God only. So, the atheists thought that every soul is Brahman or God. Shankara did not clarify this point because on clarification the converted atheists will go back. Such trick is not wrong because it is for the welfare of the human beings. Without knowing this point the followers of Ramanuja criticized Shankara as an atheist. They say that Shankara says that there is no Brahman beyond the soul. When God pervades the non-vibrated soul it is Brahman and therefore, the qualities (vibrations) have to be filtered. If the qualities are not filtered, the soul is vibrated awareness and is called as Jiiva. Atman is included in Jiiva and can be called as Jiivatman. When God pervades such Jiivatman, this Jiivatman is called as Eshwara. God can also pervade the gross body if required. In such case, God can be seen and touched. This is the case of human incarnation in which God pervades these three bodies in microscale. God pervades the infinite ocean of awareness (infinite soul), which is separate from the creation and is called as Brahman. Such ocean is Samashti Chit, which is not the total sum of the souls present in the creation. The aggregate of souls is discontinuous but this infinite soul is continuous. The soul (awareness) is not present in hair, teeth and nails of the body and cannot be pervading even all over the body. The soul in human incarnation can be compared with this infinite soul. God is common in both. The awareness is a drop in the human incarnation (Vyashti Chit). The difference is only in the quantity of chit. This quantitative difference is also not real because the chit in both cases is actually beyond space since God, who is beyond space, is present in both. The medium (Upadhi) or chit attains the properties of God in both cases. Similarly, the vibrated ocean of chit pervaded by God can be also called as Eshwara and can be compared with the Eshwara of human incarnation as above. For clarification you can call Samashti Brahman, Vyashti Brahman, Samashti Eshwara and Vyashti Eshwara. Really there is no difference in these four items. The first one is God pervading the infinite ocean of chit without any vibration before creation of the world. The third item (Samashti Eshwara) starts when the desire of the creation started. When the creation is done the third item becomes Brahma, when creation is ruled the third item becomes Vishnu and when the creation is dissolved the third item becomes Shiva. In these three states, the third item is a spectator of the creation for entertainment. The third item is separate from creation because the third item is subject and creation is object. The first item without God is Mula Maya. The third item without God is Maya. God living in first and third items is Parabrahman. The infinite ocean of chit is the first creation of the God. Parabrahman is the Nirguna Brahman and Chit is Guna or quality. Parabrahman beyond chit is the chief source or the chief substratum. Parabrahman is completely unimaginable for anybody at any time and the logic along with intelligence, mind and words cannot touch Him. Parabrahman is the real greatest item and can be called also as Brahman. Brahman means simply greatest. The first creation chit is the energy, which is the material cause of the Universe like the mud of the pot. This Chit is the greatest among the created items and can be called as Brahman. Now to distinguish this Brahman (Chit) from God, God is called Parabrahman.

Meaning of Parabrahman

The word Parabrahman means God beyond Brahman (Chit). Now the desire of creation enters the chit and the chit is vibrated. The first vibration or apparent modification of chit is desire. What is the source of the desire (guna)? Parabrahman or God is the source of Chit as well as desire because God is the source of any imaginable item. Both chit and desire are imaginable. The association of chit and desire is also due to God. Chit is the material (dravya) and desire is the quality (guna). Both the material and its quality are like water and its wave. If God does not enter this ocean of chit, we say that God is beyond the creation in complete sense. When God enters this ocean of chit (Mula Maya), such chit is called as Brahman. When the chit is vibrated by desire, such chit is called as Maya. God exists in such vibrated ocean of chit (Maya) and such vibrated ocean of chit with God is called as Eshwara. Never depend on the word Brahman. This word Brahman can be used to call any item and it is like the garland that can be put on every person praising every body as greatest. This is the meaning of the Vedic statement “Everything is Brahman” (Sarvam Khalu Idam Brahman). Whenever you use this word Brahman, you must completely specify the item with full description. This is also the meaning of all the four great Vedic sentences (Maha Vakayas). Even a book like the Veda is called as Brahman. This freedom was used by Shankara for uplifting the atheists in that time. Even a demon can be called as Brahman by a poet for getting some benefit. If I ask the address of a person, you should not say that it is the person who is having the garland. Everybody is garlanded. Brahman is a multi-dimensional word showing different meaning in different angles like the diamond showing different colors from different angles. The first Brahma sutra says “Athato Brahma Jijnasa”, which means that first, the word Brahman should be clarified before starting the spiritual knowledge (Vedanta). The Gita also says that one should clarify the word Brahman with logic and decide the meaning in any context (Brahma sutrapadaih…).

The search of the meaning of the word Brahman is like the worship of Ganapati before any work. A very little part of Infinite Ocean of chit is modified into creation. The modification is very negligible and can be assumed as almost nil. Such modification is apparent and called as Mithya by Shankara. It is neither real (because negligible) nor unreal (strictly speaking it exists). This is called as Vivarta. The followers of Shankara misunderstood that as unreal. Shankara again came as Ramanuja and corrected them by telling that the modification is real (Parinama). The modification is thus, Mithya and therefore, the result of modification (Universe) is also Mithya. But, friends! Please remember always that this modification or the universe is Mithya form the point of God only and not from your point. Therefore, no human being has right to say that the world is Mithya. Infact, you are Mithya before the world, because you are just a tiny particle of this world. You should not call your mother by the same word used by your father. Even in the view of God, the world exists (may be negligible) because if the world is unreal, the entertainment is unreal. The main aim of the creation is entertainment to God (Ekaki… Veda). When the world exists even in the view of Parabrahman, how dare you fellow to say that the world is unreal! This is the first clarification given by Shankara in the form of Ramanuja in the first revision class. The world is just imagination for God and the entertainment is not complete because the ignorance of self (self means God here) is very little. The soul as Jiiva (vibrated droplet of chit) is with full ignorance. But full ignorance will not give any entertainment. Therefore, God enters the world as the Jiiva with 99% ignorance only, where the entertainment is also 99% and this is its maximum limit. If any one crosses this limit of ignorance and enters into 100% ignorance, the entertainment becomes zero. This is the difference between human incarnation and human being. The human incarnation gets maximum entertainment but in His case the ignorance is not fully hundred percent. The universe itself is a drop of the original ocean of chit. Assuming this drop as an infinite ocean, the soul is a drop in this universe and should be called as droplet. This vibrated drop of chit (Universe) can be called as Maya. Then you can call the vibrated ocean of chit as Maha Maya, just for a quantitative distinction. Thus, the universe (Prakruti) can be called as Maya (Mayamtu Prakrutim- Gita). Again, this word Maya is Universal. Maya means wonderful. Any wonderful item can be called as Maya. The word Maya should not be used in negative sense as ignorance. Ignorance is Avidya, which is completely the negative item. Maya is power of energy, which is a positive item. Again, if the ignorance is wonderful, you can also use the word Maya to ignorance. Therefore, in spiritual knowledge the fixation of the usage of word is very very important. If we use the word in its root sense (Yoga), any item can be called by that word when that sense is applicable. In such case, the item fixed in your word in that context (Rudha) can be understood within the limits of that context only. Therefore, the fixation of the word should not extend to every context. This is the essence of the Sanskrit grammar (Vyakarana Shastra). This is the main line of the Maha Bhashyam written by Patanjali on this grammar. Similarly, the word Atman means that which pervades. This word can be used starting from God to the soul because the God pervades any item of creation and the soul pervades all over the body through pervading nervous system. Thus, the word Atman stands for God in the Vedic statement “Atmana Akasah”. The same word Atman stands for the soul in the Vedic statement “Atma Guhaayaam…”. In the first statement, space is created by Atman (God) and in the second statement, Atman (soul) is embedded in the intelligence of human being. According to the context, you have to take the meaning of the word. Therefore, the word is Yoga Rudha, which reminds us both the application of root sense as well as the fixation of the word within the prescribed limits of that context.

God created both chit and desire and their association was also due to God only. Thus, no association between two is by its own. The Sun is shining. Sun is the material and shining is the quality. Any material is associated with a quality by the order of God only. If God wishes otherwise, material will lose its inherent property. If God wishes, fire becomes cold and water becomes hot. God in the form of Yaksha proved this to angels clearly in the Veda. When God created the chit, it was originally in its causal form (inert energy). In the deep sleep, the awareness goes into its causal form, which is the inert energy. The awareness (desire) is a modification of this causal form. This awareness helps the causal form to be spectator of this Universe. God sees the creation by Himself. But to make us know that He is seeing, His surrounding awareness–energy (which is the causal inert energy that developed the property of awareness) sees the creation so that we can know through that awareness-energy that God is seeing.

God – Source & Root Cause of Everything in the Universe

God is capable of doing anything and infact, He is the source and root cause of everything in the Universe. In order to make us know what He does, His surrounding Upadhi does the same work by His wish so that we can identify what He does. When God speaks, the external human body called as Krishna also speaks so that we shall know that God speaks. This indirect method is adopted so that we lose the tension. In such case, we say that God speaks through Krishna. God does everything to fulfill the desire of the devotee. Thus, the most fortunate devotee sees, speaks, touches and lives along with God. For such devotees, God pervades all over the three bodies. For Gopikas, the external physical body of Krishna was also God. Thus, God gives the direct experience to a most blessed devotee. The Veda says that one fortunate devotee sees God (Kaschit Dhirah…). If the devotee is in such state, God can preach the same Bhagavad Gita any number of times. But Arjuna was not in such highest state. Only Gopikas and Hanuman were in such highest state, who embraced God and experienced Him directly even through touch (Sparshanam). This is the climax state of devotion, which is almost unimaginable. In this state, the jealousy and egoism do not appear even as traces. The Ahankara comes to zero state. The devotee becomes a slave (Dasa) like Hanuman and mad like Gopikas. In the absence of Krishna, one mad Gopika stated that she was Krishna. This state is called as Bhava advaita, which is very much appreciable. This state comes in the madness of devotion and beyond this state only death occurs. Radha died like this (Unmado maranam tatah). But the Advaita, which we see is completely different, which is due to egoism and jealousy and is a demonic. There is no a trace of devotion here. They claim this Advaita as their inherited property (Prapta prapti). They call this as Kanthachamikara Nyaya. It means that they are already Brahman. They feel that it is attainment of already attained gold chain. They say that a lady got an illusion that she lost her gold chain. But by the instruction of somebody she found the gold chain on her neck only. She forgot that the gold chain was already on her neck. Such fellows never accept the human incarnation. They say that this is exploitation of human beings by one clever human being. Therefore, Hanuman was exploited according to them! They are wiser than Hanuman! They are better scholars than Hanuman! Such Advaita is most powerful ghost and the worst demon. Even the ghosts and demons worship Lord Shiva. Hanuman, the incarnation of Lord Shiva is not killing actually these ghosts and demons. If you constantly remember Him, this Advaita, the most dangerous ghostly demon is destroyed. They do not accept the existence of a separate Brahman, which may be treated atleast as formless. There is some meaning in jealousy towards the human form of God, which is just before the eyes. But what a climax of jealousy and egoism is this! They do not accept the existence of even invisible Brahman!

Arjuna believed the human incarnation but a little jealousy and egoism existed with him. Krishna knows the mind of Arjuna even though Arjuna praised Him as Lord every time. Krishna always presented the concept of the double personality of human incarnation to Arjuna to satisfy that little jealousy. If the house owner says that the Prime Minister is present in his house, certainly some jealousy will be created. But if he says that he is the Prime Minister, the jealousy will go to climax. You will understand all this if you constantly watch your thought everytime and you will realize the truth in My words. Hanuman killed this ghost of jealousy and demon of egoism completely. We do not accept even the real greatness present in a fellow human being. But see the case of Hanuman. He is several times greater than Rama. But still He became a slave to Rama. Hanuman had all the superpowers and Rama had no superpower. Can you become a slave to a fellow human being even if you are much greater than him? You cannot think this even in dream. Then think how much Sadhana you have to do to reach the state of Hanuman to recognize the human incarnation, which often appears in a lower state! Hanuman served Rama in His personal work and not in uplifting the world. If you are in that state you will immediately criticize Rama. This is a test for you that whether you give higher place to the Lord or to the Society. Imagine how much it is difficult to recognize Krishna, who often exhibited even Rajas and Tamas (bad qualities!). This state is very dangerous in recognizing God in the human form and sometimes the devotees may even run away. Therefore, Krishna neutralized such severe test by exhibiting some miracles. Since Rama exhibited always Sattvam, there was no necessity exhibiting any miracle.

The original infinite ocean of chit without God is Mula Maya. The same ocean with God (Parabrahman) is called as Brahman and this is also called as Karana Brahman, which means Brahman, which is in the causal state through the Upadhi or medium (Chit). This chit is the cause of the creation. This state is also called as Hiranyagarbha, which means ocean of chit impregnated with God. The word Hiranya (gold) indicates God because gold is the greatest metal. This is a figure of speech. When the vibration of desire is created in this ocean of chit, the desire is the effect (karyam). Such ocean of chit with God, in vibrated condition, is called as Karya Brahman (Eshwara). The Parabrahman is beyond the cause and effect. God is always the indirect cause of everything. He is like the present politician, who is not involved in any case directly. Therefore, the Gita says that God does everything but God does not do anything (Kartaramapi Sarvasya…). This God enters the creation, which is a modification of a drop of this ocean of chit for maximum entertainment. If God enters the entire world, there is no difference between the spectator and the object. In such case, the entertainment is totally lost because the process of seeing anything except Himself cannot happen. Therefore, God enters into a droplet of chit and becomes the human incarnation. If God in the human form is an Avadhoota, the Jiiva does not exist because in Avadhoota, the awareness is converted into inert energy as in the deep sleep. In such state, God does not perform any work of awareness. In such state, even the soul has become a lump of inert energy and does not perform any activity of awareness. In such state, you can say that God is living in a total inert house. All the three bodies are made of inert energy or inert matter only. It will be like God staying in an inert statue. In such state, there is no entertainment of God because God has no work of awareness in that state. But, God may show that state for attaining a firm static state. This is extreme state of Avadhoota, to show that God is beyond awareness. Alternatively, the human incarnation may be in a state of Yogi. In this state, the Jiiva disappears and Atman only remains. This is the perfect state of meditation. Awareness exists without any activity of any antahkaranam. This is the state of self-realization or self-attainment. The awareness exists without any vibration. The state of Avadhoota is called as Nirvikalpa Samadhi in which the waveless water is converted into solid ice. This means that the awareness is converted into perfect inert energy. In this state of Avadhoota, there is no possibility of further vibration. In the second state of Yogi, the water is standstill without waves, which is Savikalpa Samadhi. But there is a possibility of vibration if a stone falls in it. The state of Avadhoota is permanently avoiding tensions. The state of Yogi avoids tensions temporarily. The state of Avadhoota is just the state of deep sleep. The state of Yogi is the state of meditation. If you can maintain the pure awareness without the activities of antahkaranams, there will be no vibrations of the soul. In the state of Yogi, you have to be very careful in avoiding the fall of a stone. But in the state of Avadhoota, any stone cannot vibrate your soul. In the second state, the external prevention is necessary and in the first state, the internal protection is already done. This is called as Manolaya Yoga or chittavrutti Nirodha of Patanjali Yoga. The word Manas stands for all antahkaranams and it means the dissolution of the activities of awareness. The use of all this is to have perfect mental health and thereby physical health also because the mental health is linked to physical health. Such a peaceful state is essential for the Jnana Yoga, which is the identification of the human form of the Lord and also for Karma Yoga, which is the service to be done to please the God in that human form. Yoga is a very general world. Yoga means attainment. Therefore, attainment of good physical and mental health is yoga, which is the foundation of spiritual path. A person without health cannot understand God and also cannot serve God. Health is essential wealth for Sadhana. The physical exercise (Asana), the exercise of breath (Pranayama), the control of senses (Yama and Niyama) lead to the attainment of good physical health. The Pratyahara is the detachment from the worldly bonds through stopping the vibrations of the soul. This is the state of qualification of journey and Shankara explained this Atma Yoga, which is the foundation. Certainly, this is Prapta prapti because the soul is already in you. Shankara explained this because this is the first step for an atheist or theist to start the spiritual journey. Hanuman is the best example for the best physical and mental health. From this point the actual spiritual course starts, which is the worship of God. For this, you have to select the form of God, which is convenient to you. The attainment of the suitable form of the God is also called as Yoga, which is most important yoga. The human form of God is the most convenient and also most real since it is a direct worship of God. The direct worship reaches God and pleases Him directly. At the same time, this is most difficult line because we have to eradicate egoism and jealousy completely. Then the leftover way is indirect worship like imagining the form of past human incarnations like Rama, Krishna etc. But it is imaginary form only. If your jealousy is high you may not like even the imaginary human form. Then you can imagine the energetic form of God like Datta, Brahma, Vishnu and Shiva etc. But remember that it is also a human form. Ofcourse, if your jealousy is limited to the human form of this world only, the human form of the upper world (energetic forms) can be imagined. But if your jealousy is very broad and you do not like any human form, you can imagine simply the awareness charged by God. You call this as formless but it is imaginable and therefore, it is not absolute God. When it is not God actually and when it is only an imaginable item, how does it matter whether the Upadhi is with form or without form? The Nirguna Brahman or Parabrahman is completely unimaginable. There is one merit in all these lines. i.e., you are not leaving the awareness in media. This means that there is no use of worshiping the inert forms, which do not receive your worship. If you understand this point through imaginary forms, the mental worship is meaningful to some extent. If you understand this point, you have to finally go to the human form only. If this point is not realized and practiced, your imaginary forms are as good as the inert objects. There is no difference between worshiping the photo or an imaginary form of the king unless you worship the king directly. The word chit plays the key role in the selection of the form of God. The word chit stands for the selection of human form with chit. Any inert form is the representative of God only. If you take the word chit for awareness only you can worship all the living beings in the lowest state. If you take the word chit for knowledge, you can worship all the human beings in the higher stage. If you take the word chit for better spiritual knowledge you can select the scholar as a Guru and worship him. The Guru being a devotee also, in this excellent line of worship God is very much pleased as His devotees are served. This is the process of gradual filtration. If your fortune is ripened you may catch the real human incarnation for the worship. His preaching is always the perfect truth and is called as Prajnanam. In doing the service, you should not aspire the bliss because bliss is the final fruit of the fulfillment of any desire. People say that they have no desire for any fruit except bliss. It is just like saying that one has no desire for money except for the lottery. In any line of worship, Dharana is the formation of new bond with the God, Dhyana is maintaining that bond and Samadhi is the eternal fixation of bond in God. Hanuman and Gopikas followed the path of worship of human incarnation as per the Ramayanam and the Bhagavatam in the Bharatam. Arjuna also followed the same path but with little jealousy and egoism. He worshiped Lord Shiva also, an energetic form, without full faith in Lord Krishna.

Human Being – Realized Scholar

In any human being, the droplet of chit is present as Atman. In realized scholar, this Atman is without vibrations and can be called as the soul or Atman in its real sense. In all the ordinary human beings, the soul is in vibrated condition and these vibrations are the activities of Antahkaranams as well as several vibrating qualities and such soul is called as Jiiva. The vibrated awareness (Jiiva) contains awareness (Atman) just like the water waves contain water. Therefore, it will be right to call this soul as Jiivatman. This Atman or Jiivaatman is Vyashti chit or Pratyagatman. The original ocean of chit is the basic inert energy. It is inert because it is under the perfect control of Parabrahman. Due to created awareness (desire) it is Sattvam. Due to dynamism it is Rajas. Due to force it is Tamas. This original energy is thus having the three aspects of the three qualities (Jnana bala kriyacha— Veda). This original energy was dynamic in the beginning stage (Rajas), then it is aware due to desire (Sattvam), and finally it becomes immense force (Tamas). Thus, it has the creation, maintenance and dissolution aspects of Brahma, Vishnu and Shiva in the state of seed itself. These are expressed as action (karma), awareness (jnanam) and balam (matter). As per the Gita or as per Sankhya Karika of Kapila (Kapila says that the Purusha is inactive and since Kapila stressed on the foundation only and did not speak about further spiritual journey, He was misunderstood as atheist like Shankara), the attainment of inert state of awareness or the state of the original inert energy itself is very much praised by filtering all the qualities. The awareness, work and matter are only the modifications of this original energy. In the state of deep sleep, when the awareness is temporarily converted into inert energy, the human being is becoming just a mixture of inert energy and inert matter. Since the matter is treated in terms of inert energy only, this whole Universe is just a continuous and homogenous ocean of inert energy and thus, the human being is in single phase of eternal energy and eternal matter. In this state, all the bonds disappear. The inert matter of the gross body has no problem. The inert energy i.e., operating various systems in the gross body also does not create any problem. This awareness, which is a special form of the inert energy, is creating all the tensions and also is not allowing us to bind with God.

When all the trials fail to control the activities of awareness, the process of meditation is to be followed. Such practice of meditation gives the result but the result can be disturbed at any time. For permanent solution, the state of deep sleep is important in which the awareness is dissolved and is converted in to inert energy. In meditation, awareness stops all the activities (thoughts) except that it is aware of itself. This single activity (Ekavrutti) is about itself only (Atmavrutti). This is called as the attainment of its own form (Svarupa) but in deep sleep, even this single activity disappears and the awareness is completely converted into the basic form of even its original form (svasvarupa). The deep sleep can be treated as a training in which many activities of awareness, which are thoughts or vaasanas disappear. In the next morning, only important vaasanas remain. But if you go into the state of Avadhoota, even all the important vaasanas like the bonds with family and body also disappear. This is something like death while alive. By the disappearance of awareness, the real death does not come because all the vital systems are working. Thus, life is only the activity of inert energy. Life is not awareness (Manomaya Kosha). Life is only a combination of Annamaya Kosha and Pranamaya Kosha. Plants have life but no awareness (awareness is almost nil). In the real death, the life energy also disappears. All this process is only to cut the strong vaasanas, which obstruct the bond with God. In the real death, all the strong vaasanas are really cut. This sadhana is to cut these bonds without the real death. After attaining the state of Avadhoota, which is the permanent attainment of the basic inert form of self and which is praised as the attainment of Brahman (Brahmi Sthiti), the bond with God forms and this is the re-birth because now the awareness is again reborn. The single phase of inert energy in the form cosmos is called as Brahman from which the universe appears, by which the universe is maintained and into which the universe gets dissolved. This is the entire essence of science or the final conclusion of the analysis of creation. Space, matter, various form of energy like heat, light, work etc., and awareness are just the manifestations of energy only, which is charged by the hidden God.

If you add just one single point to this science, the entire subject will become philosophy. That single point is that God exists as the source of this energy. In the morning, the sun is not seen but the sunlight appears. We should not mistake that the sunlight exists independently without the source. Science should realize this point and should not think that the electromagnetic radiations exist independently without the source. God is the hidden source (Brahma Puccham Pratishtha- Veda).

In this rebirth attained by sadhana, all the vaasanas (activities of awareness) are related to God only. This is called as re-birth and such a reborn person (Dvija) is the real Brahmana. The word Brahmana has no significance of caste. Such a re-born person can be Brahmana or Kshatriya or Vysya. When all the vaasanas are related to God, the Brahma jnana becomes real and he becomes Brahmana. Kshatriya is famous for dynamism and force. When all the external activities are also surrendered to God, he becomes Kshatriya by karma samnyasa. When all the wealth is also surrendered to God, which is the fruit of his works, called as karma phala tyaga, he becomes Vaishya. If a person has no such rebirth and is immersed in the vaasanas of the world only and goes to hell finally for permanent misery, he is called as shudra (shudra means the misery-effected). Thus, these four castes are based on the vaasanas (guanas) and karma (karma samnayasa and karma phala tyaga are one and the same because the work is converted into its fruit). Therefore, the Gita says “Guna karma vibhagasah”. Swami Dayananda, who is also human incarnation of God has brought out the significance of this shloka in its real sense and saved Hinduism. But, traditional people with jealousy and egoism killed Him by food poisoning as the priests killed Jesus. Shankara was also killed by black magic of an ignorant traditional scholar. Gandhari cursed Krishna to death since Krishna established the dharma. Thus, human incarnations are always affected by jealousy and egoism, which is a tradition by itself.

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