God Does Not Exist in Awareness of Soul

O Learned and Devoted Servants of God,

[DATTA JAYANTI MESSAGE ]Any human being cannot do any work just by will even after long concentration. The same work happens as soon as the Lord wishes just once. This whole Universe is created just by His one wish. The faith is a long time concentrated will power. The will is common in both the Lord and human being. The will is a characteristic of awareness. This awareness is common item in both the Lord and the human being. Therefore, will is also a common item in both the Lord and soul (human being). All these worlds are created just by one wish of the Lord. But even if the soul wishes one crore times in a highly concentrated way called “Faith”, even an atom is not created. When both are forms of awareness, why does this vast difference arise? Just the one wish of the Lord appears as the solid Universe to all the souls! Even the highly concentrated will of a soul is not appearing as materialized form to other souls. Such will is not even appearing as imagination to other souls. It is appearing as imagination only to that particular soul, which imagined so.

In one house, the bulb is not glowing inspite of putting on the switch several times. But in another house, the bulb is glowing when just once its switch is put on. In both the houses, same switches, same wires and same bulbs exist. But, the difference is that in the first house, there is no current. In the second house, there is current. Similarly, in the awareness of soul, God (Parabrahman) does not exist. In the awareness of the Lord, God exists. This awareness is called as Brahman, because awareness, which is the first creation of God, is greatest among all the items of creation. Brahman means anything, which is greatest among a category of items. The word Parabrahman means God or Creator, who is beyond Brahman.

Due to the power of God only, creation takes place. Mere awareness has no such power to create this Universe. This awareness is the will or imagination of God. This Universe appears always as imagination only to God. This Universe itself is an ocean of awareness. The soul is a drop in it. The power of the ocean is far greater than the power of the drop. Due to this only, this universe appears as materialized solid to the soul. This whole universe is again a drop only in the awareness created by God in the beginning, which is called as Mula Prakruti or Maha Maya. God does not exist in the Universe. Therefore, this Universe becomes a scene to the spectator-God. Scene must be different from the spectator. The Mula Prakruti into which God entered and pervaded is called as Lord (Eshwara). This Lord is spectator and Universe is scene. Thus, both the scene and the outer cover of Brahman are forms of awareness only. The soul is also a form of awareness. Soul – Universe –Spectator become greater and greater as we pass on. God is neither in the Universe nor is in the soul. Therefore, both these have no power of creation. Spectatorship is the characteristic of the awareness. Therefore, even the soul is a spectator. But, the soul can see its own imaginary world as imagination and the Universe as reality. It cannot see this Universe as imagination. For the Lord only, this Universe including all the souls is an imagination.

The Lord knows and sees everything in the Universe. But, the soul sees and knows only a little in the Universe. Thus, the spectatorship also differs in both the cases. The soul can see and knows everything of its own imaginary world only. Though the Universe is entirely awareness, a part of it becomes spectator in the form of souls and another part is inert which does not see or know anything. This difference took place only by the will of the Lord. Therefore, a soul cannot throw away this difference created by the Lord and cannot treat both as one and the same awareness. The soul cannot say that the whole Universe has spectatorship. Some claim that they have realized the entire Universe as one awareness, which is totally against their own experience. Such experience of difference is the will of the Lord and so they behave differently for all practical purposes. No scholar talks with a stone! A stone cannot preach you and remove your ignorance for all practical purposes. Even the Lord views both the soul and inert matter differently as per their status, but He views both as His imagination. But the soul cannot see both as his imagination and the soul also views both differently like the Lord. If you refer to the external form of the Lord only, which is awareness, both the external form of Lord and the entire soul are one and the same. The difference is that the Lord is God embraced by the awareness, whereas the soul is mere awareness. The Lord is the wire with current, whereas the soul is the wire without current.

Therefore, the soul cannot achieve anything in this world just by faith only. Its external actions may achieve something in this world but not its mere internal will. Even this external action becomes sometimes invalid, because the field of its action is the world, which is without God. Some say that everything is possible by self-confidence or faith. But, this statement is laudable only till it is not analysed! The wire without current cannot create even a ray of light in the bulb. People believe that self-faith can achieve anything and therefore, they conclude that the self itself is the Lord. Anything is possible only to the Lord. If a soul wishes to make everything possible, the only way is to catch the Lord and please Him. Self-Faith means the faith that is concentrated on the Lord, who came down as a self or as a human being. For the sake of the convenience of the soul to achieve such goal, the Lord comes down as a soul. The faith in such soul, to believe it as the Lord is called as Self-Faith. All the power of God is present in such human incarnation, because God and His power are beyond the spacial dimensions.

The soul can change anything just by its will in its imaginary world only but not in this physical world. It can change a stone into Lord Krishna in its imaginary world. But the soul cannot change a stone into Lord Krishna in the actual world. If you believe the fire as water and put your finger in it, it will burn and will not be cold. Therefore, before you believe, you must analyse and find out the truth in the object. You must identify the real water and then only you can believe it as water. Then if you put your hand, you can feel it cool. So, just by faith, everything in this world cannot become God. Even if you believe yourself as God and utter the same for crores of times, you cannot become God. First you must analyse and identify the God in human form and then believe Him. Such faith is a wise faith. Otherwise, the faith is a blind faith only. For the former, good results and for the latter bad results are inevitable. Hence, for the identification of God, analytical knowledge is the first and foremost requisite.

This whole universe is created by the Lord, who is the ‘Holy Awareness” or “Para Shakti”. The most subtle and finest form of energy is awareness. The gross forms of the energy like light, heat etc., are the inert energies. Matter is the solidified form of energy. Thus, the whole creation is a form of energy according to both the ancient and modern scholars. Awareness is a form of energy and matter is a form of energy, according to the modern scientists. Therefore, there is no contradiction in stating that this whole world is a form of awareness. The homogeneous single phase of this world is energy, but this concept is only Science but not spiritual knowledge. A Scientist, who found such homogeneity cannot be a Philosopher. The homogeneity in this Universe in the context of philosophy is the perception of God everywhere in this world. The unity or oneness indicates God as per the Veda. The oneness here means the one God. Such a vision is the ninth step in devotion, which is madness as seen in the case of topmost devotees like Radha. In such a state, the devotee leaves even all the duties as per the Gita (Naishkarmya Siddhim…).

Meaning of Sthita Prajna

Samnyasa or Renunciation is the only way to please the Lord as per the Gita (Samnyasena Adhi Gachchati). This does not mean orange coloured dress and a stick. “Sam” means completely. “Nyasa” means both attachment and detachment. Attachment to God and detachment from world are the meanings. World means both qualities and deeds caused by qualities. Both attachment and detachment must take place simultaneously. Each one is a cause for the other. Unless the detachment from world is completed one cannot attach to God. Unless one attaches to God, he cannot simultaneously detach himself from the world. Both are simultaneous as you see by both the eyes simultaneously. Those, who cannot resist the world, should detach from the world. Such detachment is external as well as internal. “Dama” is external detachment, which is like not going to cinema theatre in the world. “Sama” is internal detachment, which is like resisting the T.V. cinema in the house. The old feelings in Chittam appear on the screen of mind as cinema. Resisting the mental activity though senses is Yoga as told by Patanjali (Chittavrutii Nirodhah). If you resist seeing, hearing etc., the entry of external poison into mind is stopped. But, the poison was already precipitated in Chittam (storing capacity of mind) since from several births.

Thus, the mental activity (Chitta Vrutti) is both external as well as internal. This activity is called as Sphota by Sanskrit grammar, according to which the Chittam has two meanings. One is addition of poison from outside (Samjnanam) and other is digestion of already existing poison (Smaranam). The poison is the bundle of worldly matters. Resistance of mental activity is to be done by the soul, which can be affected by the poison. But a Scholar (Jnani) does not resist this poison. He digests the poison and so takes it from outside also. Both these activities are done by the subtle body (Sukshma Shariiram), which is made of qualities or mind. The gross body (Sthula Shariiram) is a composite of senses, which do actions initiated by qualities. A Jnani separates from these two bodies and enters the third causal body (Karana Shariiram), which is pure awareness. He will not cross the boundaries of this third body, which is also called as Atman and such a Scholar is called Sthita Prajna. Prajna means pure awareness. Sthita means the person limited to pure awareness. Since he takes the decision of himself to be Atman, buddhi (intelligence) also becomes the pure awareness. Since he decides the meaning of “I” as pure awareness, the ahankara (I) also becomes pure awareness. You must note that Prajna also means buddhi. The remaining two internal items (Antahkaranams) are Chittam, which is the C.D. cassette of precipitated feelings and Manas (mind), which is the screen. The internal T.V. show goes on and the spectator (Aatman) sees the show and enjoys it. His gross body is his own house, which is the cinema theatre. The whole show is the subtle body and the causal body is the spectator. The spectator has no link with the T.V. show and is only entertained. The spectator is not disturbed by the show and is only entertained. The spectator is not disturbed by the show and is called “Gunateeta” by the Gita (Guna Guneshu Vartante…). This T.V. show initiates the senses of the gross body, which do deeds according to the qualities of show. The Atman or spectator (I) is separated from the gross body also and so is not linked to the deeds and the qualities. Such soul is detached from qualities, deeds and their corresponding results. This does not mean that he does not receive the results of his deeds. The subtle and gross bodies did the deeds and so enjoy the results. But, this soul detached from these two bodies is a spectator of such enjoyment of the enjoyer. The soul is not enjoyer since it is not the doer of the deeds. The wheel that constitutes the deeds and results (Karma Chakra) is also not affected, which is related to his subtle and gross bodies only and not to his causal body or Atman. Subtle and gross bodies are the “doer” and “enjoyer”, constituting a show for the entertainment of the causal body, which is just a spectator. Since the subtle body is also made of awareness, it enjoys the results through its gross body. But, an ordinary human being identifies himself with the subtle body and gross body as “I” and therefore, becomes doer and enjoyer. But the scholar fixes “I” to the causal body only and de-links himself from doer and enjoyer.

There are two vessels containing vibrated water. Both the vessels undergo the stress due to water vibrations. The vessel is the gross body and water-vibrations are subtle body. An ignorant fellow identifies himself with vessel and water vibrations and so is vibrated and undergoes stress. But the scholar identifies himself with the water only and not with the vibrations and not with the vessel. He is not vibrated and has no stress and goes on enjoying the vibrations and stress. Even if he does a sin, he goes to hell and enjoys the punishment. The punishment is received by his subtle and gross bodies and he as Atman observes such enjoyment of punishment and enjoys by the entertainment. Ramana Maharshi got a boil on the body due to some deed. But He confined to the soul and so was not doer of that deed. When the boil was operated, He observed it and His subtle body enjoyed the pain. But He, as Atman was entertained by such operation. When the Gita says “Atmavantam na Karmani”, it means the Jnani enjoys the results of deeds but he is detached to such enjoyment. “Avasyamanu bhoktavyam… Kalpakoti Sataih” means, one has to under go the results of his deeds even after millions of births with interest. The doer can never escape the enjoyment of results. But in the case of a deserving devotee, the Lord comes down as human incarnation and enjoys his results. Except this way, the doer has to enjoy the results. But in that path, the devotee should not aspire for such unjust punishment of the Lord and should resist it, if he comes to know it. The Lord is called Datta for this reason only, since He donates Himself for the sake of His devotee. When Datta enjoys such results, He also behaves like Yogi. It means, He confines Himself to the soul and His subtle and gross bodies undergo the punishments. Therefore, a Yogi is just like the Lord in this aspect of spectatorship. The Lord has the power of creation of world and not the Yogi. But this difference is irrelevant during the aspect of spectatorship. Therefore, this Advaita (oneness) state of liberated soul and the Lord is meaningful, which was proposed by Shankara. This whole Universe is the gross body of the Lord and “Hiranya Garbha” is the subtle body of the Lord. Hiranya Garbha means the composite form of all the souls. Now, in the gross and subtle bodies of the Lord also, a number of reactions and changes are going on as a cinema. The Maha Maya is the Atman or causal body of the Lord, which is a spectator only. He confines Himself to this Atman and sees the show in His subtle and gross bodies.

The path of Karma has no salvation because the soul is not detached from subtle and gross bodies (Bhunjanam Vaa – Gita). He cannot entertain himself by confining to his Atman and so he resists bad qualities and bad deeds. He is very alert about good deeds and tries always to enjoy the heaven. But he often comes back to this world where good and bad are mixed. He is always exposed to the risk of trap by bad qualities and sins here. He is always with fear and has no independence. But in the path of “Jnana”, the scholar is fearless and is fully independent and is beyond both good and bad. Both give entertainment to him equally like sweet and hot items in a meal. This soul has Jnana of Atman, Rasa of the entertainment and Ananda of enjoyment of both good and bad equally. The Veda says that such liberated soul is characterised by these three qualities. As Rama, He killed Vali and as Krishna, He enjoyed the result of the sin. But the doer and enjoyer are only His subtle and gross bodies and not the Lord, who is confined to the Atman only as a spectator. Lord Krishna could see the show at the end in which His own sons and grand sons were killed and He was entertained by such show. When Arjuna could not kill his grandfather, because he identified himself with his subtle and gross bodies, the Lord taught him “Jnana Yoga” by which Arjuna confined himself to his soul and killed his grandfather and went to hell. But he was the spectator in killing and enjoying the sin in the hell. Jains say that Krishna also went to hell, who was responsible for such a cruel war. Even if that were correct, the Lord would have enjoyed the hell as a spectator! Therefore, such a remark on the Lord is not at all affecting Him. Shankara taught about Atman, which is the causal body in view of ordinary human beings. When His case comes, God exists in Him beyond Atman and so God is called as Maha Karana or Cause of Causal Body. When He said that He is Shiva, this word Shiva refers to God and He confined to God only, just like the Yogi confines to Atman. This word Shiva means auspicious and so can refer to Atman also in the case of Yogi. The Veda says “Ubhe Punya Pape Vidhuya…”, which means that the Yogi transcends both good and bad and becomes equal to God. The Gita also says the same “Ubhe Sukruta Dushkrute”.

Flaw in Osho’s Philosophy

When the soul is de-linked from subtle and gross bodies, naturally all the bonds related to both these bodies like wealth, wife, children etc., are also de-linked just like the branches, leaves, flowers etc., get dried as soon as the root of the tree is cut. One should detach even to the aim of the deed. Then only the detachment to the subtle body is completed (Anasritah… Maa Karma Phala Hetuh… Gita). Shankara enjoyed the wives of late Amaraka King through His subtle body. When Goddess Saraswati raised this objection, while climbing the throne of Sarvajna, Shankara answered that such deed is not linked to Him because He never aspired for such a deed. It was an incidental situation in which, He was forced to do so and in fact, He was forced only by Goddess Saraswati Herself in the debate. Therefore, in such state, the soul is completely de-linked to the subtle body because even the samkalpa (aim of the deed) does not exist. Similarly, Lord Krishna was not attached to any sin in dancing with Gopikas, because they were sages aspiring for such an action by which they wanted to cut all the family bonds for salvation. Lord never aimed at such action and there was no necessity for such action in His case. Thus, He was completely de-linked with His subtle body and became only the Spectator. Similarly, sage Vyasa gave birth to children through the wives of his brothers on the order of his mother, Satyavati. In this case, Vyasa never had any desire for those ladies. Therefore, he is de-linked from the subtle body and hence, did not get any sin. The Gita says that the analysis of karma (deed) is very very complicated (Gahana Karmano Gatih).

A famous saint, who is the head of a mission (Peetham) was blamed for having contact with an unchaste lady. A samnyasi does not cut his bond with hunger, thirst, sleep and sexual desire. If he cuts bonds with these, he becomes Avadhoota, which is the highest stage. Therefore, a samnyasi eats, drinks, sleeps and desires sex. But he does not marry a lady who can provide all these facilities. If he marries, a family will be formed, which becomes an obstacle for spiritual work. Therefore, he needs the help of public for these facilities. He gets food and drink from others houses and can sleep also in others houses or in a math (a temple like residence). But, he cannot aspire for others wives or unmarried ladies for his sexual desire. One way is the leakage of periodical sperm during sleep and in his case, it is not a sin. Alternatively, the desire for sex can be pacified with the help of an unchaste lady. Such a facility was accommodated in the ancient system, which provided the system of prostitutes (veshya avastha). The prostitution system was very much hygienic and such control is present now also in very high-level hotels. The pacification of sex is just a biological need like hunger, thirst etc. Scholars equate the discharge of sperm to the discharge of urine or excretory matter. You may argue that it is better to become householder for this purpose. But, the householder loses almost all the time and energy in the bonds of children, who are the consequence of the householder’s life. Therefore, in view of the higher goal, such alternative is not correct. Therefore, you should not find fault with the samnyasi who pacifies his biological need in very short time without any negative consequence. Neither that act is wrong nor the unchaste lady used for this is wrong. It becomes wrong only when a chaste married lady or unmarried girl is involved. The saint who was blamed was very famous and did lot of spiritual work for the benefit of the world. I immediately quoted a big politician who behaved in the same way and was highly respected as the great leader of the country. I supported him also because he sacrificed all time and energy for the welfare of the country. A family for him would have hindered his work. In the interest of a greater goal, such an act is not a sin.

But, again you quote Lord Krishna, who danced with chaste married ladies in Brindavanam. That is completely a special case. Those ladies were sages and Krishna was the Lord. The sages requested the Lord in the previous birth to cut all their family bonds and attract them towards Him. The Lord accepted and gave the boon of salvation to them. Such a background cannot exist in any other case. Moreover, the Lord did not repeat such act with anybody else after leaving Brindavanam. The Lord did not return back to Brindavanam atleast once to do the same act once again, because the sages already achieved the salvation. Therefore, you cannot bring any case to compare with this special divine case. If it were some other case, the fellow would repeat the same act elsewhere also or atleast return back to repeat the same act. Therefore, the case of Lord Krishna and Gopikas cannot be generalised and the philosophy of Osho cannot be accepted. He generalised a special case to everybody.

For a soul, this world is real and is called as Maya or Vikshepa. The world is the imagination of the Lord but it is real for all the souls. The world is not the imagination of the soul. The imagination of the soul is dream, which is called as Avidya or Avaranam. The Vikshepa and avaranam are made of ignorance. But the former ignorance is apparent only and the Lord has full awareness during the ignorance. It is called as “Saattvika Maya”, which means the ignorance illuminated with knowledge. It is just like a daydream of a dreamer who is in fully awakened state. The Avaranam has no knowledge and is deep ignorance only. It is like a night dream. The Lord is the daydreamer and soul is night dreamer. The Lord controls the dream and soul is controlled by dream. The soul can destroy its avidya but can never destroy the Maya. Avidya is the imagination or feeling of the soul and can disappear by the knowledge. But Maya is the materialised world for the soul and can never disappear. The soul is pure awareness and is called as atman or the causal body. The gross body is made of five elements. Both these bodies are part of Maya and can never be destroyed by the soul. The pure awareness is eternal. The five elements of the gross body are also eternal. The subtle body, which is made of qualities or feelings or imaginations of the soul, can be destroyed by the soul through knowledge. The subtle body is made of ignorance of the soul and can be destroyed by the scholar. After death this subtle body only goes to the other worlds. For a liberated soul following the Advaita philosophy, since the subtle body is destroyed, he does not go to the other upper worlds for enjoyment of good and bad fruits. It also does not go to the upper worlds of various divine incarnations of God Datta since the soul does not believe in mediated God. The soul merges with the unimaginable God and looses its identity (self-awareness) just like a river merging in ocean. Such a soul is very unfortunate for losing the divine enjoyment of following the mediated God. The causal body and the gross body merge in the cosmos here itself as said by the Veda (Ihaiva Pranaah samavaliiyante…). In the case of human incarnation also, same thing happens but the fourth item, the Lord, is leftover. The advaita Philosophers should note this difference between Maya and Avidya. Shankara clearly told that the Avaranam disappears by knowledge but not Vikshepa.

The word Brahman stands for the Maha Maya or Mula Prakruti, which is the infinite ocean of pure awareness that generates, rules and dissolves the world at the end. These three actions are done by the power of God only, who is embedded in Maha Maya. The three letters A, U and M, which put together is called as AUM, indicate these three actions. The fourth letter (Turiya) is the silence, which represents the God, who is beyond even logic and imagination. Therefore, the sound AUM stands only for Maha Maya of Brahman and not for God. But if you recognise the fourth letter, which is silence, then it represents Maha Maya along with God. This is the essence of the Mandukya Upanishad.

The highest stage is not to aspire anything from the Lord. The Lord does everything according to His judgement and your deeds. The desire cannot bring any reaction in the Lord. Some devotees cry with very loud voice and do several actions for help from the Lord. The cry also will not bring any trace of reaction in the Lord. Draupadi cried for help from the Lord. The Lord did not react for the cry. Draupadi tore her sari to apply bandage to the finger of the Lord when it was cut. It was this deed that made the Lord to help her. The Lord would have helped her even without her cry. The Lord was watching the situation and was ready for the correct moment to act. The merit point in the cry of Draupadi was that she believed Lord Krishna as omnipresent and did not confine the Lord to His limited body. Therefore, she cried in the court itself even though the Lord was in far place. Devotion without any aspiration is the best. The next middle level devotion is to believe the Lord as omnipresent and pray at any place. The lower level of devotion is to try to inform the human incarnation personally. This is an insult to the Lord because you do not believe the Lord in human form as omnipresent atleast. If you think that the Lord is not omnipresent, how can He help you as omnipotent? The devotees, who have firm faith in Me as the human incarnation, often phone Me and submit their requests for protection. I advise them not to do so. By phoning, they are limiting Myself to this human body only and thus, I cannot become omnipresent. If I am not omnipresent, I cannot be omnipotent to help them. Above all this, the main point is whether the devotee requests or not, the protection from the Lord comes only based on the selfless service offered by him to the Lord without aspiring any fruit in return. When such service is absent, the Lord cannot do any help merely based on their requests or prayers and crying. Therefore, there is no need of prayer or request or crying to the Lord if the selfless service is absent. There is also no need of prayer or request or crying to the Lord if the selfless service is present. Therefore, a devotee should always concentrate on the selfless service to the Lord without aspiring any fruit in return and the prayer should be only in the praise of the Lord and not for asking any boon or protection because even if you ask there is no trace of any use.

One should be very careful in doing the selfless service to the Lord. The service to the Lord may be sometimes only personal service of the Lord. It may not be the service for the welfare of the world. The service of Hanuman to Lord Rama was always personal service. The whole Ramayana was the personal affair of Lord Rama only. The fight with Ravana, jumping over the sea, bringing the Sanjiivi Mountain etc., were only for the personal service of Lord Rama either to help His wife Sita or to help His brother Lakshmana. In fact, Rama told Ravana on the first day of the war, that He would excuse Ravana if Sita was returned back. This means if Sita was returned, Rama would not kill Ravana and then the welfare of the world cannot be protected. This looks as if Rama was very selfish without caring for the welfare of the world. But Hanuman never misunderstood Rama at any place of the Ramayana. Whether the service is for the welfare of this world or for the welfare of the family of Rama, Hanuman did the service. The only aim of the service of Hanuman was to please the Lord Rama. You cannot analyse the attitude of the Lord in human form. When Rama neglected the welfare of the world for the sake of the happiness of Sita, there is a lot of hidden truth. You could not recognize even Rama as the Lord. How can you recognize even Sita? When the Lord came covered by thick sheath of ignorance, He designed His associated roles also in the same manner. Sita was Shri Maha Lakshmi, who is the topmost devotee of the Lord. The Lord meant that the entire world couldn’t be equal to the devotee like Sita. Such a divine meaning cannot be captured by your intelligence because you could not analyse and find out the divinity in Rama or Sita. Rama told Lakshmana that He would destroy the entire creation if Sita is not found. This again indicates the same hidden divine truth. Externally it appears as if Rama is just a blind lover of His wife. Similarly, when Lakshmana became unconscious, Rama told that He does not need Sita any more and was prepared to commit suicide. Again, this appears as if Rama is a blind lover of His brother, who was placed even above Sita. Lakshmana is Adishesha, who was also hidden in a very thick cover of ignorance. Adishesha was topper than the toppest devotee. The Lord loved Adishesha even more than His life.

These hidden divine truths reveal the divine love of the Lord towards His top devotees. But externally it shows the blind love of a human being towards His family members. Hanuman did so much service to Lord Rama. Rama rewarded every monkey at the end but did not give any reward to Hanuman. This appears as if Rama is very ungrateful to His best helper. Even Sita misunderstood Rama in this way and presented Hanuman with her chain of pearls. Hanuman cut the pearls with His teeth and threw it away. This again shows that Hanuman has no manners. But there are hidden truths in this scene. Lord Rama gave the highest post of Creator to Hanuman and that was not known to anybody. Hanuman preached by that act that the Lord does not exist in inert objects. He proved that the Lord exists only in a living being and showed Rama in His chest. Hanuman exposed the divine knowledge by such action. Thus, everywhere you will be misled and the Lord will test you. Without burning in the fire, gold cannot attain its original shining. Without examination no student gets the degree. Therefore, the faith on the Lord should be above the logic. The logic should be used only to recognise the Lord and should not be used once the Lord is recognised. You should use the torchlight till you reach the house, but once you reach the house, the torch light should be put off. The Lord is recognised by the special infinite divine knowledge, which is followed by love and bliss. Hanuman is recognised by the tail, but every possessor of the tail is not Hanuman. Even the animal has tail. Similarly, the divine knowledge is followed by love and bliss. But love and bliss need not show the presence of divine knowledge. Loving a girl and bliss from wine do not have divine knowledge. The divine knowledge gives love and bliss provided you deserve the knowledge by having the capacity to digest the truth. The divine knowledge must be true. Sometimes the knowledge of God may be false, which may also generate love and bliss in you. Exploiting your selfishness, false preachers give divine knowledge, which is not true, but it may give you love and bliss. Therefore, if you are ignorant and cannot understand your eternal welfare in long range, false divine knowledge also gives you love and bliss. A sweet may give immediate love and bliss to a child, who is ill. But it harms the child in long run. A sour medicine may create grief and repulsion to a child, which gives welfare in long run. But for an elderly wise man who is ill, the sweet gives grief and the sour medicine gives love and bliss. Therefore, the divine knowledge gives love and bliss only to a person, who can discriminate truth and false by logic. Therefore, the deservingness for knowledge (Jnanayoga adhikara) is also needed.

The possession of the divine knowledge, love and bliss is proved only when you receive them from the Sadguru. Unless you experience them, there is no proof of the possession of these by the other side. Unless you receive and experience the heat, the fire cannot prove its possession of heat. Therefore, the Lord is called as Datta. Datta means the donor of these three qualities to the devotees. By such donation only, the Lord proves Himself to be possessor of these three qualities. Therefore, Datta can only be the Lord or Parabrahman. The word Parabrahman indicates that He is the possessor of these three qualities. The word Datta indicates that He proves His possession by donation of these to the devotees. This means that unless the Lord makes you experience about Him, He cannot be the Lord, provided you are a deserving person to receive the true divine knowledge and understand it. The fire may give you the heat but if a thick sheath of insulating material covers you, you cannot experience the heat. You will blame the fire and say that the fire does not possess the heat. When all the other persons are receiving heat and if you alone are not receiving the heat, you should find fault with yourself and detect the thick sheath of insulating ignorance that covers yourself. When all the people are receiving the love and bliss from the divine knowledge of the Lord, if you alone are not receiving the love and bliss, you should not blame the Lord without detecting your own cover of ignorance.

The Lord is the Master of this world, your family, your body and yourself. You are the pure awareness (Causal body) if you are a scholar and you are the waves of the awareness (qualities) or the subtle body if you are ignorant. In any case, you are just a part of your composite body, which consists of all the three bodies. Thus, you are in your body. Your body is in your family and your family is in this world. The Lord being the Master of this world, He is the Master of your self, your body and your family. You cannot control yourself or your body or your family or anybody in this universe. Indra became shocked like the inert stone when he was stared by Lord Shiva. In that state, his pure awareness is like the inert stone and he has no feeling at all. What does this mean? The Lord controlled the causal body and the subtle body of even Indra. After all, what are you before Indra? Certainly, you (causal body or subtle body or both) are controlled by the Lord. The hand and the total gross body of Indra became standstill by the sight of Lord Shiva. This happened when Indra tried to hit Lord Shiva who was in the disguise of Avadhoota. This means that every part of the gross body is also under the control of the Lord. Pandavas were great heroes. But they could not protect their wife when she was unclothed by force. This means you cannot protect anybody in your family. The parents of Markandeya could not protect him from death. In both these cases, only the Lord protected. Duryodhana could not control his grandfather Bhishma and his friend Karna. Bhishma gave the secret of his death to Pandavas, which is against the will of Duryodhana. Karna gave boon to his mother that he will not kill any brother except Arjuna. Such boon is against the will of Duryodhana. Therefore, his own kith and kin went against his will and thus, he could not control his own family members or friends. Arjuna could not defeat the hunters who stole away the wives of Yadavas just before his eyes. Pandavas could not defeat Saindhava even if they fought with him for one day. All these examples show that you cannot control anybody in your family or anybody in the world. This proves clearly that you are not the controller of anybody or anything including yourself. You must always remember that you are always a zero and never a hero. You must surrender to the Lord in every step and in every fraction of second meditating upon the Lord as the Master of the world, as the Master of your family, as the Master of your body and as the Master of yourself. In nut shell, you must understand that the Lord is the Master of everything and everybody including yourself and surrender to Him completely as said in the Gita “Tameva Sharanam Gaccha Sarvabhavena Bharata”, which means that you should surrender only to the Lord by all means.

On this auspicious day I give these five Mantras to all of you to chant every minute with full realisation of their meanings. These are – Om Jagadishwaraya (Master of the world) Namah, Om Kutumbeshwaraya (Master of the Family) Namah, Om Deheshwaraya (Master of the Body) Namah, Om Atmeshwaraya (Master of Self) Namah, Om Sarveshwaraya (Master of Everything and Everybody in this world) Namah. These five Mantras will sweep away the dust of egoism from yourself. These five mantras act like the bomb to smash the precipitated hill of egoism from several previous births. Kala Bhairava, the main practical assistant of the Lord has a broomstick in one hand and the vessel of fire (bomb) in the other hand, indicate the sweeping of the temporary day-to-day egoism and smashing of precipitated egoism–hill that formed from several millions of births.

Evening Message

This world is a mixture of reality and imagination. Any drama is also similarly a mixture of reality and imagination. The stage, dress and actors are real. But the dialogues, feelings and corresponding actions are imaginary. Similarly, the human beings and this inert world are real. But, the bonds and feelings and the corresponding deeds are imaginary and arise out of ignorance (avidya) of the human being. All the human beings and all the inert things in this world are real and form the Maya. Of course, Maya is the imagination of the Lord but Maya is not imagination of the soul. Therefore, you should not try to remove Maya, which is impossible. You cannot destroy or remove the stage, dress and the actors from the drama, which are real. But you can get rid of the dialogues, feelings and actions in the drama. But here also you cannot get rid of these also because you are forced by the Director of the drama to act. Therefore, you have to put on the dress of the role; you have to speak the dialogues and express the corresponding feelings, which is your bound duty in the drama. The only possibility is that you can keep yourself detached from the role, from the dialogues and from the feelings. You can act being detached and you cannot be detected about your detachment. You look like an attached actor for all the external purpose and for the audience. Therefore, you are not disturbed by the drama and yet can be the best actor. The attached actor undergoes tension and gets disturbed by the drama. Both look similar in their action externally but they differ a lot internally as said in the Gita (Saktah Karmanyavidvamsah…). You will be acting as if you believe the bonds in the drama as real. You will weep or smile for your dramatic relations in the drama according to the context. Everybody will think that you are under the illusion of the drama. You behave as if you believe the drama as reality. But internally you are fully detached from the dramatic bonds. Your love, anger, hatred etc., towards dramatic bonds look real for others but you thoroughly know that those bonds are fully unreal and illusory. It is diplomacy. Your detachment should be kept secret and should be known only to yourself. If you open the secret, your ignorant relations are hurt. It is not wise to hurt anybody when you can solve the problem without hurting anybody.

When Vasudeva, the father of Krishna died, Lord Krishna wept too much. It was His over action. The sage Narada asked Krishna secretly about His weeping and Krishna told Narada that He over acted in the situation to satisfy the relatives. In the end, when His sons and grand sons were killed in the mutual fight, He did not express any feeling because there was no relative leftover whom He should satisfy by superficial action. Thus, a scholar (Jnani) or the human incarnation acts in His role allotted in this drama but He will be always aware about Himself to be the actor of the role and not Himself to be the role. An ordinary human being forgets that he is an actor and identifies himself with the role, believing the dramatic bonds to be the real bonds and gets disturbed throughout the drama. Such an ignorant actor continues in the disturbance even after the drama. Similarly, the ignorant soul continues in the illusion even after death and does not get liberation. In course of time, such ignorant actor forgets himself every time and always continues in the illusion of his roles everyday. The wise actor also continues in the roles everyday but is never affected by the roles, since he is always aware of himself as an actor only.

If you examine the dream of a human being, the whole dream-drama is his imagination only. Therefore, such a dreamer remains as a spectator only and is not involved as an actor in the drama. But in the case of world drama, an ignorant soul is involved as a role always and cannot be the spectator because he forgets himself to be the actor. In the world drama, a scholar is also involved as a role always but he becomes the role as well as the spectator of the whole drama because he is aware of himself. Thus, the Lord and the scholar become equal as far as the acting in the drama is concerned. The Lord in the human form may be the creator, ruler and destroyer of the world but this point is irrelevant as far as the acting and spectatorship are concerned. Even the owner and Director of the drama is equal to an actor as far as the acting the drama is analysed. When the Producer and Director of the drama also act in a role in the drama, He is called as the human incarnation.

When you are acting in the drama, you may consider all the dramatic bonds as imaginary and unreal. But your bond with the Producer as employer-employee relationship is always real. Therefore, you cannot treat the Producer equal to other roles. Ofcourse, according to the strategy and story of the drama, you have to treat him as a role in the drama only. But you should not forget that He is your Master and that you are His servant. While following the story and dialogues of drama as per the rules of the stage you have to keep up your love, respect and devotion towards your Master atleast in your heart. You have to follow the role assigned to you by your Master. If the story of the drama forces you to treat even your Master as a role only, you have to behave like that only. But if the story is designed so that you have to recognise Him as your Master openly in the drama, you have to act similarly. When such fortunate occasion comes, you need not show superficial action in that situation. You can act sincerely from the bottom of your heart in recognising your master and in serving Him.

In this line, the action should not be done. You have to act really and sincerely. By such real behaviour, your Master is pleased. Such real behaviour is expected from you even after the drama. This means you must not show superficial action towards Master in any case. But if the story demands that you should not express your sincere behaviour towards your Master in the drama and you must treat Him as an ordinary role only, you have to do so but in such case only, you have to show the superficial action. If the story demands that you have to treat Him as your enemy, you have to do so superficially, keeping sincere love in your heart. The gatekeeper Jaya acted as Ravana and had to treat his Master as his enemy in the drama. Ravana behaved so as per the story but had immense devotion in his heart secretly towards his Master. Therefore, when the drama was over, he reached back his own position and the Lord was very much pleased for his acting, which was highly critical.

Shishupala scolded the Lord through hundred abuses. In every abuse, he was showing topmost hatred and anger towards the Lord externally but internally he was crying in his heart for such language. Therefore, as soon as he was killed, the soul of Shishupala emerged as light and merged with Lord and all saw this. The Lord exhibited such merging to all to indicate that he was not at all furious with Shishupala. Shishupala successfully completed the task of his most critical role assigned to him by the Master and the Master openly congratulated him. He scolded the Lord under the ignorance and cried in the heart under the knowledge. Both ignorance and knowledge are alternatively released by the Lord as said in the Gita (Mattah Smrutih…).

If you are given a role of devotee, you are very fortunate because you can act sincerely from the bottom of your heart. You can immerse in your role sincerely and you need not feel that you are an actor. You must identify yourself to the role only. But if you are given the role of a villain, you have to drink fully the ignorance-wine and then only you can identify yourself with the role. In both these cases, you have to identify with your role. You have to keep the diplomacy only with regards to other roles in the drama in whatever role you may be present. You should not keep the diplomacy with regards to the role of the Lord. Whether you are a devotee or enemy of the Lord, you have to identify with the role without any diplomacy. In such identification, you can take the help of knowledge or ignorance if necessary, according to the requirement. But when you are not related to the Lord in the drama in anyway, then you need not identify with the role and you can keep up the diplomacy with regards to other roles. The Lord also assigns such diplomacy to other roles to you. The Lord expects you not to be disturbed in your role while acting with reference to other roles.

If you do not exhibit diplomacy towards other roles, you are unnecessarily disturbed by tensions. When you are acting with reference to Him, even tension and disturbance should be welcomed. Ravana, as enemy, experienced lot of tension in his role but he was rewarded at the end. Similarly, Sita, Hanuman, Lakshmana etc., also were subjected to lot of tension as devotees. The Lord also rewarded such tension. Therefore, in any role that is related to the Master, you should be sincere and identifies yourself with your role without any diplomacy and should welcome any sort of tension for the sake of your Master. But you need not undergo any trace of tension for the sake of other bonds in the drama. Ravana did not bother internally even if his sons were killed in the war, because he knows that they are unreal dramatic sons only. But when the situation developed which lead to fight with the Lord, he felt lot of agony in the heart. But he acted reverse externally i.e., he wept for the death of his sons and felt happy to fight with the Master. Both these weeping and happiness were only external superficial acting. In the case of devotees, they felt happy for the victory of the Master and wept when the Master was in trouble. In their case, double game was not necessary. Their acting was homogeneous and no ignorance was needed. They were always aware of the Master as the Lord. But in the case of Ravana, ignorance was required for him to identify with his role always. When the Lord was in trouble, Ravana has to express happiness and for this ignorance was required. He has to be unhappy for the success of the Master and for this also ignorance was required. Therefore, ignorance was forced on him throughout the drama. The aim of the drama is to show the fate of an ignorant fellow who becomes enemy to the Lord really. The drama also shows the fortune of a real devotee also. Therefore, one should not think that one could reach the Lord even by enmity. The enmity of Ravana was unreal and was forced by the Lord. But your enmity is not so and is real. Therefore, the dramatic end of Ravana in the drama will be your real end. The real end of Ravana cannot be your real end. The dramatic end of the devotee in the drama is also the real end. Therefore, the real end of a devotee will be the real end of the dramatic devotee, which was also real. Therefore, the conclusion is that you can please the Lord only by your devotion. The real devotion is always in the form of sacrifice of work and fruit of work. This can be seen in the roles of devotees like Sita, Lakshmana, Bharata, Hanuman and Gopikas. Sita left the dramatic city and went to forest following the Lord. Lakshmana left his dramatic wife for the sake of real bond with his Master. Bharatha left the bond with dramatic wealth for the sake of real bond with his Master. Hanuman sacrificed work for the sake of the real bond with His Master. Gopikas sacrificed butter, which was the fruit of their hard work for the sake of the real bond with their Master. If you are unable to express your love to your Master through work and fruit of work, atleast you express your love through mind and words. At least express your gratefulness to the Lord through words (Prayer) and mind (Devotion) instead of wasting your words and mind for the sake of these unreal dramatic bonds in the world.

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