Teaching for the Varanasi Saint (Part-2)

Part-1   Part-2

Is Datta God or a Sage?

[17. The saint says that the human incarnation cannot be the Sadguru. Krishna and Shankara were called as Jagat Guru. The saint says that Datta is only a sage.]

Swami Replied:- This is the climax of madness of the saint. Datta is considered to be the Guru of Gurus. The energetic body of Datta represents the highest state of God. The three faces indicate creation, ruling and dissolution of the world. The Veda says this point as the identity mark of Brahman. Since the real nature of God (Swarupa Lakshanam) is not known, this is only the associated property (Tatastha Lakshanam). A constructed house gives only the nature of the power of engineer but not his real form. The second Brahma Sutra reveals this point. Even Prajnanam is a constant associated property like the above property. Due to the constant association, you can take this as almost the property of the real form. From this point, Datta stands for the real and complete identification of God. The cobbler, who corrected Shankara was Datta only. Krishna was the human incarnation of Datta only as indicated by the three central faces of His vision of cosmic form. There can be no better representation than Datta for the absolute God. This saint resembles the sage Udanka who misunderstood Krishna as an ordinary human being and started scolding Krishna. Let the saint remember that Shankara composed “Datta Sahasra Nama Stotram”.

When God resides in human body in which the soul is filtered from all activities (all the waves which are Antahkaranams and qualities disappear and Jiiva is dissolved in static soul) and is converted into inert energy as in the state of deep sleep, such human incarnation is called as Avadhuta Datta. If God does not enter the human body of Avadhuta, such human body is just like the inert statue in which only the living mechanisms are functioning as in the case of a plant or as in the case of a person in deep sleep or in the coma. No vasana (worldy issue) can attack such state of a rock. If God enters into a human body in which the soul has become static by removing all qualities and antahkaranams, but the soul is not converted into inert energy, such a state is called as a state of Yogi Raja or Yogishwara. This state resembles the state of perfect meditation in which the nervous system functions but the awareness is not active except that it is aware of itself (Atma Bodha). In the case of human incarnation, there is no difference between the Avadhuta and Yogi Raja because the static awareness cannot be disturbed by any vasana due to the presence of God. But in the case of a human being, such state of Yogi Raja is attained by perfect meditation but there is always a chance of disturbance.

If God is present in a human body in which the soul or Jiiva (the waves of awareness, which are Antahkaranams consisting of the three qualities) exists, the human incarnation appears with three faces representing Trimukha Datta. The same human incarnation becomes Vishwarupam with several faces when the Jiiva is consisting of several qualities (which are the various combinations of three qualities only). The various faces in Vishwarupam are the various qualities formed by the interaction of the three qualities, which are represented by the three central faces. These latter two states represent that Datta is associated with all qualities to entertain Himself in the divine play. The former two stages (Avadhuta and Yogi Raja) are for the sages who do Sadhana to get rid of the qualities for achieving the self. The former two stages are for guiding the devotee to attain the self to get the salvation from all the qualities and thoughts. The latter two states represent God who is playing in the world for full entertainment and is available for the devotees for doing the service. Advaita is related to the two former states whereas Visishtaadvaita and Dvaita are related to the latter two states. Thus, Datta means the human incarnation only with reference to this earth and His form represents all the steps of Sadhana.

[18. The saint says that Swami has Vaksiddhi and is hypnotising the people through it.]

Swami Replied:- One cannot hypnotise any person by words only for long time. Swami has Jnana siddhi. Infact, Swami declared Himself as Jnanamohini, who will hypnotize the entire world by the beauty of the Jnana. Swami stated that He could hypnotize Lord Shiva by His physical beauty which is not a great thing. The physical beauty is temporary but beauty of knowledge is eternal. The saint again may shout but let Me clear his misunderstanding that Swami means not this external human form. Swami means the God who lives in this human body. Let his egoism and jealousy be pacified. The saint says that I have Vaksiddhi. The word vak means the word, which must have the meaning and the meaning means jnana. Therefore, Vaksiddhi means jnanasiddhi. Vak is not sound which was the song of flute of Krishna. Vak means the words of the Gita which are associated with knowledge. Krishna did not hypnotize Arjuna with words, which have no meaning. In that case, the vak means sound. Krishna hypnotize Arjuna by the meaning of words, which is jnana.

[19. The saint says that one should be near the Guru physically and should not be in a foreign country.]

Swami Replied:- This is correct with respect to ancient time when computer, phones and photo technology were not available. It is essential to talk with Guru directly and for such direct talk, the technology was not present in that time. If this purpose is served, it is better to be far from the Guru. The reason is if you live near, you will develop negligence by observing the external activities of the human body of the Guru, which are similar to any human being. Such observation constantly diverts your concentration from the internal divine nature of Guru. I told the story of Rukmini and Radha in this context. Infact, Radha in Brindavanam and Krishna in Dwaraka were separated by ocean and thus, Radha is a foreign devotee of Krishna. There cannot be a higher devotee than Radha for God who was made the queen of Goloka, which is above the Brahma Loka.

When will the Sadhana Start?

[20. The saint says that Sadhana starts only after attaining and hearing Sadguru.]

Swami Replied:- This is not correct when the Sadguru is God Himself. Lot of Sadhana has to be done to identify and catch Sadguru. Infact, He is the guide and also the ultimate goal simultaneously. The left half of Datta is Bhagavan and right half is Guru. Datta is the human form of the Lord given to the devotees for guidance as well as attainment of God. Your above statement may be true if the Guru is an ordinary scholar or saint. To get admission into IIT, lot of effort has to be done. You may get admission in substandard institution without any effort and in that case, all your effort is only in studying your course. In the case of human incarnation, it is like asking God about the path to reach the God. Imagine you are asking the address of a person and he is that very person whose address you are asking! Yoga means attainment of God in human form in this world itself. People are under the illusion that it is attainment of God after death. Unless you present in this human body, attain God present in the human body here, after death, you present in energetic body cannot attain God present in energetic body there (Ihachet avedit…, Aparokshat Brahma- Veda). You are missing God here as well as there due to the principle of negligence due to common medium. The word Yoga is used not simply in the sense of attainment but it is used in the sense of fortunate attainment. The word Dhana Yoga is an example. Therefore, attainment of God here itself is luck because generally everybody is affected by repulsion of common medium.

The Gita says that only a rare fortunate fellow can recognize the son of Vasudeva as God here itself (Samahatma Sudurlabhah…). If one eradicates the jealousy and egoism by Sadhana, such person will certainly reach God (Mamevaishyasyasamsayah- Gita). Here, reaching means identification because in Sanskrit grammar the verb of reaching has the meaning of knowledge also (Gatyarthanam Dhatunam Jnanarthakatvat— commentary of Shankara). Therefore, Yoga means recognition of human incarnation here itself. Such a fortunate fellow is called as Yogi, means the person who has attained God. Such a person is greater than Jnani (Jnanibhyopi Matodhikah… Gita), who has attained the self by jnana which is the self-realization (Jnanitvatmaiva… Gita). By self-attainment, you have the happiness but when you attain Guru, the happiness will be more because you will be guided in proper direction. Sometimes even Guru may be wrong because he is also another soul only. If the Guru happens to be God, the direction will never go wrong and you will attain the most happiness (bliss). This is told “Atmabuddhih Sukhamcaiva, Gurubuddhih Visheshatah, Parabuddhih Vinashaya…”. If the Guru is just another soul only (Para), he may lead you to destruction. The real Guru is only God (Guruh Sakshat…). Thus, the attainment of real Guru (Sadguru) is very rare fortune. Once you reach Sadguru, you will never slip because He will take care of your total responsibility. Therefore, all your Sadhana ends if you can identify the human form of God and please Him by your service. Infact, the service to Sadguru without any aspiration for self is the sadhana and the highest fruit will be given by Him. Hanuman served Rama like this and never aspired anything for self and He was made God. Thus, attainment of Superself is the end of Sadhana. Unless you attain the self and get rid of all desires, you cannot be fit to serve God. Therefore, attainment of self is a prerequisite for the service of God. The attainment of self was stressed by Shankara and the devotion of Superself was stressed by Ramanuja and finally the service which is the proof of real devotion was stressed Madhva subsequently. Shankara gave the training to get a seat in IIT. Ramanuja gave the degree from IIT. Madhva gave the job corresponding to the degree. Thus, every Acharya is equally important to every person in the corresponding level. Infact, Lord Datta who is Shiva, Vishnu and Brahma came in the form of the three Acharyas subsequently.

Meaning of “Sarvam Kalvidam Brahma”

[21. The saint says that everybody and everything is God. He quotes the Vedic statement “Sarvam Kalvidam Brahma”.]

Swami Replied:- In that case, what is the necessity of the Sadhana? God cannot have ignorance like the sun cannot have darkness. Even if God imposes ignorance for entertainment, there is no need of any effort to remove the imposed ignorance. Therefore, in this statement the word Brahma does not refer God. The word ‘idam’ denotes the world. The word Brahma means greatest. This entire world consisting of space, matter, various forms of energy like light, sound etc., mechanical works of energy and special work of energy called as awareness are various forms of the inert energy only. Thus, with reference to energy, this entire world is single homogeneous energy only. This is the proved truth by the science. This is the meaning of “Ekameva Advitiyam Brahma”. Since the energy is in single phase, energy is the Brahman. The Veda also says that Brahman is material cause for generation, maintenance and dissolution of the world. In this light also energy is Brahman. Energy is material cause like mud of the pot (Upadanam). When God grants the property of awareness to this energy, it becomes chit (Nimittam), which is a designer of the world like the pot maker. Thus, there exists an infinite ocean of energy, which has the property of awareness also and therefore, is the material cause as well as the designer of this world. Before the association of the awareness with this ocean of energy, a little drop of this energy-ocean is modified into world which is inert. Now the property of awareness i.e., already associated with this energy ocean has entered into the inert world into some discontinuous items of the world like birds, animals, human beings etc. The plants have life but not awareness (awareness is negligible and can be treated as almost absent). Therefore, the Veda says that from plants the awareness (Purusha) came. Plants can be included under the item of living beings but not under the item of awareness (soul). Now, the world is having both inert items like hills, rivers etc., and also living items like plants along with special living items like birds, animals and human beings etc. The cinema is now complete with the inert decorated stage with the actors.

When the property of awareness entered the world, the Advaitins think that God entered the world because God is awareness. Awareness or understanding or thinking or imagining is a work form of energy only and thus, is energy itself. How can the imagination, which is energy, touch God when God is beyond energy? The actors have entered the stage and producer is a just spectator. The construction of the stage, the story of the drama and direction etc., are done by the ocean of chit, which is PA to God. Thus, the Mula Maya or Maha Maya is direct cause. But the entire work is done by the will and power of God only. If God enters this ocean of chit, it is called as Brahman. After creation of this world, this Brahman becomes spectator and is called Eshwara. After sometime to have the full entertainment, God enters the drama as an actor which is the human incarnation. The entry of the actors is not the entry of producer. God is the producer and director indirectly and is not directly involved or affected in any way. You should not mistake God whenever the word Brahman or Atman is used. In a village, people say that the Ruler is coming. The Ruler is head of the village. People in Parliament also say that the Ruler is coming. Here the word Ruler indicates the President of the country. Since the word Ruler is common, you cannot say that the head of village and President of the country are one and the same.

The head of the village is also controlled by the President. Similarly, Atman may rule certain activities of the body and certain items in the world. But God rules all the items of the world including the self. The Advaitins do not believe in the unimaginable God and therefore, they do not believe the entry of God into human form. They take the entry of awareness itself as the entry of God. The entry of awareness is already explained in the order of creation by stating “plants from earth, food from plants and soul (awareness) form food” (Pruthivya Oshadhayah… Veda). The entry of God is explained in a different statement (Tadevanu Pravishat… Veda). If both are same, God is constantly entering and exiting through the human beings. In such case, how can He say “whenever the injustice grows… I am born” (Sambhavami… Gita). The verse tells that He is not born constantly in the form of human beings. Ofcourse, for that great saint, Krishna is not God!

[22. The saint says that the verse “Manushiim Tanumashritam” means that the soul is present in the human body.]

Swami Replied:- But My dear saint has forgotten that the verse says that the Lord is insulted whenever He enters the human body. This means that everybody is insulting his own self present in his own human body and this is not found in experience. Infact, everybody is praising himself.

[23. The respectable saint says that there is no necessity to propagate the knowledge because it spreads by itself.]

Swami Replied:- This is against the experience. The knowledge does not propagate like scent. It only propagates by discourses, debates, books, E-mails etc. Ofcourse, it means that there is no need of forcing anybody to propagate the knowledge, if the knowledge has merit. To show this point as a representation, Swami used to emit fragrance of lotus flowers during the discourses and this was experienced by several devotees. But this miracle has only the significance of representing the concept that the knowledge is spread by its own merit like the scent. The Lord does not need anybody for His work. It is only by the grace of the Lord, one gets the fortune to serve the Lords’ mission. Rama does not require help of monkeys but He gave the chance only to bless them. The Lord knows the required talents of a person for propagation. In the time of Shankara almost all were Sanskrit scholars. He needed Sanskrit scholars in Shastras like Mandana Mishra for propagation of the knowledge. Shankara was never involved in any other regional language. But when Ramanuja came, regional languages came up. Therefore, Ramanuja was involved not only in the Sanskrit language but also in Tamil language. He was giving the authority of the scriptures in Tamil also. Today the Sanskrit language has almost disappeared. The area of propagation was India for Shankara and Ramanuja. But today the area of propagation is entire world for Swami and English is international language. Today scholars in Shastras are also very rare, but everybody is in touch with science. Therefore, Swami needs the scholars in English who have good touch with science for the propagation. The word science here means the analysis of the worldly objects. Therefore, since the Lord did not wish, those Sanskrit scholars who came in touch with Swami were not instigated for propagation. Without wish of the Lord, nobody can enter His service. The Lord will not select the candidates who are not qualified to work in the present situation. When any facility is available by the nature, the Lord will use it. Only when extreme necessity comes, the Lord uses His superpower. Shankara walked all over India for debates because there were no computers and E-mails or phones through which arguments can be done. Once, He wanted to argue with Kumarila Bhatta. But when Shankara looked through divine vision, the Bhatta was burning his body as a self-punishment for sin by sitting in the husk of paddy which is ignited with fire. The body is slowly catching the fire. For Shankara, there is no time to walk.

Therefore, there was a bare necessity to use His superpower. Immediately He traveled through the space and He was there in few seconds. But today when the debates can be done through the E-mails, there is no need of leaving the house for the propagation of the knowledge either by walk or by traveling through space using superpower especially when the aeroplane is available. One should leave the house only if the atmosphere is extremely opposing the spiritual Sadhana. There is no need of leaving the house just for the propagation because the computer technology is available today. Shankara and Mandana Mishra left houses on that day when such facility was not available. Therefore, the background of any saint in the present time is to be carefully analyzed and you should not respect the saint simply for the age, red robe, leaving the house, traditional study etc. The traditional scholars pose too much that they have studied Shastras in Sanskrit. Infact, Tarka Shastra is exactly the present science in which analysis of all the items and phenomenae of the Universe exists (Tarkyante Padarthah Asmin Iti Tarkah). There is no greatness of any language. After all, any language is just a vehicle of communication of knowledge. Infact, science is superior to Tarka Shastra because Tarka Shastra is only theory, whereas science is theory supported by experimentation. Certain concepts of Tarka Shastra are proved wrong by science.

The Tarka Shastra says that sound travels in space. It is wrong. Sound needs a medium of matter for propagation. Tarka says that gold is special form of energy because it does not corrode. But it is wrong. According to science, gold does not corrode because the product of its corrosion is instantaneously disassociated back into gold, since the corrosion reaction is in fast-reversible equilibrium. Therefore, tradition has no value. Only the truth in the tradition has value. Whether the truth is traditional or modern, truth is truth. The contact with the Sadguru and subsequently receiving the true knowledge and its subsequent assimilation which leads to practice is the greatest qualification in spiritual path. All the other points are waste. You might have left the house and family members. You might have become saint by taking the orange robe, you might have roamed all over the country and met several saints, you might have studied Shastras in Sanskrit in a traditional way, you might not have eaten garlic etc. All this is of no use if you do not catch Sadguru and get the real guidance and implement it. When you go to an interview, you will be tested in the assimilation of the knowledge of that subject and in its experimentation. Without proving that you have realized the concepts and the correct interpretations, will you be selected by saying that you have left the house with great urge and roamed from college to college and studied the course in uniform dress and also attained degree etc.? The job is not given directly to the degree holder without interview. You might have got the degree by memorizing the subject. You must be tested in the realization of the subject. The realization of subject comes only with the help of Sadguru but not from a Guru who has also memorized the subject. You cannot reach the goal without proper direction. The proper direction can be given only by the right knowledge which is given only by right Guru. If the knowledge is right, your practice will be right and you will achieve the right result.

Therefore, one should not fall in the illusion of dress, traditional practices, language, traditional studies, leaving the family, leaving the house to roam everywhere, in having great urge etc. What is the value of urge if you are in the wrong direction without assimilating the right knowledge? You have lot of urge and left everything but you are going in the wrong direction. Therefore, you should raise above all these illusions and give importance to the analysis and search for truth only discarding all obstructions. Mandana Mishra was in traditional dress with Sanskrit language and traditional Shastras following all the traditional rituals. Vyasa came as saint with Sanskrit and Shastras. Shankara argued with them for days together on the point. The cobbler was in bad dress without any tradition and was speaking in lower language (Prakrutam) but Shankara fell on His feet without any argument appreciating the point. You just see the point and the subject and do not see anything else because truth is beyond all the external factors. Shirdi Sai Baba was eating garlic when a traditional Brahmin visited Him. Sai told him “He, who can digest the garlic, can only eat the garlic”.

24. The Lord does not require service or anything from anybody. But, He tests your love to Him through service and sacrifice of your service in the form of work and sacrifice of your hard earned wealth. That is the real proof of your love, which is proved like that only to your family. You are covering your false love by the pretext that God does not need anything or any service. Why Rama needed the service of Hanuman? Why Krishna asked Arjuna to fight, when He showed that He is killing all the enemies by Himself through the Vishwarupa vision? The Lord went to Saktuprastha and asked for little flour to pacify His hunger. The Lord was not really hungry. It is only the test of the Lord for the real love. The proof of love is only service through action and not mere sacrifice of words and mind. The Veda and the Gita praise the sacrifice of the work and fruit of work in several places.

[25. The saint asked whether Swami is Paripurna Avatara.]

Swami Replied:- Swami is the human incarnation of Lord Datta. This means that Lord Datta entered the human body of Swami and is giving this special divine knowledge. The saint need not worry that God is living in the human body of Swami. According to the saint, Datta is only a sage and not the God. Therefore, when Swami is the human incarnation of Datta, the saint need not worry at all. Swami is the human incarnation of a sage. That sage was a Guru and therefore, through Swami is giving the knowledge. The sage Datta started giving this knowledge through Swami from the childhood. If the sage stays till the end of the life of Swami, certainly Swami is the Paripurna Avatara of the sage Datta. Perhaps due to jealousy on Swami, the saint arrived at the conclusion that Swami is not incarnation of God because Datta is not God. Due to the anger of the saint on Swami, Datta suffered in this way! Ofcourse, Datta does not mind this because His tradition is to suffer for His devotees.

[26. The saint asked that the human incarnation should not undergo pain when the sins of His devotees are transferred on to Himself.]

Swami Replied:- The Lord certainly has the power of Maya to avoid the pain during suffering the sins of the devotees. But that will be cheating the Lord of Justice who is Himself. It is violation of His own constitution as Judge. You fine your son as Judge and as father you pay the fine. Here you should really pay the fine. You should not manage as if you paid the fine. Then you are cheating your own department and yourself being the Head of that department. Jesus experienced all the pain in the crucification. Unless the pain is experienced, the sin will not pacify.

[27. The saint said that the path of self-attainment is removal of Mala, Avarana and Vikshepa of ignorance.]

Swami Replied:- Certainly, the removal of these forms of ignorance step by step removes the self-ignorance and you can attain yourself. Up to this, there is no dispute. Dispute arises only when you say that the self is God. An ordinary person became mad and forgot himself. When he is cured of madness, he becomes himself only and he does not become king. If the king became mad, then by removing the self-ignorance, the king will become king. But the king (Lord) imposes ignorance and acts as mad but does not really become mad. You are taking common item between yourself and the Lord as the awareness. Infact, the awareness is only the cover of the Lord and not really the Lord. Suppose you are a thread. You are comparing yourself with the shirt of king. There is no point of comparison between yourself and the king because there is not a single similarity. Similarly, you are an imaginable item of creation. This creation is the shirt of the Lord. You are part and parcel of the shirt. You can say that the shirt is cotton material and yourself, the thread is also cotton. You can say that you are qualitatively equal to the shirt though not quantitatively. Now you are assuming that the shirt is king. Now you are removing the quantitative aspect and say that the thread is shirt, the shirt is king and therefore, the thread is king. Neither a thread is shirt (due to quantitative difference) nor thread or shirt is the king (due to qualitative and quantitative difference, because thread or shirt are imaginable and king is unimaginable). The quantitative difference between the thread and the shirt never disappears even after Pralaya because in the Avyakta or invisible state also the thread remains in the shirt as usual. Before the creation neither yourself nor the Universe existed and so there was no context of comparison.

During the existence of universe, the present quantitative difference exists. Even after the dissolution of this universe (Pralaya), the shirt is condensed to invisible micro-state and you are also correspondingly condensed to the most micro-state. The reduction or expansion of the both the Universe and soul take place correspondingly. The same quantitative difference always exists. You are dreaming a state where the shirt is reduced to thread and then you can be equal to such reduced shirt. This is impossible. When the universe is condensed into Avyaktam, the entire universe does not disappear except one soul or the Universe is not condensed into one soul. Your assumption of the removal of upadhi in both Eshwara and Jiiva is a dream of your jealousy only. You are assuming that a peon after retirement and the collector after the retirement become one and the same as human being. This simile is not correct here because Eshwara will never leave His post. Even in Pralaya the universe is in the form of micro-film and still the Eshwara is the owner of the film. The ownership is never lost and is eternal. Therefore, where is the practical chance of Jiiva becoming the Eshwara by removing the Upadhis of both? Therefore, the concept of equality of Eshwara and Jiiva in Advaita is meaningless because it never materializes at anytime. Simple theoretical assumption is of no use. You may say that the king and beggar will become hand full of ash after death and therefore, there is possibility of equality atleast in that time. But this king (Eshwara) is eternal since this creation remains eternal and exists always either in expressed state or condensed state. The Jiiva may lose the Upadhi in the salvation but Eshwara need not have salvation and does not leave the upadhi of the Universe, which is either in micro or macro form. When such problem comes, the Advaitins turns his table by saying that the world is unreal and therefore, since the Upadhi is unreal, the common awareness is remaining as one and the same in all the times. Such argument is the climax of foolishness. Shankara never told that the world is unreal. He told that the world is real and negligible (Mithya). Such state of Mithya of the world is also in the view of God only and not in the view of the Jiiva. Even in the view of God, the world is not unreal because God created the world for entertainment. If the world becomes unreal, the entertainment becomes unreal. The Jiiva infact is negligible with respect to the Universe and is Mithya. Even in the view of God, when the world is real, how can the Jiiva say that the world is unreal? This sort of the foolish attempt shows his madness to become God. Let him take the path of devotion and service. He will not only become God. Even God will become his servant.

28. There are five levels of human beings. The first level consists of highest devotees, who treat Krishna as God. Krishna declared again and again that He is God in the Gita because Arjuna was in the highest level at that time. But this highest level is very dangerous and one can slip very easily. Hanuman indicated such slip by creating a fight with Rama to protect Yayati. The devotee from this first level falls to the second level due to attack of little jealousy and egoism. The devotee in this level blames the Lord for claiming Himself to be the God. Therefore, the transaction between these two levels is very frequent. The Lord keeps a safety measure for this purpose. While stating that He is God, He also stated in the Gita that the God did not become the human body (Manushiim Tanum and Avayaktam vyakati…). This means that God is in Krishna and God has not become Krishna. This concept of dual personality becomes helpful to interpret His past statement that He is God. Krishna will now say that God in Him spoke that He is the God. Thus, in the second level of devotee He will say that God is in Him. Both these levels always co-exist because one day or other even the highest devotee certainly falls down unless the devotee becomes mad like Radha. Since Hanuman did not become mad like Radha, just in one instance (in protection of Yayati), He showed His fall. Ofcourse, Hanuman showed the concept through the role.

This concept of dual personality was exhibited when Arjuna asked Krishna to repeat the Gita after the war. Krishna told that God told the Gita at that time and now Krishna cannot say that Gita. The devotee may even fall from the second level due to jealousy and egoism. He cannot tolerate Krishna as God and also cannot tolerate that God lives in Krishna. He also wants either to be God or wants God to live in him also. He will enquire Krishna for atleast a future chance for such state. The follower of a politician remains in the party only if such future chance exists. Radha and Hanuman never thought of such chance. But Radha was made the master of God and Hanuman was made God. In third level, Krishna says that He is the messenger of the God. But the devotee cannot tolerate even this. Since he also likes that privilege. Unless some future prosperity is shown, the devotees will not serve the Lord as bonded slaves. Slavery is the sixth stage of devotion. Even the mighty Hanuman remained in this stage forever. But the human being who is like a small monkey does not like this! Jesus gave the corresponding statements in all the states. He said that He and His Father are one and the same, He said that He is the beloved son of God and He also said that He is a messenger of God. Mohammad told only to the third level that He is messenger of the God. If the devotee feels that He has no chance of divinity even in the future, he will leave the human form of the Lord from all these levels. Therefore, the Lord encourages the devotees by showing the attainment of the divinity. If the jealousy and egoism are highest, the Lord comes to the fourth level by saying that every soul is God or in every human being God lives. Otherwise, the devotee will join the Union of Advaitins. He wants to become God atleast along with others. Ofcourse, he will be very happy if he alone becomes God in future like Krishna. Below this, the fifth level is the state of atheism where the concept of God itself is rejected. The fourth level is better than the fifth level because atleast the concept of God is uttered by mouth.

29. While preaching, the Lord follows the psychology of receiver and speaks to His corresponding level only in a palatable way (Priyam) so that he will not run away on hearing a harsh truth (Satyam), which may correspond to higher level. But at the same time, the Lord will not preach a lie (Anrutam) even if it is liked very much. At the same time, he will introduce slightly higher level so that a little truth with little harshness is introduced. The psychology of the receiver, which likes only palatable concepts, is as important as the truth. If a lie which is highly palatable is spoken, the huge majority of followers will appear. But what is the use of such preaching? Because the receiver is not really benefited in long range (upper world). If the entire concept is revealed, it is so harsh that people will run away without even hearing it. Therefore, the middle golden path of Aristotle should be followed so that a minority of followers appears. If the preacher shows some miracles, huge crowds will follow, who will be interested in solving their problems by exploiting that superpower. In that case, the preacher may speak any nonsense, the followers will be clapping. The devotion of such followers is only artificial and such devotees are the prostitute devotees. The miracles are exhibited by the Lord spontaneously in the case of extreme necessity for the sake of a really deserving devotee. The miracle is expected to help the devotee in the spiritual path. The sage Udanka did not ask for the vision of Vishwarupam. But still the Lord showed it and sage Udanka got its benefit permanently. The sage believed the human incarnation throughout his life. Arjuna could get only some temporary benefit by such vision and therefore, the Lord did not show it by Himself unless Arjuna requested for it. Duryodhana did not ask for it but Dhrutarashtra asked to see it. In the case of these two, there is no use at all and the vision did not change them. The miracle cannot be a poof of the Lord because even the devotees either good or bad also show miracles.

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