20 May 2018
Smt. K Padma Ram asked:- Why do you always speak to us as if you are a devotee of God Datta while we strongly believe that you are the incarnation of Lord Datta?
Swami replied:- Incarnation means that God Datta entered and merged with Me. This merge results in three ways:- (1) total merge or monism of Shankara. (2) Partial merge keeping basic dualism and external monism of Ramanuja and (3)Perfect dualism everywhere of Madhva. Even if one is a human incarnation of Lord, He should speak standing in the basic third level only so that all types of devotees get satisfied. There are few top class devotees, who believe the Human incarnation as God only through the concept of monism of Shankara and these lack ego and jealousy completely. There are some other devotees, who believe in the basic dualism and external monism of Ramanuja with little ego and jealousy. There is other major lot of devotees, which believesonly in perfect dualism of Madhva. The first type takes Me as God Datta. The second type takes Me as charged human being by God Datta with basic dualism and external monism. Others take Me as a pure human being bringing the message from God Datta. In the same example, you can have all the three theories simultaneouslycoexisting corresponding to every type of observers. An electrified wire can be treated as electricity since the wire exhibits the property of electricity (shock). You can say this monism externally and say the basic dualism since electricity is a stream of electrons and wire is a chain of metallic crystals. You can take the same example and stand on basic dualism to say that electricity will never become wire or vice versa. The human incarnation expresses the concept corresponding to a type of devotees when such a type of devotee only approaches. Another added complication is that the same devotee stands in the three concepts frequently changing his position. The best safe method is to stand as servant of God and speak the spiritual knowledge to which first and second types of devotees also have no objection. The safest path is to act as messenger of God and deliver the message of God to human beings. All of us know that Shankara is the incarnation of God Shiva. In several prayers, He spoke about Himself as the servant of God standing in perfect dualism. Even He called himself as a bad son and God as a good mother (Kuputrojaayete…). Prophet Mohammed called Himself as messenger of God and remained very safe. Jesus called Himself as God in the presence of the corresponding devotee only, but, the news spread and egoistic priests crucified Him with jealousy. Moreover, if the human incarnation represents Himself as devotee, it will freely mix with devotees without any gap as a colleague. If it presents itself as God (theory of Shankara) or son of God (theory of Ramanuja), negative reactions will appear from the non-relevant devotees.
Shri Anil spoke (on phone):- (1) You spoke about the human being created looks as reflection of God and this is also told in Christianity.
(2) You said about the existence of world inside and outside the God. Please explain.
Swami replied:-1) It is true that God as Ishwara or Datta or Father of heaven created the human being as His reflection. But, one should always keep this point in mind that only Father of heaven having energetic body can be the object of reflection and not the unimaginable God, who is beyond form and formless objects. After creating root source subtle energy in the form of space, the energetic body of Father of heaven was created by the unimaginable God with which He merged totally forever, who created the rest creation as the Father of Heaven only. You must never forget that unimaginable God or Parabrahman or Jehovah or Allah is the same Father of heaven due to total merge. The unimaginable God is Father of heaven in the present time and will never leave the Father of heaven in future. The unimaginable God existing in the unimaginable domain was an event in the past as said ‘once upon a time’. Shankara mentioned past, present and future. Ramanuja and Madhva confined to the present and future only with the Father of heaven only existing in the imaginable domain since unimaginable God can never be grasped by any soul and in the unimaginable domain soul can’t exist.
(2) World is only a group of thoughts existing outside or inside. In the entertainment, if God feels that He is present outside as incarnation, the feeling of God is also a thought having the same relative reality of the world and hence, you can think that world is outside the God. If God feels that He is in the world present in Him, the world is in Him only. There is no difference between inside and outside since, the feeling of God is as real as the world. In your case, you can feel your imaginary world existing in you and you can exist in your imaginary world by identifying yourself with an imaginary form. But, when you go into the real world with your gross body, there is difference between your imaginary world present in you and real world present outside yourself. In the case of God, both imaginary and real worlds are one and the same, which are the imaginary worlds only.
Shri Balaji asked (on phone):- The scriptures say that one mode of worship is to be done in one age and a different mode of worship is to be done in another age. Surprisingly, two scriptures say differently for the same age. Paraashara says that sacrifice (daanam) is good in Kali age. The Bhagavatam says that singing on God (kiirtanam) is good in Kali age. How to solve these variations?
Swami replied:- The mode of worship is the mode of effort to be adopted by human beings as the ages change. As you know that the standards of even the basic pravrutti or justice falls down as the ages proceed. The mode of the effort also changes as the human soul changes accordingly. The effort shall be congenial to the state of the soul as per the age in which it exists. In the same Kali age, father (Paraashara) and his son (Vyasa), the author of the Bhagavatam, suggested two modes of spiritual effort for the same human souls. Father and son will not oppose each other. This means that both the suggestions are complimentary to each other and not contradicting each other. It finally means that both efforts shall be developed. Singing songs on God (kiirtanam) is the effort to improve the theoretical devotion. Practical sacrifice of wealth or work (daanam) is the practical devotion. You may say that once the theoretical devotion exists, its generator, the spiritual knowledge must have existed in the prior step. This is agreed and hence, this means that both spiritual knowledge and theoretical devotion must be developed in the Kali age. Theory is very important since theory is the mother of practice. This shows that people in Kali age have to put efforts in gaining true spiritual knowledge and to attain the theoretical devotion generated from right spiritual knowledge in right direction. He stressed on the effort for right spiritual knowledge and devotion in the right direction, which indicates that wrong preachers are many in the Kali age to give wrong knowledge to generate the devotion in the wrong direction. This is the idea of Sage Vyasa. The idea of Sage Paraashara is that both sacrifice of work and wealth to God shall be done by the householders and sacrifice of work alone shall be done by saints. The practical devotion (sacrifice of work and fruit of work) is the proof like the attested certificate of qualification and experience with theoretical devotion like the application for job. This means that in the Kali age, not only theoretical knowledge and theoretical devotion do not exist, but also the practical devotion becomes absent. This means that all the three (water like knowledge, manure like devotion and mango plant like service) become absent in Kali age. The only item that exists in infinite quantity is the unlimited aspiration for the mango fruit like worldly desire. Like this, the analysis shall be done carefully and deeply to understand the main points of the topic of spiritual field.
Shri Anil asked (on phone):- Before doing any miracle, Jesus used to ask the people surrounding Him in the following way:- ‘do you believe that I can do this miracle?’ Can you explain the background of this question?
Swami replied:- This question has lot of background involving several concepts related to the spiritual field. At the outset, it means that whether people believed Him as God so that God appearing in His form can do the miracle. There are two points here:-i) unimaginable God alone can do the unimaginable miracle and ii) the imaginable human being can never do any unimaginable miracle. Now, the point is whether the people are taking Jesus as God or as a human being. If people believe that Jesus is a human being in and out, the conclusion is that Jesus can’t do this miracle or even any other miracle. If people believe that Jesus is God through the concept of human incarnation in which unimaginable God through Father of heaven totally merges with the imaginable human being so that unimaginable God Himself is appearing as the imaginable human being called as Jesus. In the question, the style was in such a way that whether the devotees are taking Him as God through perfect monism or not. This means that whether the set of the devotees are in climax devotion to receive Jesus as the ultimate God or not. This indirectly indicates that whether the set of devotees lack ego and jealousy completely or not. If the set of the people are in climax devotion without any trace of ego and jealousy, God as Jesus is ready to do the miracle. If it is not so, God looking as Jesus will not do the miracle so that their ego and jealousy are not touched. If their ego and jealousy are kindled, even if Jesus does the miracle, they will call Jesus as a magician and the miracle as magic. If the miracle is genuine with full proof on all sides without any possibility of any falsehood, the egoistic jealousy will be blown up into dazzling huge fire, which may result in the crucifixion of Jesus in course of time. Since the devotees acted as the climax devotees by saying ‘yes’, God looking at Jesus performed the miracle. Another additional important point here is that a devotee is not constant in his devotion towards the human incarnation. In one time, he believes Jesus as God perfectly. In other time, due to the appearance of egoistic jealousy, the same devotee looks Jesus as Son of God blessed by God with miraculous power. In some other time, the same devotee feels that Jesus is an ordinary human being like himself and is only a servant or messenger of God, blessed by God with miraculous power. Since the same devotee is not constant in one level of devotion only, the best way is always to stick to the lowest level of devotion by saying that he is only the servant of God and the miracle is expressed by God through him. This lowest level is very safe since the lowest devotees will not feel egoistic jealousy towards the human incarnation. In this lowest level also, spiritual knowledge can be preached to devotees by saying that God is sending the message through him, the servant of God. The conveyed spiritual knowledge alone is very important to the devotees to give right direction. Except this one point, all the rest is unnecessary for the human incarnation. The spiritual knowledge is not altered in any way whether God is speaking it directly or whether the son of God is speaking it after getting it from his father or whether the servant of God is speaking it after receiving it from the Master-God. Prophet Mohammed stood in this lowest level only and had an amicable dealing with the rest human beings surrounding Him. Jesus also spoke the statements suitable to the corresponding level of devotees only. The highest level – devotee is satisfied only when the human incarnation says that it is God and hence, the necessity of expression of monism. But, all the statements got mixed with each other to all types of devotees because the small cat enters not only the small hole, but also, can enter the big hole into which the big cat also enters! The lowest level of devotees became emotional and crucified Jesus. Mohammed always was safe since He spoke only the statements suitable to the lowest level-devotees only. The higher and the highest levels of devotees maintain their inherent belief and the statement of lowest level can’t affect them for a change. In fact, the statements of human incarnation related to the lowest level act as tests for the strength of belief of devotees of higher and highest levels. In fact, in the human incarnation, the human being – component will be always in perfect monism with God if he stands in dualism only. Lord Shri Rama never slipped from dualism even though all the sages praised Him as God through perfect monism. On the other hand, Parashurama was in the feeling of perfect monism with God only, even though God left Him after the divine work and hence, got insulted. He was like the present advaita philosopher, who was unable to come out of the tremendous attraction of monism. Parashurama was better than him since he was in monism with God at least for some time! The present advaita philosopher never got such a chance in his life.
★ ★ ★ ★ ★