27 Oct 2017
[After explaining the points on association with God, the points on detachment or salvation from worldly bonds are explained in this last chapter of the second part called as Nivrutti or divine life.]
[The very important point to be kept in the mind always is that detachment from the worldly bonds is only a spontaneous natural consequence of the attachment to God and not it’s pre-requisite required to be achieved by any effort with force. The detachment from world is already told as the natural drop out of the medicinal strip falling down after the full healing of the wound or the full attachment to God. The wound is not healed by the external strip, which is meant for avoiding the external attack of bacteria only. The wound is actually healed by the internal treatment using antibiotics or the internal attachment to God. Hence, attachment to God is proportional to detachment from world. Reverse is not true, which means that detachment from world is not proportional to attachment to God. Hence, people shall not believe a person detached from the world to be attached to God. A person attached to an illegal prostitute secretly, appears to be detached from the legal family bonds and he should not be mistaken as a devotee attached to God! The exposed part of the scale gives the height of lower covered part of the scale, but, the covered part need not indicate only covering water, but can indicate the covering sand also.]
[The detachment from the worldly bonds is the meaning of salvation (moksha) or liberation or relief. This word is used for the attainment of God due to ignorance. The reason is that nobody likes liberation from worldly bonds and likes only the attainment of God. The general psychology is to aspire for profit and not to aspire loss of anything. But, when the loss is loss of a bad thing, it is also gain only. The real devotee after tasting the divine nectar is not drinking the coffee and such avoiding coffee is not loss at all. Coffee spoils the digestion. But, the family elders of such real devotee, who did not taste the divine nectar, feel that avoiding coffee is a loss. Such feeling is due to their lack of tasting the divine nectar. Perhaps, some of these may also be jealous of the person tasting the divine nectar and hence, want him to come back to their line! He is not drinking the coffee not by any forcible effort, but he is not drinking coffee even by your forced effort!]
[The follower of worldly pravrutti desires to worship God in order to remove the worldly misery and tension. The misery is the fruit of the sin already done. The cause of the sin is the excess fascination to self and family bonds. The robber, Valmiki, was doing the sin for the sake of happiness of his family. Sage Naarada preached him that his family members will not share the sin even though they enjoy the fruit earned by the sin. He belongs to pravrutti and fears for the punishments in the hell and got reformed. He became poet to compose the Ramayanam, which speaks about pravrutti purely since Rama was incarnation of God to establish pravrutti. He cursed the hunter for killing the male bird involved in legal sex, which indicates the pravrutti against violence and supports legal sex.]
[Moksha is called as the destruction of fascination to worldly bonds (Mohasya kshayah) that causes doing sins bringing miseries here and there. Unless your aim is to destroy the total fascination to these worldly bonds, you can't achieve the partial destruction of fascination, which is required to avoid the misery. Bilhana was having excess fascination to his darling Yamini and the same fascination was simply diverted to God Krishna by a sage. His philosophy is the intensive love, which was simply directed to God instead of darling. There is no fear in the psychology of Bilhana except excess love and hence, he belongs to the line of Nivrutti, which is not based on fear but love. His epic was also in the line of Nivrutti only. He (called as Leelashuka) composed a beautiful devotional prayer on Lord Krishna.]
[Unless Nivrutti (total elimination of worldly fascination) is the aim, one can't achieve success in pravrutti (elimination of excess worldly fascination). For Nivrutti, the explanation given by Ashtaavakra is to be known. He says that the mother fascinated to the growth of the body of her son in this birth becomes his wife in the next birth! This means that both these bonds are temporary and hence unreal. Shankara says that truth is eternally existing and unreal appears to exist temporarily (Yadanityam tat krutakam…). The temporary bond between mother and son of two actors in one cinema is totally unreal just like the bond between wife and husband of the same two actors in other cinema! This is the truth of the changing unreal shooting bonds existing between souls in various lives. In every cinema, the bond between the producer and actors (employer-employee relationship) is constant and true, which is the Master-servant relationship between God and souls in every birth.]
[Krishna killed His son Saamba in the end of the war since Saamba insulted sages. When the son of Arjuna was killed in war, Arjuna withdrew from the war due to fascination to his son. After hearing the Gita, Arjuna is reformed to kill even his elders for the sake of condemning injustice and not for the sake of getting property back. Arjuna started fighting as servant of God to establish the justice. All this sacred motive disappeared when his son was killed in the war! He was taken to heaven by Krishna to see his departed son. When Arjuna told him that he is his father, the son asked in which birth he was his father! You can differentiate Krishna (not having even a trace of worldly fascination) from Arjuna (having full worldly fascination) even after hearing wonderful spiritual knowledge from God directly.]
[The worldly fascination can be cut by fascination to God only. A diamond can be cut by another diamond only. The spiritual trials used to cut the worldly fascination can't be capable of cutting the most powerful attraction to worldly bonds concentrated from millions of births just like the cutting iron tools fail to cut the diamond. The total detachment of worldly bonds can't be an indication to the total attachment to God. A false avadhuta is seen naked, who is fully aware of absence of clothes on his body whereas a true avadhuta indicates absence of awareness of presence or absence of clothes on his body! A stone not having awareness of anything can't be real avadhuta indicating total salvation since it does not have even the awareness of God, not to speak of devotion!]
[Mainly, three sins are told by the Gita as illegal sex, violence up to killing and greediness for money through corruption (kaamah krodhah tathaa lobhah...). These three sins are explained by the three faces of Brahma, Vishnu and Shiva respectively since Krishna is incarnation of Datta, who appeared for the prayer of Yadu. The fourth one is worldly fascination (moha), which is responsible for these three sins. If excess fascination is controlled by the effort with aim of total elimination of fascination, these sins can be controlled to some extent. Instead of such efforts, the better way is to develop fascination to God so that worldly fascination drops out naturally without any effort. If the sins are controlled, there is no punishment, which is the salvation from misery.]
[The first sin, illegal sex, is warned by Brahma, who is said to have married His daughter, Saraswati. This means that the emotional force for sex forgets the legal bonds also and hence, one must be careful about this and should always live with the life partner only. The actual internal meaning is that Brahma created this world for His enjoyment as entertainment. Saraswati means the world, which is always moving by change. Even the energetic form of Saraswati was created by God Brahma, who can't be called as daughter born and delivered by His already existing wife! If Saraswati is the daughter created by His will power, all the souls created by Him just by His will shall be also His issues and must be brothers and sisters, who should not marry among themselves! This is only to warn the danger of the force of sex resulting in total blindness. The ethical scripture says that even the issue of opposite gender after sixteen years age shall not be touched by parents. The sex is a divine program (as depicted on temples also) for extending the humanity for the continuous entertainment of God (prajaayai gruhamedhinaam).]
[The second sin, violence with anger, is preached by Vishnu. Half of His ten incarnations show total anger and violence (like Matsya, Varaaha, Narasimha, Parashurama and Kalki) and others show control of anger with peace. The violence is to punish bad souls and control of violence with peace is towards good souls. This is very much required for administration. Killing innocent living beings is specially condemned by Buddha. Vishnu stands for management and administration of the creation. Rama was told as the person getting anger in proper place (sthaanakrodhah... Ramayanam).]
[The third sin, greediness for money, is warned by Shiva. He is the owner of this whole world as property. Still, He is very simple looking like a beggar preaching that earning of money should be for sacrifice and not for selfish enjoyment (tyaagaaya sambhrutaarthaanaam...). In this way, warning against three sins causing misery is given by God Datta through His three faces for attaining salvation or liberation from misery.]
[Arjuna told in the end of the Gita that his worldly fascination was destroyed (nashto mohah...). This fascination to worldly bonds like bond with his grandfather made him to misinterpret the sin that killing elders will lead to hell. His analysis was based on mainly his personal fascination to his grandfather. Killing a person supporting injustice, rising above the worldly fascination is the merit, which was masked by false logic in projecting the killing of elders as injustice. The fear for sin due to hell by killing elders (as argued by Arjuna) proves that Arjuna is in the level of pravrutti.]
[Even the first chapter of the Gita is not perfectly understood by us since we favour our relations in selecting for a job in interview and in inviting the relatives primarily for our functions! What to speak of other chapters of the Gita? Arjuna established that not killing the elders for the sake of just property is the justice. This is the misinterpretation of the decision of Krishna to proceed with the war, the aim of which is not property, but to condemn the injustice for the establishment of justice as a message to the world in future. Hence, the entire Gita turned the goal of war in a new direction, which supports killing even relations to warn against the sin. Arjuna was convinced by this new direction of a different goal and started to fight the war. Even Krishna did not direct Pandavas for the war with any selfish motive of enjoyment of kingdom won since after the war Krishna left the kingdom immediately without staying even for one day.]
[Arjuna established that withdrawal from the war is the justice and its hidden background is the excess fascination to his grandfather, which prevents him to do war. Arjuna is in the level of pravrutti only as indicated by his fear for hell in doing the injustice. Krishna explained the actual goal of the war and advised Arjuna to drop even the justice, which should not be voted against God. This does not mean that Arjuna is a Nivrutti-devotee, who shall vote for God against even real justice. Arjuna is not in the level of Nivrutti like Radha. Here, the justice to be dropped by Arjuna (sarvadharmaan parityajya... Gita) is not the actual justice to be dropped in Nivrutti. It is only unreal justice projected by Arjuna as real justice by false logic since the basis is his blind fascination to his grandfather. If Radha is in the place of Arjuna, the justice to be dropped is real justice because God is to be voted against even the real justice. A sharp analysis and careful understanding is required here. The verse told by Krishna appears to apply to nivrutti level in exterior sense, but, it applies to pravrutti level in the inner context of Arjuna. Whether Arjuna understood the inner sense of this verse is doubtful because after the war, he refused to get down from the chariot even though Krishna ordered so!]
[This is the reason for the concept that the affected party shall not draw the judgement in its own case. Hence, Arjuna fell on the feet of Krishna, a third party, for judgement. Here, God is the judge and the judgement must be perfectly correct since God is omniscient. The human judge is based on witness (which may be false) or sometimes may become corrupt and give a wrong judgement to go to hell. Party becoming judge exploits the logic in its favour and draws unjust judgement in the line that ends justify means. To warn against such exploitation of souls, Rama and Krishna underwent punishments even though their judgements in their cases were perfectly correct, supporting the line that means justify ends (killing of Vali by Rama and killing of Kauravas by cheating by Krishna). Hence, while harming bad people, one should be very careful and impartial in the analysis based on the line of means justifying ends.]
[The rest part of this verse means that the devotee shall completely surrender to God leaving the analysis of justice and injustice in a context. Such total surrender means full attachment to God, which totally removes the fascination to worldly bonds avoiding sins and resulting miseries. This is said to be the total liberation from all worries. The total surrender to God will make the devotee to follow whatever is said by God after perfect self-analysis also (Aham tvaa sarvapaapebhyah...). With the help of the spiritual knowledge of God, one can follow the path of realization, repentance and non-repetition of sin to get relief from all sins. The Gita says that devotion to God transforms the soul to become relieved from sins (kshipram bhavati dharmaatmaa…).]
[Dharma Raja realized Krishna as human incarnation, but, in practice, he failed to surrender totally to God due to common repulsion of media. He did not accept to tell a lie for killing teacher, who is supporting injustice. For this rigidity in pravrutti, he was made to see the hell and did not cross the third temporary world called as heaven. Arjuna followed the orders of Krishna through total surrender in killing unjust enemies through unjust ways and reached the abode of God in due course of time. These are the fruits of total faith and partial faith in Satguru respectively.]
[The angels, human beings, animals and demons are found in this world itself in which both hell and heaven also exist to punish certain emergent sins and to bring souls to right direction. Angels never err. Human beings err, realize, repent and rectify themselves in practice. Animals err and cannot realize the error due to under-developed intelligence. Demons err, but do not rectify even though realize the sins due to blind ego. Actual animals (not humans with animal nature) are excused by God but demons are punished always by God through incarnations. The angels, animals and demons can be seen in human beings as per the said behaviours.]
[Pravrutti and nivrutti are always inter-related and mixed like water and milk. The reason is that the path of pravrutti is a part of the path of nivrutti. Another reason is that the devotion to God is the only solution to be followed by pravrutti as well as nivrutti. Hence, the human being is drawn close to God to improve devotion through songs (Upanayanam and Gayathri in universal sense) in the childhood itself. The difference is that the follower of pravrutti succeeds in achieving its goal by the fear to the punishment given by God in the hell that indicates the anger of God, whereas the follower of Nivrutti achieves the goal of pravrutti by the point that God dislikes sins and he never likes the dislike of God due to his intensive love to God. Another difference is that the pravrutti follower should be always alert fearing the slip anywhere at any time like the child of the monkey, which is always alert of its grip in catching the womb of its mother (Markata Kishora Nyaaya). The follower of Nivrutti can be with peaceful resting mind after total surrender like the child caught by the mouth of cat (Maarjaala Kishora Nyaaya).]
[In implementing justice looking like injustice, two points are essential: 1) Your explanation shall convince the party effected so that it will not be pained in its mind any more since the highest justice is that you shall not pain a good soul (Ahmisaa paramo dharmah) and 2) the fundamentals of justice related to the particulars of the case must be protected. Arjuna wanted to withdraw from the war so that one need not kill grandfather and teacher for the sake of property. Krishna convinced Arjuna through the Gita so that Arjuna was not at all pained to fight in the war. By this, the first point is fulfilled. Regarding the second point, war was justified since it was not with the aim of gaining the property, but, the main aim is to teach the world that intensive injustice like insulting a lady to unclothe in the court must be severely punished, which includes the punishment of all the supporters of injustice irrespective of other reasons like elderliness.]
[If the fundamentals of justice are not protected, mere convincing the affected party is not justified since such preaching is only a brain wash. Dhrutarashtra told Sanjaya that Krishna washed the brain of Arjuna through the Gita and provoked him to kill even the elder relatives. Such comment might have been correct if the fundamentals of the case of the war are not justified. If the basis of war is only to get the property back, in such case, the above comment becomes justified. God wanted to give a very serious warning to the world that such climax of injustice to unclothe a lady in public will be severely punished, which may involve even killing of a great soul like Bhishma. Bhishma kept silent over the unjust scene and hence, was punished. The message here is that if you are going on the way and find some injustice happening and if you pass away silently in spite of your capability to stop it, you will be punished like Bhishma! It is true that Draupadi insulted Duryodhana by some bad words in the court called Mayasabha. That could have been retorted by Duryodhana through some similar words, but, for that, trying to unclothe Draupadi is boundless reaction and is the greatest sin to be punished severely.]
[Krishna simply analyzed and did not force Arjuna to kill the elders by turning the mind of Arjuna through His miraculous power. After giving the analysis, Krishna told Arjuna to analyze again and take the final decision as per his will (Yathecchasi…). If it is intellectual brain wash, such freedom is never given. After the preaching by Krishna, Arjuna killed his grandfather without any pain in the mind and hence the climax of justice that a good person like Arjuna shall not be pained is protected. Non-violence shall be in the case of a good person only but not in the case of everybody without discrimination. In such case, the cruel sinners will create chaos in this world without any obstruction! Without understanding this background, some ignorant Jains say that Krishna has gone to hell for being the cause of such mighty war!]
[Rama did not marry again for doing sacrifice because He came to know that Sita was very much pained doubting His second marriage. In fact, Rama, as a king is eligible for several marriages as per the scripture (Raajaano bahuvallabhaah) since some times, kings have to marry daughters of other kings in the larger interest of the safety of public of their kingdoms. Even then, Rama didn’t marry again and performed the sacrifice keeping a golden statue of Sita by His side. Rama did the miracle of turning a stone in to human soul (Ahalyaa) expressing His divine nature. Still, Rama behaved like an ordinary human being only, preaching the rules for human beings (Pravrutti). Even though sages in the forests praised Him as God, He told that He knows Himself as an ordinary human being only (Atmaanam maanusham…). Rama did not marry again since His life partner was deeply pained, which is the violation of fundamental justice or ahimsaa.]
[There was a bad practice to throw the wife of a dead person in to his funeral fire (Satisahagamanam) and the reverse was not done! Actually, this word means that the life of a human being shall go along with the life of the other life partner as soon as the death is heard. Life of the life-partner shall spontaneously drop as soon as the other dies. Similarly, the detachment from world shall be a spontaneous process of the attraction to God, which (detachment) shall not be a forced process. Padmavati died as soon as she heard the news of the death of her husband, Jayadeva. King Aja died after the death of his wife, Indumati. This shall be an ideal for any two life partners.]
[ A verse is seen in ethical scripture that one must marry again if the life partner does not conceive up to ten years, shall marry again if the other delivers dead issues and shall marry again if the other delivers female children (Aprajaam dashame…). This is insertion only because 1) the Veda says that there is no need of issues, who can’t help you in your spiritual line (kim prajayaa…) and 2) distinction between two souls by way of caste by birth and gender shall not be done (male and female issues). The same ethical scripture suggests that alternative arrangement like adoption (Dattaputra) can be done. If one argues that in absence of children, the soul goes to hell (Aputrasya gatirnaasti), it is foolish since Shankara, Paramahamsa etc., did not go to hell.]
[If a soul is confined to Pravrutti only, it feels the necessity of issues here in the old age as well as there after death. Certainly, it is total ignorance because neither issues are serving old parents here nor can be useful there in anyway. The rituals done after death spending money from the leftover property of the departed soul, which involve charity to a deserving receiver are also not necessary if the departed soul has already done such charity in its lifetime. But, in spite of this truth, souls are rigid about their impressions due to traditional brain wash! In such case also, adoption will serve the purpose.]
[However, if the couple and elders are rigid of the blood relationship of the issue with at least one life partner, alternative methods like artificial insemination, surrogate mother etc., (called as Niyoga in old days) are available. Alternative to these is second marriage, which is suggested by the scripture for both genders (Patiranyo vidhiyate). The husband must be prepared for this alternative before the medical examination! Even then, the other life partner shall be convinced and shall be without trace of pain, which is the climax of justice (Ahimsaa). The ethical scripture suggests this second marriage under such stipulated conditions to the rigid people of Pravrutti only and not to scholars of Nivrutti. A realised person may not be interested in the second marriage, but, his elders rigid in Pravrutti, convince the other life partner also and in such case, if he marries again due to the pressure from both parents and life partner, it is not a sin since he is doing so to satisfy them. If he does not act so, other elders including life partner become pained, which is against climax of justice. Sage Yajnyavalkya married second wife called as Gargi (Katyaayani) due to force of his first wife called Maitreyi.]
[This rule must apply to both the life partners irrespective of gender due to impartiality of justice. Satyavati forced her son sage Vyasa to meet with the wives of his demised brothers to extend the dynasty. Such action has no feeling of sex except the extension of dynasty, which is as good as the present artificial insemination. Sage Vyasa applied oil all over his body so that there will be no contact between the two skins! Hence, ‘skin to skin, there is no sin’ as told in these days is not correct!]
[In other religions also such controversial opinions (married or unmarried, with wife or left wife or married again etc.,) exist regarding the personal lives of divine personalities as in Hinduism. Shankara didn’t marry at all, but, enjoyed the wives of king Amaruka through the body of Amaruka only since He needed the knowledge of sex education in the debate with the wife of Mandanamishra. Ramanuja left His newly married wife since she insulted a great devotee. Buddha left His wife and son for the sake of God’s work. Jesus is reported by some people that He was married and got children. Mohammad was said to have married a widow since He advised the followers to marry the wives of killed soldiers to give support to their families. The ethical scripture says that ordinary human beings shall not imitate the personal lives of divine personalities since it is difficult to understand their justified backgrounds and such imitation will destroy the ordinary souls (Teshaam tejovisheshena...). Moreover, the disciples shall confine to their preaching only, which alone is capable of giving right direction through true knowledge.]
[If you compare Krishna with Rama, the case of Krishna is totally different because He proved Himself in childhood itself to be God by lifting huge hill on His tender finger for seven days before public so that this miracle was exposed to the entire world like a circus in a city running for a week! Rama also did an instantaneous miracle of turning stone in to human being in hidden forest, which was not exposed. The reason is that Krishna is going to justify His future dance in Brundavanam and isolated Himself as God in very clear way so that human beings will not imitate Him without knowing the background of dance, which is the test for the sages regarding their salvation of bond with life partners. If any human being imitates this, the pre-requisite to be imposed on it is to lift the huge mountain for seven days or at least to lift a very huge stone by two hands trying for whole lifetime! Rama did not expose the miracle in public for such a long time since He wanted to behave like an ordinary human being to set an example for ordinary humanity. Krishna came for Nivrutti and Rama came for Pravrutti.]
[Rukmini, the wife of Krishna knows that Krishna is God and she also knows that she is Goddess Mahalakshmi. The other wives of Krishna were devoted sages wishing to have a legal bond with God as wives. Rukmini knows this background and was not pained at all. From the point of the climax of justice of Pravrutti (Ahimsa) also, this special case is justified. When special circumstances lead to other marriage, equality of gender is shown by both Krishna and His sister Draupadi. You can see many wives (polygamy) in the case of Krishna and many husbands (polyandry) in the case of Draupadi due to special circumstances without causing pain to any mind! Regarding sages born as Gopikas, they liked God as His darlings (Jaravtacha- Narada Bhakti Sutram) and this context was used by God to test the strength of their attraction to God that could overcome the legal bonds (daareshana) with their life partners and this was also understood by Rukmini in proper way. She did not refuse Krishna for marriage even knowing this before. One should not take the appearing external scene, but, should go deeply in to the background to understand the truth.]
[There are several types of bonds with God as per the personal liking of a soul: 1) Legal bond as wife Ex.: Sita, Rukmini etc., 2) Paternal love of the bond loving God as father or son Ex.: Lava, Kusha, Pradyumna etc., and Dasharadha, Nanda, Vasudeva etc., 3) Loving God as brother Ex.: Lakshmana, Balarama, Subhadra, Draupadi etc., 4) Loving God as Master Ex.: Hanuman, 5) Loving God as friend Ex.: Arjuna, 6) Loving God as illegal darling (Jaaravat) Ex.: Radha, Meera etc. Whatever may the bond, it is the weight of the practical love in the bond that wins the heart of God. Some think that the bond as darling is highest as in the case of Radha. But, if you analyze the bond of Draupadi with God as sister, it excels all the bonds. Krishna did so much for the war for the sake of Draupadi due to which His entire dynasty is destroyed! Draupadi tore her new sari for winding the finger, on seeing the wound of finger of Krishna, especially sitting in sacrifice. She knew very well that such act will bring her poverty and she got it also immediately. But, she never thought about it due to her unlimited love to Krishna. You can have horses, parrots and donkeys made of sugar. The cost to purchase them depends on the weight of the sugar and not on the form!]
[The spiritual knowledge of the preacher is very important for the preaching and not the personal life, dress etc. Krishna had 16,000 wives and wears ornaments and silk cloths. Shankara is not married and wears saffron cloth. Yet, Shankara wrote commentary on the text (the Gita) spoken by Krishna! The disciples always shall follow the preaching of the preacher irrespective of his dress and personal life. If the preacher is human being, he will be punished by God for his defects. If the preacher is incarnation of God, nothing shall happen to Him since sharp analysis of the background clearly shows the lack of anything wrong.]
[You are very anxious to find out the defects in the personal lives of your preacher through hectic research since your ego obstructs you to become their disciple and your jealousy obstructs them to become your preachers! If you are confined to their preaching only, these problems will not arise. Such problems will hinder your rectification and progress. When a drunkard is advised by a doctor not to drink, the drunkard will do intensive research to find out that the doctor is also a drunkard! The final aim of his research is that since the doctor is not eligible to advise him, he will not follow the doctor’s advice! The main essence is that he wants to find out someway so that he can continue with his drinking!]
[Sage Vashishtha asked Rama for offering of money before preaching Him the spiritual knowledge. Sai Baba also asked the devotees for the same. The reason behind is that even the divine nectar given free of cost will be neglected by the people doubting it as some rotten drink! The offering (Gurudakshina) indicates the value you give for the true knowledge. If one is not giving value, it is unnecessary to preach him since strenuous preaching also becomes waste like pouring rose water in ash! The disciple must express his interest in practical way of sacrifice after at least hearing the knowledge and if convinced. He can, at least, control some vices in which money is spent for harming the health and divert that to the divine offering. Such sacrifice will establish and maintain a good traditional system of preachers and disciples (Gurushishya Paramparaa).]
[The preachers also must know one important point that they are going to preach the souls already affected by ego and jealousy, which should be eradicated by their preaching. Hence, according to the psychology of ego and jealousy, the preacher shall approach the souls in a friendly manner only without expressing the authority of a preacher. The preacher shall not find fault with ego and jealousy of the souls approaching him. The doctor shall not find fault with the disease of the patient approaching him for its cure only!
[The preacher shall speak the true knowledge preached by the earlier Sadgurus, who are the incarnations of God without any insertion or deletion based on the idea of attracting the disciples with false knowledge. The preacher shall remember that he is in the service of God and not in the service of human beings. His master is God and not any human being. He must remember that God is the paying master and not any human being. Since God is omniscient, omnipotent and unlimited ocean of kindness and generosity, he need not aspire for any fruit from God in return. Just like God speaks through human incarnation, God also pays the preacher through human beings provided the preacher is preaching the true knowledge with full sincerity without any mind on the fruit of his divine service. Even if no human being pays, God can create wealth in His house itself. Every preacher shall keep Sudaama as ideal, who never aspired any gift from God Krishna and instead, he donated the parched rice to Krishna! Receiving shall not be in the mind except charity only! Till Sudaama reached his house, he never thought of the loss in his charity without any gift in return from God!]
[The preacher shall be always with his/her life partner. In the olden days, the preacher as couple used to go to the houses of disciples once in a year in the propagation of divine knowledge doing the service of God. If the life partner is associated, the desire for sex shall be met and people also will have confidence on preacher. Sex is a biological need or property of body like hunger, thirst, sleep etc., which is destroyed as soon as body is destroyed. It is in no way related even to the inner soul and not to speak of its relationship with the innermost unimaginable God! I do not understand why some preachers exhibit hypocrisy in not having desire for sex! In such case, they should also not eat, drink and sleep! The detachment from the worldly bonds should naturally result due to the attraction to the God and hypocrisy in detachment is worst that makes God very furious.]
[Even Satguru, the human incarnation of God is like the Guru or human being only in the external vision. Hence, Guru or Sadguru will avoid constant association by visiting disciples once in a year only. Jesus told that no preacher becomes famous in his own village and the reason is that the constant association will bring down the value. God is maintaining always His value since He is far to the human brains as unimaginable! God Krishna maintained far distance from Gopikas so that the devotion developed by Him in the minds of Gopikas is always maintained at that highest level throughout their lives. It is a natural worldly tendency also to develop negligence to a person or item that is constantly present before the eyes and to develop lot of liking on the item not attained or the person staying far.]
[Mukti means simply liberation. Jevanmukti means liberation from the bond of fascination to worldly bonds here while this gross body is alive in this life itself. This means that the worldly bonds exist, but, there is no fascination to these worldly bonds here, which is not liberation from these actual worldly bonds here. Videhamukti means the liberation of the soul from the gross body or sthula sharira (first body), which is burnt after death. Deha means that which is burnt by fire (dahyate iti dehah). Even after death, the soul is associated with energetic body, which cannot be burnt since the body itself is made of energy. This energy is in the form of nervous energy called as vaasanaa or sukshma sharira or subtle body, the second body. Apart from nervous energy in the form of ideas, inert energy also exists as the minor component of the second body (manomayah praana shariranetaa - Veda). Major component of the subtle body is nervous energy (sukshmastu vaasanaamayah). The major component or sukshma (subtle) is a bundle of ideas (vaasanaas) that leads the minor component or inert energy called as Praanasharira. The awareness or nervous energy without ideas is called as causal body or Kaaranasharira, the third body, which is present in the ideas as the composing entity like gold in jewels. The cosmic inert energy having very subtle nature, called as cosmic energy (space) is the cause for the third causal body (awareness), which (space) is called as the root-causal body or Mahaakaarana Sharira, the fourth body. Beyond this fourth body, only unimaginable God exists. All these four bodies come under the category of creation or imaginable domain. Hence, if the soul is liberated from the fascination of worldly bonds related to the first gross body here, such liberation is called as jeevanmukti or liberation from fascination of worldly bonds related to first gross body. The next videhamukti doesn’t mean liberation from worldly bonds since worldly bonds continue after the death also. Only the bonds related to this earth-world are liberated. The bonds related to upper energetic world (like bonds with associating departed souls) start and hence, we can never say that the worldly bonds (existing as surrounding atmosphere) are totally removed. If the fascination to worldly bonds disappears here as well as there while the bonds still exist around the soul in detached way, it is called as vimukti as said in the Veda (Yavat na vimokshye…). In such case, the soul exists as pure awareness without fascination to this world and upper world. Even though both worlds exist surrounding the soul, such total liberation from entire fascination to both worlds is called as vimukti (total liberation from both worlds).
The maximum stage of salvation up to which this soul can reach is the soul existing as pure awareness or third body, even though it is externally associated with both worlds. The soul can never reach the state of fourth body or space beyond which only unimaginable God exists. If the soul reaches the fourth state or space, the soul itself disappears being the awareness. The fourth state or space is subtle inert energy (aakaasha) only, which is generated from the unimaginable God. Hence, the soul even in its ultimate third state also (existing in association with first and second bodies in this world and upper world respectively) is without any fascination since it is filled fully with the fascination to God only and this state is called as vimukti or ultimate salvation by the Veda. In this state only, God merges with the soul to become incarnation, which is the monism of Shankara. Shri Paramahamsa told that even sage Shuka is travelling still in the infinite space (Mahaashunya), which means that the soul or pure awareness can never reach the fourth state to become inert, which means that the soul is converted into a state of inert stone as extreme punishment! Even if the soul becomes inert subtle cosmic energy and a stone (since awareness can become inert energy, which can become matter), it can’t be converted into unimaginable God. Conversion of imaginable in to unimaginable or vice-versa is impossible (Avyaktam vyaktimaapannam- Gita). The unimaginable God also generated the inert cosmic energy by unimaginable power only and this is not modification or physical conversion. Hence, the soul in the third state while remaining as pure awareness merging with unimaginable God is the ultimate salvation, which does not mean the disappearance of association with both worlds, but, only means disappearance of total fascination to both worlds, which indirectly gives the estimation of total fascination of the soul to God. Even the unimaginable God is always associated with His creation (both worlds) and its bonds and is entertained continuously with bliss due to absence of fascination to this creation and its bonds. In such case, this petty soul imagining actual detachment from world and its bonds is foolish! Shankara described God as always liberated (Nityamuktasvabhaavam) and this means only that God is always liberated from the fascination to world and not actually liberated from the world and its bonds.]
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