06 Nov 2021
On October 31st, 2021 Swami gave replies in Satsanga. Laxmi Thrylokya, Purnima, Swathi, Kishore Ram, Bharat Krishna, Geetha Lahari, Smt. Sudha Rani and Bhanu Samykya are the participants. Following are some flashes spoken by Swami (Datta Swami).
1) The Gita says ‘Samatvaṃ Yoga ucyate’. This means that the yogi, who practices yoga enjoys both happy situations and miseries equally like enjoying the sweet dishes and hot dishes in meals. This does not mean that sweet and hot dishes are one and the same. It also does not mean that laughing in happy situations and weeping in the miseries are also one and the same. The commonality is in the background, which is the same enjoyment in the background of sweet dish and hot dish and also in the background of both laughing and weeping. While eating the hot dish, you are not suffering at all, but you are enjoying. If you are not enjoying the hot dish, you should have left it. Therefore, it is not necessary that suffering should be present in the background of weeping or hot dish or misery. This clearly means that you can enjoy the hot dish while weeping and also enjoy the misery while suffering. When a misery comes, you shall weep and suffer. If you laugh while suffering the misery, you will be treated as mad. Your enjoyment of weeping or suffering shall be in your mind. By this, you are following the norms of public that one shall suffer and weep while facing misery. This is not impossible because while eating the hot dish, you are weeping externally and also enjoying internally. Due to this practical example, when there is possibility of enjoying the misery and weeping internally, why don’t you enjoy the misery?
When Vasudeva, the father of Krishna died, Krishna wept very loudly along with the relatives. When all the relatives left, Sage Narada asked Krishna, “Oh Lord! You Yourself told in the Gita that the Yogi shall enjoy both happiness and misery. But, in contrast to Your saying, You are weeping now in the misery”. Then Krishna replied, “Who said that I am not enjoying? I am extremely enjoying My weeping and My enjoyment is internal which you have not seen.” Then Sage Narada understood the meaning of equality (samatvam) told in the above Gita verse. When Sita was stolen by Ravana, Rama started crying. The same Sage Narada asked his father God Brahma, “Rama means always enjoying (Ramate iti Rāmaḥ). Then why Rama is weeping”. God Brahma told that Rama is enjoying His own weeping in the mind and therefore, Rama stands well as per the meaning of His name. When Rama was weeping, Lakshmana told Rama that one should not suffer or weep in a misery. Lakshmana told that there is no profit in weeping and in addition, there is a loss. No profit because Sita will not be achieved by weeping. Additional loss because by weeping and suffering, both physical and mental health are lost, by which the strength decreases, which is essential in the work of search for Sita. Lakshmana was the incarnation of Adishesha, whose incarnation called Patanjali wrote the Yoga Sutram in which it is told that one shall resist the thoughts which cause loss without any profit. Another important point is also that the life is very small conditioned by a stipulated time without any possibility of extension.
If you suffer and weep without enjoyment, that time used for suffering and weeping is wasted by you, which cannot be compensated due to impossible extension of life especially in this context. When the god of death (Yama) comes to take your life, if you say that you have wasted sometime in suffering and weeping and that that-time shall be compensated by the extension of life, god Yama will reply, “I did not tell you to weep and you yourself wept”! Moreover, nothing came along with you while you are born and nothing will follow you after death. Therefore, weeping or suffering for any reason is totally meaningless. A human being, which always enjoys with entertainment is equal to God in the point of continuous enjoyment or entertainment. God has created this world for entertainment and enjoyment continuously. If you can enjoy continuously like God, you have achieved the monism with God at least in one angle even though you are different from God in other angles like creating, controlling and destroying the world. If you miss this possible one angle also, you shall never say that you are equal to God at least in one aspect. This is the only one angle through which you can claim that you are God.
2) In the Rasakeli happened between God Krishna and gopikas, the lust, which is generated by biological harmonic activity is zero on both sides. Krishna is Vishnu and Vishnu is Shiva as per the Veda (Śivaśca Nārāyaṇaḥ). Hence Krishna is Shiva, who burnt cupid, the deity of lust. Regarding gopikas, they were sages for millions of births doing severe penance for God and they have also burnt the lust through the fire of their penance. When lust is absent on both sides, how Krishna is kissing gopikas and gopikas are kissing Krishna. Kissing is certainly a lust. When lust is absent on both sides, how this kissing-lust appeared between Krishna and gopikas? Even though lust is absent on both sides, love is present on both sides. We must know the difference between love and lust. Love is related to the internal personality, which is the divine qualities. Lust is related to the external personality, which is the beauty of external physical body. Since love alone is present on both sides, that love is transformed into this lust of kissing. While kissing, Krishna is kissing gopikas due to his love on the devotion of gopikas and not due to lust present towards their external bodies. Gopikas are kissing Krishna due to their love or devotion towards God and not due to their attraction towards his external beauty. Here, a question comes, which is that why Krishna came with such tremendous external beauty when that is not required for gopikas? The reason is that Krishna wanted to test the gopikas whether they will kiss Him attracted by His external beauty or kiss Him attracted by their internal devotion to God. Since God Krishna is omniscient, He can easily detect this point, which cannot be detected by an ordinary human being. Therefore, if anyone understands the Bhagavatam based on lust, he has totally misunderstood the scripture. If anybody understands the Bhagavatam based on divine love or devotion, he has correctly understood the essence of this scripture. That is why scholars say that understanding the Bhagavatam is the acid test for knowledge of scholars (Vidyāvatāṃ Bhāgavate Parīkṣā).
3) All the sages were born as gopikas on the instruction of God Rama in the forest. In that final female birth (the final birth shall be always female before getting the final salvation because the male gender-ego will not disappear as long as the soul exists in male body), Radha was also born as gopika, but, she was not an ordinary soul like other gopikas. She is the incarnation of Sage Durvasa, who Himself was the incarnation of God Shiva. Therefore, Radha is the incarnation of God Shiva and Krishna is the incarnation of God Vishnu. God Vishnu and God Shiva acted as heroine (Mohini) and hero previously. This time both exchanged their roles and God Vishnu incarnated as Hero (Krishna) and God Shiva incarnated as Heroine (Radha). Radha incarnated in the role of devotee whereas Krishna incarnated in the role of God. Radha has no need to get salvation like other gopikas. She acted as a senior or leader for other gopikas to guide them in spiritual path. The role of Radha was very very difficult especially in those olden days when husband is treated as God and the wife enters the fire when husband dies. The rules of married life were very very strict. In such time, Radha was married to a person called Ayanaghosha and Radha never allowed her husband to touch her body in such strict time. This role of Heroine was very tough and only the daring God Shiva alone can act in that role. God Shiva destroys the entire world in the end and has climax of courage. God Vishnu is very flexible involved in the administration of world. Radha married Krishna secretly in the garden called Bhiṇḍīravanam through a special type of marriage called Gāndharva Vivāha, which is simply exchange of rings. Their married life was also highly secret. The Sage Durvasa also existed among the sages, who requested Rama to allow to hug Him by taking female forms in the line of sweet devotion (Madhura Bhakti). When all sages were born as gopikas, Sage Durvasa was also born as gopika called Radha.
4) Radha, Hanuman and Shankara were the incarnations of God Shiva. Radha went up to Goloka and Hanuman went up to Brahmaloka because Hanuman had a male birth with inherent male gender-ego. Hanuman gave word to His mother that He will protect king Yayaati whereas Rama promised on His forefathers to kill Yayaati. Hanuman fought against God Rama. Hanuman misunderstood the Vedic sentence (Mātṛ devo bhava) meaning that mother is God (this is true in pravrutti) as per the Karmadhaaraya Samaasa. Hanuman was reborn as Shankara and knew the correct meaning of the above statement, which is that God is the mother as per Bahuvriihi Samaasa and corrected Himself by leaving His mother alone for the sake of God’s work. Shankara also went to Brahma loka since a trace of inevitable male gender-ego remained. Radha was also the incarnation of God Shiva, but, being female in the final birth reached the highest Goloka through full salvation.
5) Hanuman showed several miracles, which are inherent of God Shiva. Yet, He behaved as the most ideal servant to God Rama, showing that miracles are lower than the knowledge. You may doubt that Rama did not preach any knowledge. This opinion is utterly wrong. All the life of Rama is only practical demonstration of the ideal behavior of an ordinary human being, which is the practical form of the theoretical knowledge of pravrutti. Hence, Rama is called as Ādarśa Mānuṣāvatāra (Incarnation of the behavior of ideal human being).
6) Two purposes exist in giving miracles to demons by God. One is to show proof for existence of unimaginable God to the entire public and another is to reduce jealousy of people rising due to observation of miracles of human incarnation. Whatever may be the character of the performer of miracles (even if he is demon), the miracles establish the existence of unimaginable God as the source of miracles, which are unimaginable events. God gives miraculous powers even to demons due to their rigid penance with this good point in His mind. Ignorant people criticize God Brahma and God Shiva for giving miraculous powers to demons! Based on this, you may criticize God that He is giving miraculous powers to the undeserving demons. In this angle, He has another good point in His mind. Since demons also can exhibit miracles, the status of miracles is very much reduced. When Human Incarnation exhibits miracles, the ordinary human beings burn with jealousy in their hearts because the human beings cannot perform the miracles like Human Incarnation. Now, on remembering that miracles are of very low status of demons, the burning sensation of the ordinary human beings looking the miracles of Human Incarnation gets pacified, who say that the Human Incarnation can be demon performing the miracles!
7) Ramanuja said that a (devoted) soul is a part of God (Śeṣa-Śeṣi Nyāya). This point is misunderstood by others that how the soul can be a part of God because God is indivisible (Avibhaktam…– Gītā). The understanding of the people in this place is wrong because Ramanuja never said that the soul is the direct part of the God like hand or leg or eye etc. Shesha, the thousand headed serpent is always in touch with the divine body of God and Shesha is never separated from God like the limb from body. The relationship between Shesha and God is like limb-body relationship. The unimaginable God or ParaBrahman is having a divine body (body of God Vishnu), which is like the shirt on the body like ParaBrahman. Above this shirt-divine body, the world created by God exists as a woolen coat around the shirt. This world-woolen coat contains souls (awareness or chit) and inert things (non-awareness or achit). Now the soul is a woolen thread of the outermost woolen coat. The soul shall not be treated as the cotton thread present in the cotton shirt below the woolen coat. The woolen thread of the woolen coat (soul) is assumed as a cotton thread of inner cotton shirt (limb of divine body of God) as the bed serpent was assumed as the limb of the divine body of God. If you say that the devoted soul is a limb of the divine body of God, it is an assumption. If you say that soul (devoted or not) is a part of the outer most world (woolen thread of woolen coat) it is a reality.
8) Why do people focus on internal actors instead of their external roles? The reason is that they can’t achieve the ideals taught by the actual role. They focus on background of the role (actor) and their unnecessary details. What Shankara taught through the Advaita philosophy is not cared much, which is very useful to the spiritual life of the soul. Instead, people start doing research on the background of Shankara (whether He is the incarnation of God Shiva or not) or on the background of His unnecessary details (like whether He is born in the morning or noon). There is a story that God Shiva expanded Himself in vertical line below His feet and above His head and God Vishnu travelled down to find the feet of God Shiva whereas God Brahma went up to find out the head of God Shiva. God Vishnu accepted His defeat in finding the feet whereas God Brahma told lie that He has found the head. Here, God Shiva represents the best human personality, who is not involved in quarrels of greatness. God Brahma and God Vishnu represent the egoistic human personalities entering into quarrels of greatness. Since God Vishnu told truth, He represents the human personality having ego but sincerity of speaking truth. God Brahma represents the human personality having ego as well as fraudulent nature. Here, this drama is played by the three divine forms of God to preach humanity strongly because if it is said that even God errs, the human being will pay lot of attention on such defect. In this drama, the actors as well as roles are the three divine forms of God. But, you shall take the three divine forms of God as roles only and not as actors. If you take the three divine forms of God as actors and extend this drama to the actors also, you will misunderstand that God Vishnu is 50% bad and God Brahma is 100% bad. This is impossible because all the three divine forms are only the energetic incarnations of the same God Datta.
9) Even the divine preacher or the contemporary Human Incarnation cuts jokes here and there while preaching the serious spiritual knowledge. By such jokes the receivers will laugh here and there and get relieved from the strain of constant concentration on the spiritual concepts. Even in a serious devotional pictures, here and there roles of jokers appear to dilute the serious attention of audience. The world contains nine types of fascinations (Rasas) among which joke-laughing called as ‘Hāsya rasa’ is one. I told sometime back that this world-drama was created by God with all the nine fascinations and the joke-laughing (Hāsya rasa) is the saying of advaita philosophers that they are God! (Nāṭake te Jagatyasmin, krīḍā nava rasālaye, Ahaṃ Brahmeti jīvānāṃ, Vāco hāsya rasormayaḥ- Dattātreyam written by Shri Datta Swami).
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