14 Oct 2016
Shri P V N M Sharma asked: The human incarnation is very much confusing because sometimes you say that God and human being merged homogeneously and the human being is God for all the devotees. At the same time, you say that God is different from human being component for the sake of human being component. Both these points are confusing devotees. Please give full clarity on this point.
Swami replied: This topic is back bone of spiritual knowledge especially for humanity. In fact, in your above statement itself, the answer is very clear. For all the devotees, who like to talk with God and serve Him directly, the human being component itself is 100% God because the merge is homogeneous for all practical purposes like the electricity merged with metallic wire. Shankara says that both are one and the same as long as God is in merged state with the human being component. Ramanuja says that God and human being component are separate entities, but, always inseparable as long as the human incarnation continues. Madhva says that both are totally separable and separate. We observe all these three points simultaneously. i) Wire and electricity are one and the same since both can’t be separated as long as electricity flows in it. The wire gives shock at any point touched since electricity and wire are one and the same. ii) Wire is a lean chain of metallic crystals and electricity is a stream of electrons. Both are separate, but, inseparable from each other as long as electricity flows. iii) Electricity and wire are always separate items and separation can take place at anytime by switching of the plug on the board. All these three are correct if the place of electricity is taken by energetic incarnation containing unimaginable God. The human body of human being component is like metallic wire and the energetic incarnation is like electricity merging with it. All the three philosophies of the three divine preachers apply to the energetic incarnation merging with human body of human being component.
But, the unimaginable God is totally different. Merge of unimaginable God with the first energetic form is unimaginable because one of the merging components is unimaginable. In the above case, the energetic incarnation merging with human body is a topic of worldly logic since both items merging are imaginable. The process of unimaginable God merging with human form is unimaginable and hence the merge of unimaginable God with human form is totally unimaginable. When you speak about God, God is always imaginable energetic incarnation. When the energy dissolves in matter like heat energy absorbed by a piece of metal, the topic is as per the natural laws or rules of science. A quantum of energy absorbed by an electron is exactly emitted in a later stage and, hence, absorption and emission of energy is clearly understood. All the above three philosophies apply simultaneously.
If you observe the cases like Parashurama, who is insulted due to ego, even being human incarnation, reveal that God and the human being component are always separate even after absorption of God like energy. You need not discuss about the unimaginable God in the energetic incarnation because the unimaginable God is always beyond logic. As long as you take the energetic incarnation as reference and not the unimaginable God, the entire topic becomes logical and scientific explanation is possible.
The human incarnation, a mixture of God (energetic incarnation) and human being component, can behave as God as well as human being component like the electron having dual nature. As per wave theory, electron propagates in the form of waves. As per Corpuscular theory in terms of quantization of energy, electron is a particle. The energy of electron quantized satisfies both wave nature and nature of a particle. In certain properties, electron behaves as wave and in certain other properties it behaves as a particle and this removes contradiction of both natures in the same instance of time or in different instances of times. We have to apply all these aspects in the human incarnation. The human incarnation sometimes behaves as God and sometimes behaves as human being. While preaching knowledge, expressing grace on real devotees and performing miracles to prove unimaginable nature of God, the incarnation behaves like God. While carrying on the needs of its medium, the incarnation behaves like human being. You must not confuse God for human body and human body for God in all the circumstances as said in the Gita (Avyaktam Vyaktimaapannam...). In some special circumstances, the medium also becomes unimaginable God as in the case of a tender finger of a boy (human incarnation, Krishna) lifting up the huge hill. According to Shankara, God pervades only the soul since soul is eternal as per the general rule also as seen in the case of even normal human beings. The human body is not eternal and hence God has to withdraw from the human body during its destruction. As per the Veda, the merge of energetic incarnation takes place with both body and soul (Antar bahischa tat sarvam...) and God withdraws from the human body at the time of its destruction only. The human body is involved in miracles and hence divinity of body is to be understood. If the body is not divinized by the merge of God, the devotees are not satisfied while looking the human incarnation thinking that God is hidden in the body and not seen by them. The Veda says that the merge of God with human body takes place and says that a real devotee saw the God with his naked eyes (Kashchit dhiirah...).
Soul of Human Incarnation God Always in Lifetime or Even After Death of Body
Ramanuja and Madhva say that even though human body is not eternal, the energetic body is eternal. When the human body of Krishna is destroyed, the energetic incarnation (Narayana) is associated with the soul only as associated with the same even during the lifetime. Hence, Shankara says that soul (of human incarnation) is God always in the lifetime or even after the death of the body. The theory of Ramanuja and Madhva is also true because as soon as the soul comes out of the human body, it must be embedded in energetic form as seen in the case of even ordinary human beings. Similarly, as soon as the physical body of Krishna is destroyed, the soul of Krishna with which God merged comes out of the human body in energetic form only as usual (in the case of human being also, the soul comes out in energetic body from the human body at the time of death). In the case of the human incarnation, this energetic form is also merged with God and the energetic incarnation, Krishna, becomes eternal, appearing to devotees forever. Since this energetic form of Krishna is going to be eternal, Ramanuja and Madhva selected the eternal energetic incarnation of God as Krishna separately, in which the energetic incarnation, Narayana, is always merged along with unimaginable God. The energetic incarnation of Krishna contains 1) unimaginable God, 2) soul of Narayana, 3) energetic body of Narayana (up to this is Narayana), 4) soul of Krishna and 5) energetic form of Krishna. Except unimaginable God, all the four components are energy only because soul or awareness is also a specific work form of inert energy only. Soul of Narayana merges with soul of Krishna and energetic form of Narayana merges with energetic form of Krishna. You must always remember that these three philosophies are limited to the context of human incarnation or energetic incarnation (after the death of human body of human incarnation). If you talk about the merge of unimaginable God with either energetic form or human form, you must select the philosophy of Datta Swami taking God as unimaginable without referring to energetic or human incarnation and conclude that the merge is also unimaginable.
We have seen that electron exhibits dual nature in different contexts of properties and we have also understood that dual nature is correlated in the same instances of time also by maintaining the nature of energy as waves and also the quantization of the energy treated as a finite particle. Similarly, we have to understand the dual nature of human incarnation with respect to the dual nature of human devotees. The dual nature of human incarnation may exist in the same instance of time or in different instances of time as in the case of electron. There are four types of devotees for the explanation this point:
1) Devotees believing the human incarnation as God only without any trace of doubt appearing at any time. In the context of such devotees, the human incarnation behaves as God only. Of course, the faith of these devotees is tested by behaving like a human being also. Once the devotees are proved to be real, the human incarnation behaves like God only strengthening their faith day by day.
2) Devotees believing the human incarnation and also doubting it to be human being side by side or now and then alternatively. a) When the devotee believes human form as God, simultaneously, the doubt may co-exist. By this, the faith gets reduced, which can be expressed in various values of percentage. In this case, the human incarnation speaks itself as God in the level of the percentage of faith and speaks itself as human being in the level of percentage of doubt simultaneously. If a real devotee like you sits by the side of such partial devotee, the real devotee is naturally confused. In such case, you must understand that the human incarnation is speaking to the partial devotee and not to real devotees. Hence, every concept of spiritual knowledge has a specific receiver of knowledge as per his level. The devotee suitable to a specific concept is called as Adhikaari and such a specific concept is called as Vishaya. The link between that suitable person and this suitable concept is called as Sambandha. The preaching of such concept to such devotee gives some positive result, which is called as Prayojana. These four are called as the essential requisites (Anubandha chatushtaya) of spiritual knowledge. b) Some devotees may believe a specific human incarnation as God and after sometime they may realize their mistake and treat that human incarnation as a normal human being. In such case, the human incarnation which spoke like God some time back has to speak as human being only in the present context of time.
3) There are some devotees, who believe the concept of human incarnation only in the past human incarnations like Rama, Krishna etc., and not in the contemporary human incarnation. The human incarnation must not refer itself as contemporary human incarnation and strengthen the concept by taking the past human incarnations only in the case of such devotees.
4) Some devotees do not believe at all the concept of human incarnation. The human incarnation must give clarifications of the general spiritual knowledge and slowly bring the devotee to the concept of human incarnation starting from the energetic incarnation in which they believe.
If you observe the above cases, you have to conclude that 1) The human incarnation behaves and speaks like human being sometimes and like God in other times as per the change of faith of devotee with time.2) The human incarnation speaks and behaves in a mixed way simultaneously as God as per the faith and as human being as per the doubt in the same instance of time for the same partial devotee.
You have to strictly analyse about the person suitable (Adhikaari) to the suitable specific concept (Vishaya) and the link between these two (Sambandha) must exist always between those two only and should not be extended to others. A fellow after murdering a person argues in the court not to punish him since God in the Gita said that neither killer-soul kills the killed-soul nor killed-soul is killed by the killer-soul (ya enam vetti hantaaram...). This is extension of a concept linked to a specific person to other persons, who are not linked to the concept in anyway. Lord said this verse to Arjuna only since Lord is going to kill the enemies through Arjuna and this was shown in the cosmic vision. The person, who argues in the court, was not told by Krishna and also did not see the cosmic vision of Krishna. Of course, it will be correct to take this verse to the concept of eternality of the soul after death since death is caused only to external body. The judge in the court should say that even if the murderer is hanged to death, his soul is not killed as per the verse! Similarly, the Lord told in the Gita that He is pleased with even a leaf or flower submitted to Him. This concept applies only to the case of a poor man and not to rich man! The rich man should not misinterpret that the Lord is pleased only by leaf or flower and hence nothing else should be submitted to the Lord by which He will be displeased! Similarly, there is a saying that everything happens only by the order of God. The above murderer should not use this to escape the punishment since judge may say that punishment is also given by the order of God only! Such confusions will not come if the above four requisites are carefully followed. Really, God created everything and is also the creator of the power of every activity. This is the meaning of the same that God does everything. The power of action is created by God but not the direction of action, which is in the hands of the soul. Department of electricity gave electrical connection to your house after wiring and installing the meter. If a fellow dies by putting his finger in the electrical connection, the case of this death can’t be filed against the department of electricity! Hence, God told (tasya kartaaramapi maam..., Viddhyakartaaramavyayam...) that He is doer of everything (giver of electrical connections) but not doer of anything (suicide of a person using that electricity).
You Can Preach Pravrutti to Gathering of Devotees But Never Nivrutti
Therefore, the conclusion is that you should not mix different receivers of two levels and preach spiritual knowledge. A school level-student will not assimilate the college level-knowledge and gets confused. The college level-student also is confused on hearing the school level-knowledge because the higher level of knowledge always throws away the lower level-knowledge. Then, you may ask how Bhagavan Shri Satya Sai Baba preached spiritual knowledge to very large gatherings containing people of different levels? The answer is that Shri Baba always preached and stressed the basic Pravrutti-knowledge, which is very essential for every human being without any exception. If you preach ‘drive left’, it applies to all levels of the people. Hence, it can be preached in mike to the entire humanity. Shankara preached spiritual knowledge of Nivrutti level, which contains different points at different levels. Therefore, He never gave a public speech. He met scholars individually and argued with them in their level. This is the difference between Pravrutti (Baba) and Nivrutti (Shankara). You should not look Pravrutti to be in the lower level. Though it covers the basic level, that is the most important level since without strong basic Pravrutti-stage, the Nivrutti-drama can’t be played. This means that without success in Pravrutti, Nivrutti is impossible. Gopikas were the most chaste ladies with highest discipline in Pravrutti and danced with Krishna alone realizing Him as God to prove that their bond with God is above all the worldly Pravrutti bonds. If they were already prostitutes in Pravrutti, their dance with Krishna is not significant at all since such dance with God also comes under Pravrutti only and especially under the lowest negative level of Pravrutti. Gopikas never tolerated indiscipline in Pravrutti. They never allowed any normal thief to enter their houses to steal the butter. They allowed only Krishna since He is God as per their realisation. Those Gopikas, who did not realize Krishna as God, neither danced with Krishna nor allowed Krishna in to their houses to steal butter. They complained to His mother regarding theft, which is indiscipline in Pravrutti. Even the mother didn’t realize Him as God and hence punished Him by binding with a rope.
Hence, during propagation, you must study the level of the receiver and then preach in that level only. You can touch the next level in very small quantity and introduce it tactfully. You have to introduce just one percent Nivrutti while 99% should be about Pravrutti only, if the receiver is strictly in the Pravrutti level. He will take the food served by you, which is Pravrutti-knowledge. You have to mix the medicine in small undetectable quantity in the food and serve him with it. This means that you must always project yourself also as a strict follower of Pravrutti. Then only, they will believe you as their level-friend. We have to follow their ignorance for some time and then only introduce the Nivrutti medicine in small quantities without their knowledge. If you ask him not to take his normal food and advise him to take medicine separately, he will not appreciate you. If the receiver is in the bottom most level of Pravrutti, he will cry like a child opposing the medicine to be injected. The general procedure is to give medicine mixed in their milk. We can understand this with the example of Shankara. When He came down as human incarnation, all were atheists surrounding Him. They will never accept God existing separately to control them at least in Pravrutti and will they accept the concept of human incarnation? They pose that they are disciplined in Pravrutti even without fear from God and hence say that they deny God. It is just hypocrisy. They say like that only to pose as good people so that none can detect their sins and they can easily escape the legal punishments. Therefore, these atheists must be converted in to theists so that they will fear to do sin because omniscient God knows every secret and will give punishment being omnipotent. Then only, this world can run on perfect Pravrutti or at least Pravrutti with maximum discipline.
For this purpose, Shankara mixed with them like an atheist saying that there is no God other than them. He became friendly with them because He served the milk, which is liked by those children. Then, He introduced a trace of medicine into the milk saying that God exists because they are God (since they exist). This is a trace of undetectable medicine mixed in the milk for the atheistic children. All were happy to accept the existence of God, because such acceptance is not contradicting their concept that there is no God other than them. Foolish scholars criticized Shankara as an atheist! When He met good devotees of God, He sang several prayers on God as different from the soul. In one of the prayers He stated that God is ocean and the soul is a tiny wave (Saamudro hi tarangah). In those devotees, to such devotees only, who can digest the concept of human incarnation, He declared that He is God Shiva (Shivoham). The disciples mixed His monism (preached to atheists) with this concept and said that they are also God, He rectified them by saying that He alone is God (Shivah kevaloham) through a miracle by swallowing molten lead. Shankara told monism of God and soul (declaring that every soul is God) to only atheists because that is milk liked by those atheistic children. If medicine alone (like “I am God in human form and you are souls, not God. You must serve Me like slaves cutting all your worldly bonds and then only you will be blessed by Me”) is shown in the intravenous injection, the atheist children will strongly oppose!
Hence, all of you shall follow My advices during the propagation of spiritual knowledge to the world: 1) You can preach Pravrutti to a gathering of devotees, but never Nivrutti to a gathering. 2) You must give lot of importance to Pravrutti only since it is the foundation basis of Nivrutti and God also gives lot of importance to it because lot of humanity is in that level. God also is well aware of the fact that Nivrutti will collapse without strong Pravrutti-base. You will get very few people only trying for Nivrutti like Research scholars of university working for Ph.D degree, whereas 99% of students exposed to you are only from school to college. 3) The devotees of Nivrutti are again at different levels with different concepts. When you preach a devotee of Nivrutti level, you have to deal with him in his own level and in his own concept only to a major extent. All of you know the example of the husband of My sincere devotee called Smt. Sumati, who never changed even an inch in his rigid concept that the statue on Tirupati hill alone is God. He never accepted the concept of human incarnation even for one second instead of My rigid miracle on him for one month continuously in which he inhaled the lotus scent in all times and in all places (even though he went 100 km far). Miracles can never bring change in spiritual knowledge. Even though Krishna showed the greatest miracle of cosmic vision, Kauravas did not listen even a small advice even in basic Pravrutti like giving legal share to their brothers. In Nivrutti, Arjuna also did not change by seeing the cosmic vision because he continued to question Krishna even after the vision. He was convinced only by the spiritual knowledge of the Gita and that too since Krishna preached him following the requisites like Adhikaari etc. You can introduce the higher level or a different better concept in the same level slowly in small quantities mixed with their level and with their concepts. You must deal them (Nivrutti) as individual cases only. You can’t advise a research scholar in Physics and Botany simultaneously dealing with their advanced concepts.
Psychology of taste and level of realization of the receiver are the most important basic factors in the propagation of spiritual knowledge. Sudden exposure of the ultimate truth is very dangerous since the receivers will retort due to force of their ignorance. Shankara and Mohammad were successful since they followed the ignorance of the receivers and introduced the 1% medicine in their 99% liked food. Jesus also followed the same procedure by declaring always that the miracles are performed and knowledge is preached by His Divine Father only. The whole problem in His case was that the priests (false preachers) were involved in the background to provoke public. A good preacher introduces medicine through the food. A false preacher introduces poison through the same food. The food without medicine or poison is in the middle neutral state liked by the innocent public-children. The child is unaware of either medicine or poison in its food. A false preacher is generally liked by the public since the false preacher always preaches the knowledge in such way that the food satisfies all the selfish desires of the child since the poison mixed by him is very sweet. The food given to children contains either medicine or poison or neither of both. When the medicine is present in the food, certainly, some repulsion from public comes because the medicine is sour in taste. Hence, preacher with Nivrutti doesn’t impress the public much. The poison is sweet and hence the false preachers are always liked by the public since their preaching is towards satisfying their selfishness (selfishness of the priests through gifts and selfishness of the receivers through fulfilling their desires through boons). The preaching of good preachers is always disliked by the public because the food is with sour medicine, which is always for their good spiritual health for eternal grace of God. These priests fearing the loss of their gifts from public due to the true spiritual knowledge preached by Jesus, diverted the public and king against Jesus. Hence, the priests should be blamed and not the innocent public. Innocent public is like the innocent child and the wrong preacher (priest) is like a criminal mixing the milk with their false preaching-poison taken by innocent children-public. Rectification of these criminals is very important and hence Datta always comes down in human form for this important work of rectification of preachers. All of you should work in the same line of Datta taking samples of medicine from Him along with you during propagation of spiritual knowledge in this world.
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