Shri Dattaguru Bhagavat Gita: Kaalabhairava Khanda: Chapter-15 Part-3

(Song of Preacher – God Shri Datta)

Part-4: Kaalabhairava Khanda (Part of Kaalabhairava)

Chapter 15 -  SHRI DATTA VIŚVAVYĀPAKA YOGAḤ (Vision of Omnipresence of Shri Datta)

Contd...

God-Preacher Shri Datta spoke:-

47. Many people have no real faith in the existence of God and are very much attracted to the worldly bonds only. Yet, they worship God by theoretical prayers and songs to get protection and benefits from God in case God exists. They balance both possibilities of existence and non-existence of God by theoretical devotion and absence of practical devotion respectively. Their intension is that if God exists, He will be pleased with theoretical devotion and if God is non-existent, there is no loss due to absence of practical devotion in which practical sacrifice exists. This is prostitution devotion in which a prostitute offers only theoretical love to get practical benefits from people. The subject of such clever people is spiritual politics and spiritual economics.
48. Spiritual commerce can be seen in business devotion in which practical devotion is exchanged with practical boons from God. This is somewhat justified in very narrow angle because exchange between two similar entities (both exchanged items are practical), which is the basis of business. However, in broad angle, this is also as defective as the prostitution devotion since the exchange is done simply based on fascination to worldly bonds only and there is not even a trace of real fascination to God.
49. The only real devotion is issue devotion in which parents serve and sacrifice to issues without aspiring anything in return. Aspiration of their services in old age exists, which is not real since even if the issues don’t serve and even scold, the parents will not go back in their practical sacrifice to them! God is different since He is not in real need of our service and sacrifice except to test our real practical devotion. God doesn’t like the practical devotion also without theoretical devotion because such mere practical devotion becomes business devotion only. The real and total devotion includes both theoretical and practical devotions. In fact, theoretical devotion generated by true spiritual knowledge alone generates practical devotion. Mere theoretical devotion without further practical step is useless.
50. Existence of unimaginable God should be believed due to the perception-authority of unimaginable miracles seen in this world. Infinity of the world (in the sense that the boundary of world is unreachable to us) can be well explained only if unimaginable domain exists after the boundary. If imaginable domain exists after the boundary, it becomes really infinite, which is a defect in logic (Anavasthaa dosha). After the boundary of space, the existence of unimaginable domain is also the only possibility because beyond space only unimaginable phase can exist. All this is logical spiritual science.
51. The unimaginable God is beyond finite and infinite concepts. The energetic or human incarnation is always finite in the sense of outward body as well as inward soul. When the unimaginable God merges with the finite medium (body and soul) we should not say that infinite became finite since unimaginable God is beyond both finite and infinite concepts. The incarnation is finite externally as well as internally and this is the essence of four great sentences in another angle. The mediated God is finite like Myself, Yourself, himself externally and is finite like the soul internally (soul or awareness is finite existing in finite body since awareness is not seen beyond body in space). Even if one takes Prajnaanam as basic awareness, this is the concept. All the four great sentences are absorbed by this concept. The incarnation becomes infinite and all pervading not in the physical sense, but, in the final effective sense. Such state indicates the greatest unimaginable wonder, which is to be omniscient without being omnipresent (more unimaginable, more will be nearness to absolute God). If we say that He is omniscient due to omnipresence, we are bending God before the worldly logic. Son of Vasudeva (finite) is everything or world means this concept only as said in the Gita (Vāsudevaḥ sarvamiti — Gita). Here, “the world is under the control of Vaasudeva” can be also taken. Krishna sitting in Dvaarakaa recognized the insult of Draupadi in far Hastinaapuram due to omniscience and protected her while sitting in Dvaarakaa itself due to omnipotence.
52. Neither God is the world nor God pervaded all this world. The mediated God (Energetic or Human Incarnation) is always finite in the external body as well as in the internal soul. This finite God is omnipotent and omniscient by which omnipresence is achieved in its effective sense and not in physical sense. Next possibility is whether world is in God and such statement indicates the state of unimaginable God existing around the world and when we say that God is in the world, it indicates the mediated God. With reference to these two states of God, it is said that world is in (unimaginable) God and (mediated) God is in the world and by this we are confused taking God in one state only (Gurumadhye sthitaṃ viśvam, Viśvamadhye sthito Guruḥ— Guru Gita). If You take mediated God having world in Him based on that Krishna showed the entire world in His entire body and also showed this entire world in His mouth also, this is a mutual contradiction that whether the same volume of world exists in His entire body or in His small mouth. Hence, correlation comes only when the proper reference is selected. For both states only one word (Guru meaning God) is used to indicate that there is no difference between the unimaginable God and mediated God having the same unimaginable nature. The Veda says that this entire world can be pervaded (Vāsyam) by God, which doesn’t mean that it is already pervaded by God (Īśāvāsyam). When the Veda says that little world (yatkiñca, yaccha kiñcit jagat) in this huge world (jagatyām) is pervaded by (unimaginable) God internally and externally (Antar bahiśca), the little world means both body and soul.
53. After catching the divine nectar, one can taste it and develop very strong attachment to it so that detachment from coffee comes naturally due to attained attachment to the taste of divine nectar. After tasting the divine nectar, You need not put any effort to get detached from coffee. But, before attaining the divine nectar and tasting it, You have to put lot of effort (due to absence of taste of divine nectar) with firmness to achieve the divine nectar, forcibly neglecting the coffee. Similarly, You have to put some effort forcibly to detach from worldly bonds before attaining and tasting God. This is the starting trouble, in which majority of humanity is trapped.
54. Initial detachment from unnecessary worldly issues like talking to and hearing unnecessary gossip from worldly people, reading unnecessary worldly books and seeing unnecessary worldly films must be avoided to save energy, time and money to use this wasted energy, time and money for God following the principle of wealth from waste. In this way the starting trouble can be overcome and one can catch God and taste His subject so that further effort for worldly detachment is not necessary since it takes place naturally. In this initial stage, there is no need of fear for the detachment from the worldly duties. The reason is that only one in millions of souls and that too after millions of births only reaches the highest state in which even the worldly duties get dropped and in such climax state, God will perform those worldly duties also!

(Fifteenth chapter is completed.)

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