Shri Dattaguru Bhagavat Gita: Kaalabhairava Khanda: Chapter-16 Part-2

(Song of Preacher – God Shri Datta)

Part-4: Kaalabhairava Khanda (Part of Kaalabhairava)

Chapter 16: DATTA MATASAMANVAYA YOGAḤ (Divine Vision of Correlation of Datta-Religions)

Contd...

God-Preacher Shri Datta spoke:-

22. When I merge (Saayujya) with a devoted human being selected by Me to become incarnation (even though the devotee never wishes for it and is forced by Me), the human being becomes Myself or equal to Me and this is the meaning of salvation in Monism (Advaita mukti). No devotee aspiring for Monism attains it and such aspiration is a disqualification. The disciples of the incarnation selected by Me for propagation of knowledge prepared by the incarnation attain very close association with Me (Saamiipya) and I move very close with such devotee like his/her bodyguard. I become the servant of My servant and this dualistic salvation (Dvaita mukti) is greater than Monism since in Monism I can’t become the servant of devotee since I become himself/herself. Knowing this truth, the human being-component shall be without ego before its disciples.
23. Sometimes, God is more pleased with the disciple than the human being-component of incarnation. If You take a cinema prepared on the life history of a devotee, the main role of the devotee is performed by the hero with very high remuneration. The role of God in such picture acted by a guest actor gets very meagre remuneration. In the cinema, from the point of value of the roles, the guest artist acting as God is far superior than the main artist acting as devotee. But, from the point of contribution of basic actors acting, the devotee-actor is far superior than the God-actor. Hence, the human being-component of the incarnation shall not get ego when the disciple touches His feet in this world-cinema, recognizing that the devotee-disciple is doing more service and sacrifice by whom God is more pleased to give more remunaration.
24. Several devotees belonging to Nivrutti line treat Pravrutti as low level and commit sins also violating the justice of Pravarutti. This is totally wrong. Pravrutti is not lower than Nivrutti, but, is prior to Nivrutti. If You are crossing one station and reaching the next station, do You think that the first station is lower than the second station? Moreover, the same God is the chief controller in Pravrutti as well as Nivrutti. If You damage the administration (Pravrutti) in the factory and do personal service (Nivrutti) to the owner of the factory in his house, do You think that he will be pleased by Your personal service? If You are not damaging the factory and helping the administration there, the owner will be pleased with You even if You don’t do his personal service. Even if You are not in Nivrutti, God does not bother about it and will be pleased with You if You are helping justice in the world (Pravrutti) and avoid sin, which is ‘Dushpravrutti’. If You help the Pravrutti and also be in Nivrutti, God is very much pleased with You like the owner, who is extremely pleased with the servant doing personal service in house as well as good service in the factory.
25. I am the first energetic incarnation and the unimaginable God entered and merged with Me only and will remain in merged state with Me forever. When other incarnations (energetic or human) are formed, I enter the corresponding media and merge with media. My entry and merge mean the entry and merge of unimaginable God only. Shankara keeps the unimaginable God (as unimaginable awareness) as the goal (Nirguna Brahma or first goal) whereas Ramanuja and Madhva keep Me (as Naaraayana) as the goal (Saguna Brahma or second goal). Since the first goal (unimaginable awareness) is also imaginable (based on the similarity with imaginable awareness in the point of the property of awareness, which is knowledge) even though it is invisible, the second goal is imaginable and visible. The second goal is more convenient than first goal for meditation of souls. The actual Nirguna and absolute unimaginable God (Parabrahma) is unimaginable and invisible and hence, meditation of Him is impossible.
26. The humanity is a very complicated item to deal for human incarnation. Different psychologies exist with different human beings and many a time, the single human being exhibits different psychologies in the same time and in different times. If miracles are not exhibited, a human being says that the knowledge given by the incarnation is just a theoretical gossip. If miracles are shown, the same human being says that the incarnation is a devil doing black magic! If the personal boons are granted by the incarnation, any human being says that the incarnation is God of Gods (Deva Deva)! Only one in thousands desires My spiritual knowledge for spiritual progress as said in the Gita. It is very easy to correlate all the religions in this world, but, it is very difficult to correlate the various psychologies exhibited by the same human being! The incarnation has to be very much balanced in reforming at least one human being to the fullest extent in its life period. I feel that I am very much successful if I reformed perfectly at least one soul in the life period of one incarnation.
27. Shankara was forced to say that individual soul or relative awareness is God. Then, He slowly introduced the first energetic incarnation, Eshvara for the worship to get purity of mind by which one can become God. When He said that awareness is God, such God is also a mediated God (Saguna Brahma) only since the awareness is also a medium being an item of the creation. Guna is the property (blue colour) and its possessor is dravya (lotus flower). Guna is dependent on dravya. The Creation or Guna is maintained by and dependent on God or dravya. When the unimaginable God (Dravya) is associated with the item of creation (Guna) as medium, such God is Saguna only and hence, awareness means the unimaginable God mediated by this relative awareness found in creation. Nirguna (without Guna or creation) means the absolute unimaginable God beyond the creation, who can’t be this relative awareness.
28. The relative awareness or individual soul in energetic or human incarnation is merged by the unimaginable God and in such case the individual soul of incarnation can be called as unimaginable God as per theory of Shankara, which is that individual soul (of incarnation) is God (Jīvo Brahmaiva). This is the actual intension of Shankara and extension of this concept to every individual soul is a special situation to deal with atheists. Leaving this special situation and confining to the individual soul of incarnation, we can say that the actual concept of Monism of Shankara is applicable to the individual soul of incarnation only. But, the individual soul or awareness needs a container (energetic or human body) always and this results that the total incarnation (both body and individual soul) has to be considered as God. You can’t say that soul (essential inert energy of the individual soul) is God since the soul is the essential inert energy of individual soul and God is beyond both inert and non-inert concepts.
29. Unimaginable God merges not only with the individual soul, but also with the body (Antarbahiśca... Veda). If God is confined to soul only, the tender finger (part of the body) of boy Krishna could not have lifted the huge hill. However, even if You confine God to individual soul, the external body as the container must exist simultaneously. When the energetic body exists, such form is called as Naaraayana by Ramanuja and Madhva. The same form must exist for Shankara also since individual soul can’t exist independently. The final result is that the goal of Shankara and Ramanuja is only Naaraayana or Hiranyagarbha or Sadaashiva or Datta or Eshvara or Father of heaven called Saguna only and not Nirguna since Nirguna is always unimaginable and is not touched by the three divine preachers in view of preaching the souls. This is the correlation between the three divine preachers.
30. We agree that the relative awareness (Vyavahaara sattaa or Bhaasamaana sattaa) is a part of non-existent creation (with respect to God), also a product of relatively true inert energy and relatively true nervous system (awareness being the special work form of inert energy generated in a specific functioning nervous system). This relative awareness is not the absolute true (Paramaartha sattaa or Vidyamaana sattaa) unimaginable God at any cost, which is the general rule. But, in the case of incarnation, the rule is amended since unimaginable God merges perfectly with the relative awareness to become one with it. The goal of the three divine preachers is one and the same, which is mediated God. You can’t call the absolutely true unimaginable God as this relative awareness found in every energetic or human being because the being (individual soul with body) is part of creation. Unimaginable God also thinks, but, need not be relative awareness (worldly logic) since He thinks due to His unimaginable power or nature. If You are still fascinated to call Him as awareness, You must call Him as unimaginable awareness and not this imaginable awareness. He can do anything without being the corresponding relative item due to His unimaginable power. The common property of thinking can’t make unimaginable God as this relative awareness.
31. Shankara took awareness (actually absolute awareness but projected as relative awareness) as the ultimate absolute God to satisfy the atheists. He told that the absolute God alone is the absolute reality and the creation other than awareness is relatively true, which means that creation is non-existent to God. Hence, the body of the incarnation made of items of creation is non-existent to God. Hence, He neglected divinisation of the body by the merge of God. Ramanuja and Madhva accepted the divinisation of body by saying that the body of Naaraayana is also supernatural with unimaginable nature (Aprākṛtika śarīram). Shankara did not bother much about the need of container for awareness since the divinised awareness can exist independently without the need of the container. The relative awareness always requires the need of the container and at least based on this point, the atheists could not realize that their awareness is not God.
32. When the relative awareness itself is already God and eternal, the surrounding non-existent body (from the view of God) was not given any significance by Shankara. Whether the surrounding materialized body is present (as in Jiivanmukti) or not present (as in Videha mukti), Shankara considered the individual soul as the eternal God in the state of salvation always (nitya muktasvabhāva). Of course, in speaking all this, He is aiming at the first energetic incarnation only in the internal sense, even though He is externally speaking about relative awareness as God. Shankara differs from the other two with respect to the good qualities and the body associated with attributeless God. His main aim was to make the soul without any quality to resist it from sins. It is making the person to enter coma state as last resort, when advises about acquiring good qualities leaving bad qualities failed. The atheists in His time were in such a bad state.
33. The view of scholars will be always to project the ultimate truth presented in the divine scriptures. Apart from this, the view of divine preachers is always to rectify the then existing situation of human beings in Pravrutti. Pravrutti is given top most importance by God since it is the basic stage of Nivrutti. For the sake of Pravrutti, the divine preachers do not mind to twist the true concepts of scriptures to help the beginners in climbing the immediate next step especially when all were beginners only. Unless an atheist is converted into theist, how can You build up Nivrutti in such case? Shankara twisted the truth to convert atheists in to theists. His theory was based on controlling the atheists from sins also in Pravrutti by giving an impression that world is non-existent. He told that the soul is already God, who forgot Himself and the only way to make the soul to become God really is to worship the mediated God to attain purity of mind through which only monism with God can be achieved. In this way, He converted atheist in to theist and then the theist in to devotee.
34. In fact, Shankara never told specifically that the world is unreal. It is unreal for God and real for the soul (Mithyaa) since soul is a part of the world. Since Shankara told that the soul is already God, He impressed on the mind of the soul that world is unreal for the soul, which is God. His idea is to control the sinful nature of atheist by giving an impression that this world is unreal by which fascination to worldly bonds is reduced to minimise the sin. 1) By saying that the atheist is God, Shankara made the atheist to accept the existence of God since if atheist exists, God exists (since atheist is God). 2) Since world is unreal for God, the worldly bonds are unreal so that blind fascination to worldly bonds is reduced to minimise sin. The 2^nd point is scriptural truth, but, is based on the 1^st point in application to the soul. This means that the world is unreal for the soul provided the soul is already God. Since soul is not already God, world is real for the soul because soul is a part of the world (paraaprakruti).
35. Since soul is not God, soul is unable to do miracles. Miracles are possible to God only since the world is unreal for Him. If the world is equally true with respect to God, God could not have done any miracle or even creation of world etc., since one truth can’t change another equal truth in anyway. But, Shankara consoled the atheist that the atheist will be able to do all the miracles after really becoming God through worship of God (as said above). Shankara balanced the truth and twist very carefully. The fact is that the soul is unable to do the miracles since soul is not God, but, the colour given by Shankara is that the realization of the soul is not completed due to impurity of mind. In this way, Shankara always maintained the concept of Monism with God in the mind of the atheist by giving different colourful reasons.
36. The attraction to monism created by Shankara is also the greatest power exploiting the weakness of the ambition of the soul to drag any soul including atheist since soul becomes God just by remembering that it is God! If God is said to have ignorance, it is impossible since darkness can’t cover the Sun. Even an ignorant person will not forget himself! Only, a mad person forgets himself and does not recollect his identity in spite of long and intensive preaching by others. If ordinary soul is God, God is not only ignorant, but also, mad due to climax of ignorance! Don’t think that Shankara doesn’t know all these hidden facts. He is forced to hide these facts in the most difficult project in which the atheist has to be converted into theist and then (by next project) in to a strong devotee of God. Shankara successfully converted the atheist in to theist and introduced the next project also in which the converted theist is to be converted into strong devotee. Ramanuja and Madhva carried on the second project with lot of concentration.
37. We need not blame Shankara for telling that every soul is God. The scriptural fact is not that no soul can become God. ‘Every soul is God’ is justified based on the atheistic atmosphere surrounding Shankara. The scriptural fact is that one soul (or a few souls) can become God. Hence, what Shankara told is not a total lie. ‘Every soul is God’ means that any soul can become God if God wishes since there is a forced requirement even though no devoted soul likes to become God. Madhva told that no soul can become God. This means that no devoted soul shall have the desire to become God. Desire to become God is disqualification to really become God. Between Shankara and Madhva, Ramanuja stood balancing both extreme ends (monism and dualism) as a bridge by suggesting that soul is already a part of God.
38. Ramanuja and Madhva spoke the philosophy in straight way since there was no such atheistic atmosphere in their times. Due to the hard work of Shankara, most of atheists were converted into theists worshipping the mediated God. Both have taken the philosophy in the view point of the devoted soul. For soul world is true, even though temporary like the water flowing in a river. The new water comes and old water goes, but, both are true. This philosophy is one dimensional knowledge dealing with the devoted soul straight without touching the unimaginable God unnecessarily. The philosophy of Shankara was multi-dimensional dealing with:- i) Conversion of atheist in to theist to make him accept the existence of God, ii) By saying that world is unreal to the soul-God, reducing the strong sinful nature of the atheist since worldly bonds are unreal iii) Maintaining the scriptural facts like world is unreal to God, there is a possibility of any soul to become God, world can become unreal to a specific soul merged by God and conversion of atheist into a devoted soul to minimise the sin by saying that God punishes the sinner-soul before becoming God etc.
39. This relative awareness found in this world is actually the weakest form of inert energy and it also disappears totally in the deep sleep while the nervous system is taking rest. Such awareness was given the highest place of omnipotent God by Shankara! This shows that conversion of atheist into theist was the top most priority of Shankara, without which Ramanuja and Madhva have no beginning at all. When everybody says that there is no God, where is the question of development of devotion to please God? When Shankara told that soul is God already, the world becomes non-existent automatically and by this Shankara wanted to reduce the strong sinful nature of the atheist since worldly bonds are also unreal. Fascination to worldly bonds is the cause of sin and an atheist is more prone to do the sin since there is no fear about God and hell. The basic twist was very useful as double edged knife to convert atheist into theist and also to reduce strong sinful nature of atheist. Moreover, Shankara told that the soul shall worship the mediated God (Ishvara) to get purity of mind that is essential to recollect the inherent divine nature of the soul-God. This means that till the time of full attainment of such recollection (which is removal of practical effect or vikshepa of ignorance), the soul is not God (just by removal of theoretical ignorance or Aavarana) and has to undergo the punishments prescribed by God for the sins. Thus, everywhere, Shankara made leak proof arrangement to control the sin of atheist.
40. Ramanuja and Madhva start with a devotee worshiping the mediated God for getting His grace that helps the fruit of becoming God. Ramanuja told that one shall not aspire to become God (a fundamental correction) since soul is a part of God (a fundamental twist). Later on, Madhva told that God is totally different from the servant-soul (a fundamental correction). The soul falls from the sky of Shankara (perfect monism with God) to the ground of Madhva (perfect dualism with God) and Ramanuja serves as a middle space station to prevent such steep fall of the ambition of the soul. Ramanuja and Madhva started from the mediated God only since the absolute unimaginable God is beyond the scope of imagination of the soul. Even if we consider the unimaginable God as pure awareness only, it will be very difficult to clearly imagine even the pure awareness. Hence, Ramanuja and Madhva being the preachers confined to the grasping level of an ordinary soul only, where mediated God was their starting point. The creation is real for any soul and hence, the reality of the world (for the soul) is maintained by both. The view of absolute God is never considered and hence, the absolute non-mediated God was never touched by both. Both started with the devotee worshiping mediated God only and hence, used the omnipotent mediated God to punish the sins, if any committed by the devoted soul. Since world is real for soul, reality of the body of the mediated God (made by the components of the world) is also real along with His relative soul in the body (of course, both body and soul are divinised by merge with absolute unimaginable God).
41. In some situations, monism helps the soul to very great extent. A depressed soul gains lot of self-confidence on thinking that it is the omnipotent God. At the same time, there are some negative effects of monism like becoming proud and doing sins without fear since the soul thinks that it being God is above merit and sin! Such negative effect was seen in demons. Thinking that world is unreal, certainly helps the soul to realise that worldly bonds are unreal and hence, sin need not be committed, which is below the dignity of the divine nature of God-soul! But, the negative effect is that since world is unreal, the sin committed in the unreal world is also unreal and hence, the sin can be done. In the latter theories of Ramanuja and Madhva, care was taken by both to rectify these negative effects appeared after Shankara since both proposed that the soul is not God and can be punished by God for the sins even though devoted like Ravana. Shankara Himself came as Ramanuja and rectified the negative effects by saying that soul is not God, but, a part of God and shall not do the sin since part of the God has also divine dignity. Anyway, if the sin is done, part can be punished by the whole. The dignity of the soul as a part of God created little pride to continue the negative effect in small quantities. Hence, Ramanuja came as Madhva saying that soul is totally different servant of God and can be punished without any trace of mercy, if the sin is committed by the devotee. Thus, we shall find that every divine preacher (incarnation of God) is mainly worried about the Pravrutti than Nivrutti because most of the humanity is below the level of Pravrutti due to the inherent human tendency.
42. In any religion and in any region of the world, God in human form is giving lot of stress on human level (Pravrutti) and warning about the below animal level (Dushpravrutti) since major lot of humanity is in the bottom most animal level only. Even if a soul rises to human level and even to divine level (Nivrutti), which is above the human level, the soul falls to the basic animal level due to slip resulting from the inherent human nature. Hence, the large part of any holy scripture is confined to the glory of Pravrutti and warning against Dushpravrutti only. Fall from Nivrutti to Pravrutti is not that much bad since such fall effects the individual soul only whereas fall from Pravrutti or Nivrutti to the basic Dushpravrutti is very dangerous since it effects the peace of the surrounding world, which is very important for God. Ladders for climbing and serpents for fall exist in the chart game played. The spiritual knowledge is thought as mere theoretical gossip concentrating on Nivrutti only and this is totally wrong since the knowledge of Nivrutti takes the care at every step regarding the downfall to the basic animal level also, which is treated as practical life or Pravrutti in this world.

To be continued...

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