15 Apr 2012
Equal Enjoyment Leads to Lack of Aspiration: The Gita is called as Yoga Shastra, which means the subject of yoga. Yoga is the basis for spiritual development. The effect of yoga is not to aspire any fruit from God. Generally, people pray and love God to remove the misery and get happiness. But, if you can enjoy both misery and happiness equally, there is no need of praying or loving God for the removal of misery. Yoga means equal enjoyment of both misery and happiness. In such case, you need not pray God for the removal of misery. The house owner served both sweet and hot dishes in your meals. You are going to enjoy both dishes equally. In such case, there is no need for begging the house holder to remove the hot dishes from meals. When there is no purpose with God, the prayer and love become useless. Generally, we pray or love somebody if there is some purpose. But, if you can love God without any purpose, that is the real love and devotion to God. Yoga removes the need of purpose with God. In the absence of purpose, if you still love God, it is the real love or devotion. You should not think that devotion to God in the absence of any purpose is blind love. If you really analyze, such devotion is not blind because there is valid reason for such devotion also. God created this world and controlled the balance of this universe so that you enjoy both the materialistic life and spiritual life. You are indebted to God. Therefore, your devotion to God becomes your expression of gratefulness for the favor already done by God. Since yoga removes the purpose with God because it [yoga] preaches equal enjoyment of misery and happiness, yoga is considered to be the basis for the devotion to God.
You may argue that the equality in enjoyment of both misery and happiness alone is not necessary to remove the purpose with God. Even if you maintain the neutrality to happiness and misery, the purpose with God is removed. When you are neutral to everything, you have no purpose with God. Therefore, if we say that the definition of yoga as the equality in the neutrality in both happiness and misery, then also, such yoga can be the basis for the real devotion to God. When the final aim is served in the other way also, why not support that way of meaning as the real meaning of yoga? This is correct for the sake of argument. But, in view of the practicality, it becomes absurd.
The human being is awareness and not inertness. The human being is not a stone, which is naturally neutral. The human being is inherently awareness and not inertness as in the stone. Therefore, the human being has to put lot of effort to be inert so that it can be neutral to both happiness and misery. The stone need not put any effort to be inert because inertness is the inherent characteristic of a stone. In spite of hectic effort, the neutrality of a stone cannot be achieved by the human being since its inherent characteristic is awareness, which feels and reacts to the situations. If you uphold the neutrality as the meaning of yoga, all the stones are blessed with yoga without any effort. But, the ethical scripture (Manusmriti) says that the condemned souls are born as stones and trees. This contradicts your theory [the theory of misinterpreted advaitin is to be neutral to both happiness and misery]! By the theory of neutrality, you contradict the inherent nature of the human being. Therefore, such neutrality is not the aim of yoga. Enjoyment is the inherent characteristic of awareness and hence, yoga of human beings is based on this inherent nature only. By this way also, the purpose with God can be done away and hence, in this way also yoga happens to be the basis of spirituality. This way is based on the natural characteristic of human beings and hence, is more logical and convenient. Hence, yoga means only the equality in enjoyment of both misery and happiness and not the inertness of a stone to become neutral to both happiness and misery.
Rama enjoyed internally both misery and happiness though the external feelings were according to misery and happiness. Rama means the enjoyer. The external symptoms to happiness and misery were maintained as in the case of ordinary human beings. He laughed in happy situations and wept in tragic situations like an ordinary human being smiling, while eating sweet dishes and weeping, while eating hot dishes. The human being may shed tears and vibrate the tongue with discomfort while eating the hot dish. But, he enjoys the hot dish internally. Therefore, the divine nature of continuous enjoyment is hidden and internal in the case of Rama. If you take the case of Krishna, He smiled in both happiness and misery. A grown up adult smiles even while eating the hot dishes. This means the divine nature of enjoyment in both [happiness and misery] is expressed externally also in the case of Krishna. Hence, Rama is said to be (¾)th human incarnation (12 kalas), whereas Krishna is said to be full incarnation (16 kalas). There is reason for this difference. The standard of people has fallen from [the time of] Rama to Krishna. People in the time of Rama could recognize His internal nature of continuous enjoyment. Therefore, the internal state was not exposed. But, in the time of Krishna, the devotees have no capacity to recognize the internal enjoyment of the Lord in the misery. People conclude only based on the external symptoms in the time of Krishna. Therefore, there was a necessity to expose the state of continuous enjoyment externally also. Rama wept in misery but Krishna always smiled even in the misery. In both cases, the state of continuous enjoyment of both misery and happiness is one and the same.
Almost one year has passed while Bhagavan Shri Satya Sai Baba left His mortal body. Baba was hospitalized for a long period. But, none has found the expression of sadness in His face during that period of death. This indicates the style of Lord Krishna. If you see the death of Shirdi Sai Baba, you can find some expression of pain during the time of death. This was the style of Rama. There is external difference but internally both are one and the same in enjoying the death. In every human being, there are three parts. The first one is Atman, which is the basic inert energy. The second one, Jeeva, is the bundle of qualities and feelings. The third part is the inert gross body. Atman is called causal body and Jeeva is called as subtle body. All these three bodies are present in every human being including the human incarnation. The difference between human being and the human incarnation is due to the existence of extra unimaginable God in the human being as the fourth part. The gross body is decomposed and merges with the constituents of this gross world. The subtle body should be maintained to serve the Lord in the upper world as per Ramanuja and Madhva. In the salvation of Shankara, the subtle body should be destroyed so that the basic inert energy (Atman) merges with the cosmic infinite inert energy (Karya Bramhan). In the salvation of Shankara, the story of the realized human being is finished once for all. Generally, the devoted soul also is maintained by the eternality of the subtle body for the sake of guidance for souls here and there. Similarly, after the death of human incarnation, the subtle body may remain in the upper world as per the concept of Ramanuja and Madhva or the subtle body may disappear as per the concept of Shankara. In both cases, the fourth part, the unimaginable God is separated or may remain in the subtle body present in the upper world. The choice is left to the will of the God. In the case of a realized human being, the subtle body may be destroyed or may not be destroyed as per the will of the devoted soul. But, generally, the subtle body of the human incarnation always remains in the upper world for the sake of guidance to the souls in the upper world and the devotees of this world. Hence, in the case of human incarnation, there is no destruction of any part of the four parts. The human incarnation is totally eternal. Therefore, Baba can appear in the energetic body or even in the materialized body as per His will since the subtle body representing all the Divine qualities remains eternal. Therefore, nothing is lost in the case of human incarnation. Hence, there is no need of trace of worry about the human incarnation.
Baba Confirms that Datta Swami Is an Incarnation of God
[Mr. Anil Antony informed that a foreigner (Nyoman Guna Darsana) got a dream in which Shri Satya Sai Baba appeared saying that Datta Swami and Sai Baba are one and the same.]
This is true from the point of the internal speaker. The same speaker gives a speech in a palace and in a hut separately. The speaker in both the houses is one and the same and the speech is also one and the same. But, from the angle of the media [external body], palace and hut are not the same. Where is the purest Sai Baba standing like palace and the impure Datta Swami standing like a small hut? The same God is situated in Rama and Parashurama. From the point of God, both are human incarnations. From the point of the qualities of medium, Rama is Sattvam, the embodiment of good qualities. Parashurama is Rajas, the embodiment of harsh qualities like anger, emotion etc. The same unimaginable God exists in Bramha, Vishnu and Shiva. But, Brahma is Rajas, Vishnu is Sattvam and Shiva is Tamas. The difference in the media helps the different souls with different qualities. The angels are Sattvik and hence, Vishnu merges with them and helps by giving spiritual guidance. Brahma and Shiva are Rajasik and Tamasik. Both are liked by the devils, who are also Rajasik and Tamasik. Brahma and Shiva give spiritual guidance to the devils. The medium is only external shirt for the sake of the liking of the concerned devotees. Since every soul is the issue of God, God comes down in different media [external bodies] to uplift His issues. The knowledge of Sai Baba and Datta Swami is one and the same because the same God has given it. Sai Baba is Sattvik and is liked by Sattvik people like angels in this world. Datta Swami is Rajasik and Tamasik and is liked by the egoistic and ignorant scientists. The way of presentation of Sai Baba is Sattvik as per the ancient scriptures written by sacred Sages. The way of presentation of Datta Swami is Rajasik and Tamasik as per the scientific traditions and scientific analysis for the liking of scientists. The internal knowledge is one and the same. Only the language and mode of presentation differ. The internal medicine is one and the same. Only the external packing differs.
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