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  1. One shall avoid the following vices:: There are six vices, which are 1) illegal sex (kama), 2) violence (krodha), 3) greediness (corruption of money), 4) fascination (moha), 5) Ego (mada) and 6) jealousy (maatsarya). The first three affect other souls and hence are considered to be strong sins or main gates to the hell as per the Gita. The latter three are not serious in case others are not affected. Illegal sex with some soul pains its life partner to a very deep extent. Violence to kill living beings for food and killing people for various reasons like rowdyism or terrorism is the greatest sin. Earning unlawful money by exploiting others is also a very serious sin since the affected persons suffer a lot. Out of these six vices, the first three are very serious leading the soul certainly to hell since these three sins are harming others. The latter three sins do not lead to hell provided there is no damage to others. If you have fascination to world, you need not go to hell if your fascination to your wife/husband or issues or money does not harm others. Similarly, your ego will not take you to hell as long as your ego doesn’t hurt others. Similarly, your jealousy towards others will not give any punishment in hell if it is not harming others. Sometimes, jealousy also helps you in your development. If you examine the first three sins, your anger/violence will certainly damage others. Similarly, your greediness for money is resulting in corruption by which you are stealing others’ money by which others suffer. Similarly, your illegal sex will certainly cause suffering to others. When Dharmaraja asked his grandfather, Bhishma, about the essence of justice, Bhishma replied that the essence of justice is that one should not do that to others, which, if is done by others to him results in hurting himself. Therefore, the criminal nature of the sin resulting in punishment is always due to only damage done by yourself to others. Hence, God in the Gita mentioned that only these three sins are the main gates to hell, which are violence, financial corruption and illegal sex. The foremost sin is violence to kill other living beings for the sake of food or some other personal grudge. God Brahma becomes furious by this sin because He alone is the authority to grant longevity. When you do not have power to give life to a killed living being, you do not have any right to kill any living being. The death sentence given by a judge should be ultimate. It means that before implementing death sentence to a living being, you should give several chances to the soul for rectification of sin by reformation. Reformation is the real aim of any punishment and not vengeance. You are hanging a person to death for the only reason that the criminal may kill another human being. If reformation is achieved and the sin is not practically repeated, there is no need of punishment. Similarly, killing a living being for food is the top most level of this first sin. You must always imagine that you are captured by a demon, which is going to eat you! Whatever agony you feel in that time and during the time of cutting your body by the jaws of the demon, the same agony is felt by that living being, being killed for the sake of your food! God Brahma represents the quality of Rajas and the anger in violence is also due to Rajas only. This is the qualitative link. The second type of sin is stealing by cheating or robbing others money by force. Money is Goddess Lakshmi and hence this type of sin makes God Vishnu to become furious. Today, almost everyone is a victim of corruption. Before cheating somebody for the sake of money, you should analyse the damage done to others especially poor people. You must at least avoid corruption in the case of poor people. If you rob the wealth of a sinner, that money should not be enjoyed by yourself and your family members. That should be spent to serve the beggars or should be spent for spiritual purpose. You may digest even most dangerous poison but not the sinful money, which will destroy yourself and your family. It is said that the sinful money earned by you comes like a railway engine to carry away by linking with your earned money through justice also, which is like a series of compartments standing on the track by the side of a platform (Anyaayenaarjitam vittam sahamoolam vinashyati). Vishnu stands for the quality of Sattvam, which is knowledge and analysis. You must analyze carefully whenever you earn or spend money. Most of the people spend money in the way that leads them to hell only. Expenditure or donation of money also leads you to hell. Everybody is spending lot of money on functions donating to relatives and friends, who have enough food in their homes. You spend lot of money on a function due to your desire to expose yourself based on ego. You deny food to a beggar dying with hunger. You calculate to give food to a devotee or spiritual preacher coming to your house, who helps you in elevating your spiritual knowledge or devotion. Money is never wasted because its expenditure will either bring good (Punyam) or bad (Paapam). Even if you throw money into river to call it as wastage, such act is also a sin. Hence, you should be very careful with deep analysis while earning or spending money. The third type of sin is illegal sex, which is based on blind lust linked to the quality of Tamas. God Shiva stands for Tamas and becomes furious due to this sin. Just you observe Lord Shiva, who burnt the cupid enraging lust in any living being. You must always meditate upon Lord Shiva to avoid this sin. If you are cheating a husband by going with his wife or cheating a father by going with his daughter, imagine yourself standing in the place of such husband and father! By which you are hurt, you should not do the same to others as said above by Bhishma. God created this world and is very particular of the justice, peace and balance of this society. You must avoid these three types of sins at least due to fear to hell created by God. This is the minimum and maximum expectation of God from a human being. God is not furious even if the human being is an atheist provided the atheist avoids the above three types of sins. Even an atheist is granted heaven if he/she follows the justice avoiding the sins. In fact, God maintains the atheists because they are also in Divine service. They do the service of God by acting as examiners to devotees. On hearing the criticism of God from an atheist, whether the devotion of a devotee is shaken or not is the test. They criticize theists doing sins and this develops alertness and care in devotees. They disprove the false miracles done by exploiters, which is very much essential to save the devotees from false trap of false devotees and pseudo human incarnations. If you are living as per this minimum and maximum expectation of God, He is pleased with you even if you are an atheist. He never encourages devotion. Devotion is the field started by human souls only and not God. God creates several obstructions to the devotion in the name of tests as we see the life histories of several devotees. Control of the three principle sins in this world, by which full justice and peace are established, is the main concentration of God in His preaching. The owner of an industry always puts primary effort in seeing that all the workers in the industry work with full justice, peace and harmony (Pravrutti). Arjuna asked the Lord for the reason that forces every soul to do the sin in practical situation. The Lord said that the wrong knowledge very strongly impressed on the mind of the soul for several births is the reason and the only solution for this is an equivalent impression of correct knowledge that destroys the past impressions, which are the six vices. A diamond alone can cut another diamond. After hearing true knowledge (Shravana), it should be memorized (Manana) continuously through the propagation till it becomes very strong decision (Nididhyaasa). Propagation is mainly beneficial to you than to others! Nivrutti is always the proposal from the side of the soul, which is to become very close family member of God passing through severe tests of God appearing to oppose this proposal strongly. In Pravrutti the entire responsibility lies on you in any risk whereas in Nivrutti God takes your total responsibility and hence Nivrutti is said to be the highest fruit (Nivruttistu mahaaphalaa). Pravrutti is the child catching the womb of mother-monkey (Markatakishora Nyaaya) with risk and Nivrutti is the mother-cat catching its child by mouth (Maarjaalakishora Nyaaya) without risk. Punishment given for a sin is only to change the mind of the soul and purify it. There is no trace of revenge in this. The hell is an indication of the intensive love of God to the souls through which God wants to reform the souls. The hell indicates the hectic effort of God put on the soul to reform it and not to leave the soul for its fate. A father may leave his son since he is not changing inspite of all his efforts. But in the hell God puts serious effort and succeeds to change the soul. Therefore, even thousands of fathers cannot be equal to God. God is not leaving the soul without changing it and this point is indicated by the punishment and hell. Therefore, there is no point of excusing the Prarabhdas if this true basis is understood. God will try to change the soul through preaching as far as possible. Punishment in the hell is the last resort. Once the soul is reformed all the sins are smashed since there is neither the necessity of preaching nor the necessity of punishment. In any religion, and in any region of the world, God-in-human-form gives a lot of stress on reaching the human level (pravṛtti) and warns souls to not fall down to the animal level (duṣpravṛtti). This is because the major lot of humanity is only in the bottommost animal level. Even if a soul rises to the human level or to divine level (nivṛtti), which is above the human level, it can easily slip and fall to the basic animal level due to its inherent human nature. Hence, a major part of any holy scripture is confined only to the glorifying pravṛtti and warning against duṣpravṛtti. Falling from nivṛtti to pravṛtti is not that bad since the fall affects only that individual whereas the fall from pravṛtti or nivṛtti down to the lowest level of duṣpravṛtti is very dangerous since it affects the peace of the surrounding world. Maintaining the peace of the world is very important for God. The world is like a board-game of Snakes and Ladders. Both ladders for climbing up and snakes for sliding down are present. Spiritual knowledge is thought to be mere theoretical gossip mainly related to nivṛtti. This is totally wrong since this very knowledge of nivṛtti also ensures at every step that the soul does not fall to the basic animal level. Thus, spiritual knowledge is highly essential for pravṛtti or practical life in this world. The way to cancel your sins All the punishments are only for reformation of the soul and not for revenge. The hell is created by God not with vengeance against sinners but due to kindness to reform the souls. God is always kind to reform the souls, which are His children since the souls are created by Him. The father will never have even a trace of vengeance towards his issues. Jesus always addressed God as father and He propagated this concept by saying that all your sins will be excused by God if you are reformed. Practical knowledge, the practical realization, which is the reformation, will cancel all your previous bad deeds or sins as told in Gita (Jnanaagnih….). Except this one way, there is no other way to cancel the sins and escape from all the present problems in the world and future torture in the hell. If you are not doing any sin, you are excused for all past sins The results of all your good actions will be separate and will not interfere with the cancellation of sins. God will give you good results for all your prayers and any prayer will not cancel even a trace of your sin. Similarly, your charity. If these good actions can reform you, then, your sins will be cancelled. Therefore, reformation of the soul is the only way by which God is pleased to cancel your sins. Even if you do not believe in God, it does not matter. If you are not doing any sin, you are excused for all past sins and you will live with immense happiness in the world and after death also. If you are doing a sin, you are going against the will of God You cannot please God by prayers and service simultaneously doing sins. If you are doing a sin, you are going against the will of God and you are insulting God. You cannot please and insult God simultaneously. Therefore, every devotee and servant of God should be careful about the concept of the sin and about the only path to cancel the sin. Avoid bad side of both good and bad deeds Let us examine the six so-called bad qualities or vices and see how each of them has both meritorious and sinful sides. Among them, the first three, are responsible for the majority of sins in the world. They are said to be the three main gates to hell as per the Gita. 1) Lust or sex (kāma😞 The meritorious side of sex is to generate issues which form the next generation. Sex with one’s rightful wife to produce children is perfectly justified (Dharmāviruddhaḥ bhūteṣu kāmo’smi—Gita). Even the intense desire for sex, which causes a person to engage in sex with one’s married partner frequently, is also justified. There are several uncertainties arising from gynaecological and other factors in conceiving a child. The time of the release of the ovum is uncertain, the life of sperm is short and so on. Hence, frequent sex becomes necessary for producing children. Thus, lust, which drives a person to have frequent sex, has a good side. But when a person using his or her freedom, chooses to engage in sex with an unlawful partner, in violation of God’s laws of worldly justice, the sex becomes sinful. It is this sinful side of the sin alone which is to be given up. An ordinary human being on the path of pravṛtti should not blindly give up sex completely without recognizing this internal sub-classification of the good and bad sides to each quality. A very few exceptional souls of the nivṛtti path, like Śaṅkara, Ramakrishna etc., left sex completely. But they did not leave it by any forced effort. It was a natural consequence of their extreme attachment to God. Such exceptional cases are out of the scope of pravṛtti or karmādhikāra. Karmādhikāra means the eligibility to do worldly work. People who follow the rules of justice given by God are said to be eligible to perform worldly work, which is the path of pravṛtti. But the eligibility of these exceptional cases, who are the stars of the nivṛtti path, far exceeds karmādhikāra. 2) Violence or anger (krodha😞 The originally-created good side of anger or violence is that teachers or parents can show anger towards their students or children, whenever they go on the wrong path. With this quality, teachers and parents can bring their students or children back to the right path in pravṛtti. An Incarnation of God like Krishna killing a devilish soul is the good side of violence (Vināśāya ca duṣkṛtām—Gita). Even a court putting a criminal to death is the good side of violence. However, an individual should not take the law into his own hands. Even God Rama, the embodiment of justice and peace, is described in the Rāmāyaṇam as “Sthānakrodhaḥ prahartā ca,” which means that He showed anger and even killed in the appropriate situation. The sinful side of anger and violence is getting angry with good people and hurting or killing them. 3) Greediness (lobha😞 Greed causes a person to not share his wealth with others. The original good side of greed is that a person does not donate his precious wealth to undeserving receivers but donates it to only to deserving receivers. The sinful side of greed is donating to undeserving receivers and not donating to deserving receivers. Unless you save money by avoiding undeserved donations, you cannot make well-deserved donations since most people have limited financial resources. Very few people are rich. Even if you are rich, the sinful side of greediness must be avoided and its meritorious side must be practiced. In the Mahābhāratam it is clearly told that both donating to the undeserving and not donating to the deserving are sins. The fourth, fifth and sixth vices namely moha, mada and mātsarya, also have both good and bad sides. As long as these three are within limits, they are not as dangerous, and they do not yield punishments in hell. But if they cross their boundaries and lead to sinful deeds, they become punishable. 1) Fascination (moha😞 Fascination to one’s family is the good side of fascination in pravṛtti. Fascination or moha towards God is even better in pravṛtti, and of course, it is essential in nivṛtti. But moha in unlawful relationships is sin in pravṛtti. Also, having fascination only for the worldly bonds of child, spouse and wealth, without having any bond with God, is the bad side of fascination in both nivṛtti and pravṛtti. Having a fascination only for the worldly bonds is not a punishable sin by itself. It is bad because it stops spiritual progress. But an extreme moha for the worldly bonds without any moha for God may lead the soul to commit punishable sins in pravṛtti. So, on the whole, moha for God is the good side of moha and moha for the worldly bonds is the bad side. 5) Pride (mada😞 The good side of mada is having self-confidence and the bad side is to have an ego. Limited pride is self-confidence. It is like the normal body temperature. If the pride grows beyond limits, it becomes ego, which is like a fever. If confidence drops down below a certain limit it is like an abnormally low body temperature, which is also dangerous. Low self-confidence makes the person afraid of even doing normal activities. In nivṛtti, a devotee can be proud of being a disciple of God Datta. But this pride should not take the negative direction of looking down upon other forms of God Datta. This is the bad side of pride which results from the ignorance of the spiritual knowledge preached by God Datta. 6) Jealousy (mātsarya😞 The good side of jealousy is to develop competition with people, who are better than us. It drives us to make efforts to reach their level or even surpass them and become the best. It is said that envy brings growth in knowledge, “Spardhayā vardhate vidyā”. The bad side of jealousy is pulling down those who are better than us, by false blame in order to become equal with them or suppressing others and pushing them below our own level in order to become better than them. In the cases of ego and jealousy, there is an additional danger. When both are directed to the wrong side in the case of the contemporary Human Incarnation of God, they lead to repulsion from the Incarnation. After passing into the energetic world, the soul also feels repulsion from the Energetic Incarnation. Owing to the repulsion from the Human Incarnation here on earth and the energetic Incarnation in the upper-world, the soul misses the chance to attain God here as well as there. So, avoiding ego and jealousy towards the Incarnation is very important in nivṛtti. Just as the so-called bad qualities have meritorious and sinful sides, the so-called good qualities also have both sides. Worshipping God is generally a good quality. The good side of this quality is worshipping God out of true love without aspiring for any fruit in return from Him. The bad side of this quality is worshipping God due to artificial love shown for Him. In such a case, the person’s real love is for the fruit that he aspires from God. Serving society is a good quality, which also has both good and bad sides. A politician doing social service to impress the public for the sake of getting votes is bad. His actual intention is to win the election, secure a powerful position and earn sinful money. The social service done by Mahatmā Gandhi, Mother Theresa etc., with the goal of genuinely helping needy souls, in the name of God, is the good side of social service. In ancient times, yajña was also a form of social service. During the yajña, hungry people were fed, and spiritual discussions and prayers to God were conducted. This is the good side of the yajña. The bad side of yajña is to do the same yajña for achieving heavenly pleasures after death or achieving worldly pleasures in this life, without developing any spiritual knowledge or devotion to God. During the time of Śaṅkara, the Pūrva Mīmāṁsā philosophy had turned to this bad side of yajña, and as a result, it was condemned by Śaṅkara. WWW.universal-spirituality[.]org Universal Spirituality for World Peace
  2. Heaven and hell indeed exist as separate upper worlds. After the death of a soul on earth, the soul enjoys the fruits of its meritorious and sinful deeds in those worlds respectively, for a stipulated period of time. Thereafter, the soul takes a fresh birth on earth. The person’s life span on earth is separate from the time period spent by the soul in heaven and hell. Earth, heaven, and hell are all separate places. The places are different and the times spent by the soul in each place are also different. So, none is disturbed by the other. Earth is meant for doing deeds with full freedom. Hence, it is known as the world of actions (karma loka). Heaven and hell are known as worlds of enjoyment (bhoga lokas), where the fruits of the deeds done by the soul on earth are merely enjoyed. There is no freedom in those worlds. The fruits have to be enjoyed for the stipulated period, without any choice. No new deeds are done in those worlds. On earth, while the person is performing deeds, the enjoyment of the fruits of the deeds should not disturb the person. Similarly, while the soul is enjoying the fruits in the upper worlds, the performance of deeds should not disturb the soul’s enjoyment. Hence, the deed and its fruit are kept separate in place and time so that they do not interfere with each other. This is the general rule but there are some exceptions. One exception is that the fruits of very intensive deeds of a soul are to be enjoyed by the soul on earth itself. Another major and overall exception is that God can draw any fruit from the life cycle of a soul and grant it to the soul to enjoy at any particular time. This is done with a view to reforming the soul. The soul is the disciple and God is the Divine Spiritual Preacher. Hence, God closely attends to the activity of reforming the soul. So, the separation of the deed and its fruit in place and time is not a hard and fast rule. The place and time of delivery of the fruits of the soul’s deeds is ultimately decided by God, who is the Supermost Authority and the possessor of the supermost knowledge. His decision is most effective for reforming the soul and for providing eternal benefit to the soul. Every soul on earth is made of the three fundamental qualities: sattvam, rajas and tamas. Sattvam represents knowledge, softness of nature and devotion to God. Rajas represents ego, greed and activity. Tamas represents ignorance, rigid attachment to worldly enjoyment and inactivity. Each soul has its own specific ratio of these three qualities which remains approximately fixed although there might be slight changes. These three qualities are very intense on earth. Let us take an example of a soul having ratio of 60:25:15 in sattvam, rajas and tamas respectively. Let us say that the quantity of each of these qualities is in kilograms to indicate their high intensities. When the soul returns to earth after going to heaven and hell, this ratio does not change. However, the intensities of each of the three qualities greatly reduce. Thus, the soul which has just taken birth on earth has the same ratio (60:25:15) of the three qualities. The only difference is that now the quantity of each of the three qualities is in grams instead of kilograms. How did the quantity or intensity of each of the qualities reduce? The punishments in hell reduced the intensities of the soul’s rajas and tamas. Similarly, the enjoyment in heaven reduced the soul’s desire for happiness, which means, it reduced the intensity of sattvam. This ratio of the three qualities, as the soul returns to earth, is called sañcita. In the case of this example chosen by us, the soul’s predominant quality is sattvam (60%). It will give a birth to the soul in the family of scholars of spiritual knowledge providing a congenial environment to the soul. This predominant quality (60% sattvam) causing that particular birth is called prārabdha. As the soul lives on earth, the quantities of each of the qualities will increase from grams to kilograms. The ratio will still usually remain approximately the same (60:25:15). Occasionally, this ratio may even change to a large extent. It may change to a new ratio such as 80:15:5. It means that sattvam increased a lot in that particular birth of the soul. This happens when the soul comes in contact with a divine spiritual preacher. The added and deleted amounts of the three qualities leading to a large change in the ratio is called āgāmi. There is full freedom given to the soul on earth to change this ratio by acquiring spiritual knowledge and performing good deeds. Hence, it is said that even angels are eager to take human birth on earth! If the soul wastes or misuses the precious time of this rare human birth by spending it all in petty worldly matters, such a soul must indeed be given the rare title ‘the most unfortunate soul’. www.universal-spirituality.org
  3. SCIENCE AND GOD Science does not bother about God and is confined to the present life alone. Scientific rationality is confined only to physical knowledge. Even though there are several genuine miracles happening in this world, science does not bother about them. Atheists attempt to examine these miracles like scientists. But they differ from the silent scientists in their invariable strong negation of the miracles at the end of their investigation. Unless miracles are accepted, scientists and atheists will not believe in the existence of the unimaginable God. A scientist may become a believer in God, but an atheist will never believe. For believers in God, miracles are not necessary since they follow the advanced knowledge of nivṛtti. The unimaginable God is beyond space and time and He remains unimaginable due to this reason only. From the unimaginable God, imaginable space etc., were generated, which form this entire imaginable world. In the worldly logic, there is no single example of generation of imaginable item from unimaginable item because in the imaginable domain (world), there is no unimaginable item at all — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion. The unimaginable God alone is the absolute truth and this world created by Him can’t be equally true with Him. If it is true like Him, it can’t be created or destroyed by Him. One truth can’t create or destroy another truth. Such creation, modification and destruction of worldly items by the unimaginable God are called as miracles or unimaginable events, which are seen in this world indicating His existence directly through scientific analysis. The soul is a part of this untrue world, hence, untrue, can’t stand as equal truth with the unimaginable God. World is not true before God, but, true for the soul — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion. Space is something or subtle energy and not nothing. Nothing can be neither generated nor can disappear. Space is said to be generated by the Veda and is said by Einstein to disappear when all the matter disappears in the world. If it is nothing, it can’t bend along the boundary of the object. This means space is something like the other four subsequent elements, which are air, fire, water and earth. Of course, space is nothing like the other four elements with reference to unimaginable God since world is relatively true with reference to the absolute truth, called as the unimaginable God. Imaginable space can’t exist in its cause or unimaginable God before its generation itself. If it exists, its generation becomes false. This link between unimaginable God and imaginable space is also unimaginable due to absence of such link in the world. We can find the generation of imaginable item from another imaginable item only in this imaginable world. By this, not only God, but also, His link with space is unimaginable — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion. The space or world looks to be infinite because its boundary is not attained by us even in our imagination. This universe is finite for the omniscient God since nothing is unknown to Him. If we reach the boundary of imaginable space or world, we will certainly touch the starting boundary of different unimaginable God and this can never happen. Due to this reason only, the space or world is constantly expanding so that even angels can’t reach the boundary of this space. Angels having energetic bodies move with tremendous velocity. The ending boundary of the water of sea is the starting boundary of different region, called as soil. The boundary of the universe exists, but, is unreachable to us, which means infinite, but, does not mean really infinite. If you follow the track of smoke generated from fire, you will touch its cause or fire. Similarly, if we reach the boundary of space, we will reach its cause or unimaginable God. This can never happen since unimaginable God having no space in Him before its generation, is beyond space and is always unimaginable to us — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion. The unimaginable God created subtle energy or space so that an energetic body is created from subtle energy and remaining subtle energy is in the form of space, which is occupied by the created energetic body to be called as absolute space since such first energetic body will never disappear. The unimaginable God enters this first energetic body called as first energetic incarnation or Eshwara or Lord or Father of heaven called as Datta meaning that the unimaginable God is ‘given’ to the world for clear vision. Such incarnation is called as descended God because the omnipotent unimaginable God can alone cross the unimaginable link between God and space to come down. This first energetic body bound by space can’t cross this link to become ascended body. This first energetic incarnation enters other energetic bodies and human bodies to become energetic and human incarnations respectively in future. This Father of heaven merged by unimaginable God creates the five elements and souls gradually due to His unimaginable power, which form this entire world — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion. Awareness means to know something (result) and also means the nervous energy that causes the knowledge (cause). The unimaginable God knows everything (result), without nervous energy (cause). The awareness of soul knows only little (result) since it is done by the nervous energy (cause). Soul is just a specific work form of inert energy functioning in a specific nervous system. It is only the rule of this creation that anything to know must be nervous energy and this rule doesn’t apply to unimaginable God. He knows everything (not little like the soul) without being nervous energy. By this speciality, the knowledge of unimaginable God is called as unimaginable awareness. Similarly, He can burn anything without being the fire. Hence, every soul is not unimaginable awareness or unimaginable God. Only the soul of first energetic incarnation and other souls pervaded by Him in the incarnations become unimaginable awareness. A soul becomes unimaginable God by the selection done by God and not by the effort of the soul — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion. When the unimaginable God merges with imaginable medium like energetic or human body, we need not discuss this merge as monism or internal dualism or perfect dualism since these three mechanisms are confined to merge of imaginable items only. Since climax devotees desired to see the unimaginable God with their eyes, God becomes the medium through perfect monism only so that devotees are not discouraged. These climax devotees have no ego and jealousy due to which these devotees can digest the perfect monism. If the devotees have some ego and jealousy, the merge will be simultaneously external monism with internal dualism due to non-isolation of soul from God. If the devotees have full ego and jealousy, the merge will be perfect dualism simultaneously. This merge is confined to the incarnation only and not to be extended to every soul. However, Shankara applied perfect monism of God to every soul in the case of atheists having full ego and jealousy (I am the light). After sometime, ego and jealousy were reduced and Ramanuja told that soul is a part of God (Part of light is in me). After sometime, ego and jealousy disappeared and Madhva told that the soul is different from God even though both are awareness (I am in the light). The grading done in the incarnation shall be understood with reference to the then existing state of devotees since the real preacher cares more for the uplift of devotees from their existing state than the truth of the concept. Now, Datta Swami established that awareness or nervous energy is only imaginable soul and not the unimaginable God because today devotees developed excellent scientific analysis to digest the ultimate truth also along with devotion. By this, God became visible as well as unimaginable in nature — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion. The first energetic incarnation along with merged unimaginable God is the common item in every medium and thus, same God is common in all religions even though media differ. Hence, only one God exists in all religions. Religion is the path to please the same one God. Religions differ due to the difference in the level, language, culture, etc., of different souls in different regions. The starting point or soul and ending point or God are same in every religion. Hinduism with many sub-religions is a mini representative model of world with various religions and in both (sub-religions of Hinduism and religions of world), we find internal unity in external diversity — like this, if one realizes, let him belong to Eastern religion or Western religion, such a person is omniscient. This is My logical conclusion. Science Vs Atheism Science keeps silent on the unimaginable God because it is unable to explain the unimaginable events called as genuine miracles, the source of which is unimaginable God. In any book of science, you don’t find a chapter called as ‘Refutation of God and Miracles’, whereas the books on atheism have only this one chapter! The silence of science is perfect indicating that God is beyond imagination being beyond space and this point is told by the scriptures also. Atheism blindly says that all miracles are magic without perfect examination and analysis. Ofcourse, certain fraud miracles also exist, which are actually magic and by this you shall not conclude that every miracle is magic. Atheism is always emotional and the intelligence sleeps in emotion. Science is always open to observation and analysis unlike atheism. Science also says that a hypothesis shall be accepted till it is disproved by the subsequent theory. Hence, you shall believe the explanation of the performer of genuine miracles at least till you disprove the genuine miracle also as magic. Science accepts the existence of unimaginable domain by accepting the unimaginable boundary of the universe. The unimaginable boundary of the universe and frequently exhibited unimaginable-genuine miracles establish the existence of unimaginable God, who punishes the sinners through unimaginable ways even if they escape the law here through tricks. By this, pravrutti is protected on which only nivrutti is based. If an atheist asks you to show the hell in this space, you must give the following argument:- In this infinite space, I can’t show the existence of hell to you. Similarly, since space is infinite, you can’t take me all around the space and prove the non-existence of hell to me. A 50:50 probability of existence and non-existence results here. A wise person shall select the probability having lesser risk. If you believe in the hell and do not do any sin, you are not lost in any way even if the hell is absent. If you take the other probability of non-existence of hell and do sins, you are totally damaged if the hell exists! Even an atheist shall think about this, if the atheist is wise enough. www.universal-spirituality[.]org Universal Spirituality for World Peace
  4. Convincing the Adamant Atheist Shri Phani asked: How can we discuss and convince atheists, who are very adamant in their views? Swami replied: O Learned and Devoted Servants of God! Such adamant behaviour of atheists is the result of the aversion that they have held in their mind towards spirituality and spiritual people for a long time. The reason for their aversion is the hypocrisy of theists who have been secretly doing sins while pretending to be righteous externally. These atheists are able to identify such hypocrisy and they react emotionally. Unfortunately, their emotion is misguided since they blame God, holding Him responsible for the hypocrisy of the theists. They should blame the sinful theists and not God. The atheists think that if the concept of God itself is removed, the hypocrisy based on God will be eliminated from its root. This conclusion of the atheists is quite foolish. Firstly, by removing the concept of God, the quality of hypocrisy is not removed. Secondly, the problem of sin increases even more since the public loses all fear and starts committing all types of sin fearlessly. I agree that theists are committing sins in the name of God. If the concept of God is eradicated, let us say that the sins done in the name of God might stop. But, apart from the sins committed in the name of God, what about all the other types of sins committed by people in the world? Will they stop too? Not at all! In fact, the theists of today, upon giving up their faith in God, will commit a hundred times more sins in the world. They will not even fear the various controlling agencies like the police and courts since they would have already tilted them in their own favor through corruption and influence. They would have lost all fear of punishment. Luckily, the theists of today, are greatly controlled by the concept of existence of God. Even though they commit some sins, they are afraid of committing more sins because they believe that God is omniscient and omnipotent. They know that He can punish sinners, even if they manage to escape the law of the land through crooked ways. The omniscient and omnipotent God shows us the evidence of His punishment of sinners in this world itself. Souls are punished for the intense sins committed by them, even while they are alive. Similarly, intensely good actions also yield rewards in this world, while the person is alive. Does Worship Cancel Sin? There is one concept propagated by priests, which is certainly wrong. Priests claim that sin can be cancelled by worshiping God. This is not true. The reason why the priest promotes this false concept, is to make money. The theistic sinner, who is afraid of divine punishment and is eager to find a way to escape from it, gets carried away by this concept. The priest demands money from the theistic sinner in order to perform some ritual-worship. It is basically a form of fraud. We must indeed criticize such priests and eliminate such wrong concepts from society through the propagation of true spiritual knowledge. But the atheist’s insistence on demolishing the very concept of God, in order to solve the problem, is very foolish. If your house is infested with rats, do you find a way to drive away the rats or do you burn down your entire house? In the present context, atheists want you to burn down your entire house in order to permanently eliminate the problem. Let us say, you have a toothache. A dentist says that he can free you of the toothache, once and for all, by removing all your teeth! Would you go to such a dentist? Emotion always kills a person’s intelligence and this is the case of the atheist. Eliminating all the sins committed in the name of God by rejecting the very concept of God is indeed burning down your house to get rid of rats! The Hypocricy of Atheistic Morality The atheist says that sin can be controlled even without the concept of God through moral education or ethics education. But tell Me, will anybody listen to you if you simply instruct people to not commit sin because sin is bad and not committing sin is good? It will simply not work! That is why moral science classes are removed from education. They are simply a waste of time! Moral education must be combined with the spiritual knowledge of God. Then alone can the desired goal be achieved. Atheistic moral education is bound to fail. The people to whom you are preaching your atheistic morality will immediately point out to you that following morality will result in some materialistic loss to them. They will ask you if there is any harm in committing sin if it gives some material benefits. You will say that they must fear the punishment given by the police and the law. But, they will tell you that they already have found crooked ways involving bribery, influence and force to escape the punishment. You will say that those techniques are not good and ethical. But they will not care at all for your ethics. They will say, “How does it matter if the techniques are good or bad? If they help me in getting materialistic benefits and enjoyment in this world, without facing any punishment from the law, they are good for me!” What can you say to them? Becoming an atheist is nothing but getting a free licence to commit any sin, whenever one gets the chance and whenever one can escape from the law. If you say that you will remain ethical and not commit any sin, even without accepting the existence of God, it is the biggest hypocrisy! If there is indeed such an atheist, God will congratulate him and declare him to be a far far better soul than the sinful theist. God’s maximum expectation from any soul in this world is for the soul to avoid sin. He never promotes devotion, asking souls to worship Him, since the path of devotion was discovered by devotees. God Exists Atheists need not pretend to be broadminded in allowing the concept of God just for its practical value in controlling sin, even though they do not believe it to be true. The concept of the existence of God is absolutely true. Hence, there is no need to create any concept merely for its practical utility in solving the problem of sin in the world. The concept of the existence of God is a million percent true! The atheist has to defend his position against miracles, which are practically experienced. God-in-human-form performs unimaginable events in the world, called miracles. They provide direct evidence of the existence of the unimaginable domain, which itself is God. But the atheist blindly dismisses even genuine miracles as magic tricks. Certainly, there are clever people who use magic tricks to cheat the innocent public into thinking that they are performing miracles. But the problem is that atheists consider all miracles as magic tricks. Shri Satya Sai Baba, the recent Human Incarnation, invited atheists and scientists to observe and disprove His miracles, showing them to be magic tricks, if they could. Several atheistic scientists became His disciples, after observing His miracles for a long time. If the atheist is a true scientist, he or she will have an open mind to study and accept the truth. Atheists without a scientific attitude are incapable of such a transformation. They will always remain adamant, adamant and adamant! Science studies any phenomenon without any prejudice and, at the end of the study, it accepts whatever conclusion follows. Atheism starts with a pre-determined adamant conclusion and using twisted logic, arrives at the same conclusion, at the end of the study! There is nothing you can do with such adamant atheists except saluting to them, falling at their lotus feet! God allows them to exist in this world since they are useful as examiners for testing the strength of devotees’ faith and devotion.
  5. MANAGEMENT OF DEEDS OF SOULS BY GOD God acts as Father as well as the teacher (Guru) in the case of any soul. Since God created the soul, He is the Father. But at the same time He is the teacher who trains every soul to come up in the spiritual path. Generally in the world the father is different since teacher is separate. But here in the case of any soul the real Father and the real teacher is only one and that is God. Therefore, God is always kind as Father and is strict and harsh as teacher. But the harshness of the teacher is apparent only and in reality the harshness is kindness only. Hence, basically God is always kind. God appears harsh as the teacher and appears kind as Father. Since, the teacher is basically kind even in his harsh attitude also, God is always kind in reality or in the basic sense. The souls have done continuous sins and continuous good deeds and if the results are to be given based on the same sequence and span of time, there will be continuous punishments for long time and continuous happiness for another span of long time. Then it will be summer for one year and winter for one year. But the kindest God has re-arranged our results in such manner so that our human life is made with alternative good and bad results so that there will be summer for two months and winter for two months so that the two years are made with alternative couple of months of summer and winter. Neither summer nor winter bores with continuity and both summer and winter with the span of one year each gets exhausted. The punishments are used to remove the ignorance and happiness is given as an interval between punishments. The punishments are also selected in such a way so that their intensity is suitable to the frequency of requirement for the transformation in the life again and again. This means that a particular soul requires a particular punishment of a specified intensity suitable to the degree of ignorance of the soul and based on the same, the duration of the punishment also varies from one soul to the other. According to the requirement, a suitable portion from the result of the sin is cut like a piece from a large cake. The size of the piece depends on the requirement of the nature of the soul. The sizes of the pieces of the salt (bad result) and sweet (Good result) cakes depend upon the duration of treatment and interval required by the nature of the soul. The salt cake is a medicine for the ignorance and the sweet cake is the food during the treatment for the patient-soul. The left over cakes are used for the external hell and heaven in the upper world. Whatever may be the place (hell or heaven or earth), the punishments are given for the treatment of ignorance only. In the earth the punishments are used as medicines but in the hell the punishments are used as the final surgery for removing the ignorance. In any case only the kindness of God is always reflected. Thus, God can be seen as Father or Teacher or Doctor giving medicines or surgeon doing operation and in all angles only the kindness is reflected always. He is always working constantly to uplift every soul. God works as Teacher, Doctor and Surgeon and at the same time the God with an attitude of the Father also observes the possible limit up to which the soul can withstand the treatment. Once the limit is reached, God will regain the attitude of Father withdrawing Himself from the attitude of Teacher or Doctor or Surgeon and as a Father He starts giving the food of happiness for some time. Remember that He is using the bad and good results of the deeds of the soul only in every action to uplift the soul. The deeds are done by the soul in a free atmosphere and God has no trace of interference and the same time all this treatment and food arranged alternatively makes the life cycle quite interesting to the soul without boring since continuity of anything is absent. Otherwise the soul would have got bored and the Samskara (strong feeling) of boring should have followed the soul and the soul must have developed repulsion to this world as soon as it is born in this world. God arranges the results of your deeds in your life cycle The results of sin are not only serving the purpose of alternative intervals in the continuous happiness but also serve as the cane for guiding the soul in the proper spiritual path. Due to happiness the soul becomes lazy and proud with ego and such continuous laziness and ego will ruin the soul. Therefore, the results of sin are required immediately to bring normalcy to the soul. After some time these punishments bring down the soul to the subnormal state and now good results are required to bring the soul up to the normal level. It is just like balancing the horse with a double chain controlling it from both sides or it is just like balancing the patient with the weakness caused by antibiotic medicines and strength caused by nutritious food alternatively. The treatment is very critical and balanced and is highly specific for each soul. Actually, the devotee need not ask God for anything. God is not only omnipotent, but also omniscient. He knows every problem of His real devotee. He is the Creator of problems (Vighnakartaa) and also the solution of problems (Vighnahartaa). Problems are created by God to enhance the speed of your devotion like the culvert increasing the speed of the flow of water in a canal. Due to increased intensity of devotion, God solves the problem also. Once the water crosses over the culvert, the falling water runs with high speed and the culvert is already crossed over. The intense speed of devotion to God itself is the solution of any worldly problem. Problems are useful culverts and not opposing enemies. Problem is always your real friend like the culvert. Problems are helping you in your practical spiritual effort like the laboratory instructors in practical classes. The preacher is like the professor explaining the concept in the classroom, which is to be verified practically in the laboratory of your worldly life. You have also asked these questions on the will of God only to throw light on some important point. Analysis of misery in life – the way to look at it A learned soul will not ask for stopping misery because God has already cut the salt cake to the required size and it has to be finished. The dosage of misery selected by God is like the dosage of medicine selected by the doctor who analyzes the disease properly. You should not decide about the use of medicine or its dosage. You are an ignorant patient and you are not aware of your internal structure. The doctor has scanned the internal organs and knows the dosage of the medicine. The doctor knows whether the medicines are to be used or whether the surgery is necessary in the hell. Therefore, you should not pray God to avoid the hell also. How can the patient say that the surgery should be avoided in his case? Even if the soul is thrown in to hell for surgery, the soul should see the kindness of the Doctor-God. Therefore, the soul, surrendered to God will never ask for the removal of misery. It should ask only for the removal of ignorance-illness. The method of treatment is selected by the Satguru-Doctor-God. Often, the patient cries due to the pain caused by the injection of medicine or surgery and prays to stop the injection of medicine or surgery like the ignorant child. The learned patient will not find fault with the doctor and the doctor will not bother about that pain. Kuchela (Sudama) was suffering with severe poverty and he did not pray Krishna to remove his poverty because he was a scholar of scriptures. The Lord also kept silent during his misery since the patient is learned and tolerates the pain of the injection of medicine. If the injection here is denied, the patient certainly needs surgery in the hell. The surgery is far more painful than the injection. Neither the Lord is unkind nor Sudama is ignorant. The father and son are learned doctors and therefore there is no need of the interference of any third party between them. Rukmini, the wife of the Lord being the mother of the souls recommended the case of Sudama to the Lord. The wife of Sudama was also highly emotional because the Lord being the friend of her husband is keeping silent. She was emotional due to the motherly pain on seeing her starving children. Both the women could not understand the truth, which was known both to the Father (Lord) and the son (Sudama). Some scholars ask God to exhaust all the sins by continuous punishments so that they can have continuous bliss. It is just like asking the doctor to give a dozen injections on one day itself. This is also another type of ignorance since the patient wants to take the full dosage of medicines immediately so that illness should disappear on the spot. You must leave every thing to the divine doctor and you should surrender to the doctor who is the best judge of the medicine and its dosage. If all the sins are exhausted, the soul will be bored with continuous happiness and the misery due to boring is generated. In the beginning (Kruta Yuga) there was continuous happiness because God created pure souls only. In course of time the continuous happiness bored them and misery was generated from the continuous happiness itself. Happiness is the mother of misery. The misery produced in the continuous happiness is special because it is generated without any sin. Therefore, God never created misery. Hence, both who like to stop misery and who like to continue the miseries are not wise because the patients are becoming doctors in their own cases. Even a doctor on becoming a patient consults another doctor. In such case the patient who is not a doctor acting as doctor in his own case is really pitiable. www.universal-spirituality[.]org Universal Spirituality for World Peace
  6. There are three stages in the spiritual development of any human being in this world. They are duṣpravṛtti(doing bad deeds), pravṛtti(doing justice), and nivṛtti(complete love and surrender to God). They are related to a person’s fascination (overattachment or Moha) to worldly bonds. The three main worldly bonds of a soul are the bond with money, the bond with one’s life-partner and the bond with one’s child. A limited attachment to these worldly bonds is acceptable as long as it does not cross the boundaries of justice. Excessive attachment to these bonds causes the soul to commit injustice. Duṣpravṛtti is the lowest stage in which the soul is completely affected by the six vices. The six vices are lust, anger, greed, overattachment, ego, and jealousy. Such souls always support injustice and are severely punished by God here as well as after death in hell. They are attached to illegitimate worldly bonds and they often neglect or even cause harm to their legitimate bonds. In other words, they engage in illegitimate relations and illegitimate ways of earning money. Pravṛtti is the middle stage in which the soul possesses good qualities and always supports justice. Such a soul is blessed by God with happiness here and happiness in heaven after death. This soul rejects illegitimate bonds while maintaining a limited attachment to the legitimate bonds. Nivṛtti is the stage in which the soul is completely filled with the real love for God. Such a soul goes beyond justice and injustice. This soul rejects all worldly bonds, both legitimate and illegitimate, and is totally fascinated with having a single bond with God (Ekabhaktirviśiṣyate—Gita). In this stage, all the worldly bonds drop off naturally, as a result of the divine bond to God. There is not the slightest force involved in this detachment from worldly bonds. Nivṛtti means total detachment since all worldly bonds are totally dropped in this stage. If a person leaves his lawful wife due to his attraction for a prostitute, he is on the downward journey from pravṛtti to duṣpravṛtti. If a person leaves his lawful wife due to his attraction for God, he is on the upward journey from pravṛtti to nivṛtti. A soul starting from the lowest stage of duṣpravṛtti must first reach the middle stage of pravṛtti before proceeding to nivṛtti. The first part of the journey, from duṣpravṛtti to pravṛtti, is described in the Rāmāyaṇam and the Mahābhāratam. The second part of the journey, from pravṛtti to nivṛtti, is described in the Bhāgavatam. The Bhagavat Gita speaks about both these parts of the journey in both the upward and downward directions. Hence, it is recognized as the total authority for both ethical knowledge (pravṛtti) as well as spiritual knowledge (nivṛtti). True Nivṛtti Nivṛtti does not mean the dropping of all bonds since the mind cannot remain without any bond. Nivṛtti means the natural dropping off of all worldly bonds due to the formation of a single, extremely strong bond with God. If the mind is forced to not have any bond, it is both unnatural and impossible. A person’s soul is awareness and the thoughts and qualities in the awareness are the mind. The mind naturally seeks objects and develops bonds. Forcing the mind to be without bonds or thoughts is forcing oneself to become inert, like a stone. It is a pity that Advaita philosophers take a lot of effort to attain this unnatural forced state. They try to drop all their worldly bonds, feeling that the world is unreal and illusory. If all the worldly bonds drop off naturally due to the strong bond with God, then that state is correct. But these Advaitins do not have any bond with God because they feel that they are already God. Having a bond with oneself is meaningless! They neither have a bond with God nor do they have a bond with the world. This is a forced state of the mind which they call as the state of Advaita or monism. But unfortunately, it is neither the true state of monism nor can it be sustained for a long time. The Advaita philosopher Totāpuri criticized Shri Ramakrishna Paramahamsa for His inability to reach this forced state of ‘monism’. Later, one day, Totāpuri developed a severe stomach-ache. It was so unbearable that he even tried to end his life. But even that failed. Then, the universal Divine Mother appeared to him and preached to him the path of devotion to God, which is based on the fundamental dualism between God and the soul. It was the path that Shri Ramakrishna Paramahamsa had followed all along. Hence, in all the three stages of duṣpravṛtti, pravṛtti, and nivṛtti, the soul always remains in a state of dualism with God. It cannot reach the state of God in which this world becomes unreal to the soul. Therefore, nivṛtti does not simply mean the dropping of all bonds. It only means the dropping of all worldly bonds due to the formation of a very strong bond with God, which is based on a fundamental dualism between God and the soul. From the angle of the soul, this fundamental dualism alone is true at all times. Monism is true only from the angle of the absolute God. Overcoming the Six Vices in the Journey Duṣpravṛtti is the result of the attachment to illegitimate sex (kāma), illegitimate anger (krodha) and illegitimate greed (lobha). The three are said to be the three main gates to hell in the Gita. Naturally, pravṛtti means rejecting the above three vices and adopting the opposite good qualities, which are legitimate sex, legitimate anger, and legitimate greed. Overattachment (moha) to illegitimate worldly bonds leads to duṣpravṛtti while limited attachment to legitimate worldly bonds leads to pravṛtti. Excessive attachment even to the legitimate worldly bonds is a danger because it provokes the soul to commit sins. The attachment to legitimate worldly bonds can be reduced by developing attachment to God. The attachment to illegitimate worldly bonds can be completely eliminated with a combination of the fear of hell and the faith in God. Faith in God, the fear of hell and the development of devotion to God together completely reform the soul. The soul then rises from the first stage of duṣpravṛtti, through the middle state of pravṛtti, all the way to the third stage of nivṛtti. The last three vices are illegitimate attachment (moha), ego (mada) and jealousy (mātsarya). They automatically get associated with the first three vices which are illegitimate lust, anger and greed. Moha is the overattachment towards worldly bonds. But the worldly bonds are related to lust and greed. So, overattachment is related to lust and greed. Similarly, one develops pride or ego due to materialistic achievements, which are related to greed. One also develops jealousy (mātsarya) towards fellow humans based on their worldly achievements. So, the last three vices are based on the first three vices. Therefore, only the first three are stressed in the Gita as the three main gates to hell. Avoid bad side of both good and bad deeds Let us examine the six so-called bad qualities or vices and see how each of them has both meritorious and sinful sides. Among them, the first three, are responsible for the majority of sins in the world. They are said to be the three main gates to hell as per the Gita. 1) Lust or sex (kāma😞 The meritorious side of sex is to generate issues which form the next generation. Sex with one’s rightful wife to produce children is perfectly justified (Dharmāviruddhaḥ bhūteṣu kāmo’smi—Gita). Even the intense desire for sex, which causes a person to engage in sex with one’s married partner frequently, is also justified. There are several uncertainties arising from gynaecological and other factors in conceiving a child. The time of the release of the ovum is uncertain, the life of sperm is short and so on. Hence, frequent sex becomes necessary for producing children. Thus, lust, which drives a person to have frequent sex, has a good side. But when a person using his or her freedom, chooses to engage in sex with an unlawful partner, in violation of God’s laws of worldly justice, the sex becomes sinful. It is this sinful side of the sin alone which is to be given up. An ordinary human being on the path of pravṛtti should not blindly give up sex completely without recognizing this internal sub-classification of the good and bad sides to each quality. A very few exceptional souls of the nivṛtti path, like Śaṅkara, Ramakrishna etc., left sex completely. But they did not leave it by any forced effort. It was a natural consequence of their extreme attachment to God. Such exceptional cases are out of the scope of pravṛtti or karmādhikāra. Karmādhikāra means the eligibility to do worldly work. People who follow the rules of justice given by God are said to be eligible to perform worldly work, which is the path of pravṛtti. But the eligibility of these exceptional cases, who are the stars of the nivṛtti path, far exceeds karmādhikāra. 2) Violence or anger (krodha😞 The originally-created good side of anger or violence is that teachers or parents can show anger towards their students or children, whenever they go on the wrong path. With this quality, teachers and parents can bring their students or children back to the right path in pravṛtti. An Incarnation of God like Krishna killing a devilish soul is the good side of violence (Vināśāya ca duṣkṛtām—Gita). Even a court putting a criminal to death is the good side of violence. However, an individual should not take the law into his own hands. Even God Rama, the embodiment of justice and peace, is described in the Rāmāyaṇam as “Sthānakrodhaḥ prahartā ca,” which means that He showed anger and even killed in the appropriate situation. The sinful side of anger and violence is getting angry with good people and hurting or killing them. 3) Greediness (lobha😞 Greed causes a person to not share his wealth with others. The original good side of greed is that a person does not donate his precious wealth to undeserving receivers but donates it to only to deserving receivers. The sinful side of greed is donating to undeserving receivers and not donating to deserving receivers. Unless you save money by avoiding undeserved donations, you cannot make well-deserved donations since most people have limited financial resources. Very few people are rich. Even if you are rich, the sinful side of greediness must be avoided and its meritorious side must be practiced. In the Mahābhāratam it is clearly told that both donating to the undeserving and not donating to the deserving are sins. The fourth, fifth and sixth vices namely moha, mada and mātsarya, also have both good and bad sides. As long as these three are within limits, they are not as dangerous, and they do not yield punishments in hell. But if they cross their boundaries and lead to sinful deeds, they become punishable. 1) Fascination (moha😞 Fascination to one’s family is the good side of fascination in pravṛtti. Fascination or moha towards God is even better in pravṛtti, and of course, it is essential in nivṛtti. But moha in unlawful relationships is sin in pravṛtti. Also, having fascination only for the worldly bonds of child, spouse and wealth, without having any bond with God, is the bad side of fascination in both nivṛtti and pravṛtti. Having a fascination only for the worldly bonds is not a punishable sin by itself. It is bad because it stops spiritual progress. But an extreme moha for the worldly bonds without any moha for God may lead the soul to commit punishable sins in pravṛtti. So, on the whole, moha for God is the good side of moha and moha for the worldly bonds is the bad side. 5) Pride (mada😞 The good side of mada is having self-confidence and the bad side is to have an ego. Limited pride is self-confidence. It is like the normal body temperature. If the pride grows beyond limits, it becomes ego, which is like a fever. If confidence drops down below a certain limit it is like an abnormally low body temperature, which is also dangerous. Low self-confidence makes the person afraid of even doing normal activities. In nivṛtti, a devotee can be proud of being a disciple of God Datta. But this pride should not take the negative direction of looking down upon other forms of God Datta. This is the bad side of pride which results from the ignorance of the spiritual knowledge preached by God Datta. 6) Jealousy (mātsarya😞 The good side of jealousy is to develop competition with people, who are better than us. It drives us to make efforts to reach their level or even surpass them and become the best. It is said that envy brings growth in knowledge, “Spardhayā vardhate vidyā”. The bad side of jealousy is pulling down those who are better than us, by false blame in order to become equal with them or suppressing others and pushing them below our own level in order to become better than them. In the cases of ego and jealousy, there is an additional danger. When both are directed to the wrong side in the case of the contemporary Human Incarnation of God, they lead to repulsion from the Incarnation. After passing into the energetic world, the soul also feels repulsion from the Energetic Incarnation. Owing to the repulsion from the Human Incarnation here on earth and the energetic Incarnation in the upper-world, the soul misses the chance to attain God here as well as there. So, avoiding ego and jealousy towards the Incarnation is very important in nivṛtti. Just as the so-called bad qualities have meritorious and sinful sides, the so-called good qualities also have both sides. Worshipping God is generally a good quality. The good side of this quality is worshipping God out of true love without aspiring for any fruit in return from Him. The bad side of this quality is worshipping God due to artificial love shown for Him. In such a case, the person’s real love is for the fruit that he aspires from God. Serving society is a good quality, which also has both good and bad sides. A politician doing social service to impress the public for the sake of getting votes is bad. His actual intention is to win the election, secure a powerful position and earn sinful money. The social service done by Mahatmā Gandhi, Mother Theresa etc., with the goal of genuinely helping needy souls, in the name of God, is the good side of social service. In ancient times, yajña was also a form of social service. During the yajña, hungry people were fed, and spiritual discussions and prayers to God were conducted. This is the good side of the yajña. The bad side of yajña is to do the same yajña for achieving heavenly pleasures after death or achieving worldly pleasures in this life, without developing any spiritual knowledge or devotion to God. During the time of Śaṅkara, the Pūrva Mīmāṁsā philosophy had turned to this bad side of yajña, and as a result, it was condemned by Śaṅkara. www.universal-spirituality.org Universal Spirituality for World Peace
  7. You must not kill any living being for the sake of your food or for offering to God (applicable for all religions and all people including atheists) Instead of killing a goat he or she can donate that money to very poor widows, children who cannot work, aged people so that they will utilize the money properly like buying medicine and basic food(not non-veg food) etc. The killing is the greatest sin You must not kill any living being for the sake of your food. God has given enough vegetable food that contains all the ingredients present in the non-vegetarian food. After all, the source of ingredients of any flesh is only vegetable kingdom only. Eating the non-vegetarian food is not a sin because same ingredients exist in both vegetarian and non-vegetarian foods. But, you have to kill a living being for the sake of non-vegetarian food. The killing is the greatest sin. You may argue that you have not killed the living being directly. Such argument cannot stand. Since you are eating the non-vegetarian food, the living being is killed. You are responsible for its killing. Therefore, you are the principle shareholder of the sin. There is nothing wrong if you eat a living being after its natural death. In Hinduism, there is a sect of people called ‘Kapalikas’, who eat the dead living beings. Therefore, they do not acquire sin. The tsunami is always due to anger of God since you are killing the living beings present in water for food. The earthquakes are due to killing of living beings that exist on the earth. God in the form of Buddha and Mahavir preached the non-violence and severely opposed the killing of living beings. God in some other human forms might have followed the practice of non-vegetarian food in order to join with non-vegetarian people so that, certain other higher aspects to be preached might have been taken into consideration. That does not mean that God has encouraged the killing of living beings through non-vegetarian food. He might have kept silent on this issue in order to give importance to other serious issues. God follows the ignorance of the students in order to become friendly with them. To control a running bull, you have to run along with it for some distance before controlling it. All these are the basic concepts of nivrutti, which are the core of pravrutti. By following the ethics of pravrutti, you will avoid God becoming furious with you. Then, through nivrutti, you can please God. On one hand, you are making God furious by not following the ethics of pravrutti and how can you please God through nivrutti simultaneously? NEVER KILL ANIMALS! IT IS A GRAVE SIN My dear disciple! Listen Me. Non-violence is the roof of the justice. The animal nature shall be killed and not the animal! If you succeed in pravrutti, God will drag you in Nivrutti also. [The greatest sin is violence (ahimsaaparamodharmah), which means hurting or killing any good living being. People have misunderstood that animals are to be killed in sacrifice done for God. The Veda says that the animal to be killed is the rigid ignorance and stupidity of the animal-nature and not the actual animal itself (manyuhpashuh - Veda)! The word ‘ajaa’ means goat as well as food grains stored for three years (so that they are not useful for germination) from which the flour is prepared and a paste of it is used to prepare the statue of the animal. Such statue of animal is to be cut as a symbolic act. Without understanding the latter intended sense, people have started killing the goats in sacrifice! Any animal including cow or bird of soft nature should not be killed for the sake of food. Scripture says that a Brahmin should not be killed, but, Ravana (Brahmin) was killed by God. Brahmin means any living being (including human being) that does not harm you even if you harm it (ghaatamnaghaatayetviprah). The deity of justice surrendered to God Datta in the form of a cow. Cow slaughter means slaughter of justice. If justice is slaughtered, the cow is slaughtered and not reverse. Any soft-natured animal including cow or bird or human being should not be slaughtered. Slaughter of justice is the whole and slaughter of Cow is a part of it. This is the essence of the climax of justice. If you are not doing the three sins mentioned in the Gita, God will be very much pleased with you and pushes you in the path of Nivrutti also to make you His nearest and dearest!] Plants only have the mechanical process of respiration but they do not have a nervous system for the generation of awareness. Mechanical respiration itself is called life (prāṇamaya kośa). But it is not the real meaning of life. Real life is found only in animals, which are zoological beings and not in plants, which are botanical beings. The real meaning of life is the awareness generated by the nervous system (manomaya kośa). The awareness is produced in the nervous system as a result of the oxygen supplied by the process of respiration. But the mere supply of oxygen, without a functioning nervous system, cannot be called life. - By Shri Datta Swami www.universal-spirituality.org Universal Spirituality for World Peace
  8. Should devotees approach a doctor for the cure of their illnesses? You have said that one should approach a doctor for the treatment of one’s illness because medical science is also given to humanity by God alone. God alone has created all medicines. Hence, according to You, taking the medicines prescribed by a doctor is not undivine. Can You please explain this elaborately? Swami replied: Scripture says that science is given to humanity by God alone (Vijñānametat sarvaṃ Janārdanāt—Viṣṇu Sahasranāma Stotram). The Veda also says that God caused medicinal plants to grow from the earth (Pṛthivyā oṣadhayaḥ). What is undivine in this? I have come across some hypocritical devotees saying that they are not taking any medicine for their headache since God will cure them. By such behavior, these hypocrites want to distinguish themselves from ordinary people so that the public will treat them as someone special and respect them. This is not true devotion. It is a cheap method of drawing the innocent public’s attention towards them! Scripture says that your sin will trouble you in the form of illness and that to cure it, you should first use medicine, then worship the planets and finally worship God. (Pūrvajanma kṛtaṃ pāpaṃ, vyādhirūpeṇa bādhate, Tat śāntiḥ auṣadhaiḥ dānaiḥ, Japahoma surārcanaiḥ). These three are sequential steps that one should follow to cure illnesses. The first step is taking some medicine from a doctor. You must have faith in that doctor in order for the medicine to work properly. So, while taking the medicine, the devoted patient says that the doctor is God and that the medicine is the holy water of the Ganges (Śarīre jarjarībhūte, vyādhigrasta kalebare, auṣadhaṃ jāhnavītoyam, Vaidyo Nārāyaṇo Hariḥ). Such a devotee has so much real love and faith in God that God will charge that doctor so that he will give the correct medicine to the devotee. The medicine too, will work effectively by the will of God. Is all this not a part of devotion to God? Similarly, in the second step, when you show your horoscope to an astrologer, the astrologer will be charged by God to calculate the chart correctly, make the correct prediction and suggest the correct remedies, which are capable of removing the problem. Astrological remedies involve the worship of the planets (planet-deities). The planets are only the executive powers of God and they assist God in implementing the constitution written by God in order to govern souls. The power is not different from the possessor of the power. When you worship the power, you are, in effect, worshipping its possessor of the power. If you wish to honor a poet with a garland, do you offer one garland to the poet and another separate garland for his poetic talent? The planet is characterized by its unimaginable power, using which, it catches the sinner at correct place and at the correct time to deliver the punishment. Planets also similarly give the appropriate benefits to souls. These benefits are the good fruits of meritorious actions done by good persons. The Sanskrit word for planet is ‘graha’, which means, ‘that which catches’ (Gṛhṇāti iti grahaḥ). It means that the planet catches the soul, wherever it may be, at the exact time to deliver the good and bad fruits of the soul’s deeds. Hence, the planet is not different from God. The unimaginable power of God itself is reflected through the planet in executing the delivery of the fruits of the soul’s deeds. The planet is like the lens which refracts the light of the sun. The sun is compared to God and its light is compared to God’s unimaginable power. Astrology is called Jyotiḥ Śāstra. Jyotiḥ means light and it refers to the radiant planets. So, astrology or Jyotiḥ Śāstra is the science or knowledge of radiant planets. But spiritual knowledge, which is the knowledge of God, is the root Jyotiḥ Śāstra. This is because, God is called the Paraṃ Jyotiḥ or the ultimate Radiant One. It means that God is the original Light that illumines the nine lights or planets. So, if the problem is not solved by worshipping the planets, then as the last resort, one should worship God to get rid of the problem which is the punishment of one’s sin. This is the third step in curing your illness or solving your problems. If God is willing to help you, you will be cured in the first stage itself. This first stage of curing the illness through medical treatment is the arrangement made by God for the benefit of all souls including atheists. The devotee who wants to establish his separate identity, rejects this first stage of medical treatment and proceeds to the next step to prove that he is a high-level devotee. A devotee arranged the speech of a scholar in his house and invited many devotees to attend the speech. At the entrance of the house, the host placed a large bucket of water so that the devotees could wash their feet before entering the house. All the devotees used that water to wash their feet before entering. When the egotistic scholar arrived, he did not use the water that others were using, to wash his feet. He waited outside, expecting the host to bring water in a separate vessel, especially for him. He did this to distinguish himself from the other devotees! Is he not an egotistic fool? All the water, no matter in which container it is brought, belongs to the host. The entire arrangement for washing the feet of devotees was made by the same host. The case of the hypocritical devotee who rejects medicine and wants God to specially use His miraculous power to cure his headache, is similar to the above egotistic scholar!
  9. Why are miracles shown only to certain blessed devotees and not to others? Miracles are shown to some great blessed devotees for inspiring them for God’s work. What about others, who are also willing to do God’s work? Swami replied: O Learned and Devoted Servants of God! A doctor adopts different treatment methods to cure different patients depending on the specific needs of each patient. He might give oral tablets to a patient who can digest the medicine. He might give an injection to another patient who has a weak digestive system, so that the medicine directly enters his bloodstream. The reason for second patient’s poor digestion might be that he had already been given oral antibiotics, which caused hyperacidity. The first patient should not misunderstand the doctor of being partial to the second patient since the injection given to the second patient will cure his disease faster. The treatment method depends on various aspects of the patient’s condition. God is also called the doctor for curing the disease of worldly fascination (Bhavaroga Vaidya). The patient cannot be the judge of which treatment is to be adopted by the doctor. The doctor alone is the best judge of which treatment should be given to which patient. Jesus told the doubting Thomas that those who believed in God without witnessing any miracles are far more blessed than those who believe in God after witnessing the miraculous power of God. After crucifixion, Jesus reappeared before His disciples and Thomas doubted the Jesus who stood before him. Jesus showed him the wounds on His hands caused by the nails during the crucifixion and told him the above statement. Miracles are meant for the devotees who are in the lowest state of theism as well as for atheists. Devotees believe in God. But they feel uncomfortable in believing that a specific human being is God. Actually, the same God, in whom they believe, has come as that Human Incarnation. These devotees are in a mixed state of belief and doubt. They require the Human Incarnation of God to exhibit a miracle before believing in Him. Miraculous powers are certainly used by God to help real devotees overcome their worldly problems, if He has the hope that they will progress spiritually after getting relief from their worldly stress. But this hope should come from the side of God and not from the side of devotee. God alone knows the past, present and future of any soul (Tānyahaṃ veda sarvāṇi…—Gita). But there is one objection to miracles. Even a demon can perform a miracle because he might have obtained that power from God through long and severe penance. Even certain devilish people get some miraculous powers by worshiping ghosts. Hence, performing miracles cannot be the sole identity-mark of a Human Incarnation. Moreover, miracles can lead devotees on the wrong path. The miracles increase their selfishness and fascination towards the world because many miracles are done by the Incarnation in response to devotees’ ardent prayers to solve their worldly problems. Devotees, thus, use the Incarnation’s miraculous powers for solving their worldly problems, which increases their selfishness and attachment to the world. When one problem is solved, a hundred other problems flare up. It is just like the fire, which is not quenched by pouring ghee (clarified butter) in it, but instead flares up even more. So, miracles have harmful side-effects. The unique identity-mark of the Incarnation is true and excellent spiritual knowledge (Prajñānam Brahma—Veda, Jānītvātmaiva—Gita). No one other than the Human Incarnation of God possesses it. Besides, it does not have harmful side-effects like miracles. Apart from identifying the Human Incarnation, the true and excellent spiritual knowledge has beneficial side-effects. It leads to the spiritual progress of the devotees. It gives the right direction to devotees, decreasing their selfishness and fascination for worldly bonds. It also simultaneously increases their attraction towards God. Krishna showed the miracle of the cosmic vision to Arjuna because Arjuna was in doubt whether Krishna was actually God. Arjuna clearly expressed his doubt to Krishna in the Gita (Kathametat vijānīyām—Gita). Arjuna, by himself, was highly devoted to Krishna. He was the reborn sage Nara and Krishna was the reborn sage Narāyaṇa, who was a Human Incarnation of God. But Arjuna doubted the divinity of Krishna in that birth because he was playing the role of an ordinary human devotee, who believes in God, but disbelieves in the human form of God due to the repulsion between common media. Hence, we have to say that the level of Arjuna’s devotion in the Gita was very low. When the patient is in such a low state, injecting him with the medicine of the biggest miracle such as the cosmic vision becomes inevitable. Let us take the case of Rādhā. She was in the highest state of devotion since she had sacrificed all her worldly bonds for the sake Krishna. Suppose, the same Rādhā blames Krishna by saying “You have shown such a big miracle to the great deserving Arjuna. You never showed such a miracle to me. Perhaps, I am undeserving”. How can we understand this situation? We will be forced to conclude that even though Rādhā is in the highest state of devotion, the poor Rādhā is affected by the divine māyā of Krishna. That is why she is speaking like this due to meaningless jealousy towards Arjuna! The devotees who have not seen Krishna’s miracle of the cosmic vision, can ask Arjuna about his experience of the miracle. They can believe that the miracle really happened because Arjuna is a truthful fellow-devotee. Gaining knowledge in this manner from close well-wishers is considered to be an authority of knowledge (śabda pramāṇam). Is it necessary that you should see everything with your own eyes and only then believe? Suppose your father has travelled to Mumbai city and he tells you all the interesting things about the city, do you not believe him? Do you say to him “I will not believe you unless I see everything with my eyes”. Do you not have even the least faith in your own father? If you cannot believe him, you are just like the mad atheist! The true spiritual knowledge is indeed far far greater than miraculous powers. Several devotees were greatly attracted to the satsaṅga of Shri Paramahamsa. One day, He was crossing the river Ganges by boat for which he paid just two rupees to the boatman. At the same time, a saint, who had acquired miraculous powers from God, crossed the river by walking over the water. After both had crossed the river, the saint proudly told Paramahamsa that he had spent thirty years to attain that miraculous power. Shri Paramahamsa calmly replied that the value of the saint’s thirty-year penance was just two rupees! In contrast with this saint, Śaṅkara, due to His excellent spiritual knowledge, became famous as the World Preacher (Jagadguru) in thirty-two years! Jesus said that one should not test the omniscient and omnipotent God by asking Him to show a miracle as a proof of His divinity. The poor fellow who asks God to prove Himself through miracles, is ignorant. He is an innocent and emotional person, who does not know that miracles are not the real proof of the divinity of God because even demons and evil people who are experts at black magic, can perform miracles. One should test the spiritual knowledge of the preacher to identify whether or not he is God. Shirdi Sai said that you should not test the preacher by asking questions whose answers are well-known to you. Instead, you should ask your genuine doubts in the spiritual knowledge after offering your salutations to the preacher, in full surrender, and after doing some sacrificial service to the preacher. You cannot rely only on miracles for the identification of God since they can also be experienced elsewhere from undivine persons. This is called ativyāpti. Ativyāpti is the defect or error in knowing something because the cause or the indicator (hetu) is also found in some other unintended result (sādhya). For example: Horns are taken as the cause of the identification of a cow (result). But horns are also present in a buffalo. Similarly, if miracles are taken as the cause of the identification of divinity (result), the same cause also exists in the case of a demon, which is another result. In fact, even though Rāma did not perform any miracle, the sages recognized Rāma as God. This is an example of avyāpti. Avyāpti is the error in knowing something when the stated cause or indicator is not found in the anticipated result. Miracles, which were assumed to be the cause of the identification of God, were not found in Rāma, even though He was an Incarnation of God. Another example of avyāpti is as follows: Saying that a white-colored skin is the identifying characteristic (cause) of a cow (result) is an avyāpti. This is because, we know that there are cows with red and black colours also. The white color is not necessary for the animal to be a cow. For accurate identification or authoritative knowledge (pramāṇam), one must carefully analyze and ensure that the identification is free from the errors of both ‘avyāpti’ and ‘ativyāpti’. In the case of miracles as an indicator of divinity, ativyāpti occurs because divinity can be absent, even though miracles are exhibited. Similarly, avyāpti also occurs because divinity can exist, even though no miracle is exhibited. The correct indicator (cause) for identifying the Indian cow is the prominent loosely-hanging skin below the throat, called the dewlap. A prominent dewlap is found in all Indian cows without exception and so, there is no defect of avyāpti. Also, no other animal has such a prominent dewlap like the Indian cow. So, there is no defect of ativyāpti. Thus, the Indian cow (gotvam jātiḥ) can be faultlessly identified by the presence of a prominent dewlap. Can we say that the unimaginable nature is the correct inherent characteristic by which we can unmistakably identify God? If you say so, the question comes as to how the visible-imaginable Krishna could exhibit God’s unimaginable nature. This objection can be resolved by saying that the unimaginable God merged with Krishna and showed the unimaginable nature. Krishna, the visible-imaginable human being-component in the Incarnation, did not exhibit the unimaginable nature. If the unimaginable nature were inherent in all human beings who are visible and imaginable, all human beings would have exhibited it. But it is not so. In the case of Krishna, we say that the unimaginable God merged with Krishna with perfect homogeneity. So, there is perfect monism between the unimaginable God and Krishna. Some may argue that since the unimaginable God is capable of even separating from the selected human being, a perfect monism cannot be accepted. Our response to this argument is that whether to have perfect monism with the selected human being or not, completely depends on the will of God. In some Human Incarnations like Krishna and some Energtic Incarnations like Datta, the monism is perfect and the unimaginable God never separates from the medium in which He has merged. In other Human or Energetic Incarnations, the merging of God with the medium might have perfect monism as far as the limits of our understanding are concerned. But beyond the limits of our imagination, some dualism may exist between God and those media. Since that dualism is beyond our imagination, from our point of view, the monism between God and the medium is perfect in the case of all Incarnations. If God never separates from the medium in a certain Incarnation, there is certainly perfect monism. But even if God separates from the medium in a particular Incarnation, there is still monism from our point of view since that dualism is beyond the limits of our imagination. This should be our conclusion about the analysis of a Human Incarnation. The Incarnation cannot even be said to be like a eutectic alloy of two metals. The eutectic alloy, after all, remains only as a homogenous mixture of two components at the molecular level. It never becomes a single item with perfect monism. Depending on the will of God, a Human Incarnation may be like a mixture (eutectic alloy) or like a single item with perfect monism. Miracles can sometimes even bring blame to God. Krishna gave life to the son of sage Sāndipani whereas He did not give life to His own nephew, Abhimanyu, who got killed in the war. Subhadrā misunderstood her brother Krishna and blamed Him for not bringing her son, Abhimanyu, back to life, even though Krishna was capable of doing so. Krishna told her that the original unimaginable God present in Him in a merged state, was not willing to do that miracle. He said that He was only a puppet in the hands of the absolute unimaginable God. The actual hidden reason for not bringing Abhimanyu back to life was that Abhimanyu was an incarnation of a demon. So, in His mind, Krishna was actually very happy about the death of Abhimanyu. The omniscient God has a million angles to analyze in a situation, before deciding to perform a miracle or not. We can analyze any situation only from two or three angles, at the maximum. We can never understand the final decision of God and we often misunderstand Him.
  10. Following a religion strictly and simultaneously following the universal spirituality of all world religions are one and the same concept. I illustrate this by an example. You have the required medicine for a specific disease in a single bottle. If you strictly take 4ml of the medicine per day from that single bottle only, your illness is completely cured, since the quality of the medicine is same in all the four bottles. 4ml per day from a single bottle or 1ml per day from four bottles stand to be the same in both quality and quantity. Firm belief and strict discipline in using the medicine must exist whether you take the specific quantity of the same medicine from one bottle or from four bottles. You cannot say that a person strictly following the use of medicine from one bottle only, rejecting other bottles, as blind fool in the sense of curing the illness by using the medicine. When you scold the same medicine in other three bottles, it reflects your foolishness of theoretical ignorance. But, in practical sense, there is no loss if a conservative devotee follows the use of medicine from a single bottle rejecting the other three bottles. Even in the case of a wise man with broad mentality (of universal spirituality) using the same medicine in the same quantity from all the four bottles, the conservative and severe sincerity and firm faith on medicine is the same as that of a conservative blind devotee using the same medicine from a single bottle. As far as the faith on the medicine and the practical usage of specified quantity of medicine is concerned, both universal devotee and conservative devotee are one and the same. Of course, the conservative devotee is not at all blamed in following the use of medicine from a single bottle, but, is blamed for scolding the same medicine in the other three bottles due to ignorance. Instead of scolding, the conservative devotee must be silent about the other bottles and should concentrate on the single bottle about which only he has total faith. You may say that even if the patient scolds other three bottles, the medicine of his selected bottle will not affect in its quality and function. You are perfectly correct, but, you are crossing the limits of simile and applying the concept to the outer restricted area of limits of the simile. Here, the simile is inert medicine and not a living person. This is the limit of the simile and concept is applicable to simile as long as you don’t scold the medicine of other three bottles. The medicine here is compared to God, who is not inert, but has awareness to the extent of infinity based on which we say that God is omniscient. If you praise a person in one dress and scold the same person in other dresses, is he not hurt since he is not like the inert medicine? Since the God in all religions is one and the same, all your praise to God in a specific form of a specific religion goes not only waste, but also, make God to become furious. Hiranyakashipu was a strong devotee of Lord Shiva, but, scolds Lord Vishnu. Both Shiva and Vishnu are different forms or external medium of the same inner unimaginable God. Lord Vishnu appeared as Narasimha and killed the demon. You should note that Lord Shiva did not protect the demon at all! What is the reason? The reason is that Lord Shiva and Lord Vishnu are the same one entity wearing the external media or forms called Shiva and Vishnu. This is the concept between two sub-religions called Shaivism and Vaishnavism in the same Hindu religion. This story is one and the same whether it is in micro-level (sub-religions of Hindu religion) or at macro-level (world religions like Hinduism, Christianity, Islam etc.). The first part of the scripture presents the severe discipline and firm faith in the medicine to be followed by every devotee of each religion. In the second part of universal spirituality, the revered Prophet Mohammed warns every devotee of each religion not to scold forms of God of other religions. Allah is one external form represented by Islam religion. Jehovah is another form of God presented by Christianity. Brahman is another form of God presented by Hinduism and so on. God is one and the same present in all the world religions. You are advised to respect and serve your father sincerely. If possible, realize the fathers of all other people also equal to your father and respect and serve them. If it is not possible, respect and serve your father only and not scold and insult others’ fathers. Seeing own defects and merits in others is the path of self-construction. One should always see the defects in himself/herself and in his/her religion and merits in others and other religions so that one can rectify the self and own religion. By this, one will be in the correct path of construction. Today, everybody sees his/her merits only and always defects in others, which is the path of self-destruction comprising ego to self and jealousy to others. My religion is universal religion and hence, I criticised Hinduism also and praised other religions in certain points. You should not misunderstand Me that I am criticising other religions because I am Hindu. I don't belong to any specific religion. I belong to universal religion, which comprises only merits of all religions. I have criticised Hinduism in several points and praised other religions in those points. For example:- I criticised blind recitation of scripture without explaining the meaning in rituals whereas in other religions I appreciate the scripture being read from book and explained by the priests. () ---------------------------------- From the divine message of Shri Datta Swami (Universal Spirituality for World Peace)
  11. What does Jesus mean by 'many rooms' in the Bible, John14:1-4? Shri Anil asked: Given below is an excerpt from the Bible (John 14) for reference. 1 Do not let your hearts be troubled. You believe in God; believe in Me as well. 2 In My Father’s house are many rooms. If it were not so, would I have told you that I am going away to prepare a place for you? 3 And if I go and prepare a place for you, I will come back and welcome you into My presence, so that you also may be where I am. 4 You know the way to the place where I am going. Swami replied: Many rooms means many levels of devotion. It means that devotion must be developed step-by-step in the case of ordinary devotees. A blessed devotee, who had attained a high level devotion in the previous birth, may be reborn in this birth and continue from the same high level of devotion in this birth and may rise to higher levels. You cannot compare the high level of devotion attained by that devotee with the ordinary levels of devotion of other devotees. You cannot say to the ordinary devotees that that particular devotee could reach such a high level of devotion in this very birth, whereas they could not reach the same height. It will discourage the ordinary devotees. The reality is that the exceptional devotee who reached that height of devotion, had already reached a very high level in the previous birth. In the present birth, he continued from that same level to progress a little further. Jesus, the Human Incarnation, said that He will come again. Some people think that He will only come again once and not multiple times! Fantastic! If a relative visits your home for some time and while leaving says that he will come again, does it mean that he will only come again once? When Jesus says “I will come again” it means, He will come again and again in the form of different Human Incarnations, to lift up all devotees. The Incarnation will keep coming again and again untill His work of uplifting devotees is completed. The Gita says that God will come in human form again and again whenever there is a necessity for Him to incarnate (Yadā yadā hi...). Of course, there is a merit even in the misinterpretation that He will come only once. It makes souls take their reformation more seriously. They must urgently get reformed because it is the last-but-one chance to get reformed before the final dissolution of the world. Altogether, these verses indicate that the soul on earth can reach the ultimate divine goal only through the Human Incarnation since the Human Incarnation alone is relevant for humanity.
  12. How can God be unimaginable when He can be known through scripture, inference and experience? When God is known from inference and scripture, God cannot be said to be unknowable or unimaginable. It is also said that God is known by experience alone (Anubhvaikavedyaṃ Brahma). Experience is possible only in the case of known or knowable items. In view of this, how can we say that God is unimaginable? Swami replied: You have referred to ‘knowing’ God through inference, scripture or experience. But such ‘knowledge’ of God is only confined to knowing the existence of God. It does not mean knowing the nature of God. We experience the shock given by an electrified wire. With the shock, we have only experienced the existence of electricity and not the nature of electricity. Electricity is a stream of flowing electrons, which we have not experienced. From the shock that we experienced, we can infer that electricity must exist in the wire. We have not inferred the nature of the electricity. The testimony or ‘word’ of reliable persons, in the form of a written book also stands as an authority for knowing the existence of electricity. In the book, those reliable persons state that they too have inferred the existence of electricity by experiencing the shock. Again, they too have not experienced the nature of electricity. In this example, electricity stands for God and the shock is the miraculous knowledge which is experienced. Thus, scripture only expresses whatever can be known through inference. So, in the context of knowing God, there is no difference in the two authorities namely, scripture and inference. The Veda, which is the most ancient and most well-preserved scripture, says that only the existence of God can be experienced through inference (Astītyeva upalabdhavyaḥ). It further says that the one who says that he knows God, does not know anything about God while the one who says that he is unable to know anything about God except His existence, is the knower of God. The latter, at least, has that much correct information about God, that nothing other than His existence can be known (Yasyāmataṃ tasya matam, mataṃ yasya na veda saḥ). The Veda also says that we must remember that God is always unknown and unknowable and that we must forget the idea that God is known or knowable (Avijñātaṃ...). There are several Vedic statements which say that God is beyond words, beyond the mind, beyond intelligence and beyond logic. In short, we can conclude that God is unimaginable (Yato vāco..., Yo buddheḥ..., Naiṣā tarkeṇa..., Na medhayā..., Aśabdaṃ..., Atarkyaḥ...). He is said to be smaller than the smallest and bigger than the biggest simultaneously, which means that He is beyond the concept of volume or space (Aṇoraṇīyān...—Veda). He is the generator of space and hence, He is beyond space since space cannot exist in its generator before its generation. Any entity which is beyond space, must be unimaginable since we cannot even imagine such an entity. All these scriptural statements make it very clear that getting any knowledge of His nature is impossible and that it is only possible to get the knowledge of His existence. Let us consider the example of inferring the existence of the unseen fire on the mountain upon seeing smoke. Observe the following five statements: There must be fire on this mountain (Agnimānayaṃ parvataḥ). This statement is the final inference, which depends on the following statements. The reason is that I can see smoke rising from the mountain (Dhūmatvāt). This is the observation of smoke, which is the effect. Wherever one sees smoke, there must be fire. This statement is a generalization (Yatra yatra dhumaḥ tatra tatra vahniḥ iti vyāptiḥ). I have observed the link between smoke and fire in the kitchen (Yathā mahānase). The above generalization is based on this observation. Here, both the cause (fire) and the effect (smoke) are observed together. Fog looks like smoke but is not caused by fire. This is a case where the generalization given by Statement 3 fails (Bāṣpāmbudhūme avyāptiḥ). This example of inferring the existence of fire upon observing smoke is being compared to inferring God upon observing a miracle. In an inference, the unseen cause is inferred upon observing the effect (Liṅga parāmarśo anumānam). Here, it is important to note that, as per the fourth statement, it was possible to perceive fire, which is the cause. But in the case of God, it is impossible to perceive Him. When we perceive a miracle, which is an unimaginable event, we infer the existence of its unimaginable Cause (God). Here too, only the existence of the unimaginable Cause is known and not the nature of the Cause. If you say that the knowledge of the existence of the unimaginable nature itself is the knowledge of the nature of the unimaginable Cause, it is meaningless. Nothing of the nature of that Cause is even imagined by you since it is unimaginable. The existence of the cause of an unimaginable action can be inferred. But the nature of that Cause must also be unimaginable. An imaginable event is caused by an imaginable cause whereas an unimaginable event must be caused by an unimaginable Cause alone. Thus, analyzing the inference-authority from various angles, we conclude that only the existence of the unimaginable God can be known and not His nature. Opponent: You mentioned above that an unimaginable source is inferred to be the cause of an unimaginable effect while an imaginable source is inferred to be the cause of an imaginable effect. The world we see around us is knowable or, at least, imaginable. Based on the above logic, the cause or creator of this imaginable world (effect) must be an imaginable item. In other words, God must be imaginable. Swami: If your logic is to be accepted, the imaginable soul should be able to create at least an imaginable atom, if not the whole imaginable world. The imaginable pot-maker does produce the imaginable pot, but he creates it using the already-existing clay material and the rotating potter’s wheel, which is a tool. God-in-human form can miraculously create the same imaginable pot without either the clay or the wheel! This is the difference between an ordinary soul and the Human Incarnation of God. The Incarnation’s creation of the pot is unimaginable and the God present in the Incarnation is also unimaginable. The imaginable human form in the Incarnation is not the creator of the pot, which is created in this unimaginable way. A human being, whether it is an ordinary human being or the human being-component in an Incarnation, can only make the imaginable pot in the usual imaginable way using pre-existing clay and the potter’s wheel. But before the creation of the world, no part of the world existed. Hence, it is obvious that the world must have been created in an unimaginable way alone and not in an imaginable way. Therefore, the Source of the unimaginable miracle as well as the Creator of this imaginable world is one and the same unimaginable God. The imaginable inert energy is not that unimaginable Creator who created this imaginable world in an unimaginable way. The energy is inert. It is not intelligent to be able to design and plan this wonderful world. From the angle of planning and designing, we say that the unimaginable Creator who produced this imaginable world in an unimaginable way, is Unimaginable Awareness. Unimaginable Awareness does not mean the imaginable awareness that is produced in the course of the creation of the world. The awareness produced in the course of the evolution of the world is not unimaginable. It is completely imaginable. It is produced from the imaginable food, which, in turn, comes from imaginable plants (Oṣadhībhyo annaṃ annāt puruṣaḥ—Veda). This imaginable awareness is nothing but the imaginable inert energy functioning in a working nervous system. It is a work-form of the energy. The ‘work’, in this case, is the work of transmitting information from the senses to the brain. The inert energy is the essential ‘material’ that constitutes awareness. When both the ‘material’ which constitutes this awareness and its work, which is the process of knowing, are known, the awareness is altogether imaginable. But the energy gets converted into awareness only in a physical nervous system and not anywhere else. So, the pre-existence of both matter and energy are essential for the production of the imaginable awareness. Due to absence of both energy and matter before the creation of this world, we cannot have any knowledge at all about the ‘material’ which constitutes the Unimaginable Awareness. Even the process of knowing (work) is unknown in the case of Unimaginable Awareness. The only common point is that both the Unimaginable Awareness and the imaginable awareness are able to know. The final result of being able to know is qualitatively common between the two. But even in that result of being able to know, there is a lot of quantitative difference. The Unimaginable Awareness knows everything whereas the imaginable awareness knows very little. The commonality, which is the quality of knowing, is as thin as a hair, at best. The difference between the two is vast as well as fundamental. Apart from the huge quantitative difference between their abilities to know, the constituent material of one is imaginable whereas that of the other is unimaginable. This means that the imaginable and the unimaginable awarenesses are inherently or fundamentally different. The negligible hairline commonality between the two in that both are able to know, is only an associated quality and not an inherent quality. In terms of the inherent constituent materials of the two, there is not even this hairline-commonality. It is as if each of the two items has a small dust particle associated with them. Those two negligible dust particles are all that the two items have in common, while both items are inherently different. Those negligible dust particles, which they have in common, can never bring even a trace of monism between the two. The Gita says that the original unimaginable God (Parabrahman) is neither existent (Sat) nor non-existent (Asat). This statement is not mutually contradictory (Anādimat parambrahma, na sat tat nāsaducyate). It means that the unimaginable God is not existent in the same way as an imaginable item such as a pot is existent. The reason for the difference is that God is unimaginable whereas the pot is imaginable. God is not existent because, in God, the relative existence does not exist. At the same time, God is also not non-existent because His existence can be inferred through the experience of His miracles and miraculous knowledge. The absolute existence of God negates the idea that God is non-existent. On one hand, the Veda says that God is exisent because of His absolute existence (Sadeva somya...). On the other hand, the Veda also says that God is non-existent because the relative existence does not exist in Him (Asadvā idaṃ...).
  13. WHY ANIMAL BIRTH IS ALLOWED God is loving every soul and is helping every soul in this world. He never hates any soul. The punishment in the hell is also to reduce madness of materialism of the soul. Suppose, one son becomes mad, the father will take him to the doctor and admits him in the mental hospital where shock treatments are given. Can you say that the father is angry with the son? Similarly, the hell is for the last sort of trial to transform the soul. The madness is never cured and the son has to be retained in the hospital only forever. Same is the concept of the permanent hell. These souls cannot be brought into this world because they will bring Chaos in this world, just like the mad son cannot be brought out of the hospital into the society. Some souls are born as birds, animals etc., Here also only the love of God reflects. As a human being the soul was always interested in eating, drinking and sex only. The soul never turned to God. In such case there is no use of the intelligence of the human category, which is meant for analysis of truth. Therefore, the soul is placed in the cycle of animals, which are also happy like the human beings in eating, drinking and sex only. The human being may think that he may loose his beautiful wife and may have to live with a she-buffalo if he is born as he-buffalo. But the point is that when the soul is born as he-buffalo, the she-buffalo is as beautiful as the present ‘Miss world’!. The grass will be as tasty as the sweet dish in the meals today. The soul cannot estimate the happiness of the animal while remaining in the human body. The same happiness is received by the souls in all types of bodies from eating, drinking and sex. What ever he desired, that is given to him by God without any disturbance. In the human life the spiritual knowledge is often disturbing him in achieving the continuous happiness from eating, drinking and sex. Therefore, God favored the soul by such animal-birth and this is not punishing the soul. This means God is helping even His enemies. A father will never harm his issue even if it opposes him. He wants always the happiness of the child continuously. The devoted souls want to be with God and derive the divine bliss constantly. God provides opportunity for such devotees also to make them happy constantly by guiding them in achieving the real and highest devotion to Him. Therefore, you can see the same love of God on a devoted soul staying in His abode as an angel and also on a he-buffalo enjoying with the she-buffalo in a mud pond. Both are continuously happy in their own fields! At last God provided what ever the child desired. Of course He tried to convert the soul in the he-buffalo into an angel. When He failed in all His efforts, He has sanctioned the firm desire of the soul. Therefore, God helped all the souls, whether those loved Him or not. Somebody told that man is an animal with two legs. Science says that man is evolved from animal. The main difference between animal and human being is that animal doesn’t discriminate good from bad. The common points between animal and man are food with drink, sleep, fear and sex (Aahaara Nidraa bhaya maidhunaani). If the human being is limited to these four items only throughout the life, the human being is called as animal with two legs instead of four legs. Such human being is thrown into the lifecycles of animals and birds forever because these only four items are available in animals so that the human soul in the body of animal can fully concentrate on these four items only throughout the life. The liking of the soul is fulfilled by the divine father and this should not be treated as anger of God. The main aim of human life starts with the recognition of God and in fixing the main aim of human life as attainment of the grace of God before this rarest human life ends. The analysis of human faculties and human behavior etc., involves various concepts of mere living of a person in this world. When the spectrum is limited to the worldly life only without touching the divine life, what is the use since the main aim is not touched at all? A student admitted in the college for studies is also admitted in the hostel. The academic life in the college is far better than the hostel life since attaining the degree is the main aim. Of course, absence of all hostel problems gives peace that helps the academic studies. If this peace is not used for the main academic studies and is used to have good health, which is useful in enjoying the luxuries, such peace is useless and solutions for hostel problems are also insignificant. The direction of the worldly life is important in deciding good or bad. www.universal-spirituality[.]org Universal Spirituality for World Peace
  14. STAGES IN SPIRITUAL DEVELOPMENT OF A PERSON There are three stages in the spiritual development of any human being in this world. They are duṣpravṛtti(doing bad deeds), pravṛtti(doing justice), and nivṛtti(complete love and surrender to God). They are related to a person’s fascination (overattachment or Moha) to worldly bonds. The three main worldly bonds of a soul are the bond with money, the bond with one’s life-partner and the bond with one’s child. A limited attachment to these worldly bonds is acceptable as long as it does not cross the boundaries of justice. Excessive attachment to these bonds causes the soul to commit injustice. Duṣpravṛtti is the lowest stage in which the soul is completely affected by the six vices. The six vices are lust, anger, greed, overattachment, ego, and jealousy. Such souls always support injustice and are severely punished by God here as well as after death in hell. They are attached to illegitimate worldly bonds and they often neglect or even cause harm to their legitimate bonds. In other words, they engage in illegitimate relations and illegitimate ways of earning money. Pravṛtti is the middle stage in which the soul possesses good qualities and always supports justice. Such a soul is blessed by God with happiness here and happiness in heaven after death. This soul rejects illegitimate bonds while maintaining a limited attachment to the legitimate bonds. Nivṛtti is the stage in which the soul is completely filled with the real love for God. Such a soul goes beyond justice and injustice. This soul rejects all worldly bonds, both legitimate and illegitimate, and is totally fascinated with having a single bond with God (Ekabhaktirviśiṣyate—Gita). In this stage, all the worldly bonds drop off naturally, as a result of the divine bond to God. There is not the slightest force involved in this detachment from worldly bonds. Nivṛtti means total detachment since all worldly bonds are totally dropped in this stage. If a person leaves his lawful wife due to his attraction for a prostitute, he is on the downward journey from pravṛtti to duṣpravṛtti. If a person leaves his lawful wife due to his attraction for God, he is on the upward journey from pravṛtti to nivṛtti. A soul starting from the lowest stage of duṣpravṛtti must first reach the middle stage of pravṛtti before proceeding to nivṛtti. The first part of the journey, from duṣpravṛtti to pravṛtti, is described in the Rāmāyaṇam and the Mahābhāratam. The second part of the journey, from pravṛtti to nivṛtti, is described in the Bhāgavatam. The Bhagavat Gita speaks about both these parts of the journey in both the upward and downward directions. Hence, it is recognized as the total authority for both ethical knowledge (pravṛtti) as well as spiritual knowledge (nivṛtti). True Nivṛtti Nivṛtti does not mean the dropping of all bonds since the mind cannot remain without any bond. Nivṛtti means the natural dropping off of all worldly bonds due to the formation of a single, extremely strong bond with God. If the mind is forced to not have any bond, it is both unnatural and impossible. A person’s soul is awareness and the thoughts and qualities in the awareness are the mind. The mind naturally seeks objects and develops bonds. Forcing the mind to be without bonds or thoughts is forcing oneself to become inert, like a stone. It is a pity that Advaita philosophers take a lot of effort to attain this unnatural forced state. They try to drop all their worldly bonds, feeling that the world is unreal and illusory. If all the worldly bonds drop off naturally due to the strong bond with God, then that state is correct. But these Advaitins do not have any bond with God because they feel that they are already God. Having a bond with oneself is meaningless! They neither have a bond with God nor do they have a bond with the world. This is a forced state of the mind which they call as the state of Advaita or monism. But unfortunately, it is neither the true state of monism nor can it be sustained for a long time. The Advaita philosopher Totāpuri criticized Shri Ramakrishna Paramahamsa for His inability to reach this forced state of ‘monism’. Later, one day, Totāpuri developed a severe stomach-ache. It was so unbearable that he even tried to end his life. But even that failed. Then, the universal Divine Mother appeared to him and preached to him the path of devotion to God, which is based on the fundamental dualism between God and the soul. It was the path that Shri Ramakrishna Paramahamsa had followed all along. Hence, in all the three stages of duṣpravṛtti, pravṛtti, and nivṛtti, the soul always remains in a state of dualism with God. It cannot reach the state of God in which this world becomes unreal to the soul. Therefore, nivṛtti does not simply mean the dropping of all bonds. It only means the dropping of all worldly bonds due to the formation of a very strong bond with God, which is based on a fundamental dualism between God and the soul. From the angle of the soul, this fundamental dualism alone is true at all times. Monism is true only from the angle of the absolute God. Overcoming the Six Vices in the Journey Duṣpravṛtti is the result of the attachment to illegitimate sex (kāma), illegitimate anger (krodha) and illegitimate greed (lobha). The three are said to be the three main gates to hell in the Gita. Naturally, pravṛtti means rejecting the above three vices and adopting the opposite good qualities, which are legitimate sex, legitimate anger, and legitimate greed. Overattachment (moha) to illegitimate worldly bonds leads to duṣpravṛtti while limited attachment to legitimate worldly bonds leads to pravṛtti. Excessive attachment even to the legitimate worldly bonds is a danger because it provokes the soul to commit sins. The attachment to legitimate worldly bonds can be reduced by developing attachment to God. The attachment to illegitimate worldly bonds can be completely eliminated with a combination of the fear of hell and the faith in God. Faith in God, the fear of hell and the development of devotion to God together completely reform the soul. The soul then rises from the first stage of duṣpravṛtti, through the middle state of pravṛtti, all the way to the third stage of nivṛtti. The last three vices are illegitimate attachment (moha), ego (mada) and jealousy (mātsarya). They automatically get associated with the first three vices which are illegitimate lust, anger and greed. Moha is the overattachment towards worldly bonds. But the worldly bonds are related to lust and greed. So, overattachment is related to lust and greed. Similarly, one develops pride or ego due to materialistic achievements, which are related to greed. One also develops jealousy (mātsarya) towards fellow humans based on their worldly achievements. So, the last three vices are based on the first three vices. Therefore, only the first three are stressed in the Gita as the three main gates to hell. Avoid bad side of both good and bad deeds Let us examine the six so-called bad qualities or vices and see how each of them has both meritorious and sinful sides. Among them, the first three, are responsible for the majority of sins in the world. They are said to be the three main gates to hell as per the Gita. 1) Lust or sex (kāma😞 The meritorious side of sex is to generate issues which form the next generation. Sex with one’s rightful wife to produce children is perfectly justified (Dharmāviruddhaḥ bhūteṣu kāmo’smi—Gita). Even the intense desire for sex, which causes a person to engage in sex with one’s married partner frequently, is also justified. There are several uncertainties arising from gynaecological and other factors in conceiving a child. The time of the release of the ovum is uncertain, the life of sperm is short and so on. Hence, frequent sex becomes necessary for producing children. Thus, lust, which drives a person to have frequent sex, has a good side. But when a person using his or her freedom, chooses to engage in sex with an unlawful partner, in violation of God’s laws of worldly justice, the sex becomes sinful. It is this sinful side of the sin alone which is to be given up. An ordinary human being on the path of pravṛtti should not blindly give up sex completely without recognizing this internal sub-classification of the good and bad sides to each quality. A very few exceptional souls of the nivṛtti path, like Śaṅkara, Ramakrishna etc., left sex completely. But they did not leave it by any forced effort. It was a natural consequence of their extreme attachment to God. Such exceptional cases are out of the scope of pravṛtti or karmādhikāra. Karmādhikāra means the eligibility to do worldly work. People who follow the rules of justice given by God are said to be eligible to perform worldly work, which is the path of pravṛtti. But the eligibility of these exceptional cases, who are the stars of the nivṛtti path, far exceeds karmādhikāra. 2) Violence or anger (krodha😞 The originally-created good side of anger or violence is that teachers or parents can show anger towards their students or children, whenever they go on the wrong path. With this quality, teachers and parents can bring their students or children back to the right path in pravṛtti. An Incarnation of God like Krishna killing a devilish soul is the good side of violence (Vināśāya ca duṣkṛtām—Gita). Even a court putting a criminal to death is the good side of violence. However, an individual should not take the law into his own hands. Even God Rama, the embodiment of justice and peace, is described in the Rāmāyaṇam as “Sthānakrodhaḥ prahartā ca,” which means that He showed anger and even killed in the appropriate situation. The sinful side of anger and violence is getting angry with good people and hurting or killing them. 3) Greediness (lobha😞 Greed causes a person to not share his wealth with others. The original good side of greed is that a person does not donate his precious wealth to undeserving receivers but donates it to only to deserving receivers. The sinful side of greed is donating to undeserving receivers and not donating to deserving receivers. Unless you save money by avoiding undeserved donations, you cannot make well-deserved donations since most people have limited financial resources. Very few people are rich. Even if you are rich, the sinful side of greediness must be avoided and its meritorious side must be practiced. In the Mahābhāratam it is clearly told that both donating to the undeserving and not donating to the deserving are sins. The fourth, fifth and sixth vices namely moha, mada and mātsarya, also have both good and bad sides. As long as these three are within limits, they are not as dangerous, and they do not yield punishments in hell. But if they cross their boundaries and lead to sinful deeds, they become punishable. 1) Fascination (moha😞 Fascination to one’s family is the good side of fascination in pravṛtti. Fascination or moha towards God is even better in pravṛtti, and of course, it is essential in nivṛtti. But moha in unlawful relationships is sin in pravṛtti. Also, having fascination only for the worldly bonds of child, spouse and wealth, without having any bond with God, is the bad side of fascination in both nivṛtti and pravṛtti. Having a fascination only for the worldly bonds is not a punishable sin by itself. It is bad because it stops spiritual progress. But an extreme moha for the worldly bonds without any moha for God may lead the soul to commit punishable sins in pravṛtti. So, on the whole, moha for God is the good side of moha and moha for the worldly bonds is the bad side. 5) Pride (mada😞 The good side of mada is having self-confidence and the bad side is to have an ego. Limited pride is self-confidence. It is like the normal body temperature. If the pride grows beyond limits, it becomes ego, which is like a fever. If confidence drops down below a certain limit it is like an abnormally low body temperature, which is also dangerous. Low self-confidence makes the person afraid of even doing normal activities. In nivṛtti, a devotee can be proud of being a disciple of God Datta. But this pride should not take the negative direction of looking down upon other forms of God Datta. This is the bad side of pride which results from the ignorance of the spiritual knowledge preached by God Datta. 6) Jealousy (mātsarya😞 The good side of jealousy is to develop competition with people, who are better than us. It drives us to make efforts to reach their level or even surpass them and become the best. It is said that envy brings growth in knowledge, “Spardhayā vardhate vidyā”. The bad side of jealousy is pulling down those who are better than us, by false blame in order to become equal with them or suppressing others and pushing them below our own level in order to become better than them. In the cases of ego and jealousy, there is an additional danger. When both are directed to the wrong side in the case of the contemporary Human Incarnation of God, they lead to repulsion from the Incarnation. After passing into the energetic world, the soul also feels repulsion from the Energetic Incarnation. Owing to the repulsion from the Human Incarnation here on earth and the energetic Incarnation in the upper-world, the soul misses the chance to attain God here as well as there. So, avoiding ego and jealousy towards the Incarnation is very important in nivṛtti. Just as the so-called bad qualities have meritorious and sinful sides, the so-called good qualities also have both sides. Worshipping God is generally a good quality. The good side of this quality is worshipping God out of true love without aspiring for any fruit in return from Him. The bad side of this quality is worshipping God due to artificial love shown for Him. In such a case, the person’s real love is for the fruit that he aspires from God. Serving society is a good quality, which also has both good and bad sides. A politician doing social service to impress the public for the sake of getting votes is bad. His actual intention is to win the election, secure a powerful position and earn sinful money. The social service done by Mahatmā Gandhi, Mother Theresa etc., with the goal of genuinely helping needy souls, in the name of God, is the good side of social service. In ancient times, yajña was also a form of social service. During the yajña, hungry people were fed, and spiritual discussions and prayers to God were conducted. This is the good side of the yajña. The bad side of yajña is to do the same yajña for achieving heavenly pleasures after death or achieving worldly pleasures in this life, without developing any spiritual knowledge or devotion to God. During the time of Śaṅkara, the Pūrva Mīmāṁsā philosophy had turned to this bad side of yajña, and as a result, it was condemned by Śaṅkara. www.universal-spirituality[.]org Universal Spirituality for World Peace
  15. WHAT EXISTS BEYOND THE BOUNDARY OF UNIVERSE? Today, the logical analysis is not only sharp but also steady due to experimental verification of every concept. The receiving nature of the people is quite stable due to the scientific analysis. People are not fast in applying the theoretical tautology to arrive at hasty conclusions. In view of the stability of the phase of intelligence, the projection of the real unimaginable nature of God will not face the danger of non-existence. The scientist may not believe any miracle and may say that nothing is unimaginable. But the scientist must accept the unimaginable boundary of the universe. The scientist may argue like this:- “When the universe is imaginable made of imaginable cosmic energy as the fundamental cause, how can you say that the boundary of the universe is unimaginable? Just like the ocean is water, the boundary of the ocean must be also be the same water. Hence, the boundary of the imaginable universe must be also imaginable”. This type of argument is not acceptable if you analyze the subtle point of the boundary. When you reach the edge of the ocean and stand on it, you must find water on one side and the land, which is not water on the other side. The knowledge of both water and land is necessary to fix the boundary of the ocean. Land is not water. If land is also water, then the boundary of the ocean is not achieved. Similarly, when you reach the boundary of the imaginable universe, you must perceive the imaginable nature of the universe on one side and the unimaginable nature on the other side. If the unimaginable nature is also imaginable, then the boundary of imaginable nature is not achieved. When the unimaginable nature cannot be imagined by your intelligence, it means you have never reached the boundary of the imaginable universe. Unless you perceive both imaginable and unimaginable natures, the boundary of the imaginable nature is not achieved. Hence the boundary of the universe is always unimaginable from the other side. Some scientists say that the diameter of the universe is 200 billion light years. Another scientist laughed at this by asking that if he travels all this diameter and reach the compound wall of universe, what is present beyond such compound wall? One scientist says that the universe is constantly expanding! This is again a laughable concept since it finally means that you can never achieve the boundary of the universe. Hence, by all means the scientist has to accept the existence of the unimaginable entity, which is the other side of the boundary of the universe. It is not the boundary if the other side is not achieved. The scientist has stable and steady intelligence to realize the truth in this argument unlike a theoretical ancient tautologist. The unimaginable item, which is beyond the boundary of this imaginable universe is called as God. When this universe is projected from God, you will touch God on reaching the edge of the universe. You can never touch God since He is unimaginable. It means that you can never reach the boundary of this universe. Today this fundamental concept is revealed due to confidence on the stable and steady analytical faculty of real scientists. Ofcourse, foolish conservative scientists also exist even today in small number and this is inevitable at any time. Moreover, today there is lot of demand for the revelation of this basic concept in view of the violent terrorism that arose from the differences between the religions. Even the scientific theory like constant expansion of universe tells us that the space is not inherently infinite, but, becomes relatively infinite as your mind travels through it to touch its boundary. This means that the space is not really infinite by itself, but, relatively infinite and expands continuously before your mind reaches its boundary. The conclusion is that the boundary of the space can never be touched by your mind since the space continuously expands before your mind reaches the boundary. The constant expansion of space indicates the main point that boundary of space, which is the unimaginable God, can never be reached by your mind (Apraapya Manasaa saha– Veda, Naantosti – Gita). This is the absolute point and the relative point is that the space is constantly expanding ahead [of] your mind. You must establish the spiritual knowledge on this basic foundation, which is that the absolute God is unimaginable. All the other concepts should be built like castles on this strong foundation. Take the case of a stream of smoke coming from the fire. If you travel in the smoke, after some time, you can touch the fire. The stream of the smoke is finite because on reaching the boundary of the smoke, you can touch the imaginable fire. On contrary, you cannot reach the boundary of smoke (space) if the fire (God) is unimaginable. Hence, the finite or infinity of the space depends on the imaginable or unimaginable nature of God respectively. The infinity of space is not its characteristic, but, is due to the unimaginable nature of its generator, the God. The constant expansion of the universe also speaks the same. As you travel along the universe, it expands so that you cannot reach its boundary and touch the unimaginable God. By this, the constant expansion is again relatively justified i.e., with respect to the unimaginable God. The constant expansion is not the absolute phenomenon of the universe, but, it is a relative phenomenon since the aim of the expansion is only to see that you should not touch the boundary of universe or God. The space cannot exist in God since the product(space) cannot exist in its cause(God) before its generation. If the space exists in God even before its generation, it means the generation of space becomes meaningless. Anything is said to be generated, if it is absent before its generation. This means that the space and hence, the spatial dimensions do not exist in God and hence can never be imagined. The unimaginable nature is, thus, justified. The unimaginable God proves Himself by performing unimaginable events called miracles. You cannot discard a genuine miracle as magic. Even if you discard miracles, the infinite space with unimaginable boundary stands as the solid proof for the concept of existence of unimaginable nature indicating the existence of unimaginable God. The bending of space along the boundary of object proves that space is something (subtle energy) and not nothing. Hence, generation of space becomes a logical concept since something can be only generated and nothing cannot be generated. 1)You cannot bring finite and infinite to the unimaginable domain (God). The reason is that you cannot make distinction between two unimaginable items since any number of unimaginable items become only one unimaginable item. Since you can distinguish infinite (universe) from finite (a tree), both these infinite and finite items remain only in the imaginable domain (creation). 2) In the imaginable domain (creation), there can’t be absolutely infinite because absolutely infinite means infinite to all references (both to God Krishna and to any human being like Arjuna). This universe is infinite to any human being (like Arjuna), but, finite to God (Krishna) since God Krishna said that God is around the universe (Sarvamaavrutya tishthati…). Hence, this universe is finite to God Krishna and simultaneously infinite to Arjuna thereby standing as relatively infinite. This means that the infinite in imaginable domain always means relatively infinite only and never absolutely infinite. When God Krishna said that this universe is infinite, it (Nantostimama…) means infinite from the angle of Arjuna in the words of God. If you take the angle of God here also, both the verses contradict each other since in one place it is said that God is around universe and in another place it is said that universe is infinite for the angle of God also. Hence, the first verse is from the angle of God and the second verse is from the angle of Arjuna. On this point if you make further deep analysis, you can easily understand that relatively infinite means not only finite to God but also finite to the theoretical assumption of human being and simultaneously infinite to the experimental calculation of human being. It means that you can assume the diameter of universe as having certain fixed real value, which is represented as X, but experimentally indeterminable for you. This is what exactly the uncertainty principle says in science. Simultaneous determination of velocity and position of electron is experimentally impossible and this does not mean both the values do not really exist. Since both values really exist, you can represent them by X and Y. X and Y mean only that both are experimentally indeterminable values, but really existing values, which can be calculated by God or representable as X and Y in the theoretical assumption of human beings. Similarly, the diameter of the universe is really existing (representable in theoretical assumption by some letter like X or Y or Z) and really calculatable by God though is experimentally uncalculatable by human beings. In such case, following two steps are true and really existing though not calculatable by us experimentally. The two steps are:- i) uncalculatable diameter of relatively infinite universe + some calculatable length is always greater than uncalculatable diameter of relatively infinite universe. ii) Uncalculatable diameter of relatively infinite universe – some calculatable length is always lesser than uncalculatable diameter of relatively infinite universe. Except the value of ‘some calculatable length’ (known to us), no human being can calculate values for the other items in the above two steps. This does not mean that the values of other items do not really exist and mean only that they really exist but experimentally uncalculatable to the human beings. Science is in two phases: theoretical (Physics) and experimental (Physics). The above uncalculatable values exist as uncalculatable in experimental part only. In theoretical assumption part these values exist (already calculated by God) as unknown to us. 3)The experimentally uncalculatable (and really existing in the theoretical assumption) values of items mentioned in the above para 2, can’t even exist really in theoretical assumption also, if you replace the word ‘infinite’ by the word ‘unimaginable’ (in fact, the word infinite can’t exist in the unimaginable domain as said in para 1). The above two steps in the unimaginable domain will be in the following way. i) Unimaginable X+ unimaginable Y = unimaginable X or Y. ii) Unimaginable X – unimaginable Y = unimaginable X or Y. The values of all the unimaginable items are uncalculatable both by experiment and theoretical assumption of their existence is also not possible since any number of unimaginable added, subtracted, divided and multiply result in one unimaginable only. 4)Therefore, the Vedic verse says that something (X) – same something (X) = same something (X). This something (X) stands for the word ‘Purnam’. This is possible only if X is unimaginable. In the imaginable domain, where only infinite exists (as relative infinite only), even if you take the infinite (in reality finite to God as well as to theoretical assumption of human beings) represented by X gives the following step only:- X-X = 0. Addition is also similar. In the case of relative infinite (please note that absolute infinite never exists) of imaginable domain X+X = 2X. Same addition in unimaginable domain is X+X = X. similarly division and multiplication. Therefore, one should not mistake that infinite is unimaginable (because distinguishable infinite from finite can never exist in unimaginable domain) and apply the unimaginable addition, subtraction etc., (X+X = X or X-X=X) to infinite (which is always relative existing in the imaginable domain only). 5)You should not apply these steps of unimaginable domain (X+X=X and X-X=X) to the infinite of imaginable domain (not absolute infinite, but, only relatively infinite) confusing with law of conservation of energy, which means that the part of energy (other part is matter) of universe remains constant if some energy is converted in to some matter and same amount of matter is converted back in to equivalent amount of energy disappeared. Here also, energy, a part of relatively infinite universe may be experimentally indeterminable infinite, but, exists with a real value in theoretical assumption. The energy, being a part of infinite universe, also becomes infinite in this imaginable domain, but, its value is real represented in assumption by a letter as in the case of the whole universe. The step in the law of conservation of energy is:- X (total energy)-Y(some energy converted to matter) = X-Y (remaining energy). (X-Y)+Y (same amount of energy resulting by conversion of matter in to energy) = X and hence X is always constant. In the unimaginable domain also, the result is constant (unimaginable+ unimaginable=unimaginable, which is constant since any number of unimaginables result as one unimaginable only). Due to this similarity in result, you may confuse that law of conservation of energy is also like unimaginable domain and the reason you may think may be that the energy-part is infinite just like the whole-universe. This leads to generalization that infinite and unimaginable are one and the same. Such confusion makes you to think that something added to infinite is constant as in the case of unimaginable. In the case of law of conservation of energy, the value of energy is maintained constant due to the internal mechanism of balance between a quantum of energy lost (by becoming some matter) and the same quantum of energy gained (same ‘some matter’ becomes equivalent energy). In the case of infinite universe, something added to it increases the quantity of universe (which is uncalculatable by experiment but exists really that can be represented in assumption as X). 6) When you do a problem, there is a norm to represent the unknown quantity by X. Here X means that the quantity has definite value, which is unknown to you in this time. The X represented above is also unknown to you, but it is unknown in all the times. In the problem, you say that 1/10 portion of X is 10. This step determined by you helps you to calculate X as 100. Unless you know the value of X as 100 in the beginning itself, you cannot say that 1/10 of X is 10. Hence, the problem deals with the quantities, which are calculatable only. In the above concept the X is always unknown to us, which is the diameter of the universe. When the diameter is unknown, the centre of the universe is also undeterminable and then the radius is uncalculatable. Even though some scientists say that the diameter of the universe is 200 billion light years, it is not acceptable because the edge of the universe is never reached practically by anybody or even by instruments. The journey of human being or even its imagination up to the boundary of the universe is impossible (in spite the imaginable boundary of the universe is ending at some point since the universe is not absolutely infinite but relatively infinite, which means that it is finite to God and infinite to human being thereby resulting that the diameter is calculated by God already). The value of the diameter (of the finite universe in reality) is certainly finite having certain value that is uncalculatable to us and hence you can say that the value of the diameter is X billion light years. X has certainly a value known to God and our theoretical assumption also says that some unknown number exists for X. X is not real absolute infinite (only relative infinite meaning that the value of diameter exists, which is unknown to us due to inability in calculation). The diameter of universe is not infinite by itself but due to presence of God at the boundary Most important is that the diameter of the universe is having certain solid value, but, it is so long that we can’t reach it. This doesn’t mean that the length is real infinite. It is really finite but appears as infinite to us because of our inability to reach the boundary even by imagination. You are imagining the material of the boundary but, unable to imagine the point where the boundary ends. When infinity is not inherent characteristic of the diameter of the universe, what is the problem for us to reach it just by imagination at least? The actual reason is not due to infinity of the diameter, but, due to unimaginable nature of the God existing adjacent to the boundary of the universe. You can never touch the unimaginable God even by imagination. When you are reaching the boundary of the earth, you are naturally touching the sea water that starts from the boundary of the earth. Since Sea water is also imaginable like the earth, you can reach the boundary of the earth touching the sea water. In the place of earth let this universe stand. In the place of sea water let the unimaginable domain stand surrounding the universe. Since God is unimaginable, He is untouchable even by the imagination of human being. If you reach the boundary of universe, naturally you will touch (imagine) the unimaginable God. Since this (imagining the unimaginable) is impossible, you should never reach the boundary of this universe. Hence, infinity of the diameter of the universe is relative with respect to adjacent unimaginable God and not absolute infinity of the diameter. Since scientists do not believe the unimaginable God surrounding the universe, they naturally concluded that the universe is really absolute infinite because if the diameter is really finite, will there be a compound wall at the boundary saying that the space (universe) ends here? Then, in such case, what is present after the boundary wall? Unable to find out that after the compound wall, they simply extended the diameter infinitely. The core and boundary of the universe are imaginable. Naturally, after the imaginable boundary, the boundary of the next item having different nature must start. Otherwise, you can’t say that the boundary ends. When the solid earth ends at its boundary, the boundary of different material, which is liquid (water of sea) starts. Then only you can say that the solid earth ended at this junction point. In absence of such junction point, you have to naturally extend the solid earth infinitely. This view of scientists saying that universe is infinite looks like a theory having no end as answer. Instead of such inability to express the end, it is better to accept the existence of a domain of different nature, which is unimaginable (unimaginable is different from imaginable in nature) after the finite boundary of the universe and thus answer of end is given. You need not get a doubt that where the unimaginable ends. Unimaginable is beyond space without spatial dimensions and hence no concept of diameter in it. The beginning point of unimaginable domain is not reached by us even by imagination, which itself is the adjacent point of the end of boundary of universe. Hence, both beginning and end of unimaginable domain are beyond imagination including its core, the unimaginable nature itself is the unimaginable substance (since two unimaginable become one unimaginable only). This unimaginable domain is called as the unimaginable God. The infinite cosmos [universe] itself is a proof of the existence of unimaginable God. ‘Infinite’ means that the boundary of the universe is everlasting. What is the secret of this everlasting boundary? Suppose, let us say that the ocean is infinite. It means that you may travel and travel for any extent of time, you will not reach the bank of the ocean. The bank of the ocean means the land, which is different from the ocean or its water. The land, which is beyond the water, is never achieved if the ocean is infinite. If the boundary of the ocean is achieved, it means the land, which is separate from water is seen. Similarly, if the boundary of the universe is achieved, it means that the unimaginable God, who is separate from the imaginable universe is achieved. But, the boundary of the universe is never achieved. This means that something, which is beyond the cosmos or the universe, can never be achieved. What can be beyond the universe? Only the cause or generator of the universe can be beyond the universe. From a huge lump of mud, you have created a small pot using some of the mud. Now, beyond the pot, the rest lot of mud, which is the cause of the pot, exists. If you are unable to cross the boundary of the pot, the cause of the pot, which is lump of mud, is never achieved. You can take this example to certain extent only. In this example, some part of the cause is modified into the pot and the rest of the part of the cause remains. But, in the concept [creation from God], no part of the cause is modified. The reason for the infinity of the cosmos. The fundamental unit of the cosmos is space, which is nothing but very subtle energy. The cause or the generator of the space must not contain the space in it. In the case of mud and pot also, the cause may be in the effect but the effect is not in the cause. The mud may be in the pot but the pot is not in the crude lump of mud. Therefore, in the concept [creation from God] also, the space cannot be in its generator. Before the creation of the space, space cannot exsit anywhere and even in its cause. If space exists in the cause, the space is already created before its creation. This is one impossible thing. The other impossible point is that if the space is in the cause, it means that space created space. Therefore, at any cost, space should not exist in its generator. It means that the generator of the space does not have spatial dimensions. The space means spatial dimensions only. Length, width and height are the spatial dimensions and the multiple product of these three is the volume or space. Your intelligence can never imagine anything, which does not have spatial dimensions. However much your intelligence may be sharp and however much your intelligence may take time, it cannot imagine anything, which does not have volume. Therefore, the generator of this space or cosmos is always unimaginable and exists beyond the cosmos. This is the reason for the everlasting space since its generator, which is the bank or boundary of this cosmos is never achieved by the intelligence. When intelligence itself fails, there is no possibility of the mind or senses to catch that unimaginable boundary of the cosmos, which is the unimaginable God Himself. Except this explanation, no other explanation gives satisfaction to expose the reason for the infinity of the cosmos. God is not in the cosmos because God does not have spatial dimensions and He cannot exist in the cosmos, which has spatial dimensions. Even if you say that the unimaginable God exists in the cosmos, it is of no use, because such God is never detected even by the sharp intelligence. It is as good as saying that God is not in the cosmos. Therefore, the Veda says that nothing in this cosmos is God, because nothing contains God. If something contains God, you can say it as God. If a wire contains current, you can say such wire as current itself. Since no imaginable item contains unimaginable God, no imaginable item can be called as God (Neti neti… Veda). Even in the case of human incarnation that contains God, God is still undetectable even by intelligence, even though you call It as God. The Veda (Tvadevanupravishat…) and the Gita (Manusheem tanum…) speak about the special entry of God in human incarnation for the purpose of preaching the spiritual knowledge to human beings with exceptional specific talent in clarifying the doubts. Such special entry cannot be the logical entry of cause into effect during modification like mud in the pot. Such special entry is based on the desire of God and not on the logical principle of entry of worldly cause into wordly effect. www.universal-spirituality[.]org Universal Spirituality for World Peace
  16. It is good that you have responded against the injustice and for the justice. If possible, you should also think the best that can be done by you either by taking up some practical step or by taking up some theoretical step through suggestions and propaganda of right concepts. You should always try to support the justice and condemn the injustice whether it is the case of an individual or a community. Such reaction is very important part of your worship to God. God will be highly pleased by such effort from your side involving in the establishment of justice and destruction of injustice since God feels that this is His primary responsibility towards His creation. Your practical participation in trying to help the primary duty of God is highly appreciated always by God. If one fails in this aspect, any quantity of personal worship of God is useless. God says that He incarnates on this earth mainly to protect the justice and suppress the injustice. This is very important divine quality and contributes mainly to your achievement of divine nature. Therefore, you must develop this attitude within the limits of your capacity, knowledge and analysis. You must live always maintaining this divine nature irrespective of the defeat and success of your trials in establishing the justice against the injustice. All the above concept is one side of the coin only. The other side is regarding the actual mechanism of the system arranged by God that involves the history of the case related to the future birth and previous birth. It is also related to the nature of the judgment of God based on several special and specific points of each individual case. The actual proceedings of the system run by the constitution created by God may sometimes differ from your analysis based on limited knowledge. You are not aware of previous and future births (Natvam vettha… Gita). The actual direction of the running of the case depends on the previous and future births known to God alone. The analysis of the Almighty is also far superior to your limited and inefficient logic. However, you should not be discouraged by the actual proceedings of the case. You are totally justified within your limits. In fact, the proceedings of this entire Universe are beyond your capacity and about which you need not be worried. When the contradiction arises between your effort and the actual direction of a case, do not become emotional to find fault with the proceedings of the Universe, which are based on the direction given by God only. Thus, by criticizing the administration of Universe, you are criticizing only God, Who is the Universal Administrator. In case of the contradiction between your effort and the path of the world, God is not blaming you since you are putting sincere effort within the restricted limits of your knowledge and capacity. On the other hand, God appreciates the behavior of your good psychology as per the divine expectation. In the case of such contradiction, you are only blaming God by condemning the universal direction and you are not realizing that this is the result of your incomplete knowledge. Therefore, your duty is to support the justice and oppose the injustice within the limits of your knowledge and not to blame God directly or indirectly in case of the failure of your effort due to contradiction by the universal tendency directed by God. The Gita says that the practical nature of the activities in the Universe is very much complicated and every case is highly specific like the thumb impression. If Prakash is beaten by Manohar, the punishment given to Manohar differs in several ways depending on very minute details of the case and the possibility of psychological transformation of the sinner. For this sin, Manohar may be beaten here itself in this very birth by somebody or may be beaten by Prakash here itself in this very birth or may be beaten by the servants of the Hell in the upper world or may not be beaten by any one at any time since it is the reaction-punishment as Manohar was beaten by Prakash in the previous birth. When the fact is the last option, people misunderstand that good Prakash was beaten by bad Manohar and nothing happened to Manohar. Your effort to beat Manohar fails if it is the last option. Now, you will start blaming the universal tendency and thereby blaming God indirectly since the direction of motion of any activity in the Universe is totally under the control of God only. Due to the existence of so many complicated options of the deeds of the souls, Lord said that the analysis of the three dimensional network of the deeds and fruits is very much complicated (Gahanaa Karmano Gatih). The essence of this message is that you should try to uplift the justice and reject the injustice within the limits of your knowledge and analysis. But at the same time, when your such good wish and effort are repelled by the forcible universal direction controlled by the divine system, you should not be emotional and should not get any pain or depression. You will be appreciated by God for your behavior within the possible limits since the change of the attitude of the soul towards the right direction is the main aim of God since He does not require even a trace of the contribution of your effort as help or assistance in His administration. The Lord said in the court of king of Kauravaas like this “If certain people (like Bhishma, Drona etc.,) here have neglected the justice allowing the injustice to win, this does not mean that justice will be defeated and injustice will win. Anyway, I am always there to protect the justice and destroy the injustice. Moreover, such people shall also be punished by Me”. In fact, Bhishma suffered by lying on the bed of arrows and Drona suffered while his head was cut. In the above given options, the selection of the choice is mainly based on the nature of the psychology of the human being to be changed. According to the suitability, the option is selected by God since the main aim is only to transform the soul and not to revenge through the punishment. The punishment gives only temporary suppression and the permanent transformation can be brought only by the powerful knowledge. Once the human being is convinced through the logical steps of the analytical knowledge, the practice will be spontaneously affected. For this purpose, God comes down in the human form again and again. Of course, God is engaged always through such activity and this aspect is totally different and should not be linked in the context of the present level. The human incarnation is such Leader as expected by you and such divine program is already going on and you are the best witness of that. The concept that you should not hurt any living being is totally wrong and the concept that every living being is God since awareness is God is also wrong. Awareness is a property existing in certain created items called as living beings. God also has this property since all the properties of creation basically belong to God only. Hence, awareness is not at all God. If you are not hurting any living being, you are like an inert stone. You have to differentiate good and bad unlike the inert object. Then, you should encourage and help the good and discourage and even hurt the bad to control the bad. This differentiation of good and bad and different activities related to good and bad are followed by God also as said in the Gita that protection of good and destruction of bad are the divine duties of God (Paritranaaya saadhunaam). Sometimes, you have to hurt even your own children to inculcate the discipline. If you become inactive by not hurting anyone, bad grows without control, hurting the good people more and more. In such case, you are indirectly hurting the good people and your basic concept that you should not hurt anyone is failing. Apart from the human beings, you should extend this interpretation to the other living beings also. The soft natured animals like cow should be respected and wild cruel animals should be hunt. The above concept that you should hurt bad people should not be misused especially for your selfishness. There may be a rich man, who looted the innocent poor people in a region. You can cheat him and steal away his wealth. But, such wealth should not be stored in your house for your selfish advantage. In such case, you are hurting the bad but the result is for your selfishness. You should distribute that wealth to all the poor innocent people in that region. You can also share with them if you are also a poor man. Sometimes, you are becoming angry towards a rich man on some other personal reason. Now, you interpret him as a sinner in amassing the wealth of the poor people and follow the above procedure. You are superimposing the sin on him for your personal grudge. It is like saying that if you want to beat a person, call him as dog and then beat him! Therefore, the justice and injustice should not be concluded in a hasty way. You should take the help of the ethical scriptures and the help of proper scholars before any conclusion (Atha Yadi te… Dharma vichikitsaa… Veda). Whenever, any unjust situation taking place in the world comes to your notice, you should stop there and be involved in condemning the injustice as far as possible. You should not go in your own way avoiding the risk in it. If everybody follows this principle, you are not alone to fight against the injustice. You have the support of several such people and hence, you need not fear. God will be pleased with you by such practical involvement since you are doing the duty of God. All your worships, rituals and devotional prayers cannot please God. This is the real way to please the God. God is the deity of justice (Dharmasya Prabhurachyutah). God is honored if the justice is honored. God is insulted if injustice is honored. If the justice is protected (Pravritti), the society runs with smooth functioning. Then, the spiritual effort (Nivritti) can also take place on smooth basis. The stage should be safe for the drama to run in peaceful way. God is not much bothered about the Nivritti, which is your personal relationship with God. God is highly bothered about Pravritti, which is your behavior to the society. God said that He incarnates on the earth only to protect Pravritti (Dharma Samsthaapanaarthaya – Gita) and not to protect Nivritti. The scriptures of other religions totally deal with this Pravritti only. Shankara told that you are God (Tattvamasi) even though the reality is that yourself, an imaginable item of creation, cannot be God, the unimaginable creator. Shankara is not ignorant of this truth. The main aim is that you will develop noble divine qualities of God when you think that you are that very God. In such case, Pravritti is tremendously protected since everybody becomes extremely good assuming himself or herself as God. Selfishness vanishes away completely since all this creation is already the property of God i.e., yourself. You need not steal your own property and corruption disappears. Such tremendous wonderful results are seen as the development of a single lie that you are God. A lie is not a sin and in fact is auspicious act when it gives good results. The mother says to the child that the moon will come down if it eats the food offered by her hand for the good result that the child grows well by eating the food. She is not punished in the hell for that lie. In fact, she is honored in the heaven for that good act. People see Shankara as the Divine Preacher of Nivrutti. He is in the disguise of Nivritti and should be treated as the excellent preacher of Pravritti. Shankara is the incarnation of God and hence, the basic nature of God to protect Pravritti (justice) can be clearly identified in Him in a hidden way. Shankara exploited the ambition of every human being to become the highest God for achieving the best peaceful society. WWW.universal-spirituality[.]org Universal Spirituality for World Peace
  17. CREATION SEQUENCE The first creation that came from God is space or inert energy. Akasa (space) and Tejas (inert energy) are one and the same because space is a form of inert energy only. Matter, work, light, heat, sound, electricity, magnetism and awareness are also other forms of inert energy. Our imagination cannot cross the limits of space. The link or process of production between God and space is also unimaginable like God. This link is beyond space and God is beyond this link. The space is called as Mahat. The link is called as Avyaktam which means unimaginable. The Parabrahman is mentioned as purusha. The Veda says that Avyaktam is beyond space and purusha is beyond Avyaktam (Mahatah paramavyaktam avyaktat purushah parah). God is first. Space is second. Air is third. We can explain the generation of third from second, but not the second from first. Second and third are imaginable items. Space or energy became air. Air means atoms. This is energy condensing into matter. This process of condensation is explicable and debatable. This process is parinama or vivarta. If matter is different from energy only by quantitative way it is vivarta like water condensed to ice. Vivarta brings only physical difference. The parinama is qualitative difference like milk becoming curd. Before the creation of matter, only energy exists. If energy is condensed, it should be vivarta process only, which is physical. But if all the mater is energy only, how the qualitative difference came between items of matter? There cannot be qualitative difference between blocks of ice having various sizes. One block of ice may be more concentrated (or condensed) but it cannot bring a qualitative difference. But the qualitative difference between the milk and curd is practically experienced in the world. Milk and curd are also condensed products of same energy and may have quantitative difference. Thus this point of contradiction brings the unimaginability, which is the characteristic of God. Therefore, the presence of the unimaginable power of God (Maya) is everywhere in the world. The Gita says that this Prakruti is also Maya (Mayam tu prakrutim). Thus the entire world is affected by the hidden power of God (Maya), which is known by deep analysis. When the energy and work are essentially same, the different quantities of energy-drops (electrons) giving rise to different properties mean different works of God giving rise to different properties. Here the wonder is that the working material and work are one and the same in essence. Therefore, the unimaginable God does wonderful works and His work it self is the working material. The work is power of God, which it self is the working material. All this creation is work without any separate working material because the working material itself is a form of work. According to science also, any material (matter) is a form of energy and work is also a form of the same energy. Thus, this wonder exists in science, which says that matter is a condensed form energy. For the process of condensation, space is required and the space should be different from energy for the process of condensation to take place. But space is a form of energy as per the special theory of relativity. In such case, how the energy is condensed? Because, space is also energy. This is another wonder. Like this, when this nature (Prakruti) is analyzed, it is a wonder (Maya) only as said in Gita (Mayam tu..). Thus, Maya becomes the inner substratum of the world. God is the substratum of Maya (Mayinam tu…Gita). Thus, God is the final substratum of this world. The generation of matter on condensation of energy and the transformation of matter in to energy by dilution are wonders in the context of space being the energy. Thus, the generation, maintenance on substratum and dissolution are works of Maya, which mean wonders of God. Such wonder is for souls only and is well known to God and therefore it is not a wonder to God. Thus, Maya is a logic or science for God, just like the nature is a logical science to the souls. It is only higher logic or super science of God which is above the level of souls. Creation of world from God The climax of greatness is in creation of existence from non-existence only and not from existence, which can be understood from the three philosophies. [The three components of the imaginable creation are matter, energy and awareness. When Krishna showed the cosmic vision, all these three components were exhibited. In that vision, materialized worlds representing matter, highly intensive radiation representing energy and various living beings existing in the worlds representing awareness are seen. This vision is very important miracle not only quantitatively, but also qualitatively being the source of very important knowledge, which is the creation of the universe from God. The above three components created indicate that God created energy, matter and awareness and this means that God is the creator of the entire universe. Some think that this universe is in hidden state (Avyaktam) and God made this to be expressed. This means that God has exposed an already hidden item like a magician and in this way the greatness of God is proved very little. The word Brahman means the greatest (Bruhi vruddhau), which exposes its climax-greatness. The greatness of God in the climax is in the view of souls and not in the view of God. A great man is felt as great by others and not by himself! The greatness of God in climax can be expressed only when we say that this existing creation is created by God from its non-existence only. The present existence and the past non-existence are in the view of souls only. The Veda says that this world was non-existent before its generation and this existing world is created from non-existence only (Asadvaaidamagra aasit tatovai sadajaayata). Of course, nothing can be produced from its non-existence and hence ‘Asatkaaryavaada’ is not acceptable. But, this is true in the worldly logic. This is not true in the case of unimaginable God, who is beyond the worldly logic. It is true that Shankara told that this creation existed before its generation (Satkaaryavaada). But, He told that the effect (creation) existed as cause (God) only as told by the Veda (Sadevasomya). You must note carefully that creation didn’t exist before its generation whereas the cause of the creation (God) only existed. The conclusion is that God only existed in the beginning, who created this creation as real in the view of souls. Both the absolute plane and relative plane are taken as references by Shankara. Ramanuja and Madhva took only relative plane in which the starting point is mediated God (unimaginable God + medium) in which mediated God and creation similar to medium co-exist. Hence, the cosmic vision means creation of universe from nowhere in absolute reality and creation of universe from already created source-medium called as subtle energy or space (Mula Prakruti) in relative plane. Hence, in the relative plane, God is only intellectual cause and not the material cause. Therefore, there is no contradiction among three Divine preachers.] Food ,Space and Soul- As per Veda Food is inert matter (Annam) and on oxidation (Prana), it produces inert energy. This energy is converted into awareness or chit. The Veda says ‘Annat purushah’. This inert energy is transformed into soul and this inert energy maintains the entire world as cosmic energy (Jeeva bhutam…the Gita). The Veda says that space is produced from soul. Here soul denotes inert energy only, which is its basic form. Therefore, the space is also inert. Otherwise space should have been a living being with awareness. According to Einstein space is geometrical only and exists as long as matter exists. But space is geometrical required for the waves to occupy and propagate. So, even if all the matter is converted into energy, space can still exist. As long as space exists energy has to exist because space is also a form of energy. Of course, if you speak of energy also in terms of matter, you can say that space exists as long as matter exists. The condensed energy is matter. This means energy can be diluted and so energy or space expands. This represents the theory of constant expansion of space. In Maha Pralaya, the design of the world exists which needs space. If only awareness disappears by destruction of all living beings, it is called as Pralaya. If all the matter disappears leaving energy, it is Maha Pralaya. Disappearance of matter means transformation of matter into energy. Similarly disappearance of awareness means transformation of awareness into inert energy. Up to this concept both God and energy exist like Father and mother. Up to this, both inference (philosophy) and perception (science) travel together like parents. The follower of Shakti cult (Shakteya) says that the energy itself is God and thus he is just the present scientist. He is better than Advaitin, who says that awareness is God. Even in Maha Pralaya at least energy exists. Awareness disappears even in Pralaya. Of course both these become one and the same if the awareness is also considered as energy basically. Both these depend on perception only. They too depend upon inference, but their inference is based on perception. The fire is inferred from smoke, because the relationship of fire and smoke is already seen (perception) in kitchen. Therefore awareness, the inferred God by Advaitin is imaginable and even perceivable through intricate modern instruments. Such inference is based on perception only. The inference of God should be based on scriptures like the Veda. The interaction of Father and mother is inferred by seeing the interaction of a couple later on. Such inference is perception based. But the interaction of God is never perceived, because God is never perceived since God is beyond even the imagination. Maha Karana Pralaya represents the dissolution of energy completely, which means the disappearance of space. The situation becomes unimaginable. The space of the dream disappears but still the brain exists in the absolute space. The mind (nervous energy) requires absolute space for existence. Thus existence of absolute space (Paramavyoma) is required for the existence of God. Since no item in the creation can stand as perfect representative of God, this problem comes. The existence of Paramavyoma again speaks about the existence of energy in more subtle form. The dissolution of energy to the fullest extent leads to complete unimaginable situation, which was exactly the situation before creation. Such a great devotee leaves the science and perception completely. He believes only in the Veda. He believes only in God as the absolute cause every time after Maha Pralaya. Such a great devotee never falls as he depends only on God as the root of root cause (Maha karanam). Jesus believed God in such a way. Shankara’s advaita is actually this concept only. An atheist cannot travel to this distance and so He (Shankara) stopped at the concept of awareness only so that every atheist is attracted and feels that the absolute is in him and finally he can become the absolute God. Even the concept of Pralaya is not brought here and awareness was declared as eternal. For the sake of a theist, awareness is eternal and remains in deep sleep and also in Pralaya. But the atheist should realize that awareness is not present in deep sleep since one is not aware of even the soul, which is awareness of awareness as found in meditation. The enquiry of the source of ‘I’, which represents the fundamental characteristic of awareness in deep sleep reveals the whole story. The inert energy is the source of ‘I’ as realized from the analysis of deep sleep.
  18. CAREER ADVICE In a question answer form i am giving the answer as below:: Shri Bharath: Padanamaskaram Swamiji! I am Bharath from Amrita School of Engineering. My question is related to Pravrutti. Swamiji, I am going to finish MTech in two months and I have to find a Job. It has always been my desire to work in Aerospace Industry. By your grace I have confidence in myself that I will be able to become good engineer. But the problem is I don't want to work for that industry anymore. Actually I have lost my desire to work as an engineer itself because nowadays engineering is mostly used for increasing the comforts for humans which leads to unsustainable world. I believe it is ok if somebody wants to innovate something provided it is used only when it is needed. All the companies who sell anything see only if their customers has the money to buy or not. They don't bother if they really need it or not. For example if a person want to buy a car just for the sake of prestige he is very well allowed to buy if he has money but he actually doesn't need it at all. Nikhil sir told me that you wouldn't travel in AC coaches even when you can buy tickets to travel in AC coaches. You only prefer to travel in sleeper coaches. From this it is very clear that we shouldn't try to live a luxurious life. But we watch a movie also in a AC theatre! All these ideas of mine lead to following questions. Swamiji, I request You to kindly answer these questions which will help me a lot in my life. Bharath (Q1): Is it ok to work for such companies who are responsible for causing unsustainability in the world? Swami: O Learned and Devoted Servants of God! If you do not work, somebody else will work in your place considering the present rate of unemployment. So, even if you do not work, it will not serve any purpose. If you want to achieve your aim of a sustainable world, propagate the spiritual knowledge related to this point and impress it on the minds of the people. The problem is that nobody is worried about the welfare of society. They forget that, after all, they are members of society. This crucial point must be stressed and used for the good purpose of bringing in people, some selflessness and a sense of responsibility towards society because every soul is inherently selfish. Environmental science is already doing this job and it is purely a point of science in the path of pravṛtti. Bharath (Q2): We humans already have the necessary technology for even living a luxurious life. So, should we stop doing engineering? If not, how can we use engineering to create a better world? Is space exploration really necessary for humans? Swami: Again, this point is about bringing a change in society, which is the subject of pravṛtti. It is not the subject of nivṛtti, which is about bringing a change in an individual alone and is purely personal. Hence, propagating the concept to the public is the only way. Space exploration is the scientific research that attempts to study items in space. There is no use of such research in nivṛtti because the scriptures say that the upper worlds cannot be seen by human beings due to the will of God. Thus, space research belongs only to pravṛtti. Science does not bother about God and is confined to the present life alone. Scientific rationality is confined only to physical knowledge. Even though there are several genuine miracles happening in this world, science does not bother about them. Atheists attempt to examine these miracles like scientists. But they differ from the silent scientists in their invariable strong negation of the miracles at the end of their investigation. Unless miracles are accepted, scientists and atheists will not believe in the existence of the unimaginable God. A scientist may become a believer in God, but an atheist will never believe. For believers in God, miracles are not necessary since they follow the advanced knowledge of nivṛtti. Bharath (Q3): Like me, many youngsters have different kinds of passions. Please tell me what is meant by interest and what is meant by passion. Should there be any restrictions in developing our interests? Swami: An attraction to an item is interest. When the same interest intensifies, it becomes passion. If the fruit of the attraction to that item brings welfare to the soul, then having a passion will give more benefit than having a mere interest. But if the fruit is harmful to the soul, even having an interest for it must be avoided. Bharath (Q4): Since I lost interest in engineering I have become very lazy. I have wasted a lot of precious time and even now I am wasting time. When I try to analyze the reasons for my laziness, I find that it is not only the loss of interest but also something else. Please tell me the different reasons why a person becomes lazy and how to overcome it. Swami: Laziness is the most dangerous disease because it not only spoils one’s mental health, but also one’s physical health. Even if you stop mental work, you should never stop physical work, which is doing some physical exercises, at least. The body must have perfect health and you must give top most priority to this point. A sound mind always needs a sound body. Only a sound mind can understand the real spiritual knowledge, which is helpful for the welfare of the soul forever. Bharath (Q5): Many students are forced by their parents to study something or to do something they are not interested in doing. I have even seen students committing suicide because they were asked to do something which they never liked and as a result they had failed miserably. In that case, should students listen to their parents? In my case though, I was not interested in doing an M.Tech. I still listened to my father and did it. As a result, I have got this divine knowledge from You. You gave me Nikhil sir as my teacher, who helped me understand this knowledge by patiently answering all my questions. So, by listening to my father, even though I did not like what he told me to do, something good happened to me. Swami replied: Parents are always wiser than their children because parents have more worldly knowledge than the children. Worldly knowledge is also a fundamental necessity. Suppose, you are planning to present a devotional drama to the public to develop their devotion to God. To perform the drama, a stage is essential. So, you must have all the knowledge of the stage too. The devotional drama is your spiritual effort. Maintaining yourself in the world i.e. securing your livelihood, is the stage. Worldly knowledge is the knowledge of the stage. If you are very rich and if you are interested in spiritual knowledge, it is good. You need not struggle to maintain yourself in the world. You can only concentrate on the spiritual effort which leads to the permanent welfare of the soul. It is certainly far far more important than merely the welfare of the body. But if you are poor, then as the first step, you should concentrate on the welfare of the body, which is securing your livelihood. Even if you are a middle class person, you should concentrate on the welfare of the body in the first step. This is because, your limited savings might not be sufficient for your lifetime since the value of money might fall steeply in the future. As regards education, even if you do not have any interest in a subject, you have to develop interest in it since it is helpful for your profession. You should choose a field of study which has better career prospects so that you may get good employment and develop interest in that field. Even if a man is forced to marry a certain woman, he must develop interest in his wife, once the marriage has taken place. He married her under inevitable circumstances. If the circumstances had not been inevitable, he could have married the girl he loved very much. Similarly, in order to maintain yourself in the world, which is the basic stage for the spiritual effort, you have to study the subject in which you have no natural interest. After entering in to the subject, you must show your interest in it to the climax. You should not withdraw from the subject saying that you have no natural interest in it. It would be just like saying to your wife that you do not love her because you were forced to marry her under inevitable circumstances! It would be real injustice. Until you are well-settled in life, you must continue your interest in that subject and in the profession related to that subject. Once you are established in your profession, you can pursue your interest in another subject of your choice. But please do not extend this concept to the example of marriage that I gave you. It was only a simile. You cannot say that after getting married, you will also continue your interest in your lover on the side! A simile can be applied to a concept only in a limited manner. Shri Nivedhan: What are all the ways of being happy in life? Swami: You must actually see the other side of the coin. Instead of asking how one can be happy in life, you must ask how the happiness can continue forever. If you take the case of worldly pleasures, the happiness is not continuous and moreover, it ultimately ends in unhappiness alone. Temporary happiness, which finally ends up in sorrow, is not desirable at all! On the other hand, the Gita describes eternal happiness. It says that the happiness which comes after some initial unhappiness during the stage when one makes efforts, alone is eternal (Yattadagre viṣamiva…). You must not only see your need of happiness in the present but also in the future. Some people give importance to their happiness in their old age. They work hard earn and save enough money for their old age. They also take care of their health through good exercise and food habits. These people accept some discomfort in the present, so that they can be happy during their old age. But it is not enough. It is even more important to make efforts to ensure your happiness after death. Merely focusing on your happiness during the temporary period of this life, is not wise. If you concentrate on God, you will be happy now, you will be happy in your old age and you will be happy even after death. God is the best and only way for getting eternal happiness. His grace can be attained through spiritual knowledge and devotion. You can realize this perfectly once you study spiritual knowledge completely. You must be very careful in choosing the means of getting temporary happiness or the means of getting permanent happiness. It is most important to analyze your own goal very very carefully. You must decide whether you are seeking temporary happiness or permanent happiness. www.universal-spirituality[.]org Universal Spirituality for World Peace
  19. WHY GOD KEEPS SILENT TO SOMEBODY EVEN AFTER INTENSIVE CRY? Ans. A diabetic patient cries before a doctor to get a sweet for eating. The doctor has infinite number of sweets and he does not worry at all for giving a sweet to the patient. You are crying before God, who is the divine father (creator of all the souls) to give some wealth or to solve some problem. If He helps you, there is not even a trace of any personal loss to Him. Neither His wealth nor His power is finite and nor His love to souls is limited. The only factor that guides Him is to see the future position after the help. If your eyes are to climb the roof of your head after the help, God will keep silent. After the help you will fall down even from your present level and then you will cry again before the same God to lift you up. If the doctor gives you the sweet, the level of sugar may go up and the emergent treatment is also the responsibility of the same doctor. Hence the doctor will not give you the sweet. If the doctor is confident of your health, he may give the sweet. Sometimes the doctor gives the sweet and conducts the emergent treatment to show you the truth, if you are scolding the doctor to be unkind. The response of the doctor lies on his analysis of the situation and it is not the subject of the patient at all. You must have the faith in the doctor (God) that any response is for your good only and you must know that the patient is ignorant of his own real welfare. Everybody in this world worships God only in aspiration of some fruit here or in the upper world (especially to avoid the hell). You need not worship God at all for getting some good fruit that helps you. Even without your worship, God being the divine Father, the divine Mother and the divine preacher (Matrudevo...), gives you the best fruit that does good to you always. He is three-in-one. Brahma is the preacher, Vishnu is the Mother and Shiva is the Father. Therefore, Lord Datta is the complete expression of God. The father and mother (parents) here are not harsh to their child due to blind love. Due to this, the child is spoiled. The preacher here is harsh without love as we see the harsh punishments given by the teacher. The teacher here is not worried about your failure in real sense. The teacher teaches the student only for the fees. Hence, these three here are partially or totally defective. The meaning of the above Vedic statement is that God is your father, mother and preacher (if you take the word ‘Matrudevo’ etc., as Bahuvrihi Samasa). This is the correct sense. The reverse meaning (Karmadharaya Samasa) is wrong in taking father, mother and preacher as God. God has both the paternal affection and the harsh treatment of the preacher required to mould the soul towards highest position. You should not judge God by rating the fruits. He gives apple to one person and banana to other person. The cost of apple is Rs.50/- ($50) and the cost of banana is only Rs.2/- (2 $). You pray God to give costlier apple in the place of cheaper banana. The banana is given to you because you have the problem of indigestion and banana will cure it. Your body is not resistant to cold and hence, apple is not given to you, which increases cold. The other person has resistance to cold and has less blood. Apple will not harm him and increases his blood. Hence, the doctor (preacher) gives whatever is suitable to the patient (student). Its cost is immaterial. For your case, banana is the costlier fruit and apple is cheaper fruit. The same is vice versa to the case of other person. God will give that much money or wealth to you beyond which, you will be spoiled with ego and bad ways. So, whatever is present with you is sufficient and will do good to you. Even an atheist is treated in the same way. If a son scolds always his parents, will the parents become angry with him? They pity him more and will also give to him whatever is needed. They try to change him slowly. All this analysis shows that you need not worship God at all for getting more fruits since you are already given the best needed fruit to you. A father, who is really interested in the welfare of his son, will send him to jail if he becomes a criminal. A father, who has blind love to his son, will hide his crime. Similarly, God, as a real father interested always in the welfare of the human being, will send him to the hell for betterment of his qualities through inevitable punishments. Hell shows the greatest love and concern of the divine father towards his children. Hence, hell should not be treated as indicator of the revenge of God towards sinner through punishments. The sole aim of the punishment is only to reform the sinner and not to revenge against the sinner. The love of these worldly parents and worldly preacher is always blind and limited to this life only. The love of God is in the perspective of long range to uplift the soul to the highest position irrespective of the duration of time. When I say that you need not pray God for anything, since already best is given to you and since you do not know what is best for you, this does not mean that you should not pray God any more. You must pray God always to express you gratefulness to God for the best fruit already given by Him to you. Jesus always says that He is expressing the prayer of gratefulness to God. We must take this point very seriously with the above background. The other religions may feel inconvenient about Jesus, being the preacher of Christianity- religion. You should take anything good from any religion. A Christian scientist invented the train. Are you not travelling by the train since you are conservative of some other religion? Universal spirituality alone opens your eyes fully to see the truth with highest clarification. Generally, the fruits (results) are linked to efforts only in this world. But, this link is established by God only and hence the final authority to give any fruit is God only. Hence, your efforts generally yield the corresponding fruits as per the link established by God in the divine programme, which is computerized in routine way. By this routine procedure, you will have a false impression that there is no God and fruits are obtained only by your capable efforts. This was the path of Purvamimaamsa. Now, God interferes in your life and will see that some efforts fail to give the corresponding fruits thereby preaching you to leave your ego and atheism. If you are a devotee and feel always that God is the giver of fruit, even then, some of your efforts fail because the fruits of such efforts are not good for you and hence, are avoided. A real devotee always prays God with gratefulness whether the effort gives fruit or not. Such actions in which you are not attached to fruit in any way at any time will not bind you and your attachment is always towards God so that you will reach the highest position in spiritual path (Nivrutti). The devotee reaching such highest position will be the dearest son or daughter of God, though all the human beings are dear children to God. Qn) When a devotee approaches God for help and if the sheet of deeds of that devotee does not allow the help, what is the result? Swami replied: Since God is not bound by the constitution of deeds and fruits, God helps the devotee even if the help is not supported by the sheet of deeds, provided such help, in His view, will bring spiritual uplift to that devotee. The sheet of deeds allows the help even if the devotee does not approach God provided such help exists in the sheet of deeds as a fruit of some good deed done by the devotee, in which case, the help is done due to the constitution of deeds. If the sheet does not allow the help and in the view of God, the help will not help him in the spiritual progress or reformation, God keeps silent. Since God is omniscient unlike us, His estimation of the future of the devotee will never go wrong. Sometimes, we help a person thinking that the person will be reformed by that help. But, our expectation fails and the person is not reformed. This will not take place in the case of God. When God keeps silent and the help is not done, the devotee is attacked by the misery. Such misery will develop the fear for sin in the mind of the devotee. Hence, even such misery is helping the devotee in getting reformed through misery. Hence, the reaction of God is always a double-edged knife helping the devotee in any way. Hence, it is better to approach God for the help and keep faith in devotion to God undisturbed even if the help is not rendered. This approach to God will always help you whether your required help is rendered or not. Such devotion with the background of such spiritual knowledge is called as best devotion (Paraabhakti). We must note that God is the creator of souls, called as Divine Father (aham beeja pradah pitaa – Gita). A father always tries to help the issue in all the possible ways. The human father is blind in his fascination to his issues and fears to punish the issue for the reformation. The Divine Father is different, Who aims at the final reformation only and not the intermediate misery of the issue. A doctor gives injection even if the child weeps aiming at the final cure of the illness. But, a doctor-father does not give injection to his child and requests another doctor to give the injection! www.universal-spirituality[.]org Universal Spirituality for World Peace
  20. HUMAN INCARNATION OF GOD Even before creating this world, the unimaginable God descended down as the first Energetic Incarnation called Datta or Father of heaven (also called as Allah, Yahawe etc). He did this to express Himself for the sake of the souls who were to be created later. Datta, which is the name of the first Energetic Incarnation, means ‘given’. It means that through the form of Datta, the absolute God, who is beyond space and time, and who is unimaginable to all souls, can now be grasped by the souls. So actually, God did not incarnate because of the desire of souls. The concept of incarnation was not the idea of souls. It was the noble idea of the unimaginable God Himself. It was due to His kindness that He descended in the form of an Incarnation. Through the Incarnation, He can interact with souls, help them in every justified way, and uplift them. Along with this primary aim of God, His secondary aim is to have entertainment in a positive manner. Ignorant people wrongly blame God thinking that His entertainment is negative like that of a sadist. God enters the upper energetic worlds in the form of Energetic Incarnations. On earth, He appears in the form of Human Incarnations(like Jesus, Krishna, Rama etc). Both these types of Incarnations are equal in all aspects. But the Human Incarnation is relevant to human beings on earth while the Energetic Incarnation is relevant to energetic beings in the upper worlds. When human beings die on earth and their souls pass on to the upper worlds, they too get energetic bodies. Then, the Energetic Incarnations of the upper worlds become relevant to them. Relevance is decided by the common medium. In an ordinary human being, the physical body is the medium for the soul. The medium allows the soul to experience the outside world and interact with other souls. In the case of energetic beings, their external body, which is the medium of their soul, is non-material. It is made out of energy. When God incarnates in any world, material or energetic, He enters a devoted being (called as Son of God) from that world. The external body and soul of that devotee(Son of God like Krishna, Rama, Sai Baba, Jesus, Muhamamd etc) become the medium of God. It allows God to interact with other souls who too are present in the same medium in that world. This arrangement is most wonderful like the divine nectar (amṛtam). It provides the greatest benefit to souls. It allows them to interact with God and be uplifted. But before souls can be benefitted by this divine nectar, they have to survive a horrible poison. This poison is the repulsion between common media. The repulsion is the mutual ego and jealousy that exists between all fellow-beings of the same kind (common media). As a result, the energetic being is repelled from the Energetic Incarnation and the human being is repelled from the Human Incarnation. Due to this poison, the soul in a human body rejects the Human Incarnation here on earth and upon reaching the upper energetic world, rejects the Energetic Incarnation there too. The end result is a total loss for the soul, every time and everywhere! The aim of the Incarnation is only to re-establish the right path and the balance of the world, whenever it is disturbed. This is clearly stated in the Gītā (Yadā yadā hi...—Gītā). The same concept was also stated by Jesus, who said that He would come again. It means that the order in the world gets disturbed often and there is an emergent need for God to enter into His creation again and again to rectify it. When a factory is established by a person, he visits it every day so that he will be available to solve any problem that arises at once. It is necessary for the smooth administration of his establishment. No owner comes to the factory only when called by the workers after a problem has arisen. The owner has his own fundamental right and sense of responsibility to visit his establishment as many times as possible and no invitations are necessary for him. Invitations are valid when a person is invited to visit the property of someone else. In this case, all of creation is God’s own property. So, He needs no invitation from souls within His creation to enter into creation. This analogy of the factory and factory-owner has its limitations since it is an example from this world, which is the imaginable domain. In the actual concept, the unimaginable God exists in His original place surrounding the boundary of this world. At the same time, using His unimaginable power, He also visits this world which is surrounded by Him. He enters creation in the form of multiple Energetic and Human Incarnations. The various Incarnations as well as the original unimaginable God, exist simultaneously. Even though God appears to be divided, He remains undivided as clearly told in the Gītā (Avibhaktaṁ vibhakteṣu...—Gītā). This is possible only with His unimaginable power. While attending to His primary justified responsibility of establishing justice in the world and destroying injustice (Paritrāṇāya...—Gītā), He also fulfills the desires of His climax devotees as a secondary or associated activity. Fulfilling the desires of devotees is only an associated activity from the angle of coincidence. But it is also the primary activity from the angle of importance. The Human Incarnations of God are of two types, based on how long it takes to solve the problems. If long-term problems exist, Datta, the Energetic Incarnation of God selects a devoted human soul and merges with that soul. Datta is born on earth merged in the body and soul of that selected soul. This is how normal Human Incarnations are born on this earth. Apart from this, God also comes to earth in the form of temporary Incarnations. Sometimes, when a climax devotee is facing an urgent problem, God suddenly merges with any ordinary human being present nearby to help the devotee. Once the devotee has been helped, God leaves that human being into whom He had temporarily entered. These temporary Incarnations are called Āveśa Avatāras. If necessary, God can even appear in the form of a newly-created Human Being by His unimaginable power. As soon as the purpose is over, the new Human Being disappears. God thus helps human beings by appearing in human form (Daivam mānuṣarūpeṇa) and this concept applies to both the long-term (normal) Human Incarnations and the temporary Human Incarnations. In any case, the incarnation of God in human form is always need-based and is meant for the sake of His real devotees. The term ‘Emmanuel’ in the Bible, means the Incarnation of God, who comes here to save His own devotees. The same unimaginable God exists in every Incarnation and He always possesses His full power. So, one should not differentiate one Incarnation from another. Quantitative and qualitative differences are inherent in creation. So, two Incarnation appear to be externally different. But the same power of God always exists with God in every Incarnation. In fact, God, the Possessor of the unimaginable power is not different from the unimaginable power. The Unimaginable Entity must only be one. There cannot be two unimaginable items since if they can be counted as two, or differentiated from each other, they are not unimaginable at all! So, God’s unimaginable power is the same as the unimaginable God Himself. The power possessed by all Incarnations is the same. But the power exhibited by different Incarnations may differ based on the need of each specific program. When an Incarnation exhibits only a ray or the 1/16th fraction of God’s power, He is called as a Ray-Incarnation or a Kalā Avatāra. When an Incarnation exhibits a somewhat larger fraction of God’s power, He is called a partial Incarnation (Amśa Avatāra). When an Incarnation exhibits a major part of God’s power (more than 12/16th fraction) and the power remains with Him throughout His life, He is said to be a complete Incarnation (Pūrṇa Avatāra). When an Incarnation exhibits the entire power of God throughout His life, He is called the most-complete and greatest Incarnation (Paripūrṇatama Avatāra). One should never insult any Incarnation by thinking that one is lower than another since this classification is only based on the power exhibited by the Incarnation. The power possessed by each Incarnation is always the entire unimaginable power of God. The devotees propagating the true spiritual knowledge in all regions of the world are also Incarnations of God since God merges with such devotees to carry out His own work. There may be one cook in the kitchen, but there are several waiters distributing (propagating) the cooked true knowledge in this world. Krishna cooked the true knowledge-food in the form of the Gītā. Sage Vyāsa recorded it and several sages propagated it. Krishna, Vyāsa and the other sages, who propagated the Gītā, are all Incarnations of God since only God can do His work. They all are different media of God and God did His work through them. It only appears as if they did the divine work. The reality is that the kind God, who actually does His own work secretly, gives the fame of carrying out His work to His devotees. While doing His divine work through them, He uplifts all these devotees in various angles and stages. God incarnates everywhere in the world in every generation. By propagating His knowledge everywhere, He exhibits the power of His divine knowledge in a form that is suitable to the devotees present in each place. This propagation of His knowledge everywhere shows His kindness for humanity since all people can be benefitted by His knowledge where ever they live. If He were to incarnate only in one place many people would not be able to visit Him. Based on all these aspects related to Incarnations, we cannot limit the number of Incarnations of God. The Incarnations of God are infinite in number as said in the Bhāgavatam (Avatārāhyasaṅkhyeyāḥ…). www.universal-spirituality[.]org Universal Spirituality for World Peace
  21. CONCEPT OF DEATH AND JESUS ON THE CROSS The essence of Jesus death shall be understood in our life and shall be practiced. One of you asked Me about the significance of cross in Christianity. Some scholars have interpreted it to the striking of I, which represents the egoism. It is a good interpretation but it does not speak about the significance of Jesus present on the cross in the process of crucification. Therefore, if you consider both the cross and Jesus on it, there is more important significance, which represents the death of Jesus. In the death the soul leaves this external human body. It indicates that one day or other you have to leave your body and everything and everybody associated with the body. Therefore, the concept of death is the most sacred spiritual preacher, which preaches about the non-eternal bonds with your relations and related things in this world. Thus, death is the most pious concept and one should not fear for it. You should not fear for your spiritual preacher who is the most sacred and pious. You must give your utmost attention to this most pious spiritual preacher, the concept of death. When Nachiketa asked his father about the donation of himself, his father told that he would be donated to the God of death called Yama. Infact, Nachiketa received the best spiritual knowledge from Yama as you find in Veda. Everybody knows that death is inevitable. But such is only knowledge. By Knowledge one just knows. This is not sufficient unless the knowledge is often memorised, which leads to realization. Thus, knowledge, memorization and realization are the three steps after which only practice comes as said in Veda (Srotavyo….). Due to the absence of the other two steps, in practice the human being is behaving as if these worldly bonds are eternal. Unless these bonds are cut, liberation or salvation is impossible. Without liberation attainment of God is subsequently not possible. When you are bound to certain things, how can you achieve other things? The attachment to the Lord is unable to give the salvation from these bonds because the attachment to the Lord is not strong. Unless you realise the nature of these bonds, you cannot get salvation from these bonds. The nature of these bonds is best exposed by the concept of death. Thus, when you are constantly looking at the cross with Jesus on it in the process of crucification, then you realise the nature of these bonds continuously. Such continuous realization leads to continuous practice. Practise alone can give the result. Thus, the cross with Jesus in the phase of death is having the greatest spiritual significance in giving you the liberation. Unless you derive the concept from the statue of Jesus on cross, such statue becomes useless, if it is conceived only in the sense of the death of Jesus. Jesus himself advises the people not to weep on His death, but they should weep about themselves. This means that the physical sense of crucification should not be taken. If you take the internal significance; it will be useful for your spiritual development. Thus, when you are worshiping the idols, the concepts for which the idols stand should be realised. The constant attention on the idol is also necessary so that the concept is memorised again and again. It is for this purpose, the idol worship is introduced. Therefore, one should not mock at the idol worship. Christians wear cross with Jesus on it in the chain around the neck. The church also shows the same. Such photos are in the houses. All this is the idol worship. I do not know why they criticize the idol worship and follow the same in practice. The Christian scriptures criticize the idol worship. The point in such criticism is that mere worship of idols without realizing the concepts for which those idols were created is useless. From this angle idol worship is to be criticized. Thus, you have both positive and negative angles for any point based on the context. Thus, we know the concept of death but we have not realized it. Therefore, we do not remember the concept. Our continuous impression is only about the life, which we are constantly experiencing. Hence, our feeling was that we lived in the past, we are living in the present and we will live forever in the future. Due to this we feel that these bonds are eternal and that this world is also eternal. It is said that spiritual knowledge is to be obtained from Lord Siva (Jnanam Mahesvarat..). Lord Siva is famous for destroying the world. Thus, when we remember Siva, we must remember that this world is not eternal. Siva lives in burial ground. This again signifies that any individual has to meet the death. Therefore, Siva preaches you that both this world and your body are not eternal. Yama, the deity of death preached spiritual knowledge to Nachiketa, which means that the concept of death gives you real spiritual knowledge. The brother of Yama, Sani (Saturn) is the source of all problems and troubles. Astrology says that the planet Sani is the source of spiritual knowledge (Jnana karaka..). Again this means that troubles only make you active by which you will think about God. Thus, Sani and Yama, the brothers, are the source of problems and death give you spiritual knowledge. The pleasures will make you inactive, egoistic and inert. Kunti asked Krishna for constant troubles only. The very word Siva means auspicious or most pious. This again means that his work of the destruction of world and his burial ground indicate the temporary existence of world and body. Such realization is most sacred. Therefore, the very meaning of the word Siva is that is most sacred spiritual preacher. Yama and Sani are said to be born to the Sun. Sun represents intelligence and light of knowledge, which removes the dark ignorance. This again indicates that the concepts of problems and death are the products of the real intellectual spiritual knowledge. www.universal-spirituality[.]org Universal Spirituality for World Peace
  22. Differentiate Satguru & Guru In the word Satguru (Lord in human form), the prefix ‘Sat’ means truth. A Satguru always preaches the truth. Truth is always harsh and is not liked by several people. Therefore a Satguru will have only very few disciples. A Satguru says that the path with thorns will lead to the Lord. People will not like this. He also says that the path with flowers leads to hell. People will not be happy with this preaching. A Guru preaches which several people like. The Guru says that the nature of the goal will be the nature of the path. Since the Lord is full of bliss the path also must be with flowers giving happiness. Since the hell is giving you lot of pain the path with thorns which also gives lot of pain must lead to the hell. This argument is very attractive. Several people will like this and will become the followers of Guru. Several people will praise him and give lot of Guru Dakshina because his argument is pleasant. But a Satguru says that the path with thorns alone will lead to the Lord because in this path you have to cut the bonds with your family and with your hard-earned money. Sacrifice gives lot of pain and sacrifice alone will lead to the Lord. The path with flowers strengthens your bonds with your family and money which gives you lot of happiness. Such path leads to the hell. Several people do not like such argument and so only one or two persons who can realize the truth will become His disciples. A Satguru will never worry about the number of the disciples and about the quantity of Guru Dakshina. Even if a single disciple is available He is happy. Majority always goes to hell. Only one in millions like Sankara, Vivekananda, Meera can reach the Lord. Diamonds are always in minority. Gravel stones are in majority. Therefore a Satguru will be only one in thousands of Gurus and a true disciple will be only one in millions of disciples. When you are doing prayers you are praising the Lord as a poet praises a king. The foolish king may give some gift to the poet. But the omniscient Lord can never be fooled by such praise. When you sing songs are chant the name of the Lord or express the feelings of devotion by shedding tears or by meditation you are getting the happiness and peace immediately. You have achieved the fruit. The Lord will not give another fruit for these things. When you are pained and loose peace by cutting the family bonds and by sacrificing your work and wealth to the Lord, then only the Lord will give the real gift to you. When you are working in the field for the owner, doing the work pains you. The owner will pay money for your work. Without doing the work, if you are simply chanting the name of the owner or sing songs on the owner, a wise owner will never give any gift. You have already derived the bliss and peace by eating the sweet in your hand. Why should I pay you when you are eating the sweet? When you sacrifice the sweet to me I shall pay you. A Satguru teaches only the sacrifice which is the path with thorns leading to the Lord. Veda says that sacrifice alone can bring the grace of the Lord (Dhanene Tyagenaike). If you ask the payment by prayers and devotion the Lord will pay you from your pocket only. He will bring the results of good deeds from your future life cycles and present them to you. But when you are sacrificing the sweet to the Lord in spite of your hunger and your heart pain, the Lord rewards you from His pocket. Therefore the true path leading to the Lord can be identified by loss of peace, mental worry, pain etc., The path to the hell is identified by peace, happiness, benefit etc., Satguru leads you to the Lord and Guru leads you to the hell. Satguru is like the class teacher teaching you the complicated concepts. Guru is like the teacher helping you in your study hours. Satguru may become Guru, but, reverse is not possible. Satguru tests your practical sacrifice without any need for it. A grandfather presented a packet of biscuits to his daughter or daughter-in-law for the sake of his grandson. The mother gives a biscuit to her son without informing about the grandfather based on his instruction. Now, the grandson is eating the biscuit. The grandfather begs for a bit of the biscuit to test the love of the boy on him. Satguru is like that grandfather as we see Shirdi Sai Baba asking offering of money. The same offering given to a Guru is like giving a bit of the biscuit to a hungry person, who is in need of it. Some people cleverly color their greediness by saying that God, the all-giver, is not in need. In the case of Satguru, you must prove your theoretical devotion through practical sacrifice and in His case, both are essential since He is not in need like Guru. Theory is the source of practice and theory must be always enclosed with practice like an application for job must be enclosed with copies of certificates of qualifications and experience. 1) The Veda says that God is true, infinite and excellent knowledge (Satyam Jnaanaam..., Prajnaanaam...). The adjectives indicate that the knowledge of God is the best. This doesn’t mean that knowledge is God. This means that God is personified knowledge. Whenever a quality is in excess, the person possessing that quality is mentioned as that quality itself. In Sadguru or human incarnation, God identifies Himself with the human being-component and hence, Sadguru is the spiritual knowledge itself meaning that He is the personified spiritual knowledge. 2) When Sadguru propagates the spiritual knowledge, it is only to help others since for Him there is no need of any help. Any human being propagating the true spiritual knowledge, clearing the doubts of all the souls is the human incarnation, which is its unique identification. The soul must know that spiritual knowledge alone gives him right direction in the spiritual path, which is essential for its eternal uplift. 1. True and False Devotees and Incarnations A false devotee is one who tries to escape from the practical service and sacrifice to God. He exploits the fact that the omnipotent God is not in any real need of service or sacrifice from petty human beings. A true devotee is one who performs the practical service and sacrifice to God along with pure theoretical devotion. He completely surrenders to God in both theory and practice. He proves the theoretical devotion in His mind by practically serving God and sacrificing his money for God. A false incarnation is a glorified beggar. He cheats devotees by saying that they must do practical service and sacrifice to him for the sake of their own spiritual welfare and not because he needs it. A true Incarnation never aspires for anything from the devotee since He has absolutely no need. He accepts the service and sacrifice of the devotee in the interest of the devotee so that the devotee may be truly uplifted on the spiritual path. There are two perfect matches. The first is the true devotee and the true Incarnation and the second is the false devotee and the false incarnation. When the true devotee meets the true Incarnation, the devotee is benefited. When the false devotee meets with the false incarnation, the false incarnation is taught a good lesson. Let us also see the cross-associations. When the false devotee meets the true Incarnation, only the false devotee suffers a loss. No loss ever comes to the true Incarnation. When the true devotee meets the false incarnation, the true devotee gets cheated if the devotee is not capable of doing a proper analysis in order to recognize the true Incarnation. Just as the Incarnation tests devotees, the devotee must also test Incarnations. Tests based on sharp and intelligent analysis are needed on both sides. The customer tests the golden ornament before purchasing it from the jeweler. The jeweler also tests the currency notes given by the customer to see whether they are genuine or fake. Krishna began His preaching of the Gita with the concept of buddhi yoga , which is sharp analysis using one’s intelligence. He even ended His preaching highlighting the same point of thorough analysis (Vimṛṣyaitadaśeṣeṇa...). This intelligent analysis must be used to test the Incarnation. The devotee must never blindly accept the knowledge given by the Incarnation. He must accept it only upon being fully convinced after a thorough analysis. 2. Identifying the Incarnation of God How to identify a true Incarnation? Generally, people identify an Incarnation by His ability to perform miracles. People are attracted to these miracles since they are useful to solve their worldly problems. But the worldly problems are confined only to this birth. Such people realize their blunder only in the last minutes before their death when there is no time for rectification. Miracles can be done even by devils. They get miraculous powers from God through rigorous penance. The main problem with miracles is that they increase selfishness in the devotee. The devotee develops the habit of exploiting the power for solving worldly problems and getting worldly benefits. But the usefulness of these miracles is limited only this birth. Unfortunately, the selfishness developed in the devotee as a result of the miracles prevents the divine grace from working on the devotee and spoils the spiritual growth of the devotee. This is a huge loss which affects the soul in all future births. Miracles are useful to deal with scientific atheists or atheistic scientists. These are people who do not believe in God but who are capable of objective and patient analysis. They are people who accept proof and are capable of changing their opinion in the face of contrary evidence. There is no need to attempt to change adamant atheists because they will never change even if they experience miracles. They lack the ability to conduct an objective analysis or change their opinion in the face of contrary evidence. Similarly, silent pure scientists are satisfied to study only science and are not capable of inquiring about anything beyond science. There is no need to show miracles and attempt to change them either. Miracles are useful to the devotee to solve the worldly problems of the present birth. But they increase the devotee’s selfishness. Eating sweets serves the purpose of temporary pacification of hunger, but it increases the risk of diabetes! The best identification of an Incarnation has been told as the true spiritual knowledge given by Him. This divine knowledge helps souls progress in worldly life (pravṛtti) by establishing justice and peace. It also helps souls progress in spiritual life (nivṛtti). This true spiritual knowledge is described in the Veda as “Satyaṁ jñānamanantaṁ Brahma” and in the Gita as “Jñānītvātmaiva...”. Why has the true spiritual knowledge been given such total importance? The reason is that it helps in giving right direction to the soul for its temporary welfare in pravṛtti as well as permanent welfare in nivṛtti. A person usually has a strong fascination for worldly bonds of money, spouse and child. Driven by this fascination, he commits sins in the world. The true spiritual knowledge diverts a person’s strong fascination from the worldly bonds towards God. Thus, it prevents the person from committing sins. Then the person naturally avoids punishment in this world and in the afterworld. This is the contribution of spiritual knowledge to a person’s worldly life. As the person advances further and further in the same true spiritual knowledge, in course of time, it brings the person closer and closer to God. The person gets the opportunity of not just becoming a Human Incarnation, but also the master of God. Becoming the Human Incarnation of God is attaining monism with God, which is the goal of the monistic philosophy of Advaita. The goal of the dualistic philosophy of Dvaita is to surrender to God as a devoted servant. But God out of love treats such a surrendered devotee as His own master. Thus, the goal of dualism is higher than the goal of monism. Of course, both these fruits are given by God only to those devotees who do not aspire for any fruit from God. Hence, attachment to God is the essential starting point for success in pravṛtti as well as in nivṛtti. It is the railway ticket purchased right up to Delhi which represents the goal of nivṛtti or spiritual life. It allows you to break the journey at the intermediate station which is pravṛtti or worldly justice. If you learn spiritual knowledge, develop theoretical devotion and practice practical devotion to God, you have purchased a ticket right up to the abode of God, which is known as Brahma Loka. You can break your journey for a very short time at the intermediate station which is heaven or Svarga Loka. But if you only do good social service you have purchased a ticket only up to the intermediate station called heaven. With it, you can stay for a longer time in heaven, but you will have to return to earth thereafter. If you consider the attachment to God as nivṛtti, then this nivṛtti is essential from the very beginning of pravṛtti. The attachment to God leads to a simultaneous detachment from worldly bonds. In the first stage of pravṛtti, the attachment to God is only partial. The partial detachment from worldly bonds due to the partial attachment to God enables a person to follow the path of justice in pravṛtti. The attachment to God grows and becomes complete in the latter stage of nivṛtti. Both partial and full attachments to God can be called as nivṛtti. Thus, spiritual knowledge, which is the starting point for developing attachment to God is the essential requirement for both the worldly path of justice and the spiritual path of devotion. www.universal-spirituality[.]org Universal Spirituality for World Peace
  23. Modern university goes do not know the subject of God In ancient times, the total education was concentrated on the establishment of the existence of God, heaven and hell. If justice is followed, God rewards you with heaven and if injustice is done, God punishes you in the hell. If you say that God exists, people may not believe and may commit sins by which the balance of the society gets disturbed. The existence of God is to be proved through very deep logical analysis and discussions. All the seminars and conferences in ancient India ran on single subject, which is about the existence and nature of God. Today, people think that the ancient scholars in India wasted lot of time on this useless subject. Today, scholars spend lot of time on seminars and debates dealing with developments of new materials, machines and applications of energy. In fact, the ancient scholars were highly wise and the modern scholars are highly foolish. The results of the present research in Science are leading to the improvement of several amenities of the humanity. But, these amenities are now realized to be the ways of destruction of the environment leading to global calamity in a very short period of time. Our ancient scholars did not encourage such research in science since the advanced knowledge of energy and materials will lead to the destruction of humanity. Moreover, they concentrated on the logical understanding of the existence of God so that the resulting balanced society without corruption and chaos will give immense happiness to the life of the humanity. We now realize that the ancient materials and technologies were far better for health and environmental balance of the world. Added to this happiness, a strong fear for God and hell were well established in the mind of every human being through long period of spiritual education. Little knowledge of materials and technologies was sufficient for the happiness of humanity and to maintain the ecological balance. This aspect is at the external physical level. Regarding the internal intellectual level, intensified realization resulted in every human being regarding the existence of God. After a long period of learning, the human being came out of the ancient university with thorough realization of the existence of God, hell and heaven so that in the practical life, the human being perfectly followed the justice rejecting the injustice at any cost. People did not know even the word ‘corruption’ because everybody was afraid of God and hell. Today, after a long period of learning, the person coming out of the modern university is not at all in touch with the subject of God. Moreover, the person is well versed in the technologies of energy and materials and is dedicating the total life for increasing amenities, which ultimately lead to environmental pollution and global destruction. The present human being is well versed in the concepts of profit and loss and is a master of business administration. Everybody wants to improve the personal amenities even through corruption. Corruption has become a spontaneous global phenomenon. Metals undergo corrosion and the human beings undergo the process of corruption. The government has become corrupt. The government officials are corrupt. Even the judiciary system has become corrupt. In such atmosphere of powerful corruption and corrupt human beings, can you expect a system like lokpal to work perfectly to control the corruption? When all the human beings are corrupt, the members of the lokpal also become corrupt. You cannot bring the angels from heaven to appoint them as members of lokpal. After sometime, you will have to bring another control in the system to control the lokpals! There will be no end to this and the desired aim can never be fulfilled. Only Solution for Present Day Corruption The only solution for this is to revert back to the ancient system and concentrate on spiritual education. Today, the government does not spend a single rupee on the propagation of spiritual education. Only a few persons in private and personal sector like saints are taking interest in propagating the spiritual education. Atleast, the huge funds of very important temples like Tirupati should be spent on the propagation of spiritual education. You are starting colleges and universities with the funds of such temple, in which again the materialistic education is propagated. Kings used to construct huge temples and spend lot of money on temples. In fact, these temples were the universities in which learned professors of the spiritual education propagated the spiritual knowledge in the humanity. Lot of encouragement was given by kings to this spiritual knowledge, which controls crime and corruption from the basic level itself. Even if you spend 1/10th of what you spend on the control of crime and corruption for the sake of the propagation of spiritual knowledge, the crime and corruption will disappear from the root itself. The government should open its eyes on this basic issue and reform the education system in the light of this concept. The negligence of the present blind government on spiritual education is the main reason for the present crime and corruption in the society. The present system of education stressing mainly on science and technology for improving the amenities of humanity is the reason for the environmental pollution and the future untimely global destruction. If you revert back to the ancient education system, every human being will come out as a citizen with in-built aversion to corruption and crime. Such ancient education, concentrated on God, will also reduce the over attachment to amenities and this will lead to ecological balance and global safety. For the sake of control of crime and corruption, the existence of God need not be accepted. Such acceptance will be based on falsehood and such realization is not real. Moreover, the result of such false realization will not be true also. It means that the control of crime and corruption cannot be achieved by forcing you to accept the existence of God for the sake of control of corruption and crime. The realization of existence of God should be independent and should not be for any purpose. Whether the crime and corruption are controlled or not, the existence of God should be realized on its own merit and truth. What I mean to say is that the ancient scholars did not create the concept of God for the sake of control of crime and corruption to achieve the balance of society. The existence of God was realized as the independent concept on the credit of its own merit. The ancient education system is composed of several schools like logic (Tarka), grammer (Vyakaranam), analysis of sacred scriptures (Mimmamsa), etc. and all the schools aimed at the subject of God (philosophy) only. The student, after realizing the existence of God with the help of all the schools of education (Shaastras), comes out as a citizen fearing for crime and corruption. Therefore, the existence of God is primary basis and the control of corruption and crime is the secondary consequence. Hence, it is wrong, as some people say, that the concept of God by itself is not true, but, should be respected and maintained for the sake of control of crime and corruption. In such a way, the crime and corruption can never be controlled because one knows that the basic concept is only created story for control in crime and corruption. www.universal-spirituality[.]org Universal Spirituality for World Peace
  24. YOUR FOOD HABITS The Veda says that you should not take food more than twice in 24 hours. If you take food more than twice, you should work like the animal ( dvirahnaah manushyaah trirahnaah pashavah… Veda). But, you are taking the food three times and not working like the bull in agriculture. Due to this, the sugar levels rise in the blood leading to several calamities of the health. When you become rich, you like to eat oily foods and sweets, which are fast vehicles to death. Poverty controls all the desires and gives best health and best happiness in the life. Hence, Shankara told that the poor man is the most fortunate fellow ( Kaupeenavantah khalu bhagyavantah ). If you realize this wonderful truth, your ambition to become more and more rich even through corruption and crime disappears. Such realization comes only through spiritual knowledge and not through the study of science and management of business administration. Hence, the education system must be thoroughly rejuvenated to fill more with spiritual knowledge and less with materialistic line of learning . If this is done by the Government, there need not be any effort to bring balance in the society with peace and happiness in the humanity. You must eat to live and not live to eat! The food must be in limited quantity. If the food is eaten in limited quantity, it is eaten by you (adyate) and if it is eaten more, you will be eaten by it (atti) since it (unlimited food) brings illness to kill you! This is said by the Veda ( adyate atticha bhutaani tasmaat annam ). Only little food is converted into energy. All the rest remaining food brings disease only. More food is eaten due to ambition for self only. Limited food is converted into limited energy. Since the energy is limited, you should not waste your energy in luxuries and in killing the time by useless entertainments. The digestive system is not a machine generating endless energy since the system has limits of work and efficiency. You may be very rich to procure unlimited quantity of food, but, your digestive system has limit in its work-efficiency. Hence, whether you are rich or poor, you have to take care about eating limited food and preserving the limited energy generated. This limited energy should be carefully and precisely used in worldly activities so that as far as possible more and more energy can be available for divine service. Full meal gives sleep. It means that sleep is indicating the full meal. Exactly half of this full meal should be taken so that half vacant stomach is partly filled with water and partly filled with moving gas. The food must be suitable to your body ( hitam ), limited ( mitam ) and just cooked ( hutam ), which alone gives perfect health ( hitabhuk mitabhuk hutabhuk ). You must rest a little after lunch and walk a little after dinner in the night ( katipaya padachamkramanah ). You must never resist urine and motion for a long time ( anibaddha mutra pureeshah ). You must have little frequency of sex as far as possible ( streeshu yo jaagarti ). All these are tips of health science given by yoga scripture. Health is the real wealth not only in Pravrutti (social justice) but also in Nivrutti (serving God). Extreme steps must be avoided as per authority also. [Both extreme steps of fasting and overeating to pain the soul shall be avoided as said in the Gita ( naatyashnatastu… , karshayantah… ). Fasting gives weakness in doing ritual and overeating brings drowsiness. Even the Veda recommends light food in rituals ( payo braahmanasya... ).] The food must be in three ways, devoid of three defects and first of three qualities. [Precautions must be taken in taking food: 1) It must be limited in quantity, but, high in quality. 2) It must be well cooked to eliminate bacteria and 3) It must be non-allergic to be known by test of a specific human being ( mitam hutam hitam ). The food must avoid three defects also: 1) Gas (vaata), 2) Damage of liver (pitta) and 3) effect of cold (sleshma). The food must be selected for the first quality and the other two qualities must be limited: 1) Sattvam with neutral taste, 2) Rajas with salty, chilly and sour tastes and 3) Tamas with killed taste due to long delay after cooking.] Deep sleep must be 1/3 or 1/4 of the day without the three types of dreams. [Sleep must not be lesser then 1/4 and must not be more then 1/3 of the duration of a day (24 hours). This sleep must be deep devoid of any dream. Dream comes for three reasons: 1) God may use it for communication with the soul. 2) The strong feelings of subconscious state of previous births may appear and 3) Some strong feelings from general conscious state of awakening of present birth may appear.] Gas generated from potato etc., cold generated from sweet and cool foods, indigestion coming from oil etc., spoil the health. You must stop the journey in rainy season since you will be attacked by illness. The secret of Chaaturmaasya (staying in one place during rainy season) is only this. You must have proper quantum of sleep to keep mind fresh and body also healthy. You must adapt yourself carefully according to changing seasons. Association with worldly people is not holy. Association with spiritual people makes you holy. Don’t aspire to become popular in this society of worldly people. This is the reason for the sages to go to forests to live in association with birds and animals, who do effort for the meals of that day only. The worldly people in cities and villages always put efforts even if they have earned wealth sufficient for 10 future generations! Take even simple food offered by spiritual people and don’t take even a feast offered by worldly people. You have to spend 1/3rd time of day (24 hrs) for sleep. Sleep is very essential for the brain and body. In the rest 2/3rd time (16 hrs), spend as much as possible for the sake of God after finishing your duties for earning and other responsibilities of your family. Rest a while after lunch and walk a while after dinner. The food taken should be 1/4th of your stomach. Water should be in another 1/4th part. Another 1/4th part should be for the movement of gas. The last 1/4th part should be free space. The scripture of Yoga prescribes this. Control of external and internal senses is the very foundation of Yoga. Doing regular exercises and avoiding polluted air by exposing to fresh and pure air are the associated steps for good health. You must take lot of care about your health, which is very much essential for the spiritual journey. You must always analyse food you take regarding its effects on your body. The food also affects your mind and intelligence. Food is the source of good health as well as disease. The qualities of food and its quantity should be always analysed. You take food through your mouth and similarly you hear the sentences through your ears. You must analyse the quality and quantity of speech grasped by your years. Both these decide your spiritual future. You must not kill any living being for the sake of your food. The killing is the greatest sin You must not kill any living being for the sake of your food. God has given enough vegetable food that contains all the ingredients present in the non-vegetarian food. After all, the source of ingredients of any flesh is only vegetable kingdom only. Eating the non-vegetarian food is not a sin because same ingredients exist in both vegetarian and non-vegetarian foods. But, you have to kill a living being for the sake of non-vegetarian food. The killing is the greatest sin. You may argue that you have not killed the living being directly. Such argument cannot stand. Since you are eating the non-vegetarian food, the living being is killed. You are responsible for its killing. Therefore, you are the principle shareholder of the sin. There is nothing wrong if you eat a living being after its natural death. In Hinduism, there is a sect of people called ‘Kapalikas’, who eat the dead living beings. Therefore, they do not acquire sin. The tsunami is always due to anger of God since you are killing the living beings present in water for food. The earthquakes are due to killing of living beings that exist on the earth. God in the form of Buddha and Mahavir preached the non-violence and severely opposed the killing of living beings. God in some other human forms might have followed the practice of non-vegetarian food in order to join with non-vegetarian people so that, certain other higher aspects to be preached might have been taken into consideration. That does not mean that God has encouraged the killing of living beings through non-vegetarian food. He might have kept silent on this issue in order to give importance to other serious issues. God follows the ignorance of the students in order to become friendly with them. To control a running bull, you have to run along with it for some distance before controlling it. All these are the basic concepts of nivrutti, which are the core of pravrutti. By following the ethics of pravrutti, you will avoid God becoming furious with you. Then, through nivrutti, you can please God. On one hand, you are making God furious by not following the ethics of pravrutti and how can you please God through nivrutti simultaneously? NEVER KILL ANIMALS! IT IS A GRAVE SIN My dear disciple! Listen Me. Non-violence is the roof of the justice. The animal nature shall be killed and not the animal! If you succeed in pravrutti, God will drag you in Nivrutti also. [The greatest sin is violence (ahimsaaparamodharmah), which means hurting or killing any good living being. People have misunderstood that animals are to be killed in sacrifice done for God. The Veda says that the animal to be killed is the rigid ignorance and stupidity of the animal-nature and not the actual animal itself (manyuhpashuh - Veda)! The word ‘ajaa’ means goat as well as food grains stored for three years (so that they are not useful for germination) from which the flour is prepared and a paste of it is used to prepare the statue of the animal. Such statue of animal is to be cut as a symbolic act. Without understanding the latter intended sense, people have started killing the goats in sacrifice! Any animal including cow or bird of soft nature should not be killed for the sake of food. Scripture says that a Brahmin should not be killed, but, Ravana (Brahmin) was killed by God. Brahmin means any living being (including human being) that does not harm you even if you harm it (ghaatamnaghaatayetviprah). The deity of justice surrendered to God Datta in the form of a cow. Cow slaughter means slaughter of justice. If justice is slaughtered, the cow is slaughtered and not reverse. Any soft-natured animal including cow or bird or human being should not be slaughtered. Slaughter of justice is the whole and slaughter of Cow is a part of it. This is the essence of the climax of justice. If you are not doing the three sins mentioned in the Gita, God will be very much pleased with you and pushes you in the path of Nivrutti also to make you His nearest and dearest!] Avoid unnecessary expenditure of money and energy also We should use electricity with utmost care only whenever we have a real necessity. People leave the lights and fans ON even after they leave the rooms. They try to show off their false generosity and richness; that they can pay the electricity charges even for the electricity that they do not need. Yes, I agree that you are very rich and have the capacity to pay the electricity bill even though it was spent unnecessarily. It is not the question of your capacity to pay the extra electricity charges. Electrical energy is generated only in a limited quantity; not in an unlimited quantity. If it were generated in an unlimited quantity, your wastage of electricity need not be criticized. Everybody is wasting some amount of electricity. If all these small quantities of electricity are conserved and the wastage is reduced to zero, a lot of electricity will be saved. This large amount of electricity saved would be useful for poor farmers who need electricity for pumping water from their borewells and irrigating their fields. This will allow plenty of food to be produced, which in turn would prevent the hunger deaths taking place on the streets. The saved energy could also be used for other real necessities like industries, which give employment to the poor. Unless we are concerned about the wastage of energy which is generated in limited quantities, we are not helping this world function peacefully. The peaceful functioning of the world is the main aim of God. Similarly, human energy is also very much limited. You may have a lot of food in your home since you are very rich. But can you continuously eat food and continuously generate human energy? Are you like an engine, which can continuously generate energy by continuously consuming fuel? Actually, even an engine, if operated continuously, will lose its efficiency and get spoiled in a very short time. Our digestive system is even more delicate. It does not even allow food to be eaten continuously, not to mention producing human energy continuously. It can only take in a little quantity of food twice or thrice in a day and it can generate a very limited amount of human energy. If we waste our human energy in unnecessary worldly issues, no energy is left for our spiritual efforts. We must control the wastage of human energy in unnecessary worldly vices. A small part of the little amount of available human energy should be used for fulfilling the bare worldly necessities. The rest of the available human energy should be used for our spiritual efforts. Unless we develop the habit of controlling the wastage of external energy, how can we save our external physical energy and use it for useful worldly tasks? Unless we develop the habit of controlling the wastage of our internal human energy, how can we save the internal human energy and use it for the spiritual effort? Conservation of energy, time and money, without wasting them on unnecessary expenditure is not miserliness. It is real wisdom to conserve them so that they may be used for the right purposes. If one conserves these three and does not use them even for the right purposes, such a person is a real miser. Controlling the unnecessary expenditure of these three is not miserliness at all. You are conserving them by resisting their wastage so that they can be spent in full quantity for the right purpose and that the need is perfectly and effectively met. Generally, we waste energy, time and money thinking that we are spending them in very very small quantities. But thinking like this we waste them in small quantities many many times. If only we could put all these small wasted amounts together and see the full extent of the wastage! We should withdraw our senses from these worldly vices to save our energy, time and money, remembering that drops of water put together formed the mighty ocean. Such withdrawal of senses from the unnecessary wastage of these three is called as pratyāhāra, which is the fifth step of yoga. This step is the main gate of the real spiritual effort, which is represented by the next three steps called as dhāraṇā, dhyāna and sāmādhi. Unless the leakages in the water-tank are arrested, the pipelines running from the water-tank cannot yield water at a sufficient pressure to fulfill your needs. The first four steps of yoga are: yama, niyama, āsana and prāṇāyāma. They are related to conserving one’s physical health. Physical health is also the basis of mental health. So, these four steps ensure that you attain a sound mind in a sound body. Only after attaining this preliminary requirement, does the actual path of yoga start with the fifth step called as pratyāhāra. In this fifth step, you have to withdraw the senses from the false attractions of the world so that you can put in the initial effort with force and enter into the subject of God (spiritual knowledge). After digesting the subject of God, there is no necessity of any effort for the detachment from the unnecessary worldly issues. The attachment to God naturally brings detachment from the world. But before attaining that attachment to God, you have to put in special effort for worldly detachment. This is just an initial starting trouble. For this initial effort, we need the help of this fifth step of yoga. Unless you have a sound body with a sound mind along with the achieved interest in God, you cannot serve God effectively like Hanumān, who has a strong body and a strong mind with a strong attachment to God. By Shri Datta Swami www.universal-spirituality.org Universal Spirituality for World Peace
  25. Whether souls in the upper world will able to identify the human incarnation of God? Combination of sattvam, rajas & tamas in human beings & God in human form Question) Does all the souls in the upper world able to identify the human incarnation on the planet Earth or is it only the Bramharakshasas able to identify (referring to the Bramharakshas who directed Vishnudatta to the Lord). Does the spirits that live on the earth also able to identify and chase the Human Incarnation for their upliftment. At the lotus feet of Sri Dattaswami, Regards, Lakshman Swami Replied: Living being in the upper world is made of sattvam (awareness) and rajas (inert energy) along with a trace of inertia (tamas) associated with energy. Any living being has all the three qualities associated with each other. Sattvam (awareness) always needs an inert container, which means rajas and tamas (inert energy and matter). The body of a living being other than human being is made of rajas, but, it also contains a trace of tamas (inertia). In the human being, the body is made of rajas (inert energy) and tamas (inert matter). Hence, there can’t be existence of one pure quality or even two pure qualities together in a living being, in which always three qualities co-exist. Hence, in a living being no single quality or two qualities exist. Always, all the three qualities shall co-exist together. When you consider the classification of all these three qualities, which are related to awareness, every quality is extrapolated as non-inert property also by all scholars. If you consider the word quality to be just a property of non-inert or inert entity, the classification of these three qualities will be in two angles:- i) Inert and non-inert: Inert consists of energy (rajas) and matter (tamas). If the item indicates a living being of earth or upper world, the awareness (sattvam) must be essentially present, which must need a container made of rajas and tamas. If the item is non-living being (inert), it should always contain rajas (energy) and tamas (inertia or matter) together without awareness. In this angle, wherever rajas and tamas co-exist, sattvam need not exist. For example, in any non-living item like a stone, rajas and tamas only co-exist and not sattvam. But, in a living being, sattvam must exist and along with it rajas and tamas co-exist as container. In this angle, the classification is in the sense of division between three fundamental substances, which are the basic components of the creation i.e., sattvam (awareness), rajas (inert energy) and tamas (inertia of energy or matter). ii) Non-inert only: Here the word quality is confined to the property of awareness influenced by the three fundamental substances. The non-inert item here means a living being of earth or upper world containing all the three substances together. The influence of these three substances on the properties or qualities of awareness are only considered here. Let us consider pure awareness (Shuddha Sattvam) only. This is impossible in any living being because, the container made of rajas and tamas is essentially associated to influence the awareness always. The pure awareness is possible to exist as medium in the case of God (Eshwara) only due to His omnipotence (shuddha sattvopaadhireeshwarah). Hence, leaving the case of God or Eeshwara or Datta, who is the unimaginable God or Parabrahman mediated with pure awareness and external energetic body, influence of rajas or tamas or sattvam is inevitable. This special case of God includes human incarnation also. Eeshwara or Datta also contains the external energetic body, which is made of rajas and trace of tamas. But, the rajas and tamas will not influence the inner sattvam if God wishes so. But, if God wishes to have the influence of external rajas and tamas on sattvam for entertainment, the influence is possible. In the case of any soul, be it angel or ghost, pure sattvam without influence of rajas and tamas can’t exist. Any living being must contain the non-inert qualities influenced by rajas and tamas. The most important point is to understand the dual sense of the word guna or quality or property. The word ‘guna’ is specifically used in the case of non-inert quality only. Dharma is the word used to mean the quality or property of inert substance. Hence, it is better to use the word quality or guna in the case of non-inert item only, ex:- charity is the quality of pure sattvam of a good person. Greediness is the quality of pure sattvam of an ignorant person. Similarly, it is better to use the word dharma or property in the case inert item, ex:- heat is the property of fire and cold is the property of snow or water. If this distinction between guna (quality) and dharma (property) is maintained, concepts are clear. Confusion arises when the word quality is also used for the property. As per the above clarification, quality (guna) is confined to awareness only and property (dharma) is confined to inert items only. The word quality (guna) is also used for inert items based on a specific part of concept, which is dravya (substratum) or the substance and guna (quality) or the property of the basic substance. The lotus flower is dravya and its blue color is its guna. Here the word guna is used even though the lotus flower and blue color are inert items. In this path, the word guna stands for quality of awareness or property of inert item also. God is taken as dravya and the creation is taken as His guna. God is the basic independent substratum and the entire creation is a quality or property depending on existence of God. When we say, God is nirguna (without attribute or quality) the sense is the unimaginable God without creation. When we say God as saguna (with attribute or quality or property) the sense is the unimaginable God associated with creation for entertainment. The entire concept stands for the word guna irrespective of inert and non-inert difference, since the creation contains both inert and non-inert items. Hence, one should be very careful in taking the sense of the word guna as per the context since this word stands for the quality of awareness as well as for the property of inert item. With this careful analytical background, we shall understand that except the state of God or Eeshwara, pure sattvam or 100% goodness or 100% true knowledge is not possible in the case of any living being, be it on earth or in upper world. Therefore, a soul of upper world is containing awareness influenced by rajas and trace of tamas always. Based on the influence of rajas and tamas, an angel can be bad (like Indra becoming bad on some occasions) or a demon can become good (like the Brahmarakshasa guiding the devotee Vishnudatta becomes good). It is not necessary that any living being having energetic body must be always good and any living being having materialized body made of rajas and tamas (container) must be bad. Indra, the lord of angels became bad and ignorant to cause rain for seven days. Krishna, a human being containing God, did not retort with offence against Indra, but, protected devotees for seven days by lifting the hill through defensive way. Offence is the quality of rajas and tamas. Defence is the quality of pure sattvam. Same Lord Krishna used offensive method in killing Naraka-demon using the influence of rajas and tamas on awareness. Rajas is the anger against demon and tamas is the ignorance forgetting that the demon was His son only. Hence, God alone can control the influence of rajas and tamas on sattvam. No living being in this creation has such control on these three qualities. These three qualities related to awareness are called as Maaya and these three qualities related to the three inert substances (awareness influenced by rajas and tamas, inert energy and inert matter) are called as Prakruti (here the awareness in the creation is always influenced by rajas and tamas and hence gets the nature of inertia and such awareness with inertia can be treated as inert substance. Hence, from this point, the awareness in the creation is also included as one of the inert triad). In view of the soul, Maaya and Prakruti are different. But, in view of God both these are one and the same since His ideas materialize simultaneously (Maayaantu prakrutim… Gita). Hence, from the view of God, the word Guna can stand for both non-inert and inert items. Hence, the medium of God or Eshwara is called as vidya or pure knowledge without the influence of rajas and tamas. Hence, the spiritual knowledge given by God through energetic or human medium is always without any error. The medium of any living being is always influenced by rajas and tamas only called as avidya or ignorance and hence the knowledge given by any human being is always has the compulsory risk of error and therefore should be analysed perfectly before acceptance. If the error is in trace, it can be accepted as pure knowledge. Hence, the pure knowledge given by a human being means the knowledge having a trace of error always. Pure knowledge without any trace of error is possible only for God. Even the knowledge given by God shall be subjected to the fire test of sharp analysis because the true knowledge given by God is always polluted with misinterpretations. The sharp analysis will reject all the misinterpretations and ends in the conclusion of true interpretation or true knowledge. We are not doubting God and we are not analyzing His statement. The statement of God given with certain true interpretation is not available in its pure sense about which analysis is not required at all. But, the statement of God is polluted with misinterpretations (by vested inerests) and hence analysis is required to filter these misinterpretations. Therefore, even if it is the preserved original statement of God, analysis is needed to filter the misinterpretations given by false followers for that original statement. Another additional danger is insertions of wrong statements by the followers since the audio video recording of God dictating the true knowledge is not available! Even if it is available, misinterpretations are always possible. Due to problems of recording the knowledge on palm leaves, a brief original text was only dictated by God since the followers in that time were not giving misinterpretations. But, in course of time, the minds of followers got polluted and misinterpretations were given by the followers. Today, God Datta possessed by Me (His Holiness Shri Dattaswami) is not only giving the original brief text, but also is giving elaborate interpretation of His original text also. For this purpose, the problems of recording were removed by blessing paper technology and subsequent computer science. This is the reason for Lord Krishna stressing on the field of sharp analysis in the beginning (second chapter called as buddhi yoga) and in the ending final word also (vimrushyaitat...) of the Gita. The Veda may be the pure text of God since it was preserved by oral recitation. Such preservation can avoid the infection of insertions, but, can’t avoid the infection of misinterpretations and hence scholars said that even the Veda has contradictions from the point of misinterpretations (shrutirvibhinnaa). Hence, you should not give any importance to the medium of the soul. You should not accept the interpretation of an angel appearing before you in energetic body and you shall not reject the interpretation of a soul present in human body. The medium (energy or matter) is only the external shirt. Will you accept the statement of a person wearing silk shirt (energetic body) and reject the statement of a soul appearing in materialized human body (cotton shirt)? Similarly, you shall accept the statement of God present in energetic body or silk shirt (Vishnu) or God present in materialized human body or cotton shirt (Krishna). If you use the fire test of sharp analysis, the statement of God stands as pure gold and the statement of a human being always stands showing a trace of ignorance as gold containing trace of copper. Recognition of God through analysis, irrespective of the external medium is very essential and such incarnation is called as Satguru (‘Sat’ means God and ‘guru’ means energetic or human being). Through the same analysis, you can find the error in the knowledge given by guru, who is only a human being without God. The importance of recognition of correct guide or Satguru is the fundamental step in which your effort is very important. Shankara says that one can merge with God through true knowledge that can be obtained from satguru only (jnanaadevatu kaivalyam). If the fundamental step is correct, the subsequent steps are always correct and need not be analysed. The demon, who advised the devotee Vishnudatta, became good since he was present on the tree before his house hearing all his preaching to followers. Vishnudatta analysed his advice and found it correct. He did not blindly accept it because it was given by an unusual energetic living being appearing before the eyes. In the place of Vishnudatta, if any one of us is present, we shall believe in the advice given by the radiating energetic living being blindly without analysis! If the same advice is given by a human being similar to us, we will reject it blindly since the repulsion between common media affects our minds. Hence, the final advice is that you should accept any advice from anybody only after perfect analysis done by your intelligence and also followed by debates with other intellectual beings. Intellectual analysis or yukti (sadasat viveka) supported by experience (anubhava) shall be the real interpretation of any scripture. Mere analysis without experience is dry and meaningless logic. Experience without analysis may also be wrong like the experience of two moons in the sky by the person having defective eyes. www.universal-spirituality.org Universal Spirituality for World Peace
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