Sunday, June 15, 2014
O Learned and Devoted Servants of God,
[June 13, 2014] The story of the Mahabharat was running in Star Plus Channel for quite a long time. The scene of the Gita started since two or three days back and this was keenly observed by Swami. Certain concepts delivered through the role of Krishna in preaching the Gita were pointed out and the correct clarification was given by Swami.
The comments passed out through the role of Krishna were:
1) God is creation and creation is God. God is both Duryodhana and Arjuna.
2) The soul is a tiny part of God, which has become impure by the association of the nature. It has to be awakened.
3) I am God and you (Arjuna) are also God. I know this and you do not know this.
4) The first stage is karma yoga or performing action. The second stage is bhakti yoga or devotional inspiration. The third stage is jnana yoga or the knowledge. The previous stage generates the next stage. The knowledge of self or soul leads to the knowledge of God.
Swami gave the following correct version so that the ordinary spiritual aspirants are not misled.
1) If God is creation, God should have been created by some other creator. Creation is the product, created by some creator. Pot is creation and pot maker is creator. The creator cannot create himself and in such case, the process of creation is impossible and absurd. The Veda says that God created this world since He alone did not have any entertainment. If He is creation also, He should have entertained by Himself. Creation is many and God is one. Hence, God cannot be creation. In the creation, both good and bad co-exist. Therefore, God is neither Arjuna nor Duryodhana. Both these persons are imaginable parts of the imaginable creation. None of these two can be the unimaginable God. The unimaginable God may enter and associate with good person like Arjuna whenever the human incarnation appears. But, Duryodhana can never become God. If both are already God and Krishna is also God, why one God wants clarifications and the other God never listens God Krishna. This means God has multiplicity and each God has different behavior. Therefore, the unimaginable God is always beyond this creation. Every human being is a part and parcel of the creation and not creator. The unimaginable God expresses Himself through a human being called as human incarnation and in such case also a good human being and exceptional devotee of God is selected for such divine purpose.
The people, who do not realize the existence of unimaginable God, ultimately end in the infinite cosmic energy by which all the universe is generated, controlled and destroyed. The soul is also a drop of this infinite cosmic energy and hence, it becomes very convenient to say that soul is a tiny part of God. In spite of all these merits, the cosmic energy is incapable of thinking since cosmic energy is inert. The individual soul or the awareness has the excellent merit of thought but is devoid of all the above merits. One is blind and the other is lame. If you join both, the united system does not achieve all the merits and is not devoid of all the defects. Each partial area of the system carries on its own defect. In the case of unimaginable God, all the defects disappear and all the merits appear since unimaginable means omnipotent. The unimaginable God can think even without inert energy, digestive system, respiratory system, nervous system etc., simply due to His unimaginable omnipotence. The unimaginable God created this cosmic energy. The subsequent creation, control and destruction of the universe are done by God only since such activities cannot be perfectly done by inert entity like cosmic energy.
2) As already told above, an imaginable soul can never be the part of unimaginable God. The inert energy generated from digestion of food and subsequent oxidation through respiration performs a specific work in a specific system or machine called as nervous system. Work is a specific form of inert energy. The same inert energy performs grinding work in grinding machine and cutting work in cutting machine. The specific nature of the work is due to the specific nature of the machine and the inert energy is one and the same in all machines. Awareness means a specific work of transforming the impression of external objects through neurons from different senses to the brain. You say that you are aware of something. Here, the word ‘aware’ indicates the verbal work, which is neither subject nor object. Here, you are the subject and ‘something’ is object. This specific work called awareness is stopped if the inert energy is not generated or if the machine (nervous system) does not function. All this proves that the basic inert energy called as soul, or, the awareness called as individual soul is an imaginable part of the imaginable creation. If this is the unimaginable God, how the soul can become impure by the association with imaginable nature? Even millions and millions parts of the imaginable nature can never touch the unimaginable God. It is impossible that an imaginable item can awake the unimaginable God and the unimaginable God need not awake Himself.
3) Such statement is nowhere in the Gita. Of course, Krishna mentioned that He is Arjuna among the five brothers (Paandavanaam Dhanamjayah). This does not mean that every human being is Arjuna. Lord Krishna told that the highest of every category is God. This means that very few human forms can be treated as God due to the exhibited unimaginable power in such human form. The unimaginable power exists always with God. But, God need not exist with the unimaginable power everywhere. God gives the unimaginable power to demons also due to their rigid devotion but no demon is God. Hence, some special human being selected by God can be treated as God. The first address of God is the human incarnation and His second address is the exceptional devotee as per the Bhakti Sutras of Narada (Tanmayaahite). In this second way of address, Arjuna can be treated as God. But, the first address is Lord Krishna only.
In fact this statement was given by Shri Satya Sai Baba, Who is also the human incarnation of God. The reason for such statement is the method of psychological treatment of the student during the time of preaching. The other side is always with ego and cannot surrender so easily to another human form. It will take long time and intensive spiritual effort. Meanwhile, such statements work positively and encourage the human being to take up the difficult path of spirituality as early as possible. A temporary lie is allowed for good practical effect.
4) Both devotion and knowledge are related to the phase of awareness. The action is always inert. The inert action can never generate the steps of awareness. The reverse is true even in the case of worldly issues. All the details of Mumbai heard by you generate the inspiration to go and see it. Then, the details of journey are acquired. All these details of goal and path constitute the knowledge, which should be the first step (Jnana Yoga). The details of the goal generate desire and emotional inspiration, which is called as the second step (Bhakti Yoga). Then, the third step called karma yoga or action takes place. After this, the fruit of reaching Mumbai and seeing it is achieved. In any issue, this is the sequence. In jnana yoga, the knowledge of goal (Jneya), path (Jnana) and yourself (Jnata) is to be obtained and this triad is called as ‘Triputi’. The knowledge of yourself is also very important because if you are already the Mumbai City, there is no need of inspiration and journey. Similarly, if you are already God, both bhakti yoga and karma yoga are meaningless. In this way, the knowledge of self is important and not in other way. The other way is that the knowledge of self leads to the knowledge of God because self is God. In this correct sequence only, the three Preachers appeared. First, Shankara preached knowledge. Next, Ramanuja preached devotion. Lastly, Madhva preached the service to God stating that the soul is servant (Sevaka) and God is to be served (Sevya).
The centre point of the Gita is that God is unimaginable (Maam tu veda na kaschana) around which only the entire spiritual knowledge is built-up. In the Veda also, this concept is expressed through several statements like ‘yato vaacho…’ etc.
At the lotus feet of Shri Dattaswami