Tuesday, September 12, 2017

Datta Dharma Sutras: Chapter-1

1) Exposition of the principles of ethics
दत्त धर्म सूत्रं व्याख्यास्यामः।१।
datta dharma sūtraṁ vyākhyāsyāmaḥ|1|
We shall explain the points of ethics as formulated by God Datta.

2) Datta is God ‘given’ to all souls universally
दानामात्रात् सर्वेषाम्।२।
dānāmātrāt sarveṣām|2|
Donation only and hence all are applicable.
[Datta means the unimaginable God donated or given to the souls through a medium and hence, Datta has no reference to any specific religion. All these points are therefore applicable to all human beings of all religions on this earth.]

3) Spiritual knowledge consists of worldly justice, spiritual path and theistic philosophy
प्रवृत्ति निवृत्ति तत्त्व भागत्रयम्।३।
pravṛtti nivṛtti tattva bhāgatrayam|3|
Pravrutti, Nivrutti and Philosophy are three parts.
[Pravrutti means the behaviour of any soul towards other souls in this society. Nivrutti means the behaviour of any soul to God. Philosophy means the details of various aspects of God. These three are the parts of spiritual knowledge.]

4) Theism is the basis for both worldly justice and the spiritual path
अस्तित्वादि द्वयोरपि।४।
astitvādi dvayorapi|4|
The existence of unimaginable God and other aspects of God are important fundamentals for both Pravrutti and Nivrutti.
[The third part related to God called as philosophy is the basis for both Pravrutti and Nivrutti. Hence, the knowledge of God should be known in the very first basic stage.]

5) Atheism causes fearless immorality
अन्यथा नास्तिक निर्भय विरोधः।५।
anyathā nāstika nirbhaya virodhaḥ|5|
Otherwise, contradiction between atheism and fearlessness results.
[If the existence of unimaginable God is not established at the outset, atheism comes up, which says that there is no God at all. In such case, there is no aspect of unimaginable nature. The beginning and end of everything is only imaginable domain. Atheists claim that even in the absence of God, one can follow ethics in the society. This is only hypocrisy of an atheist to cheat society. If one can escape the punishment here by cheating law of court, what is the harm if ethics are violated? This million dollar question comes up to the mind of any human being, which is genuine. This statement of atheist is useful for cheating the society by atheists. If unimaginable God, unimaginable hell and unimaginable procedure of punishment from God are absent, there is no fear at all to do any sin provided one can escape punishment by cheating courts here.]

6) Even theists struggle to control sin
अस्तित्वेऽपि पापान्यास्तिकेषु।६।
astitve'pi pāpānyāstikeṣu|6|
Sins are seen even in theists having faith in existence of God.
[Theists have full faith in God and hell. In spite of this faith, even theists are unable to control doing sins. In such case, you need not speak of the control of sins in case this faith also disappears. Hence, atheism results in climax of chaos.]

7) God incarnates in creation mainly to establish justice
स्थापकस्य द्रुतिर्गीयते तदर्थमिति।७।
sthāpakasya drutirgīyate tadarthamiti|7|
Establisher runs to rectify Pravrutti as sung in the Gita.
[The establisher of an industry runs to the industry if any serious disturbance in the administration is heard by him. Similarly, God runs in to this creation from His isolated state to rectify the chaos disturbing the peace, balance and justice called as Pravrutti in this world. Hence, the Gita says that God incarnates on this earth to establish Justice (Dharmasamsthaapanaarthaaya). Except this one purpose, no other purpose is mentioned in the Gita.]

8) Satisfying ardent devotees is a secondary purpose
भक्तार्थमानुषङ्गिकम्।८।
bhaktārthamānuṣaṅgikam|8|
Coming for Nivrutti-devotees is associated programme only.
[God comes in to this creation either as energetic incarnation in the superior worlds or as human incarnation on this earth for the sake of climax Nivrutti devotees, who are very anxious to see and talk with God for clarifying their doubts in the spiritual path. But, this purpose is not mentioned in the Gita. Only establishment of justice in Pravrutti is mentioned, which is the main purpose. This does not mean that other associated purposes like satisfying the desire of Nivrutti devotees, direct entertainment in the creation etc., should not be there. Hence, the statement of the Gita gives stress on the main purpose, which does not mean that it contradicts other associated purposes.]

9) Suffering is the fruit of sin
दुःखं पाप फलमेव।९।
duḥkhaṁ pāpa phalameva|9|
Suffering is the fruit of sin only.
[Removal of suffering due to difficulties is the main practical aspect of majority of souls in this world. This aspect is more important than attainment of happiness. Control of loss is more important than gain of benefit. The root reason for such misery of almost all the souls is the punishment given to the soul for its sin done previously.]

10) The root cause of suffering is sinful action; not the punishment
कारणं कर्म न फलम्।१०।
kāraṇaṁ karma na phalam|10|
The reason is the sinful action only and not its fruit.
[If the suffering is to be removed: the reason of suffering is the fruit of the sin, the reason for this fruit is the sinful action and the misery can be removed only if the sinful action is removed, which generates its fruit as punishment. We can’t separate the fruit from action. If putting the finger in fire is action, burning of finger is its spontaneous fruit. The burning generates the misery. To remove this misery, its root cause, which is the action of putting the finger in fire, shall be stopped. In between the misery of burning and the action of putting finger in fire lies the fruit or punishment, which alone can’t be stopped. It is not like the punishment given by a king that can be stopped by his revised order. The fruit of the sin and the misery of the fruit are spontaneously linked, which can’t be controlled after the action of sin.]

11) God protects justice by postponement of suffering or bearing it Himself
क्षेप भोगाभ्यामुचित रक्षणम्।११।
kṣepa bhogābhyāmucita rakṣaṇam|11|
By postponement and self-suffering proper doing is protected.
[One should not think that the fruit of the sin can be stopped by the omnipotent God even in the middle stage. Due to omniscience of God, it is possible, but, God never does any improper action misusing His power. If you force Him by your devotion, He will postpone the punishment with added interest to future. This is misunderstood by us as cancellation of punishment by the omnipotent God! Even in the case of a climax-Nivrutti devotee, He Himself suffers becoming victim of such punishment for the sake of His climax-devotee. By this, He protects the Law as a good rule maker or administrator.]

12) Enjoyment of fruits is inevitable, irrespective of worship prescribed by priests
भोक्तव्यमेव पूजार्थ परा अमि।१२।
bhoktavyameva pūjārtha parā ami|12|
One shall enjoy the fruit, priests twist this for earning through worship.
[The priests interested in earning by false way propagate that worship of God will remove the sin and its misery. By worship, they can earn their livelihood. This is wrong since the scripture says that the fruit of deed must be enjoyed by a soul even after very very long time (Avashyamanubhoktavyam). These priests will be rewarded more by God if they preach true knowledge and develop true devotion.]

13) Realization, repentance and non-repetition cancels punishment of all past sins
दण्डोद्दिष्टा पुनः क्रिया ज्ञानतापात् भूतमपि दहति।१३।
daṇḍoddiṣṭā punaḥ kriyā jñānatāpāt bhūtamapi dahati|13|
Since the aim of punishment is only non-repetition of sin in future, this, achieved by realization and repentance can burn even all past sins before enjoyment.
[There is only one way to cancel the punishment and avoid the misery of the sins done in the past without enjoyment of their fruits. Through true spiritual knowledge, realization, followed by repentance, results in non-repetition of sin in future, which can alone cancel the past sins also. The reason is that punishment is given only to bring this stage of non-repetition. If this aim is achieved by realization and repentance through knowledge, there is no need of the punishment to be given for the past sins.]

14) This world for action; upper worlds for enjoyment of all but intense deeds
तीव्रं विना कर्म भोग लोकौ।१४।
tīvraṁ vinā karma bhoga lokau|14|
Except the case of serious sin, the worlds for enjoyment of fruit and doing deeds freely are separate.
[The soul in energetic body after death undergoes punishments of all sins done here in the hell. The punishment can only suppress the attitude of sin and hence, when the soul is reborn here, it contains a trace of the same attitude after re-birth, by which the soul commits sins here and undergoes punishments if such sins are serious. The punishments of serious sins done here due to trace of previous sinful attitude existing in subconscious state are generating misery here. This means that this materialized world is not for the enjoyment of fruits of deeds, but, it is a place of doing deeds freely. The cause of such present deeds is only the remaining trace of sinful attitude of the soul coming from hell, which grows in the present life. Serious deeds of such present deeds alone give punishments here itself resulting in the present misery. Hell is a place of enjoyment of fruits or Bhogaloka whereas this earth is a place of doing deeds freely or Karmaloka without interference of enjoyment of past fruits. Exception is a serious sin that gives fruit immediately here itself.]

15) The Veda and Gita support the cancellation of sins after permanent reformation
फलोद्देश तर्कादेकः श्रूयते गीयतेच।१५।
phaloddeśa tarkādekaḥ śrūyate gīyateca|15|
Since the total aim of punishment is not repetition of sin in future, this path alone is the true path to escape all sins without their punishments as said in the Veda and the Gita.
[Such path of totally cancelling all the past sins without enjoying their fruits is logically correct since the fruit of a sin is aimed at non-repetition of sin only in the future. It is mentioned in the Veda - (Apahata paapmaa) and in the Gita (Jnaanaagnih..., Sarvamjnaanaplavenaiva... etc.).]

16) Contemporary yoga only relieves symptoms temporarily
योगादि ज्वरोपशमनवत्।१६।
yogādi jvaropaśamanavat|16|
The path of yoga propagated for removing tensions of misery is only external and temporary measure as in the case of fever.
[Yoga is interpreted as controlling the mind from misery by concentrating on a different point. By this, you can control the misery superficially for a small period of time. It is like putting wet cloth on the forehead to pacify the fever. The actual cause is the sin or the bacteria causing infection, which can be removed by the above said path of non-repetition of sin or use of antibiotics respectively.]

17) Cancellation of sins upon reformation is seen in other religions too
अन्यत्रच क्रिया मुख्या।१७।
anyatraca kriyā mukhyā|17|
This path is seen in other religions also, but, practical non-repetition is main.
[This path is also seen in other religions like Christianity in which confession cancels all sins. The word confession is not mere theoretical by mind and words. It means only practical non-repetition of the sin in future.]

18) Present punishment is for serious deeds done here due to tendencies from past birth
रामकृष्णयोरपि संस्कार शेष जन्यक्रिया फलमेव।१८।
rāmakṛṣṇayorapi saṁskāra śeṣa janyakriyā phalameva|18|
In the case of Rama and Krishna also, the fruit of the present deed generated by the trace of attitude of previous births is only enjoyed.
[We have told that the punishments of sins are to be enjoyed in hell whereas the action of a soul in free atmosphere is on this earth. This means that the fruit of the past sin done in the previous birth is not enjoyed in the next birth. You may argue that such concept is wrong because Krishna enjoyed in the present birth the fruit of the sin done in the previous birth, which is death by shot arrow in this birth for the sin done in the previous birth by killing Vaali by hiding Himself. If you analyse carefully, such cheating in the previous birth appeared in this birth also as remainder of cheating attitude that made Krishna to cheat and steal butter and cheat the enemies in killing in the war and the fruit enjoyed by Him can be considered as the fruit of present deeds only generated from the remaining trace of attitude of previous birth. You can tell this as the enjoyment of the fruit of the deed done in previous birth and such statement is an approximate and indirect way only. The precise statement is that the soul enjoyed the fruit of present serious deed that got generated by the trace of attitude of previous birth existing in subconscious state.]

19) Rama and Krishna accepted punishment to discourage expoitation.
सामान्य जीवोपदेशात् तथा दृष्टम्।१९।
sāmānya jīvopadeśāt tathā dṛṣṭam|19|
To preach ordinary human beings, human behaviour is adopted in such way.
[In the above case, Rama and Krishna are human incarnations of God and can’t be bound by the theory of deeds and fruits. Even then, the theory applied to ordinary human beings only is extended to the case of human incarnations also because through this action, God is preaching ethics to human beings. God may do a sin to support justice in the end and this proves that ends justify means. Based on this, we can explain the cheating of Vaali and Kauravas as justified since Vaali and Kauravaas are sinners. But, human beings may imitate this and may kill even a good person from back side projecting him as bad due to their hidden enmity. Hence, God proved that means justify ends for the sake of controlling the clever exploitations. In view of this only, the above case is explained treating Rama and Krishna as an ordinary soul existing in two normal human bodies. This should not be misunderstood to treat Rama and Krishna as an ordinary soul in two subsequent births.]

20) All contributors to a deed bear the fruit; Draupadi punished for her vengeance
चत्वारो भोक्तारः कृष्णादण्डः सन्धिविरोधात्।२०।
catvāro bhoktāraḥ kṛṣṇādaṇḍaḥ sandhivirodhāt|20|
All the four equally enjoy the fruit, Draupadi is punished for opposing the chance of transformation of Kauravaas.
[The direct doer, indirect doer, initiator and supporter of any sinful deed enjoy the fruit of the sin equally as told in the scripture (Kartaa kaarayitaa chaiva Prerakashchaanumodakah). Draupadi was punished for provoking Pandavaas to kill Kauravaas and the punishment was that she lost her five sons. Even though Kauravaas are bad, Draupadi wanted to punish them with personal vengeance. The punishment is not for pacification of any personal vengeance. It is aimed only for suppressing the attitude of repetition of sin in future. Draupadi tried to discourage Krishna attempting to transform Kauravas by giving a message. Draupadi wanted the punishment of Kauravas without giving a chance of transformation through knowledge. Such misunderstanding of punishment by Draupadi resulted in the sin and she got the punishment of sin for such angle of ignorance. She became the initiator and supporter of sin of killing a criminal without giving the chance of realization through knowledge.]

21) Krishna differs from Draupadi since He tried to reform sinners
कृष्णो भिद्यते ज्ञानावकाश यत्नात्।२१।
kṛṣṇo bhidyate jñānāvakāśa yatnāt|21|
Krishna differs from Draupadi since He wanted to punish the criminal after the failure of trail for reformation through knowledge.
[Krishna was also initiator and promoter of killing Kauravaas even through cunning methods. But, He tried to transform Kauravaas thorough several messages given by several sages during His visit. His aim is to give the punishment only after trying for transformation and never had any intention of vengeance. This is the difference between Krishna and Draupadi.]

22) Krishna getting cursed is only incidental and is meant to control exploitation
आनुषङ्गिक शापादन्यथा च।२२।
ānuṣaṅgika śāpādanyathā ca|22|
Curse given to Krishna is just associated point, which is for control of exploitation also.
[You may argue that even Krishna was punished in the same way by the curse of Gandhaari, the mother of Kauravaas. It is not so as in the case of Draupadi. The sons of Draupadi were killed without any reason whereas the family of Krishna got destroyed for violating the prohibition orders of Krishna to drink wine and for the sin of insult done by His son to the sages. Krishna allowed the curse of Gandhaari to associate with a genuine sin just to satisfy her mind. Moreover, proceeding to punishment requires a careful prior step of sincere trial for transformation of soul before punishment. Without doing such trials sincerely, the souls may proceed to the punishment in haste. To control such exploitation, Krishna has taken the curse of Gandhiri on Him also just as in the case of Draupadi. This is also another angle of explanation.]

23) Physical punishments for sinful deeds; mental punishments for thoughts
क्रियया दण्डो भावस्य भवमात्रः।२३।
kriyayā daṇḍo bhāvasya bhavamātraḥ[A2] |23|
Practical punishment is for practical sin only, which if limited to theory only, gets theoretical punishment.
[You shall not argue that the sin of Draupadi is only theoretical due to thoughts of mind being expressed in words and that she is not involved in the action directly. For theoretical sin, the punishment shall be theoretical only and hence, she should not be given practical punishment. This is not correct because her theoretical sin in provoking Pandavaas to do the sin practically, which makes her as the share holder of practical sin. If the sin is limited to theory only without resulting in practice, theoretical punishment like harsh warning by the Lord of hell is given, which is sufficient for theoretical sin that doesn’t result in practice or provoke others to do the practical sin.]

24) Sita’s severe punishment was due to the exceptionality of Lakshmana
सीतायामन्यथा योग्यता शीलाभ्याम्।२४
sītāyāmanyathā yogyatā śīlābhyām|24
In the case of Sita, the punishment is otherwise due to the special deservingness and character of Lakshmana.
[Sita abused Lakshmana for having an idea of illegal sex when Rama left to catch the golden deer. Sita was scolded by Rama after the war, which is a theoretical punishment for theoretical sin. Afterwards, Sita was given practical punishment of leaving her in the forest that resulted finally in her death also. This shows severe practical punishment for theoretical sin also. The reasons for this are 1) the deservingness of Lakshmana is in climax, he being the incarnation of Adisesha, the highest devotee and 2) if you observe the attitude of Lakshmana towards her, it is amazing since he never saw her above her feet by recognizing her anklets only. In view of the pain of mind of such exceptional devotee, even the theoretical sin is given practical punishment.]

25) The nature of the sin can be inferred from the nature of punishment
फलानुमेयं कर्म द्वयोरपि।२५।
phalānumeyaṁ karma dvayorapi|25|
In the case of Sita and Kauravaas, the nature of the sin is inferred by the nature of punishment.
[The sin can be easily imagined by the nature of punishment. Sita abused Lakshmana falsely regarding his illegal sexual character. If you see the nature of punishment, it is also about illegal character attributed on her by force. After war, Rama scolded her in horrible way by advising her to go and marry Vibhishana to become the queen of Lanka! Even the washer-man attributed false illegal character on her during her long stay in Lanka. The punishments received by her clearly indicate her sin through similar nature. Similarly, Kauravaas were killed in war through cheating and this nature of punishment reveals the nature of their sin done in cheating Dharma Raja in the play of chess. You must catch the sin from its punishment by analysing the common nature. Without doing this, if you scold Rama for leaving Sita, it becomes blind foolishness.]

26) Punishment is as per the sin; fear of hell and devotion to God control sin
छलेन बलेनवा भयेन भक्त्यावा द्विधाच।२६।
chalena balenavā bhayena bhaktyāvā dvidhāca|26|
Either by cheating or force, either by fear or devotion and by both also.
[There are two ways in doing a sin: 1) by cheating and 2) by force. The punishment also comes in the same way in which one has done the sin. If the sin involves both the ways, the punishment also involves both the ways. The control of sin is also in two ways: 1) by fear to hell and 2) by devotion to God being the author of the ethical constitution. The followers of Pravrutti are controlled by the first way and the followers of Nivrutti are controlled by the second way. Majority of human beings is in between Pravrutti and Nivrutti and hence, both act as the controlling factors of sins in majority.]

27) Liberation from worldly misery comes fron non-repetition of violence, greed and lust
गीत त्रिवर्गात् प्रवृत्ति मोक्षः।२७।
gīta  trivargāt pravṛtti mokṣaḥ|27|
The three categories related to the three sins mentioned in the Gita result in liberation from misery in Pravrutti.
[The Gita says that there are three main gates for the hell: illegal sex, greediness and corruption for wealth and violence by anger are mentioned. There are four categories (purushaartha) in practical philosophy: justice (dharma), wealth (artha), sex (kaama) and salvation (moksha). The three main gates of hell mentioned by the Gita exactly coincide with the first three categories. Greediness is related to wealth and illegal sex is related sex. The violence is related to justice since non-violence is the climax of justice. The sins done in the first three categories cause misery and non-repetition of all these sins in future gives the salvation form misery permanently. Salvation means liberation and in Pravrutti the liberation from misery is attained by non-repetition of these three sins.]

28) Overcoming the bonds with child, spouse and wealth is salvation in the spiritual path
एषण त्रय मोक्षश्च निवृत्तौ।२८।
eṣaṇa traya mokṣaśca nivṛttau|28|
Liberation from the three strong correlated bonds is salvation in nivrutti.
[In Nivrutti also, control of fascination to the three strong bonds with issues, life partner and wealth results in liberation from attraction to world, which is an indirect measure of the attraction to God. These three strong bonds are also related to the three categories. Bond with wealth and bond with life partner are related to Artha and Kamaa respectively. Bond with issues is related to justice because the justified aim of marriage is only issues (dharma). Liberation from these three bonds spontaneously as the consequence of attraction to God is called as moksha since it is indirect measure of devotion to God. The liberation from these three strong bonds is a spontaneous consequence of devotion only and not a forcible pre-requisite.]

29) The four vices related to worldly justice and two related to the spiritual path
प्रवृत्ति चतुष्टय निवृत्ति द्वयम्।२९।
pravṛtti catuṣṭaya nivṛtti dvayam|29|
The first four vices belong to Pravrutti and the last two belong to Nivrutti.
[The six vices are: illegal sex (kaama), violence by anger (krodha), greediness for wealth (lobha), fascination to worldly bonds (moha), ego (mada) and jealousy (matsara). The first four are related to Pravrutti and last two are related to Nivrutti. The first three are said to be the three main gates of hell in the Gita. The fourth (moha) is reason for the first three sins. All these four are in Pravrutti. The last two are ego and jealousy towards co-human beings by which the human incarnation of God is slipped by the souls.]

30) Fascination pertains to both the worldy and spiritual paths
चतुर्थस्तु द्वयोः।३०।
caturthastu dvayoḥ|30|
The fourth fascination is common to both Pravrutti and Nivrutti
[The fourth is the fascination towards strong worldly bonds, which is common to failure in both pravrutti and nivrutti.]

31) These general rules apply everywhere and in all times unless Preacher Datta intervenes
सर्वत्र सर्वदा सामान्यं नचेत् दत्त गुरोर्विशेषः।३१।
sarvatra sarvadā sāmānyaṁ nacet datta gurorviśeṣaḥ|31|
Everywhere and at every time, the above general rules are followed unless the preacher Datta interferes in a special case.
[The hell and heaven exist in space as energetic worlds unseen by human beings. The same hell and heaven exist on this earth also, which are meant for awarding emergent fruits to bad deeds and good deeds respectively. Actually, which fruit should be given in which place and in which time is decided by the ultimate God only, whose ultimate aim is only transformation of soul. The rules said above are only general norms, which may change as per the direction given by God based on the proper time for such fruit. God Datta is called as the preacher (Guru) constantly trying for the transformation of the souls or students. The enjoyment of fruits of deeds is generally done in the external worlds so that the actions to be done with freedom on this earth are not to be disturbed by the enjoyment of fruits. Enjoyment of fruits of emergent deeds is an exception to this general rule. The Lords of heaven and hell follow the general rules unless God interferes in a special case. We have to understand that the punishments given by God for the sins done are not due to vengeance, but, are due to His graceful attitude for the transformation of souls.]

Wednesday, July 26, 2017

On addiction of Younger generation to adult films

Shri Karthik asked: Swami, I seek Your divine guidance on a sensitive topic that pertains mainly to people of the younger generation.

[My question is to do with watching pornography or films with explicitly sexual content. In today's society, we are constantly exposed to sexually arousing imagery through films, TV and the internet. For someone who lives in a modern city, it is nearly impossible to totally avoid this kind of content. Modern society in many aspects has become hyper sexualized.
Some are affected more easily by such sexually inciteful content than others depending upon their samskaras and external circumstances. You have many times told us that suppressing one's bad qualities is not the right way. Instead, one needs to divert these qualities to God. How is it possible for an ordinary soul to divert his/her lustful nature towards God and effectively prevent the loss of energy spent in lustful thoughts and actions?]

Swami replied: Anything diverted to God becomes good and anything diverted towards the world becomes bad. The good and bad lie in the direction and the goal. The same key in the same lock turned to one direction locks the doors and turned to opposite direction unlocks the doors. All things thought as bad by you become good if the direction is towards God. All things thought as good by you become bad if the direction is towards the world. Pure sandal paste submitted to the drainage becomes impure mud only. Impure material submitted to fire becomes sacred ash.

Sex is a noble and divine sacrifice done to extend this humanity (prajaatamtum... Veda). Eating food and drinking water are also noble sacrifices done to give energy to this body to do service to God. Hunger, thirst and sex are biological needs of the body, which should not be treated as bad or sinful. The Gita says that legally permitted sex is divine since it generates human beings of future generation to continue the entertainment of God (Dharmaaviruddhah kaamosmi). As you eat food while hungry or drink water while thirsty, a human being is entitled to have sex when such desire arises. As soon as youth starts after the childhood, marriage was done in the ancient times. Youth is the starting time for such desire. Marriage has nothing to do with the settlement of materialistic life. As soon as any soul is born on this earth by the will of God, the basic needs are already provided by God. Even the sinner is maintained by God. Even the atheist is maintained by God. A criminal jailed for anti-government activity is also given food and shelter in the jail by the government. If this faith exists, marriage has no link with settlement of materialistic life. Even after settlement of materialistic life, if marriage is done and issues are not born, how do you justify the link between marriage and materialistic life? The materialistic life becomes happy even if the basic needs are served. This concept is not maintained now. Now, the settlement of materialistic life means the fulfillment of endless desires. Hence, the marriage is delayed. In the childhood, education must be over and as soon as youth enters, married life shall start (shaishavebhyastavidyaanaam, yauvane vishayaishinaam). Now, the education is over when the youth is over and marriage is done in the beginning of old age! Justified earnings must serve the purpose of pacifying hunger, thirst, etc. Similarly, justified marriage must serve the need of pacification of sex. Since education continues in youth, the mind is neither absorbed in learning nor involved in the legal sex. All this is mainly due to the fundamental mistake of the very foundation-system of the society. The desire for sex in the body is the bell-ring for performing the marriage. One cannot concentrate on God while suffering with hunger and thirst. Similarly, one cannot concentrate on God while suffering with the desire of sex. Sex is very natural symptom like hunger and thirst of a biological system and these symptoms are parts of the plan of divine creation itself. Once these symptoms are pacified by the legal arrangements (like eating food, drinking water and marriage respectively), concentration on God is quite possible in any age of the body. Rama got married in the age of 12 years and Sita was in the age of 6 years. Of course, the conditions of health in that time of Treta age were quite different compared to the same of this time of Kali age. The basic point that is to be observed is that the marriage was performed as soon as the youth started. The desire for sex is the divine signal light given by God for performing the marriage. When legal arrangement is done in proper time, there is no need of desire for illegal arrangements. Even in the case of human incarnation, these biological needs continue because the human being-component is an ordinary biological system only like any other human being. Of course, if the God-component wishes, any biological need can be fully controlled. Such control becomes possible only on the wish of God-component and not by even the hectic effort of the human being-component! Resisted legal sex in the proper time only leads to all such disturbing factors. Either the need shall be controlled by God or shall be legally pacified by the human being in the need of the hour. Except these two ways, there is no third path to control these basic biological needs created by God Himself! This is the precise pin-point answer to your frank question.

At lotus feet of Swmai
-Prasad

Sunday, July 23, 2017

Naaticharaami - explained

Shri Anil asked: Padanamaskaram Swami!

Is polygamy a sin? Kindly please analyze 2 cases: 1) Draupadi married to 5 pandavas and 2) Holy Mohammad married to several women (13 wives).

Swami replied: This issue is related to pravrutti or justice and injustice involved in worldly life. Following justice and avoiding injustice are also the commandments of God and hence the background basis of pravrutti is nivrutti only. The justice is made clear by certain positive rules (Vidhi Dharma) and the injustice is negated by certain negative rules (Nishedha Dharma). To speak truth is positive and not to speak a lie is negative rule. Apart from these two types, there is a third type of justice, which is called as dharmasukhshma (application of rule on analysis). If a rule is applied in emergency to save your life, it is called as exception in emergency (apatdharma). In this way, the rule varies within the marginal boundaries of justice from place to place, from time to time and from occasion to occasion. To speak a lie to protect the life of a good person is justice and in such occasion if speaking truth results in the killing of a good person, speaking truth is injustice and a sin.

Following justice (dharma) in earnings (artha) and in sex (kama) gives salvation (moksha) to any soul (apyarthakamou…dharmaayaiva). Your question is related to the justice in the sex. As already told, justice varies from time to time, place to place and situation to situation provided the change is within the marginal boundaries of the zone of justice. The change should not enter the zone of injustice. The bus can change its route within margins of a road depending on the direction of opposite vehicle, but, should not cross the margins and run into houses!

The Veda says that in doing sacrifice called Atiratra, the performer shall see the planet called Shodashi. The same Veda says in another statement that the performer need not see such planet (atiraatre shodashinam…, naatiraatre…). This means variation of the rule by moving to exact opposite side is prescribed by the same scripture. Justice (dharma) is activity (karma) and hence can vary. God (Bramha) is an entity and will never vary as said by scripture (kriyaayaam vikalpah natuvastuni). Here, variation to the extent of exact opposite side is allowed since seeing the planet is not very important since by it no injustice is done resulting in the pain and violence of a living being.
In the case of the function of marriage between a male and a female, justified points are to be observed:-
i) The couple is swearing in the name of God, that none shall deviate from the other in the sexual activity (Naaticharaami).
ii)  There shall be no mental agony for anyone of the couple due to such deviation because violence is the highest injustice.
iii) The main aim of the marriage is to extend humanity (prajaayai gruhamedhinaam, prajaatantum maa...).

iv) This shall not mean that re-marriage is allowed if no issues are born. It depends on the level of the mind of the couple. If the couple is totally devoted to God (nivrutti), it is never worried about the issues because the Veda clearly says that one cannot reach God by issues (na prajayaa). If the level of the mind of the couple is of the level of lower pravrutti only, re-marriage was allowed in the ancient time provided both come to understanding without any pain. In the present time, artificial insemination, incubation etc., are available in the place of re-marriage for the sake of issues. Based on some other circumstances also re-marriage was allowed provided both consult mutually without a trace of pain and there is total lack of cheating and violence.

v) This again does not mean that having sex with others (wife or husband) is justified provided the other partner is ignorant of this illegal activity because due to ignorance pain is always absent. This becomes a sin because the person has broken the swearing done in marriage before God and God is pained for breaking the promise done before Him as witness.

vi) Re-marriage in certain special situations is allowed provided the other partner has full consent without any force. In the present law also, re-marriage is allowed if the first wife gives in writing that she is constantly ill and somebody is needed for her service, mental illness of the life partner, change of religion etc. The scriptures say that one shall re-marry if the issues are not found for ten years (aprajaam dashame varshe). The scripture also says that the re-marriage for a lady is allowed in five situations (death, sainthood, neutrality of gender, missed and never found and becoming immoral – panchasvaapatsu…patiranyovidheeyate). Such a re-marriage for man or woman is allowed provided the mental state is in need of desire for sex or issues. Sex is a biological need like hunger, thirst, sleep etc. Instead of remaining unmarried for external hypocrisy, it is better to re-marry and keep limitation.
vii) Polygamy or a polyandry is justified based on the special factors involved in a specific situation. Consent of the other life partner without any pain is the most important point since such point alone gives the birth of a sin. However, illegal sex in secrecy is also a sin, since it gives pain to God, who happened to be the witness of the marriage. Hence, re-marriage in public (open atmosphere) without any secrecy is justified provided such re-marriage has the support of the first life partner and logically acceptable factors agreed by God. Such an open re-marriage without hurting the life partner supported by specific conditions of the situation is also agreeable to God and can’t be treated as a sin. Draupadi did not have illegal and secret sex with the other brothers after marrying Dharmaraja. Mohammed also married again openly and did not have illegal sex secretly with others. He must have definitely taken the consent of already married wives and other acceptable supporting factors. The author of the constitution of such a great religion can’t do injustice.

viii) The scripture allows re-marriages in the case of a king in view of the inter-continental peace through relationship that avoids wars between kingdoms (raajaanobahuvallabhaah). Non-violence of the entire society than an individual is the highest justice in this concept.

ix) Even illegal sex without marriage was allowed to be justified provided such activity is with the consent of all scholarly elders. Sage Vyasa had illegal sex with the widows called as Ambika and Ambalika to extend the race of the dynasty of king Kuru. The mother-in-law of the widows and the mother of sage Vyasa requested sage Vyasa for this on the advice of scholars of ethics. This is not the usual secret sex with widows.

x) Lord Krishna has secret sex with married Gopikas in the midnights in Brundavanam forest for two years. This cannot be justified on the single point that the husbands of Gopikas were ignorant of this due to deep sleep in midnights. This single point cannot make this secret affair justified because it is against the commandment of God, who is Krishna Himself! Krishna killed Shishupala and the last allegation against Shishupala was that Shishupala had illegal sex with the wife of king Babhru. After leaving Brundavanam in His 18th year (infact blooming youth starts from 18th year), He never had such illegal sex with any other girl or lady. As a king and based on special circumstances, He had sex with girls married by Him only throughout His life. Some devotees desired married life with God in the previous births and God fulfilled their desire by these marriages. If He had sex with Gopikas based on lust due to youth, He should have continued such activity in the later part of His life also (especially in the blooming youth after 18th year) and should not have killed Shishupala on such allegation. This total background is totally different from pravrutti. All these Gopikas were sages doing penance for God in their previous millions of births. Their attachment to God is judged by the detachment from worldly bonds appeared subsequently and spontaneously. The three strongest worldly bonds (eshanas) are money, issues and life partner. Donating butter allotted for their children to Krishna speaks about the detachment from money and issues. Attachment to God through dance neglecting their life partners speaks about the detachment of bond with life partners. Hence, this is only a test conducted by God before giving the certificate of degree, which is greater than even the highest degree in the spiritual path. The highest degree is becoming one with God (equality with God) by becoming Human Incarnation. But, Gopikas became the masters of God placed in Goloka above His abode or Brahmaloka. This has no influence of external physical factors because Gopikas were black and were also not beautiful. This shall be understood as pure nivrutti and there is no trace of pravrutti in this topic. Understanding the Bhagavatam in right sense is the test for spiritual scholars (vidyavataam bhaagavate parikshaa). Rama is the perfect example for pravrutti, who confined to Sita alone throughout His life. Sita is a similar character confining to Rama throughout her life. Krishna stands as the perfect example for Nivrutti also, Who is beyond justice and injustice (pravrutti) indicating the spiritual path of single and total attachment to God (sarvadharmaan… Gita). Leaving this one special situation of Gopikas, Krishna behaved exactly like Rama only in the rest of entire life. Hence, Krishna supported pravrutti like Rama as the general rule for any soul (voting for justice against injustice) after showing the most rarest example of nivrutti in the case of Gopikas (voting for God against even justice).

At lotus feet of Swami
-Prasad

Thursday, June 15, 2017

Essence of Worship of Lord Satya Narayana Swami

Kishore Ram asked: Please explain the inner essence of the worship of Lord Satya Narayana, which is frequently done by several people in this country.

Swami Replied: A few days back, one person came to My house requesting Me to act as a priest for this worship saying that on that day priests were not available. I agreed to be the priest. Then, he asked Me “How much is Your fees?”. I replied “the fees is according to your capacity (Yathaa Shakti) and according to your impression on Me (Yathaa Bhakti). Between these two, whichever is lower, that must be followed by you. I will explain this point. You may have high capacity (100 rupees) but if you have a low impression about Me (10 rupees), you must give as per the low impression (10 rupees). If you have low capacity (10 rupees) and have high impression about Me (100 rupees), you must give Me as per the lower capacity (10 rupees). If the capacity and the impression are equal, there is no problem and you can give Me as per that capacity equal to impression. If your capacity is zero, you give Me one salutation (Namaskara) and I will bless you. This is the code of conduct of a priest that was followed by sages in our ancient India”. The person became very happy and took Me to his house and I performed the worship. At the end of the worship, stories present in five chapters are to be informed by the priests to the gathering. The stories are in the following manner:

a) First and Second Stories: A priest was very poor and was suffering with a severe poverty. God appeared in the form of an old priest and asked him to do this worship. The priest performed the worship and became very rich. One seller of sticks suffering with severe poverty came to the priest and heard about the worship from him. He also performed the worship in his home and became very rich.

b) Third Story: A king called Ulkaamukha also performed this worship on the banks of the river called Bhadrasheela and got his desires fulfilled.

c) Fourth Story: A business man called as Sadhu approached the above king and learnt about this worship. He came to his home and declared that he will do this worship if he gets issues. He got a daughter and his wife reminded him about the worship. The merchant declared that he will do this worship if his daughter is married with a good groom. His daughter was married with a good person. Even then, he did not perform the worship. God became furious and when this merchant went to another city for business along with his son-in-law, both were arrested and imprisoned by the king without enquiry. Then, his wife and daughter also became poor and somehow got reminded of the worship, which was performed by both subsequently. God entered the dream of the king and ordered him to relieve the merchant and son-in-law. Both were relieved and were returning with their ship containing lot of wealth. A saint appeared before them and enquired about the material present in the ship. The merchant told that some leaves and branches exist in the ship. When the merchant went inside the ship, he found all the wealth turned into branches and leaves. The merchant came out and fell on the feet of saint. The saint reminded about the worship, which was immediately performed by the merchant along with the family. The merchant was totally reformed by God.

d) Fifth Story: A king called Tungadhwaja went to forest and found some cowherds doing the worship. They brought some offering to God for the sake of the king. The king, due to ego of caste and wealth rejected it and went away. The king was surrounded by many tragedies, who returned to the forest and took the offering to God with apology.

I explained the essence of these stories in the following way:
a) The first two stories reveal that a poor man worshipping God even before receiving the fruit of the worship. The poor man is justified to worship God after receiving the fruit (wealth) since he can’t afford to do the worship due to poverty. Inspite of this, the worship was performed even before receiving the fruit. Imagine that if such poor person is not blessed with the fruit after worship, the heavy expenses in the worship will turn him to become more poor. But the poor person has full faith on God that God will certainly grant him the fruit. The faith was not let down by God.

A higher stage than this poor man is that in which a poor man performs this worship without aspiration for any fruit from God. The reason of such performance of worship is real love and real attraction towards the personality of God. Such stage of devotion is climax and a story of this highest stage was not revealed here because it is very very rare in this world. The human being performs such sacrifice only to his personal family and God is never equal to the level of family-bond. The human being is speaking lies in the prayers by saying that God is above everybody and everything!

b) The third story related to a rich king performing worship for the fruit is explained next which is a lower level than the first two stories. The reason is that those two persons performed worship in spite of their severe poverty even before obtaining their fruit. One is not sure about the fruit after worship. Inspite of this lack of assurance and inspite of their severe poverty to do the worship, the worship was performed by them due to their love and faith towards God. This king also performed worship before getting the fruit and this shows his immense faith in God. But performance of worship does not affect the king in any way since he is very rich. Hence, the level in this case is next to the level of above mentioned two poor people.

c) The merchant is very greedy. He doubts about the fruit after the worship. If the worship is done before getting the fruit, the expenses may become waste if the fruit is not received after the worship. Even in a shop, you get the item first and then only pay its rate. The merchant believes the consumer. This merchant kept God in a lower position than a business-man selling items in the shop! God blessed the merchant with a daughter. The merchant again declared that when his daughter gets a good groom in the marriage, he will perform the worship. This is against the ethics of even basic business. You want to get two items for the payment of rate of one item! God gave him a good son-in-law. Even then, the merchant did not perform worship and this shows the atheistic tendency. Due to this, the merchant suffered a lot. Finally, the merchant insulted the saint (devotee of God). For that, he was severely punished. He realized his greediness blended with atheism, got rectified himself and finally was blessed by God.

Upto this, the stories revealed the effect of greediness in the spiritual effort.

d) The final story deals with the ego of the king due to his upper caste and high wealth. The Gita says that the caste is to be decided by qualities and deeds only. The ego of birth and wealth are very dangerous and lead to immediate fall. This story deals with the effect of ego in the spiritual effort.

In this worship Lord Satya Narayana is explained to have white colour (Shukla varnam…) whereas Narayana is in blue colour. Satya Narayana means true Narayana. Does this mean that Satya Narayana is true God and Narayana is false God? No. Satya Narayana is the first energetic incarnation into which the unimaginable God entered and merged with it. This first energetic incarnation is called as ‘Datta’ and it is attributed by the word truth. This means that this incarnation will never end. This Satya Narayana (Datta) entered into another energetic form called as Vishnu (Narayana) and this second energetic incarnation will dissolve in the first energetic form in the final dissolution of creation. The same Datta entering into one energetic form called as Brahma is known as Hiranyagarbha. The same Datta entering another energetic form called Shiva is known as Sadaashiva. Thus, this Datta or Satya Narayana is the original eternal energetic incarnation of God appearing as the three subsequent energetic forms called as Brahma, Vishnu and Shiva. Hence, you will find this form of Satya Narayana in a holy place called as Annavaram as these three in one unit (Hari Hara Hiranyagarbhaatmaka). Datta is not the name since it means that through this first energetic form the unimaginable God is given (Datta) to the creation with a proper address. This Datta also enters certain human forms (devotees) to become human incarnation. The white colour of this Datta indicates the white energy including all the colours.

When I explained this essence to the gathering in this way, all the devotees felt very much enlightened and encouraged in these spiritual path. Every priest shall enlighten the spiritual knowledge while performing any worship or ritual. The human beings progress towards God only through spiritual knowledge. Any human being, who does the propagation of the spiritual knowledge to lead people towards God, is called as a true priest or Brahmana (Brahma nayati iti). The priest must not have even a trace of his view on the earnings through the performance of ritual. If the priest performs this duty in true sense, God will bless him with immense wealth and also with protection here as well as there. God will inspire the people to reward the priest in excellent manner. The omnipotent God can give anything anywhere at any time. The priest shall never be worried about the livelihood and required wealth. He shall never ask the Guru Dakshina as fees! Today, the ritual is performed in a mechanical way without the preaching of the inner sense, which is the essence or spiritual knowledge. This is the most unfortunate aspect of the Hindu religion because neither the priest nor the gathering understands anything from the blind recitation of the scripture from the mouth of the alive priestly tape recorder!

At service of Lord Datta Swami
-Prasad

Monday, June 5, 2017

Cow slaughter

Cow is an animal of soft nature, which does not harm you in anyway. But, there are other soft natured animals also like goat, deer etc. The basic law is that you can kill even a human being if that human being is attacking your life. The same applies to any living being. You can kill a tiger or a lion or a wolf, which will certainly attack you even if you do not harm it. Applying this basic law, it is not justified to kill any soft natured animal, which does not harm you. You may argue that you are killing it for the sake of your food. You may say that you have to save your life by the food only and hence it is inevitable. I agree if the situation is like that in which you are unable to get food by any alternative way and you have to save your life in draught by killing even a soft natured animal. This is justified as special justice in emergency (Dharmasukhma in Apatdharma). But this is not justified when God has given plenty of alternative food. You may argue that even cutting the paddy etc, is also slaughtering living beings because plant has life. Here, you must distinguish life from awareness. Life is only an inert mechanism of taking oxygen and leaving carbon dioxide. In view of this, plants are said to be living beings. But, there is no development of this life into advanced stage called as awareness, which exists as mind, intelligence etc. When the awareness exists, the living being killed experiences the same pain, which you get when you are killed. There is homogeneity between yourself and zoological kingdom of life containing insects, birds, animals etc. All the plants come under a different subject called Botany in which the life is limited to simple mechanism of inert respiration only. If you have studied Botany and Zoology as different subjects, this question will not attack your mind. You may further argue that the flesh or vegetable contains the same chemical components like Carbohydrates, Proteins, Vitamins etc., and hence eating flesh and vegetable food are one and the same. I fully agree with your point and say that there is no sin in eating flesh because of the presence of same ingredients of plants. If you go to the cause of acquiring the flesh and vegetable food, an animal with awareness is killed for flesh and a plant without awareness is cut for grains. In the stage of cause, there is lot of difference because awareness exists in zoological items and the same does not exists in botanical items. You may argue that you are not directly cutting the animal for the flesh. You might have not done the sin directly, but since you are consuming the flesh, the butcher is cutting the animal. Hence, as a consumer, you are indirectly an equal participant of the sin. I do not want to enter much into ethics or scriptures in this subject. I stand simply on one point, which is that just you think that you are in the place of that animal being cut and then imagine the pain. This one point is sufficient in this subject.

Therefore, killing any soft natured animal or any soft natured human being is a sin provided it does not attack your life. Except this one point, you should not kill any human being or any soft natured zoological living being. All other reasons can be enquired by law and corresponding justified punishments other than death sentence should be given. Hence, cow slaughter is only a part of the total concept and this part should not be emphasized as the total concept. You try to extend this partial concept to the other similar items also and arrive at the general total concept. Taking the advantage of the slaughter of other soft animals, you should not kill the cow.

The fundamental cellular fluid in Botany is cytoplasm whereas the fundamental cellular fluid in Zoology is protoplasm. The neuro spot giving awareness exists even in unicellular organisms (Amoeba) of Zoology. If you justify killing of animals for the sake of food, you have to simultaneously justify the killing of human beings for food by demon or present carnivorous human beings present in the forest. Kaapaalikas eating the dead bodies of human beings are justified. Proteins primarily synthesized in plants are good for health whereas proteins re-synthesized in flesh are not good for health. Bhagavan Shri Satya Sai Baba even as a boy used to become curious if a bull of cart was beaten. The highest justice is non-violence (Ahimsa paramo dharmah…). If you say that you will kill the animal by giving anesthesia, it is also not justified because you have no right to take away the God given life from its enjoyment. Will you justify your killing also by the demon if anesthesia is given to you? In such case, even an atheist will argue such human killing is unjust!

Shri Ramakrishna Paramahamsa was found killing blood (bed) bugs in His cot. The blood (bed) bug or a mosquito can be killed harming you seriously. But, non-harming ant or butterfly etc., should not be killed. Bhagavan Shri Shirdi Saibaba showed the wound on His body when a devotee beat a buffalo. By this, He is preaching that human being doing violence should keep in the place of victim and imagine the suffering of the violence. Can He be a non-vegetarian as some people criticize? Buddha left this family life on seeing when a swan was shot. In the Valmiki Ramayanam, an inserted incident was told that Rama killed a deer in Panchavati forest. He killed certainly the golden deer since He knows it as a demon in disguise. Rama was never a non-vegetarian as spoken in the Valmiki Ramayana itself (Na maamsam Raghavo Bhunkte…). Even Jesus, the embodiment of love, was not a non-vegetarian and reports otherwise are false, which were created by the non-vegetarian followers only. Mahavir preached extreme non-violence by restricting the justified non-violence also so that people will not do atleast the justified non-violence. Here, (n+1) rule applies, which is to preach the highest goal so that atleast high and higher goals are achieved by the followers.

Non-violence is the fundamental justice and no divine scripture in the world can preach atleast the justified non-violence. Scriptures are polluted by the insertions done by the followers and hence, logical analysis is the ultimate filter to reject such insertions. Sometimes the human incarnation may not oppose such fundamental non-violence also since it is strongly established. The human incarnation may neglect even such fundamental issue in view of concentration on other issues so that when other issues are rectified, this fundamental issue can be taken by next human incarnation in course of time. Such fundamental strong issue is dealt by partial controls step by step. The scripture says that fish should not be captured on holy days in holy places. This is a partial control in the initial stage. Finally, the scripture preaches the step called as ‘Mahavratam’, which is not to catch the fish in any place on any day. Full and permanent reformation on any issue can come only through the divine scriptural knowledge. Enforcement through rules can bring only partial and temporary control.