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
-Prasad
