DIVINE MESSAGE OF SHRI DATTA SWAMI ON January 3, 2014 O Learned and De !"ed Ser an"# !$ G!

d, [January 3, 2014] S%"& De ' a#(ed) We are naturally attracted towards the world from birth and not so towards God !y state is with fear for the worldly whirl"ool and li#e that of a "erson with two le$s in two boats %lease $uide us on this& S*a%' Re+,'ed) The reason for the natural induction of the world is the associated world around us from the birth and due to this, our mind is naturally and constantly receiving the information of the world, which is its knowledge. 'fter this state of #nowled$e, we de(elo" attraction to certain items or re)ection to certain other items or neutrality to some other items The first basic stage for all these three attitudes is only the knowledge of the object that is received by the mind as information. *n the case of the unima$inable God, this basic ste" is naturally absent +(en if some information of God is recei(ed by our mind, God is not a (isual ima$inable item li#e many items of the world The visual contact helps a lot in developing the attitude. ,he human incarnation is (isual but due to lot of incon(enience and loss, this conce"t is (ery much con(eniently buried so far by the s"iritual as"irants ,he im"ortance of this conce"t is so much ne$lected that some "eo"le e(en totally o""ose the "ossibility of this conce"t -nly ener$etic incarnations of God of the u""er world are acce"ted, which are not (isual at all .ome items of the creation li#e fire, infinite cosmic ener$y, car(ed stones, etc , were acce"ted, which are unfortunately inert These inert items compete with other inert items of the world only and do not cause much inconvenience and loss. ,hese "eo"le do not mind to acce"t e(en the unima$inable God since such God does not cause e(en a trace incon(enience ,hey ha(e stressed on the /rahmasutras and the 0"anishads, which ha(e dealt with God of no incon(enience ,hey did not mind to stress on the Gita also, which deals with the im"ortance of human incarnation as God only since such God ha""ens to be the "ast human incarnation, which can be a$ain re"resented by inert "hotos and statues ,hus, the actual conce"t of contem"orary human incarnation, which comes in e(ery $eneration to a(oid "artiality to one $eneration only, is buried (ery dee"ly /ased on this "ath, e(en the three $reat e"ics were $i(en im"ortance, which deal only with "ast human incarnations 12ama and 3rishna4 ,he other %uranaas were also $i(en im"ortance since they deal with the una(ailable ener$etic incarnations ,his is done mainly by the

"riest5scholars, who are "ut to loss in com"etition with the human incarnation ,he fruit of wor# offered by you comes to them in worshi""in$ the inert re"resentati(e models of God +(en today, you find some "riests totally o""osin$ the conce"t of human incarnation ,he bac#$round is (ery "itiable and the outcome has affected the s"iritual "ath since it "ro(ides only wron$ information about God 6or this "ur"ose only, God becomes the (isual ob)ect by e7"ressin$ 8imself in human form and "ro(ides the ri$ht com"lete #nowled$e of God as .at$uru in e(ery $eneration 'fter the e7it of the human incarnation, a$ain these scholars misinter"ret the scri"ture li#e the Gita $i(en by God However, God, not minding His personal benefits (dakshinas), e cuses these priests since such methods of worship help the development of theoretical devotion, which is the source for practice. ,herefore, #nowled$e 1Jnana 9o$a4 is the "rimary ste" ,he subse:uently $enerated state is the attraction to the ob)ect understood by the first state and is called as de(otion or /ha#ti 9o$a ,he final ste" is the in(ol(ement in the acti(ities related to the ob)ect 13arma 9o$a4 ,hese three states are common in any ob)ect whether it is the worldly item or God ,hese three states are (alid in the case of the attraction only .ometimes re)ection also may ta#e "lace as in the case of some worldly items or as the case of demons due to e$o and )ealousy in the case of God .ometimes neutrality may result if the worldly item is felt useless and God also on the same reason !ven the attraction is generally impure since selfish benefit or protection from fear happens to be the main basis here. 9ou are attracted to a worldly bond also since it $i(es ha""iness or "rotection to you .ame is the case with God also ,he "ure attraction is based on the "oint that you are ser(in$ the bond to ma#e it ha""y without any selfishness 9a)na(al#ya says that e(ery attractin$ worldly bond is only based on selfishness and not sacrifice 1Aaatmanah kaamaaya4 ,herefore, you ha(e to analy;e e(en this attraction, which you feel $reat< The worldly information is naturally injected into your mind without any effort like the sugar from the food. ,he #nowled$e of God is to be in)ected by you with effort after selectin$ the "ro"er medicine by analysis and $uidance from .at$uru ,herefore, Jnana 9o$a is the most im"ortant field whether it is world or God and .han#ara says that once the correct Jnana 9o$a is recei(ed by you from .at$uru, the /ha#thi 9o$a and 3arma 9o$a are natural subse:uent ste"s $enerated by the force of #nowled$e ,he Gita also says that nothin$ is more sacred than #nowled$e 1 Nahi Jnanena4 and that you will cross all the sin by Jnana that $enerates

s"ontaneously the other two ste"s 1Sarvam Jnana Plavenaiva4 The Guru Gita says that "atguru, the generator of this true knowledge is everything since the whole process of salvation takes place by His grace in generating the true knowledge. .ome feel that God or .at$uru, if "leased, will ta#e care of e(erythin$ irres"ecti(e of the #nowled$e ,his is not correct since in such case the im"artial God has to sa(e e(erybody ,he $uidance $i(en by .at$uru should $enerate the de(otion and "ractice, which will sa(e you ,he subse:uent two ste"s come under your effort #n this effort, the intermediate state in which both God and world are in your contact is inevitable. #n this state only, you are putting your two legs on the two boats as lon$ as the two boats tra(el side by side with e:ual s"eed *f any disturbance in the ri(er comes, you ha(e to "ut both the le$s in one boat ,he boat chosen by you decides your fate ,he disturbance is the final test and has to come one day or other li#e the final e7amination in the case of a student ,he fruit is always in(ol(ed with the "ractical sacrifice 13arma 9o$a4 and theory 1Jnana 9o$a and /ha#thi 9o$a4 is only res"ected as the $enerator and "romoter of the "ractice ,his is a common "oint in both worldly matters and s"iritual matters *n the 2amayanam, the sacrifice of wor# by "artici"atin$ in the war, which shows the readiness e(en to sacrifice life for the sa#e of =ord is seen ,his shows the total lac# of selfishness for the sa#e of =ord $part from this, total surrender to the selfishness of the %ord is also re&uired. %artici"ation in the war is for the =ord>s wor#, which is $enerally for the welfare of the world ,hus, #illin$ 2a(ana is for "rotection of )ustice in the world 2ama twisted this war as selfish wor# by sayin$ that if .ita is returned, 8e will $o bac# allowin$ the world to suffer with 2a(ana 8anuman did not dro" from the war for such selfishness of the =ord 8ence, you ha(e to feel that the =ord is more im"ortant than the world *n the /haratam, 'r)una sacrificed the war for the sa#e of his elders, thin#in$ that the war is the selfish wor# "ersonally When 3rishna e7"lained that the war is not the "ersonal wor# of 'r)una, since it is the wor# of =ord to establish )ustice for the welfare of the world, 'r)una "artici"ated in the war 8ere, the =ord did not brin$ 8is selfishness in the war ,herefore, 8anuman, dedicated to =ord e(en thou$h the =ord>s wor# is shown as selfishness of the =ord, is $reater than 'r)una, who is dedicated to the =ord>s wor# as the wor# for the welfare of the world without any selfishness of the =ord ,herefore, 8anuman succeeded in the s"iritual field more than 'r)una *n the abo(e two e"ics, sacrifice of wor# 13arma .anyasa4 for the =ord is e7"lained +(en thou$h 'r)una sacrificed

the bonds with his elders for the sa#e of the =ord, later on, he could not sacrifice his bond with his son and was "re"ared to sacrifice =ord>s wor# 1war4 due to the death of his son 8anuman sacrificed e(en 8is mother and came down for the =ord 8ence, the sacrifice is (ery subtle to withstand the tests *n the /ha$a(atam, Go"i#as stand for the total sacrifice for which no test is re:uired 'll the three stron$ bonds 1*shanas4 re"resented by husbands 1?aareshana4, children 1%utreshana4 and butter 1?haneshana4 were sacrificed for the =ord ,he sacrifice is "erfectly com"lete because Go"i#as say that they were com"letely filled with the memory of 3rishna, so that no word of 0ddha(a can enter them due to lac# of any trace of s"ace in them ,hey also sacrificed their bond with their li(es by )um"in$ into fire on hearin$ the de"arture of the =ord 8anuman was made God 1/rahma4, which is the e:ual "osition Go"i#as were #e"t by God on 8is head where God becomes their ser(ant .uch hi$her "osition than hi$hest is achie(ed by Go"i#as, who are actually the sa$es constantly tra(ellin$ in Jnana 9o$a for births to$ether ,he com"lete clarity throu$h Jnana 9o$a is (ery much essential to select the "ro"er direction of the "ractice and to achie(e any "osition Hence, the purity and the level of attraction must be also kept in mind.