upperworld Whether souls in the upper world will able to identify the human incarnation of God?

[dattaswami]

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