Our service to God and our selfishness

[dattaswami]

   Any body can get the divine order of appointment at any time from God but the order gets cancelled and you are dismissed from the service as soon as the selfishness enters you. Sadhana is only a chain of orders of appointment and orders of ousting from the divine service. Awareness of self is selfishness and awareness of other selves is sacrifice that pleases God. He will be aware of your self as long as you are not aware of your self and aware of other selves. Forgetting your self is not the final stage because even a stone is not aware of itself. You should be aware of others because you are the embodiment of awareness as living being. The school of Advaita believes in self awareness only. They believe that such self awareness is the ultimate end. Hence, there is no selfishness in such state. Selfishness means the desire to achieve some fruit by the self. When the achievement of self itself is the highest fruit, there is no opportunity for selfishness to achieve something for he sake of self. In this way this acts as a psychological way for destruction of selfishness. Though selfishness is avoided in this way, ego enters, since the false concept that self is God is retained. Ego is a branch of selfishness and hence in this state also the selfishness exists in hidden form.

 There is no problem if the concept is correct. God is praised as the ruler of selves (Atmeshvaram…) and therefore cannot be any self. God is beyond even unseen and unknown items. Today self is known as a special work form of inert energy called as nervous energy and it is even seen through sophisticated scientific instruments in the form of waves of energy. For ordinary people, the self is unknown in all the times. Till the scientific instruments are developed self was unseen. Gita also says that self can be seen by scholars through extraordinary vision (Pashayanti Jnanachakshushah). Veda says that God can never be seen (Nachakshushaa) and can never even be imagined (Namedhayaa..). The so called unknown items in the world become known through some special efforts in course of time. Similarly, the so called unseen items may be seen through special instruments. God is unseen and unknown forever.  Hence, God is beyond even the so called unseen and so called unknown items. The atomic structure in a stone is not seen without microscope and is not known to ignorant human being at any time. God is not only beyond this stone but also is beyond the unseen and unknown atomic structure. Similarly the inert energy in all the forms of matter is unseen and unknown. God is beyond even this entire inert cosmic energy. Even the space is a form of entire cosmic energy and hence God is beyond even the space. Therefore, God is always unseen and unknown. You can only know the existence of unknown God even in the human incarnation.


In the case of the human form of the God, not only the internal soul is unimaginable God, but also the external body also is unimaginable God as said in Veda (Antarbahishcha…). The tender petty body of Krishna uplifted the huge mountain and therefore the external body of Krishna is also unimaginable God. In the case of all other human beings, even the internal soul is not God because the soul is just a special work form of inert energy only. You cannot compare even the internal soul of human being to even the external body of human incarnation because even the internal soul of any human being cannot lift the mountain. You may say that Ravana could lift the mountain but still Ravana is not God. Ravana also lifted the mountain due to induced power of God in his body.  Therefore, during such process the unimaginable power of God only lifted the mountain. The induction of God’s power in Ravana was temporary and limited to that event only. The expression of unimaginable divine knowledge in the form of Gita is a standing proof for the eternal existence of God in Krishna. The unimaginable divine knowledge itself is not a characteristic of God but it is the inseparable associated characteristic of God by which alone God can be identified (Jnanitvatmaiva…Gita).