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Author Topic: The unimaginable God enters the human form like the electricity entering the wir  (Read 900 times)

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Offline antonyanil

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The unimaginable God enters the human form like the electricity entering the wire.
God becomes the human incarnation to preach the spiritual knowledge
Datta means the unimaginable God given to humanity in the human form for giving right direction through preaching of true spiritual knowledge
The word Yoga means reaching or joining Datta, the contemporary human incarnation of the unimaginable God
Yoga means the involvement in the work of God without aspiration for any fruit and surrendering totally the fruit of all your work to God
Not only detachment from the fruit, but also complete surrender of the fruit to the Lord


Preaching of the knowledge can be done by human form only. Hence, God becomes the human incarnation to preach the spiritual knowledge. For this reason only, you cannot treat inert statues and photos as God, which are unable to do preaching. They can be treated only as the representative models helpful in developing theoretical devotion. Veda says the same (Na tasya Pratima Asthi). The statue is only to train the devotion in the beginners as said by Shastra (Pratimaahyalpabuddhinaam). The unimaginable God enters the human form like the electricity entering the wire. The electrified wire can be treated as the electricity for all practical purposes. The human incarnation can be treated as the unimaginable God for all the practical purposes by the devotees. We must understand first the meaning of the word ‘Datta’. Datta means the unimaginable God given to humanity in the human form for giving right direction through preaching of true spiritual knowledge. Unless we understand the word ‘Datta’, the celebration of Datta Jayanthi has no meaning.

The word Yoga means reaching or joining Datta, the contemporary human incarnation of the unimaginable God. Karma Yoga means the work done by you in the association of God Datta. It involves not only your service to Datta, but also your participation in the program of Datta without aspiring any fruit from Him. The real proof for your detachment from the fruit shall be only when you surrender the fruit to the Lord. This is the highest level of Karma Yoga often represented by the word Yoga. Therefore, Yoga means the involvement in the work of God without aspiration for any fruit and surrendering totally the fruit of all your work to God. This is the highest level of Karma Yoga.

Hanuman sitting on the flag of the chariot of Arjuna stands for this highest level. He involved Himself in searching and attaining Sita, the fruit of all His work. He never aspired for Sita even in dream and surrendered her to Rama, the human incarnation. Below this level on the ground, we can find Arjuna and Duryodhana in the chariots. Both these are fighting for the kingdom, the fruit to be enjoyed by them. But, Arjuna refused this fruit stating that he cannot kill the elder relatives. This shows that he is not attached to the fruit. Such a person is eligible for the Divine Knowledge given by the Lord. If you see the case of Duryodhana, he was very much attached to the fruit. The detachment to the fruit helped Arjuna not to have any mental tension during the work (war) and this led to his success. Duryodhana became weak due to the mental tension and finally ended in the failure.

The Karma Yoga in the highest level means not only detachment from the fruit, but also complete surrender of the fruit to the Lord. This can be seen in our elders, who surrender the fruit of their long worship by saying ‘let the fruit of this be surrendered to God’ (Etatphalam Sarvam Eeswaraarpanamastu). They leave water in the plate by saying this at the end of the long worship. In the lower level of Karma Yoga only detachment from the fruit is followed during the work but the fruit is enjoyed by them at the end. This detachment to fruit gives reduction in the mental tension and hence becomes the former stage for surrendering the fruit to Lord.

Arjuna is an example for this, who showed the detachment to the fruit (kingdom) in the beginning itself. He was prepared to surrender the fruit also but not to the Lord. He surrendered the fruit to Kauravaas who were undeserving. Then, Lord explained that the war is His program to support justice (Pandavaas) and to destroy injustice (Kauravaas). Thus, the work and fruit belong to the Lord and not to Arjuna. Arjuna should enjoy the kingdom not as a fruit of his work, but as decided by the Lord being the fruit of Lord’s work. In this angle fight of Arjuna and enjoyment of kingdom by Arjuna are not personal of Arjuna, but both are impersonal being personal of the Lord. This new angle relieves Arjuna from his problem of killing his elders. Duryodhana is a case of attachment to the fruit from the beginning to the end and surrender of fruit to Lord does not arise at all.
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