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DIVINE DISCOURSE BY SHRI DATTA SWAMI ON DATTA JAYANTI DAY 16-12-2013 Today is the festival of Lord Dattatreya in the

name Datta Jayanthi. Every festival is mainly characterized by preparing extra food items, by follo ing processions in the streets, by arranging heavy m!sic, etc. The act!al idea of any festival is to increase yo!r realization of spirit!al "no ledge. The right "no ledge is ith high po er. #o! sho!ld assimilate it by thin"ing it again and again. The first receiving of the "no ledge is called $hravana %hearing& and thin"ing it again and again s!bse'!ently is called as (anana %(emorizing&. The third stage is complete assimilation, hich is practically implemented. The first stage in hich "no ledge is heard is called Jnana #oga. )n the middle stage of memorizing, po er to implement in the form of inspiration or devotion %*ha"thi #oga& is developed. The third stage is the stage of practical implementation and is called as +arma #oga %,ididhyasa&. )f the "no ledge is tr!e given by $atg!r! or -!man .orm of /od, it is already having tremendo!s po er and m!ch time is not re'!ired for the middle stage i.e., to develop inspiration. )f the "no ledge is defective as given by h!man scholars called /!r!s, long time is ta"en to develop the inspiration and often the inspiration is not f!ll and hence, practical implementation does not ta"e place. Tr!th brings highest po er in the "no ledge. 0nce the tr!e "no ledge is given by the 1reacher, no time is re'!ired for the s!bse'!ent development of inspiration and s!bse'!ent practical implementation. 0nly practical implementation %+arma #oga& brings the divine fr!its. 0f co!rse, e sho!ld not neglect the Jnana #oga and *ha"thi #oga beca!se both are important to generate +arma #oga. )n the absence of Jnana #oga, there is neither *ha"thi #oga nor +arma #oga. $han"ara told that once Jnana #oga is received, the s!bse'!ent inspiration and practice ta"e place itho!t any effort and therefore, the Divine .r!it is achieved. 0f co!rse, here Jnana #oga means the tr!e "no ledge preached by /od.

Lord Dattatreya gives al ays the tr!e spirit!al "no ledge. -e never modifies the tr!e "no ledge "eeping yo!r case in -is vie . Therefore, this festival sho!ld be spent mainly in disc!ssions and debates in the spirit!al "no ledge. *asically -e is the 1reacher and hence, al ays addressed as /!r! Datta. Let !s celebrate the festival by disc!ssing an important concept #oga. Datta is also called as #ogi 2a3a, hich means the (aster of #oga. #oga means !nion. )t also indicates a rare fort!nate !nion. ,othing is more fort!nate than !nion ith /od. 4nion does not mean yo!r merging in /od physically. 4nion means to associate ith /od al ays b!t /od is !nimaginable. 5hen /od comes in h!man form, the main program is preaching the spirit!al "no ledge. 5hile preaching the "no ledge, /od sits in the medi!m directly as per 6eda and /ita. 6eda says that the only identity mar" to catch /od is the tr!e spirit!al "no ledge %$atyam Jnanam7, 1ra3nanam *rahma&. /ita says that the possessor of the spirit!al "no ledge is only /od %Jnaneetvatmaiva&. (irac!lo!s po ers are not the identity mar" of /od since e find these po ers in demons also. ,o demon has preached the spirit!al "no ledge. /od transmits -is po er to other media also b!t on the occasion of preaching the spirit!al "no ledge /od directly sits in the medi!m. .or this reason only 6eda said that the identity mar" of /od is the tr!e spirit!al "no ledge. 1reaching of the "no ledge can be done by h!man form only. -ence, /od becomes the h!man incarnation to preach the spirit!al "no ledge. .or this reason only, yo! cannot treat inert stat!es and photos as /od, hich are !nable to do preaching. They can be treated only as the representative models helpf!l in developing theoretical devotion. 6eda says the same %,a tasya 1ratima 8sthi&. The stat!e is only to train the devotion in the beginners as said by $hastra %1ratimaahyalpab!ddhinaam&. The !nimaginable /od enters the h!man form li"e the electricity entering the ire. The electrified ire can be treated as the electricity for all practical p!rposes. The h!man

incarnation can be treated as the !nimaginable /od for all the practical p!rposes by the devotees. 5e m!st !nderstand first the meaning of the ord Datta. Datta means the !nimaginable /od given to h!manity in the h!man form for giving right direction thro!gh preaching of tr!e spirit!al "no ledge. 4nless e !nderstand the ord Datta, the celebration of Datta Jayanthi has no meaning. The ord #oga means reaching or 3oining Datta, the contemporary h!man incarnation of the !nimaginable /od. +arma #oga means the or" done by yo! in the association of /od Datta. )t involves not only yo!r service to Datta, b!t also yo!r participation in the program of Datta itho!t aspiring any fr!it from -im. The real proof for yo!r detachment from the fr!it shall be only hen yo! s!rrender the fr!it to the Lord. This is the highest level of +arma #oga often represented by the ord #oga. Therefore, #oga means the involvement in the or" of /od itho!t aspiration for any fr!it and s!rrendering totally the fr!it of all yo!r or" to /od. This is the highest level of +arma #oga. -an!man sitting on the flag of the chariot of 8r3!na stands for this highest level. -e involved -imself in searching and attaining $ita, the fr!it of all -is or". -e never aspired for $ita even in dream and s!rrendered her to 2ama, the h!man incarnation. *elo this level on the gro!nd, e can find 8r3!na and D!ryodhana in the chariots. *oth these are fighting for the "ingdom, the fr!it to be en3oyed by them. *!t, 8r3!na ref!sed this fr!it stating that he cannot "ill the elder relatives. This sho s that he is not attached to the fr!it. $!ch a person is eligible for the Divine +no ledge given by the Lord. )f yo! see the case of D!ryodhana, he as very m!ch attached to the fr!it. The detachment to the fr!it helped 8r3!na not to have any mental tension d!ring the or" % ar& and this led to his s!ccess. D!ryodhana became ea" d!e to the mental tension and finally ended in the fail!re. The +arma #oga in the highest level means not only detachment from the fr!it, b!t also complete s!rrender of the fr!it to

the Lord. This can be seen in o!r elders, ho s!rrender the fr!it of their long orship by saying let the fr!it of this be s!rrendered to /od %Etatphalam $arvam Ees araarpanamast!&. They leave ater in the plate by saying this at the end of the long orship. )n the lo er level of +arma #oga only detachment from the fr!it is follo ed d!ring the or" b!t the fr!it is en3oyed by them at the end. This detachment to fr!it gives red!ction in the mental tension and hence becomes the former stage for s!rrendering the fr!it to Lord. 8r3!na is an example for this, ho sho ed the detachment to the fr!it %"ingdom& in the beginning itself. -e as prepared to s!rrender the fr!it also b!t not to the Lord. -e s!rrendered the fr!it to +a!ravaas ho ere !ndeserving. Then, Lord explained that the ar is -is program to s!pport 3!stice %1andavaas& and to destroy in3!stice %+a!ravaas&. Th!s, the or" and fr!it belong to the Lord and not to 8r3!na. 8r3!na sho!ld en3oy the "ingdom not as a fr!it of his or", b!t as decided by the Lord being the fr!it of Lords or". )n this angle fight of 8r3!na and en3oyment of "ingdom by 8r3!na are not personal of 8r3!na, b!t both are impersonal being personal of the Lord. This ne angle relieves 8r3!na from his problem of "illing his elders. D!ryodhana is a case of attachment to the fr!it from the beginning to the end and s!rrender of fr!it to Lord does not arise at all. $hri 83ay mentioned that a great saint en3oyed a specific food item. *!t immediately he realized that the sacrifice is affected and hence fasted for three days applying co d!ng to the tong!e. 0n hearing this, $ ami commented li"e this9 5hen the saint en3oyed the specific food item, he as not in the #oga, hich means that he as not en3oying in /od. )n s!ch case, he sho!ld have en3oyed the specific food item as creation of /od and sho!ld have expressed gratef!lness to /od. )f he as en3oying in /od contin!o!sly %,irvi"alpa $amadhi&, he ill never en3oy the specific food item. This means that he as in /od discontin!o!sly %$avi"alpa $amadhi&. /ita says that

sacrifice of personal orldly en3oyment res!lts in grief only hen there is no involvement of the devotee in the Lord or Lords or" %$ansyaasast! (ahabaho7&. #oga is en3oyment in /od or involvement in /ods or". *et een these t o options, the later is better since the former is theoretical service and the latter is practical service. This is the reason hy /ita al ays stood in the second option saying that #oga means +arma #oga only %+arma #ogena #oginaam&. 0f co!rse, hen there is no possibility for the second option d!e to !navailability of h!man incarnation, the first option is good. (oreover, the first option is the generator of the second option. The first option is Jnana #oga and the second option is +arma #oga. The person follo ing the first option is called $an"hya and the person follo ing the second option is called #ogi %Jnana #ogena $aa"hyaanaam +arma #ogena #oginaam: /ita&. (ere sacrifice of orld is foolish. )f yo! are involved and absorbed in Lord by meditation or in -is personal or", the sacrifice of orld is spontaneo!s itho!t any effort. Effort in sacrifice is a proof for its false nat!re. 5hen yo! are not absorbed in /od or -is or", it is better to en3oy the orld thin"ing that the orld is creation of /od. )f yo! treat the orld as -is creation and en3oy it ith gratef!lness to /od, /od is pleased. )f yo! en3oy the poem of a poet, the poet is pleased. 8bsorption in /od ill res!lt in spontaneo!s sacrifice of the orld itho!t any effort. 5hen yo! are interested to drin" a precio!s drin", the lo er drin"s are spontaneo!sly neglected by yo! itho!t any effort. )nstead of separating the en3oyment of the orld from spirit!al field, the same can be treated as a part of spirit!al field by en3oying the orld as the creation of /od. )f this is done, even the savi"alpa $amadhi becomes nirvi"alpa $amadhi beca!se there is no place to leave /od. $hri 2ama +rishna 1aramahamsa ent in to !nconscio!s mood by seeing a line of $ ans in the bl!e s"y. -e en3oyed that orldly scene as creation of /od and in -is appreciation the !nconscio!s mood or $amadhi as attained. Th!s, -e as contin!o!sly in /od hile orshipping /od in the temple as ell as

o!tside hile en3oying the orld. $!ch a state is ,irvi"alpa $amadhi in hich there is no difference bet een inside and o!tside. $han"ara told the same that hether one is in bhoga;sanga or yoga;asanga, if he is connected to /od, he is in contin!o!s $amadhi %#ogaratovaa7&. That is the reason hy Lord Dattatreya appears sometimes as #ogi and sometimes as *hogi maintaining -is divinity contin!o!sly. Datta maintains -is divinity contin!o!sly hereas the follo er maintains his connection to divinity contin!o!sly in this concept.

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