Be as you are #2/The Self - - -

[Guest guest]

When one destroys his egoism and jealousy and identifies, loves and serves the

Lord as a servant, he enters (Vishate cha) the inner circle of the Lord. Such

liberated souls live in the Lord. For example: Sri Maha Lakshmi lives in the

heart of Narayana. Saraswati lives in the mouth of Brahma and Parvati has

penetrated half into the body of Shiva. But, what is the inner meaning

(Nivasishyasi) of this ‘entry’ into the Lord? When somebody says that you are in

his heart, it does not mean that you have physically entered his heart. All this

is a symbolic language. It means that whatever Lakshmi feels, that is the

feeling of Narayana because the heart is the abode of feelings. It means that

there is no opposition in the thoughts. Similarly, when there is no opposition

in the words, it is the meaning of Saraswati being in Brahma’s mouth. The body

represents action. Parvati and Shiva being joined together in body means that

Shiva and Parvati always act together. These three

represent Trikarnas—mind, words and the body. When all the Trikarnas are

completely surrendered to the Lord, it is the state of monism, which is possible

for devotees.

 

Now God can also enter the devotee. Hanuman was a devotee but was also an

incarnation of Lord Shiva. Balarama, is considered to be one of the ten

incarnations of the Lord; he was equated with the Lord, but he was actually the

incarnation of Adisesha who is a servant of the Lord. This means that the Lord

becomes devotee and the devotee becomes the Lord. Thus there is no difference

between God and the liberated soul who has entered His innermost circle (Mayite

Teshu chapyaham). Even Narada says that devotees are filled with the Lord.

 

The Advaita scholars want to reach this state directly in the preliminary

stage itself, without any patience. They want to end the Gita with the second

chapter by attaining the self through self-analysis. This stage is also given by

the same Lord. The house owner called a beggar and asked him to stay in the

front porch of the house. The beggar carefully measured the area of the front

porch and claimed that he is the house owner. This is the state of the Advaita

philosopher. But, what about the devotees like Adisesha and Hanuman? They were

also given place in the front porch. But, they never claimed to be the house

owner. The Lord then called them inside the house, which is Bhakti Yoga and

Karma Yoga. They still said that, they were beggars and not at all the owners of

the house. Finally, the Lord declared them as the owners of the house. Still

they said that they are not the owners. Balarama was given an equal place [with

God] in the ten incarnations. He was treated as

the Lord but at the end, He turned back to Adisesha and became the bed of the

Lord [in the upper world, Adishesha appears as a thousand-hooded cobra swimming

on the Milk Ocean. The Lord rests on the bed of the coil of this cobra]. Even

though Hanuman was made the future creator, He remained as the servant of the

Lord. The Advaita scholar is not even one-millionth of Hanuman or Adisesha.

Ramanuja was Adisesha and Madhva was the brother of Anjaneya [Hanuman].

 

The last verse of the Gita says that devotees should surrender to Him alone

(Mamekam Sharanam). Therefore, the final goal of the human being is to recognize

the human incarnation and completely surrender to Him. The first word of the

Gita is Dharmakshetre, which means the field of Pravritti or Dharma. The last

verse of the Gita says Sarva Dharman Parityajya, which is the field of Nivritti.

The first person that comes in the Gita is the blind king Dhritarashtra. The

last person is the enlightened Arjuna. In Pravritti, one has to vote for Dharma

and against Adharma. But in Nivritti, one has to vote for the Lord in human form

even if it means voting against Dharma.

 

At the lotus feet of Shri Datta Swami

surya

www.universal-spirituality.org

 

 

 

Music Unlimited - Access over 1 million songs.Try it free.