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Datta Dharma Sutram 1 …

(09-27-2019, 04:54 PM)מ שشem:dru:vid::: Wrote: A Simple Depiction That the True Sages of Life HAve Already Understood in there Own Lifetime, Since Enlightenment Teaches all Things. No Man Without Enlightenment is On the Path of God Alike Nature. Walk the Path, Walk the Dao; Then Will Understanding HEavenly Come;. Be Not To Eager to Become, Since there are Responsibilities You KNow Not of When Becoming a... G... O... D...

Remain Humble and Stay a PErson. Test of Time : Quote

Reply: Thank you for the reply. Please go through the following reply of Shri Datta Swami relevant to your point.

(Excerpt from message of Shri Datta Swami) ...

Quote:It is often misunderstand that Dvaita is relationship between God & an ordinary human being. Such relationship is only the creator-created relationship. In Dvaita, Madhva says that the relationship between God and the soul is the relationship of Master-servant. Madhva Himself kept in the position of the servant of God. Every human being cannot claim such position of Madhva, without reaching that state by spiritual effort (Correct Spiritual Knowledge – Theoretical Devotion – Service).
You must know that practical service to God alone can give any divine fruit. Correct spiritual knowledge & theoretical devotion are only like water & fertilizer for service-plant, which alone can yield fruit. Through such selfless sacrifice of service in terms of sacrifice of work & fruit of work, you will be selected as servant by God provided your service does not aspire any fruit including fruit of becoming human incarnation. Now you have entered inner circle of God & this is 1st step called as Dvaita.
If you see Hanuman, He straightly jumped from the knowledge to the service and never expressed His love on God through songs and tears as per Valmiki Ramayana. Some plants yield fruits just with supply of water without fertilizer. Therefore, sometimes knowledge and service are sufficient without the intermediate theoretical devotion. But here the soil acts as a hidden fertilizer. Similarly, the theoretical devotion of Hanuman was kept hidden in the mind only. Hence this intermediate state exists in a hidden way in such cases.
Now one of the closest servants excels other servants in service and becomes the Son of God and sits on the right side of God as told by Jesus. Ramanuja also says that one of the most fortunate devotees sits on the lap of Lord Narayana and talks with Him and this is exactly coinciding with the above point of Bible. This is the second state of Vishishtaadvaita. Now such Son of God comes down to the earth with a gross body (as usual like any other human being) and God enters him and pervades all over the soul and body.
Now, this Son of God is the human incarnation and is treated as God by the devotees for hearing the knowledge and serving the God. This Son of God gets the credit of all the wonderful works done by God, who is hidden in him. This is the third & final state of Advaita. God entered the devotee, stays for his lifetime and exits at the end. The entry of God is mentioned in the Veda (Tadevanupravishat…). The exit of God is mentioned in the Bible, when Jesus cried stating ‘Oh! God! Why did You leave me?’
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Neither Staying, Not Exiting is Important, But the Content in Existing in the Realm - Of God.


We Could As Bargain over Religion All We Can, But you Quote, I Live. 
My Words are there Where Your Shri Has Written, But I've Written, You Quote. 
Again The Stepping Stone to Where I've Been Are Seamlessly, But Where You Read, I Have Walked. 

This is the Difference Wherein i Write the Final Quote Above ending in [Final] 

We Could Bargain All We Could About Religion, But Where i Live, You But Quote
R U WORThy of MY WORdSZ. ? . . . . LOVe OnE ANOThEr ....... .
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Incarnations Hide Their Divinity (Excerpt from message of Shri Datta Swami)

Shri Datta Swami:

The concept of Human Incarnation is very very complicated because you are dealing with a two-component system appearing as a single phase, like an alloy of two metals. The alloy appears to be a single metal unless you observe it through a powerful microscope when you find out that there are two separate components at the atomic level. You can understand this clearly. But when you take the Human Incarnation, only one component is imaginable and visible. The other component is invisible and unimaginable. The unimaginable God cannot be seen by any instrument. It cannot even be theoretically analyzed or imagined by the brain. I can take a piece of a gold-copper alloy and say that it is an alloy of gold and copper. Using microscopes and instruments, I can show you the two separate components, gold and copper, at the atomic level. But if I take the Human Incarnation and say that the Human Incarnation is a homogeneous mixture of God and a soul, I cannot show you both God and the soul separately using any microscope. God is not only invisible, but He can never even be imagined. Hence, proving the existence of the God-component becomes extremely difficult. Neither can God be perceived by our senses nor can He be perceived by our intelligence. Our inability to even perceive God by our intelligence means that God is totally unimaginable.

Only inference can give us the proof of God’s existence. Here too, it is only God’s existence that is inferred, His nature is never inferred or known by any means. Since the nature of God is unimaginable, only the nature of the soul can be understood, in the cases of both the human being as well as the Human Incarnation. Whatever you can know about a human being is also what you will know about the Human Incarnation. The extra factor that exists in the Human Incarnation is the unimaginable nature of God exhibited by Him. But this extra factor is unimaginable. Hence, whatever is understood about the Human Incarnation is only the imaginable nature of the human being. What is understood about Krishna and what is understood about an ordinary human being, is nothing but the imaginable knowledge about a human being. Since the extra factor exhibited by the Human Incarnation, which is God’s unimaginable nature, is not understood at all, no extra knowledge is gained in the case of the Human Incarnation. It is like showing you two copper coins and saying that one coin is made of pure copper while the second is an alloy of copper and gold, in which the gold is invisible even through the most powerful microscope. The two coins are like the ordinary human being and the Human Incarnation. One is purely a human being whereas the other is a human being with whom the unimaginable God has merged. But it does not mean that there is no difference between the two.

Revealing Divinity While Preaching ...

The first human being does not compose the Gita whereas the second human being (Incarnation) composes the Gita. Based on the Gita composed by the second person, we have to infer that the unimaginable God must be existing in him. Pauṇḍraka Vāsudeva claimed to be an Incarnation of God without composing the excellent Gita. He was a fraud human incarnation. The existence of God cannot be inferred in him. Vāsudeva Krishna, claimed to be God while preaching the Gita orally to Arjuna. This excellent knowledge in the form of the Gita was actually composed by the unimaginable God (Parabrahman) present in Krishna. But of course, no one can even imagine that unimaginable God. Arjuna could have thought that it was only Krishna who was composing the Gita. In that case, the Gita would have been called Krishna Gita (the Song of Krishna). But it is called the Bhagavad Gita, which means the song of God. Bhagavān means the unimaginable God or more precisely, Lord Datta, who is the first Energetic Incarnation of the unimaginable God. This Datta had merged with Krishna and it was He, who was singing the Gita spontaneously through the mouth of Krishna. Since God is invisible and in fact, unimaginable, any observer might think that it is Krishna, who is composing and singing the Gita. That, of course, is not correct and hence, the Gita was named as the Bhagavad Gita and not Krishna Gita. It means that Bhagavan or God composed and sang the Gita through the mouth of Krishna.

In this context, Krishna must say that He (Krishna) is God and not a human being. This is exactly what Krishna said throughout the Gita. He declared that He was God in human form. If Krishna had not declared that He was God, it would have meant that Krishna himself had composed and sung the Gita. Krishna’s declaration of being God implies that Krishna is attributing the authorship of the Gita to God and not to himself. By claiming to be God, Krishna was saying that the Gita was told by God and this indicates the lack of ego in Krishna. Had Krishna said that He was not God, it would have indirectly meant that He was claiming to be the composer and singer of the the Gita, instead of God. It would have indicated the presence of ego in Krishna. Pauṇḍraka Vāsudeva did not compose or sing the Gita. Yet, he claimed to be God, which indicates the climax of ego. Any Human Incarnation, while preaching excellent spiritual knowledge (prajñānam) says that He is God. It means that he, as a human being, is not preaching it, but that God is preaching it. If he preaches that excellent spiritual knowledge and says that he has composed and preached it, it means that he is attributing the authorship of that knowledge to himself instead of God, the real author due to ego.
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