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Inner Circle of God "
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4/17/2016 2:57:44 AM
Posted: 1 year ago
(Excerpt from message of Shri Datta Swami)
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 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].
Shankara was Lord Shiva Himself who claimed to be the Lord in human form (Shivo"ham). But others also started saying that they are also the Lord in human form. For their sake, Lord Shiva took the form of Hanuman and showed them how a human being should always be a servant of the Lord. The same Lord Shiva represented a human incarnation as Adi Shankara by saying "Shivo"ham" and the same Lord Shiva came as a devotee in the form of Hanuman. The same Lord Narayana came as Rama to represent a human being and as Krishna, to represent the human incarnation. Shiva came first as a servant and only then as a human incarnation. Similarly, Narayana first came as a human being and only then as a human incarnation.
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.