Divine Message of Shri Datta Swami On March 26, 2014

[March 26, 2014] Pravrutti is the subject related to your behavior, duties and actions towards the creation of God !ivrutti is the subject related to your "ersonal relationshi" with the #reator of this creation $oth subjects are e%ually i&"ortant and are dee"ly inter'related (o understand the above conce"t, let us ta)e an e*a&"le in which you are su""osed to be an e&"loyee in a factory Pravrutti is the code of conduct involvin+ disci"line of your job e*"lainin+ the rules and re+ulations of your day to day wor) ,f you are "erfect in Pravrutti hel"in+ the s&ooth runnin+ of +ood ad&inistration in the factory, the owner of the factory is "ersonally i&"ressed with you and offers so&e favours to you even without your re%uest (his "ersonal a""reciation and +ood loo)s of the owner constitute !ivrutti (herefore, !ivrutti can be achieved throu+h Pravrutti only ,f you are not doin+ your job in "ro"er way, you will not be favoured by the owner in s"ite of your hectic efforts to i&"ress u"on the owner (he "ri&ary ai& of the owner is that the factory should run on "ro"er rules and any disturbance in this area cannot "lease the owner The third upper world is Heaven, which is awarded as a favour for your good Pravrutti. The seventh upper world is the Abode of God, which is the fruit of Nivrutti. -ow can you obtain the seventh u""er world without reachin+ the third u""er world. (he owner +ives o""ortunity to a +ood and disci"lined e&"loyee only for a &eetin+ in his residence /n undisci"lined e&"loyee ready for dis&issal cannot +et such "ersonal o""ortunity (herefore, you should never thin) that this world and its wor)s are not divine The entire world is the property of God and is fully divine. /ll your worldly actions are "erfectly divine and are related to the i&"ression of God -ence, you should do your job and household duties with "erfect care and attention ,f everybody does li)e this, the entire world runs well with "erfect "eace /ny violation +ives head'ache to God resultin+ in an+er 0ou should wor) sincerely for the "ro+ress of your fa&ily, your city, your district, your nation and your entire world of hu&anity Pro+ress should be &otive of your wor), but it should not be at the cost of justice and established disci"line of the society Corruption of money Artha! and illegal se"ual contacts #ama! should be perfectly controlled according to ethical scripture $harma! given by God to this world. %f Artha and #ama are controlled by $harma, the &o'sha (alvation! is spontaneous. (he first three co&e under Pravrutti and the fourth co&es under !ivrutti ,t is said that if the first two are controlled by the third,

Pravrutti is successful 1Apyarthakaamau Tasyaastaam Dharmaayaiva Maneeshinah 2a+huva&sha3 (he injustice always resides in the first two and tries to o""ose the third 0ou should always vote for 4har&a a+ainst /dhar&a 1injustice3 Pro+ress should never be at the cost of justice ,f you are violatin+ the rules in your job for the sa)e of "ro+ress of the factory, the owner will not a""reciate it since &ore severe disturbance will ta)e "lace (herefore, you should not violate the justice even for the sa)e of the welfare of the society ,f the owner hi&self co&es to you and as)s to violate a rule, you should violate it for the sa)e of the owner because it is a test for your loyalty to the &aster 5*ce"t on this one occasion, you should never violate the Pravrutti in the na&e of the "ro+ress Pravrutti is of to" &ost i&"ortance and the 4ivine 6cri"tures li)e the $ible, the 7uran, the 4a&&a"ada& etc , concentrate only on Pravrutti 5ven in the Gita, the 8ord said that -e incarnates a+ain and a+ain to establish Pravrutti only 1Dharma Samsthaapanaarthaaya3 -e also said that you have to leave the Pravrutti of 9ustice only in the conte*t of its co&"etition with the 8ord 1Sarvadharmaan Gita3 since the Gita deals both Pravrutti and !ivrutti Peo"le often find fault with the #reator throu+h a false ar+u&ent that the individual soul is destined by God in every action (he individual soul is +iven full freedo& in the selection of an action in this world as said in the Gita 1Nakartrutvam na karmaani3 (his is the only field in which the individual soul enjoys full freedo& -ence, you are fully res"onsible of your entire fate since the fruits of your own actions destine your fate 8eavin+ this as"ect, the individual souls do not have full freedo& in any other as"ect The individual soul cannot control the damage of any system and cannot rectify it present in its own body. (he individual soul is said to be +enerated fro& the food 1 Annatpurushah3 (his does not &ean that the individual soul is a direct "roduct of the food li)e a wave arisin+ fro& water 1:ivarta3 ,n this way, the inert ener+y is +enerated fro& the food because there is no addition of so&e other visible factor li)e the &il) beco&in+ curd after the addition of little butter &il) 1Parinaa&a3 ,n fact, even the :ivarta is affected by Parina&a in least scale due to association of so&e e*ternal factor, which is invisible (his &eans that the water itself is not beco&in+ water wave ;hen the water is associated with invisible )inetic ener+y the wave a""ears <therwise, the static water can +enerate only static water (ince the e"ternal factor in )ivarta is invisible, we are assuming the absence of any e"ternal factor. 0ou can treat the +eneration of inert ener+y fro& the &atter as :ivarta since the closely associated "articles in the &atter in the ato&ic and sub'ato&ic states beco&e ener+y

(he "article'nature of the ener+y is acce"ted -ere also, when the "articles &ove a"art, additional s"ace is added and thus, there is addition of new invisible factor (his inert ener+y enters the nervous syste& and its s"ecific wor) for& in such s"ecific syste& is the awareness or individual soul (herefore, new "ro"erties join the "roduct in the +eneration throu+h :ivarta or Parina&a (he for& of water wave and different taste of the curd are the added new "ro"erties of the "roduct -ence, the individual soul +enerated fro& the inert food develo"s the new "ro"erty which is little freedo& (he objection here is that the e*ternal factors li)e nervous syste& etc , are also inert only and the a""earance of freedo& beco&es i&"ossible (he absence of freedo& is the characteristic of inertia ,n s"ite of absence of such little freedo&, God has +iven little or full freedo& to the individual soul and has +iven full freedo& in selection of the action (his full freedo& cannot be e*tended to other "laces by the individual soul and the inherent absence of freedo& is e*hibited as in the case of receivin+ the results of selected actions (his &eans that the individual soul has full freedo& to do any action but once the action is selected, the individual soul has no trace of freedo& to receive its destined results The freedom represents the newly added property and the absence of trace of freedom represents the inherent property derived from the cause. (he freedo& of the individual soul co&es fro& the will of God because God alone has the freedo& (herefore, you need not doubt about the "ossibility of freedo& co&in+ fro& any factor or ite& of the world since the entire world is totally inert bein+ co&"letely controlled by God (he will of God brin+s the freedo& fro& God since freedo& is available in God only (herefore, the individual soul is the best ite& of the creation as an inert ite& blessed by God with freedo& God is co&"ared with several +reat ite&s in this creation (he co&"arison is always indicated by si&ile $ut, when co&"arison is &ore stressed, the si&ile beco&es &eta"hor ,n si&ile, we say that he is li)e a lion ,n &eta"hor we say that he is the lion (his does not &ean that he is actually the lion, which is wild ani&al 0ou &ay also say that the sa&e "erson is the ti+er ,f he is actually the lion, he cannot be the ti+er a+ain God is said to be the s"ace 1/)asha3 in the sense that God is everywhere li)e the s"ace $y this, "eo"le thou+ht that actually the s"ace is God God is a+ain said to be the life air 1Prana3 in the sense God is i&"ortant for this world li)e life for the body Peo"le thou+ht that the air of res"iration is actually the God and "ro"a+ated that you should concentrate on the res"iratin+ air i e , Dhyasa on Swaasa God is co&"ared with fire in the

sense that God destroys everythin+ in the final sta+e <ne reli+ion "ro"a+ates that the fire is actually God ,n the $rah&a 6utras, we +et several conte*ts 1/dhi)arana&s3 in which God is co&"ared with several i&"ortant ite&s of the creation to stress on the various as"ects of i&"ortance of God <ne of such conte*t is the individual soul, which is blessed with freedo& by God (his does not &ean that the individual soul is the actual God (his is one ty"e of illusion The other type of illusion is to treat God as the individual soul when He comes as the human incarnation. (he hu&an bein+s are always havin+ the reverse vision= 0ou have seen a ro"e and &istoo) it as a ser"ent 0our "reacher advised you that the ser"ent you see is actually the ro"e (his state&ent of the Preacher can be inter"reted in two ways (he correct way is that the ser"ent you see does not e*ist at all and only the ro"e really e*ists (he second way of &isinter"retation is that the ser"ent is the ro"e and hence, you can catch any ser"ent and use it as a ro"e ,n the first correct way, there is e*istence of ro"e and non'e*istence of ser"ent ,n the second false way, there is e*istence of ro"e and also si&ultaneous e%ual e*istence of ser"ent (herefore, you &ust understand 6han)ara in the first conte*t in which -e said that the individual soul is God -ere, both absolute e*istence of God and non'absolute e*istence 1relative e*istence3 of the world includin+ the individual soul are &entioned 0ou have ta)en this conte*t as the second conte*t in which the individual soul and God are si&ultaneously e*istent and now you say that the individual soul is God $efore understandin+ the conce"t, the "ro"er conte*t &ust be decided ,n the first conte*t, God is e*istent and individual soul is non' e*istent -ere, when you say that individual soul is God, it &eans that individual soul does not e*ist and only God e*ists -ere, ro"e is e*istent and sna)e is non'e*istent ,n the second conte*t, God enters the world as hu&an bein+ and identifies -i&self with that hu&an bein+ (his hu&an incarnation or God e*ists si&ultaneously with the ordinary hu&an bein+ -ere, God as individual soul and the outer individual soul si&ultaneously e*ist li)e ro"e and ser"ent (he absolute e*istence of God is viewed as the relative e*istence of the hu&an bein+ ta)en as &ediu& by God since God identifies with that hu&an bein+ 4ue to this, God enters the field of relative e*istence of the world and is ta)en as any other hu&an bein+ as far as the e*istence is concerned -ence, we can treat that the hu&an incarnation ta)en as a hu&an bein+ and the outer hu&an bein+ co'e*ist e%ually in the sa&e "lane of e*istence -ere, you should not say that individual soul is God or sna)e is ro"e because both are e%ually e*istent

and no two items of e*ual e"istence can become one ,f you ta)e the hu&an incarnation as the internal uni&a+inable absolute God, the first conte*t a""ears in which the absolute God is absolutely e*istent and the outer hu&an bein+ or even the own hu&an &ediu& alon+ with all the world beco&es absolutely non'e*istent 1or relatively e*istent3 and now the hu&an bein+ is God, which &eans that God alone is truth and everythin+ other than God is unreal