Not everybody who claimed he has recieved Jesus as their true Lord and saviour has truly received christ.
Many just say it with their mouth but however it means nothing to them.

Matthew 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Some people recieve Jesus as their saviour from poverty, sickness, bad economy etc however this is not receiving christ.

Everyone who thinks he has receive christ must examine themselves if they truly are in christ or if it is just mere delusion.

2 Corinthians 13:5 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

This verse make it clear that it is possible to decieve oneself to think he or she has received christ whereas they have not.


However, what is the test?

1 A person who is saved will detest sining and have a strong desire and love for holiness.

This detest for sin and desire for holiness is as a result of the new nature they received in Jesus, anyone who do not have this desire for holiness and hatred for sin means that he or she is not born again.
1 John 5:18 We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.


2. A desire and love for God, this means he or she love to keep the commandments of the Lord for the commandments of he Lord will no longer be a burden to him but a delight.


1 John 5:1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

5:2 By this we know that we love the children of God, when we love God, and keep his commandments.

5:3 For this is the love of God, that we keep his commandments: and his commandments are not grievous.


3.Love for fellow christian
1 John 4:20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

One cannot be born of God and hate Christians it is not possible.


4.Desire to preach the gospel.

A person who is truly saved will be joyful to confess the Lord Jesus anywhere without shame or fear.

1 John 4:15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.

5.Hatred for the world and its pride.

A truly saved person is kingdom minded he or she is no longer longing or purseing for earthly things instead he is kingdom minded.

1 John 2:15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

Have you ever evaluated yourself to see if truly you are in christ or you are just fooling yourself?

While it is not late now, examine yourself if you are truly in christ and if not, turn to the Lord in faith to save you from sin and condemnation and accept his gift for you.
Mind you the gift of God is eternal life, this life is about his righteousness, holiness, truth, peace, joy etc
Romans 14:17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

Steep:
Not everybody who claimed he has recieved Jesus as their true Lord and saviour has truly received christ.
Many just say it with their mouth but however it means nothing to them.

Matthew 7:21 .

And he lives in Psalm 23 world. (Isaiah 1:19

And The Lord will confirm the words of their mouths. Isaiah 44:26

This is where most church goers who used to wrongly call themselves Christians, become atheist because they finally agree that they see that God does not know them nor speak to them.

Therefore, because of His Rejection/Non acceptance of their person they become angry and frustrated and therefore speak against Him.

And stopping others from accessing Him because, like Cain, e go pain them too much if they see that God accepts another man meanwhile He had rejected them.

True

Steep:
Not everybody ...........teousness, and peace, and joy in the Holy Ghost.

Pravrutti is the subject related to your behavior, duties and actions towards the creation of God. Nivrutti is the subject related to your personal relationship with the Creator of this creation. Both subjects are equally important and are deeply inter-related.

To understand the above concept, let us take an example in which you are supposed to be an employee in a factory. Pravrutti is the code of conduct involving discipline of your job explaining the rules and regulations of your day to day work. If you are perfect in Pravrutti helping the smooth running of good administration in the factory, the owner of the factory is personally impressed with you and offers some favours to you even without your request. This personal appreciation and good looks of the owner constitute Nivrutti.

Therefore, Nivrutti can be achieved through Pravrutti only. If you are not doing your job in proper way, you will not be favoured by the owner in spite of your hectic efforts to impress upon the owner. The primary aim of the owner is that the factory should run on proper rules and any disturbance in this area cannot please 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. How can you obtain the seventh upper world without reaching the third upper world? The owner gives opportunity to a good and disciplined employee only for a meeting in his residence.

An undisciplined employee ready for dismissal cannot get such personal opportunity. Therefore, you should never think that this world and its works are not divine. The entire world is the property of God and is fully divine. All your worldly actions are perfectly divine and are related to the impression of God. Hence, you should do your job and household duties with perfect care and attention. If everybody does like this, the entire world runs well with perfect peace. Any violation gives head-ache to God resulting in anger.

You should work sincerely for the progress of your family, your city, your district, your nation and your entire world of humanity. Progress should be motive of your work, but it should not be at the cost of justice and established discipline of the society. Corruption of money (Artha) and illegal sexual contacts (Kama) should be perfectly controlled according to ethical scripture (Dharma) given by God to this world. If Artha and Kama are controlled by Dharma, the Moksha (Salvation) is spontaneous.

The first three come under Pravrutti and the fourth comes under Nivrutti. It is said that if the first two are controlled by the third, Pravrutti is successful (Apyarthakaamau Tasyaastaam Dharmaayaiva Maneeshinah– Raghuvamsha). The injustice always resides in the first two and tries to oppose the third. You should always vote for Dharma against Adharma (injustice). Progress should never be at the cost of justice. If you violate the rules in your job for the sake of progress of the factory, the owner will not appreciate it since more severe disturbance will take place. Therefore, you should not violate the justice even for the sake of the welfare of the society. If the owner himself comes to you and asks to violate a rule, you should violate it for the sake of the owner because it is a test for your loyalty to the master.

Except on this one occasion, you should never violate the Pravrutti in the name of the progress. Pravrutti is of top most importance and the Divine Scriptures like the Bible, the Quran, the Dammapadam etc., concentrate only on Pravrutti. Even in the Gita, the Lord said that He incarnates again and again to establish Pravrutti only (Dharma Samsthaapanaarthaaya…). He also said that you have to leave the Pravrutti of Justice only in the context of its competition with the Lord (Sarvadharmaan… Gita) since the Gita deals both Pravrutti and Nivrutti.

Vivarta - Parinama

People often find fault with the Creator through a false argument that the individual soul is destined by God in every action. The individual soul is given full freedom in the selection of an action in this world as said in the Gita (Nakartrutvam na karmaani). This is the only field in which the individual soul enjoys full freedom. Hence, you are fully responsible of your entire fate since the fruits of your own actions destine your fate. Leaving this aspect, the individual souls do not have full freedom in any other aspect.

The individual soul cannot control the damage of any system and cannot rectify the damage present in its own body. The individual soul is said to be generated from the food (Annatpurushah). This does not mean that the individual soul is a direct product of the food like a wave arising from water (Vivarta). In this way, the inert energy is generated from the food because there is no addition of some other visible factor like the milk becoming curd after the addition of little butter milk (Parinaama).

In fact, even the Vivarta is affected by Parinama in least scale due to association of some external factor, which is invisible. This means that the water itself is not becoming water wave. When the water is associated with invisible kinetic energy, the wave appears. Otherwise, the static water can generate only static water. Since the external factor in Vivarta is invisible, we are assuming the absence of any external factor. You can treat the generation of inert energy from the matter as Vivarta since the closely associated particles in the matter in the atomic and sub-atomic states become energy.

The particle-nature of the energy is accepted. Here also, when the particles move apart, additional space is added and thus, there is addition of new invisible factor. This inert energy enters the nervous system and its specific work form in such specific system is the awareness or individual soul. Therefore, new properties join the product in the generation through Vivarta or Parinama. The form of water wave and different taste of the curd are the added new properties of the product. Hence, the individual soul generated from the inert food develops the new property, which is little freedom.

The objection here is that the external factors like nervous system etc., are also inert only and the appearance of freedom becomes impossible. The absence of freedom is the characteristic of inertia. In spite of absence of such little freedom, God has given little or full freedom to the individual soul and has given full freedom in selection of the action. This full freedom cannot be extended to other places by the individual soul and the inherent absence of freedom is exhibited as in the case of receiving the results of selected actions. This means that the individual soul has full freedom to do any action but once the action is selected, the individual soul has no trace of freedom 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. The freedom of the individual soul comes from the will of God because God alone has the freedom. Therefore, you need not doubt about the possibility of freedom coming from any factor or item of the world since the entire world is totally inert being completely controlled by God. The will of God brings the freedom from God since freedom is available in God only. Therefore, the individual soul is the best item of the creation as an inert item blessed by God with freedom.

God – Simile – Metaphor

God is compared with several great items in this creation. The comparison is always indicated by simile. But, when comparison is more stressed, the simile becomes metaphor. In simile, we say that he is like a lion. In metaphor we say that he is the lion. This does not mean that he is actually the lion, which is a wild animal. You may also say that the same person is the tiger. If he is actually the lion, he cannot be the tiger again. God is said to be the space (Akasha) in the sense that God is everywhere like the space.

By this, people thought that actually the space is God. God is again said to be the life-air (Prana) in the sense God is important for this world like life for the body. People thought that the air of respiration is actually the God and propagated that you should concentrate on the respirating air i.e., Dhyana on Swaasa. God is compared with fire in the sense that God destroys everything in the final stage. One religion propagates that the fire is actually God.

In the Brahma Sutras, we get several contexts (Adhikaranams) in which God is compared with several important items of the creation to stress on the various aspects of importance of God. One of such context is the individual soul, which is blessed with freedom by God. This does not mean that the individual soul is the actual God. This is one type of illusion. The other type of illusion is to treat God as the individual soul when He comes as the human incarnation. The human beings always have the reverse vision!

You have seen a rope and mistook it as a serpent. Your preacher advised you that the serpent you see is actually the rope. This statement of the Preacher can be interpreted in two ways. The correct way is that the serpent you see does not exist at all and only the rope really exists. The second way of misinterpretation is that the serpent is the rope and hence, you can catch any serpent and use it as a rope.

In the first correct way, there is existence of rope and non-existence of serpent. In the second false way, there is existence of rope and also simultaneous equal existence of serpent. Therefore, you must understand Shankara in the first context in which He said that the individual soul is God. Here, both absolute existence of God and non-absolute existence (relative existence) of the world including the individual soul are mentioned. You have taken this context as the second context in which the individual soul and God are simultaneously existent and now you say that the individual soul is God.

Before understanding the concept, the proper context must be decided. In the first context, God is existent and individual soul is non-existent. Here, when you say that individual soul is God, it means that individual soul does not exist and only God exists. Here, rope is existent and snake is non-existent. In the second context, God enters the world as human being and identifies Himself with that human being.
This human incarnation or God exists simultaneously with the ordinary human being. Here, God as individual soul and the outer individual soul simultaneously exist like rope and serpent. The absolute existence of God is viewed as the relative existence of the human being taken as medium by God since God identifies with that human being.

Due to this, God enters the field of relative existence of the world and is taken as any other human being as far as the existence is concerned. Hence, we can treat that the human incarnation taken as a human being and the outer human being co-exist equally in the same plane of existence. Here, you should not say that individual soul is God or snake is rope because both are equally existent and no two items of equal existence can become one. If you take the human incarnation as the internal unimaginable absolute God, the first context appears in which the absolute God is absolutely existent and the outer human being or even the own human medium along with all the world becomes absolutely non-existent (or relatively existent) and now the human being is God, which means that God alone is truth and everything other than God is unreal.

Go to the following website and read the divine knowledge from there,


-By Shri Datta Swami

www.universal-spirituality.org




Universal Spirituality for World Peace

dattaswami1:


Pravrutti is the subject related to your behavior, duties and actions towards the creation of God. Nivrutti is the subject related to your personal relationship with the Creator of this creation. Both subjects are equally important and are deeply inter-related.

To understand the above concept, let us take an example in which you are supposed to be an employee in a factory. Pravrutti is the code of conduct involving discipline of your job explaining the rules and regulations of your day to day work. If you are perfect in Pravrutti helping the smooth running of good administration in the factory, the owner of the factory is personally impressed with you and offers some favours to you even without your request. This personal appreciation and good looks of the owner constitute Nivrutti.

Therefore, Nivrutti can be achieved through Pravrutti only. If you are not doing your job in proper way, you will not be favoured by the owner in spite of your hectic efforts to impress upon the owner. The primary aim of the owner is that the factory should run on proper rules and any disturbance in this area cannot please 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. How can you obtain the seventh upper world without reaching the third upper world? The owner gives opportunity to a good and disciplined employee only for a meeting in his residence.

An undisciplined employee ready for dismissal cannot get such personal opportunity. Therefore, you should never think that this world and its works are not divine. The entire world is the property of God and is fully divine. All your worldly actions are perfectly divine and are related to the impression of God. Hence, you should do your job and household duties with perfect care and attention. If everybody does like this, the entire world runs well with perfect peace. Any violation gives head-ache to God resulting in anger.

You should work sincerely for the progress of your family, your city, your district, your nation and your entire world of humanity. Progress should be motive of your work, but it should not be at the cost of justice and established discipline of the society. Corruption of money (Artha) and illegal sexual contacts (Kama) should be perfectly controlled according to ethical scripture (Dharma) given by God to this world. If Artha and Kama are controlled by Dharma, the Moksha (Salvation) is spontaneous.

The first three come under Pravrutti and the fourth comes under Nivrutti. It is said that if the first two are controlled by the third, Pravrutti is successful (Apyarthakaamau Tasyaastaam Dharmaayaiva Maneeshinah– Raghuvamsha). The injustice always resides in the first two and tries to oppose the third. You should always vote for Dharma against Adharma (injustice). Progress should never be at the cost of justice. If you violate the rules in your job for the sake of progress of the factory, the owner will not appreciate it since more severe disturbance will take place. Therefore, you should not violate the justice even for the sake of the welfare of the society. If the owner himself comes to you and asks to violate a rule, you should violate it for the sake of the owner because it is a test for your loyalty to the master.

Except on this one occasion, you should never violate the Pravrutti in the name of the progress. Pravrutti is of top most importance and the Divine Scriptures like the Bible, the Quran, the Dammapadam etc., concentrate only on Pravrutti. Even in the Gita, the Lord said that He incarnates again and again to establish Pravrutti only (Dharma Samsthaapanaarthaaya…). He also said that you have to leave the Pravrutti of Justice only in the context of its competition with the Lord (Sarvadharmaan… Gita) since the Gita deals both Pravrutti and Nivrutti.

Vivarta - Parinama

People often find fault with the Creator through a false argument that the individual soul is destined by God in every action. The individual soul is given full freedom in the selection of an action in this world as said in the Gita (Nakartrutvam na karmaani). This is the only field in which the individual soul enjoys full freedom. Hence, you are fully responsible of your entire fate since the fruits of your own actions destine your fate. Leaving this aspect, the individual souls do not have full freedom in any other aspect.

The individual soul cannot control the damage of any system and cannot rectify the damage present in its own body. The individual soul is said to be generated from the food (Annatpurushah). This does not mean that the individual soul is a direct product of the food like a wave arising from water (Vivarta). In this way, the inert energy is generated from the food because there is no addition of some other visible factor like the milk becoming curd after the addition of little butter milk (Parinaama).

In fact, even the Vivarta is affected by Parinama in least scale due to association of some external factor, which is invisible. This means that the water itself is not becoming water wave. When the water is associated with invisible kinetic energy, the wave appears. Otherwise, the static water can generate only static water. Since the external factor in Vivarta is invisible, we are assuming the absence of any external factor. You can treat the generation of inert energy from the matter as Vivarta since the closely associated particles in the matter in the atomic and sub-atomic states become energy.

The particle-nature of the energy is accepted. Here also, when the particles move apart, additional space is added and thus, there is addition of new invisible factor. This inert energy enters the nervous system and its specific work form in such specific system is the awareness or individual soul. Therefore, new properties join the product in the generation through Vivarta or Parinama. The form of water wave and different taste of the curd are the added new properties of the product. Hence, the individual soul generated from the inert food develops the new property, which is little freedom.

The objection here is that the external factors like nervous system etc., are also inert only and the appearance of freedom becomes impossible. The absence of freedom is the characteristic of inertia. In spite of absence of such little freedom, God has given little or full freedom to the individual soul and has given full freedom in selection of the action. This full freedom cannot be extended to other places by the individual soul and the inherent absence of freedom is exhibited as in the case of receiving the results of selected actions. This means that the individual soul has full freedom to do any action but once the action is selected, the individual soul has no trace of freedom 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. The freedom of the individual soul comes from the will of God because God alone has the freedom. Therefore, you need not doubt about the possibility of freedom coming from any factor or item of the world since the entire world is totally inert being completely controlled by God. The will of God brings the freedom from God since freedom is available in God only. Therefore, the individual soul is the best item of the creation as an inert item blessed by God with freedom.

God – Simile – Metaphor

God is compared with several great items in this creation. The comparison is always indicated by simile. But, when comparison is more stressed, the simile becomes metaphor. In simile, we say that he is like a lion. In metaphor we say that he is the lion. This does not mean that he is actually the lion, which is a wild animal. You may also say that the same person is the tiger. If he is actually the lion, he cannot be the tiger again. God is said to be the space (Akasha) in the sense that God is everywhere like the space.

By this, people thought that actually the space is God. God is again said to be the life-air (Prana) in the sense God is important for this world like life for the body. People thought that the air of respiration is actually the God and propagated that you should concentrate on the respirating air i.e., Dhyana on Swaasa. God is compared with fire in the sense that God destroys everything in the final stage. One religion propagates that the fire is actually God.

In the Brahma Sutras, we get several contexts (Adhikaranams) in which God is compared with several important items of the creation to stress on the various aspects of importance of God. One of such context is the individual soul, which is blessed with freedom by God. This does not mean that the individual soul is the actual God. This is one type of illusion. The other type of illusion is to treat God as the individual soul when He comes as the human incarnation. The human beings always have the reverse vision!

You have seen a rope and mistook it as a serpent. Your preacher advised you that the serpent you see is actually the rope. This statement of the Preacher can be interpreted in two ways. The correct way is that the serpent you see does not exist at all and only the rope really exists. The second way of misinterpretation is that the serpent is the rope and hence, you can catch any serpent and use it as a rope.

In the first correct way, there is existence of rope and non-existence of serpent. In the second false way, there is existence of rope and also simultaneous equal existence of serpent. Therefore, you must understand Shankara in the first context in which He said that the individual soul is God. Here, both absolute existence of God and non-absolute existence (relative existence) of the world including the individual soul are mentioned. You have taken this context as the second context in which the individual soul and God are simultaneously existent and now you say that the individual soul is God.

Before understanding the concept, the proper context must be decided. In the first context, God is existent and individual soul is non-existent. Here, when you say that individual soul is God, it means that individual soul does not exist and only God exists. Here, rope is existent and snake is non-existent. In the second context, God enters the world as human being and identifies Himself with that human being.
This human incarnation or God exists simultaneously with the ordinary human being. Here, God as individual soul and the outer individual soul simultaneously exist like rope and serpent. The absolute existence of God is viewed as the relative existence of the human being taken as medium by God since God identifies with that human being.

Due to this, God enters the field of relative existence of the world and is taken as any other human being as far as the existence is concerned. Hence, we can treat that the human incarnation taken as a human being and the outer human being co-exist equally in the same plane of existence. Here, you should not say that individual soul is God or snake is rope because both are equally existent and no two items of equal existence can become one. If you take the human incarnation as the internal unimaginable absolute God, the first context appears in which the absolute God is absolutely existent and the outer human being or even the own human medium along with all the world becomes absolutely non-existent (or relatively existent) and now the human being is God, which means that God alone is truth and everything other than God is unreal.

Go to the following website and read the divine knowledge from there,


-By Shri Datta Swami

www.universal-spirituality.org




Universal Spirituality for World Peace

in summary you want to earn heaven by good works, moral codes, civil duties etc.

The problem with that is that nobody can meet up to God's standard because God is Holy.
Only an imperfect God will accept imperfection a perfect God only accept perfection, however there is no human that I'd perfect, this is the reason God sent Jesus who was perfect to save imperfect humans.

Any one who recieve Jesus recieve eternal life because Jesus had paid the price.

I am inviting you to accept Jesus because everyone including you have sinned, you need Jesus righteousness.

Steep:
Not everybody who claimed he has recieved Jesus as their true Lord and saviour has truly received christ.
Many just say it with their mouth but however it ........ut righteousness, and peace, and joy in the Holy Ghost.

SALVATION

1) Salvation means simply liberation. Generally, devotees pray God for salvation. But, they don’t know from what they desire the salvation! The word salvation is a general word. When You specify the item from which You desire the salvation or liberation, the meaning of the word salvation changes from one item to other from which liberation is desired.

2) Generally, the desire of majority of people is to get liberation from the worldly miseries and tensions while the soul is alive in this world. This is the ‘Jiivanmukti’ or liberation from worldly miseries while alive. Several scholars suggest meditation in the name of Yoga to get such salvation. But, as soon as the meditation is over, again miseries are attacking and hence, this is not the remedy at the root level.

It is only a temporary first aid treatment for the wound caused by miseries. It is just like putting wet cloth to lower the temperature of the body caused by fever, which is due to infection from germs. The root level treatment is to kill the germs by using antibiotic medicines.

3) Similarly, You have to analyse to root cause of the misery, which is the punishment stipulated by the constitution of God for the sins done by the soul in the past births and present birth. These sins are done due to uncontrolled excessive fascinations to self and own family members. If the fascination to self and family is in controlled level, sins are certainly avoided.

The only way to reduce family fascinations is to develop more fascination to some other item and that item can be none other than God. The personality of God is also more attractive if all the details about God are thoroughly obtained from spiritual knowledge. The servant of God propagating spiritual knowledge in the world gets more and more digestion of it, which develops more and more fascination towards God.

4) The fascination towards family bonds is real due to practical sacrifice done to these in the service of these bonds. A real fascination to God can be identified when it weakens the other real fascination to self and family. The reality is proved by the practical service done to the family.

Such real fascination to the family can be cut only by another real fascination to God, which is the practical service to God. Reality of love lies in the practical sacrifice of service and sacrifice of fruit of work only. Hence, the servant of self and family gradually becomes the servant of God. Such diversion of fascination through service from family to God can alone control the sins so that the liberation from miseries while alive becomes possible.

5) As the sacrifice through service increases more and more, the climax of devotion appears for the servant of God. Then, he becomes fully engaged in the service of God so that there is no time and energy to think about doing a sin for the benefit of self and family. In such case, there is no place for sin and misery in the life of the soul and this type of salvation has full proof from all sides. This is the salvation in Pravrutti attained through Nivrutti.

6) Another type of salvation from miseries is getting reformation of the soul and not doing any sin from today onwards so that God cancels all the pending punishments provided the reformation is real forever. This is getting salvation from miseries through Pravrutti itself. The fruit for this salvation and above said salvation is one and the same as far as salvation from miseries, while alive, is concerned.

But, in the former salvation a real advantage of having bond with God is achieved as a separate profit. In the latter salvation, avoiding loss by avoiding miseries is obtained. Of course, avoiding loss is also a type of profit only. But, the latter salvation is real substantial profit, which is achieved by the real devotee of God or the servant of God alone.

7) There was very good control of sins in the souls in ancient times since much concentration on the spiritual line was given. When I came as human incarnation called as Rama, there was no need for Me to exhibit miracles since every soul had natural control over sins. I simply exhibited the ideal behaviour of a human soul in this world and all the people respected it since they were following the same ideal behaviour.

When I came as Krishna, the ideal behaviour of human being is lost to some extent and attraction for miracles increased in souls, which were aspiring the help from God in cancelling the sins done by them. Today, the condition is worst since souls are only attracted to the miracles of God aspiring His help in getting success in doing sins due to over fascination to self and family! These ignorant people don’t understand that such unjust materialistic progress doesn’t give happiness to them or to their families. In addition, miseries have to be faced for the sins done.

9) As Rama, I left the kingdom and went to forests indicating that God alone is the king and the soul shouldn’t aspire for the position of God. When My left half (Shakti) asked My right half, the preacher (Shiva) for the path to cross this worldly ocean (taarakam), the preacher-half said that the path of Rama shall be followed, which is not to have aspiration for the kingship of God. Hanuman had miraculous powers, but, became the servant of Rama, who didn’t exhibit any miraculous power. This means that miracles are not necessary for theists, who must concentrate on the good qualities of God only.


Liberation

Liberation while associating with gross body and without it shall be analyzed carefully along with total liberation.

[Mukti means simply liberation. Jevanmukti means liberation from the bond of fascination to worldly bonds here while this gross body is alive in this life itself. This means that the worldly bonds exist, but, there is no fascination to these worldly bonds here, which is not liberation from these actual worldly bonds here. Videhamukti means the liberation of the soul from the gross body or sthula sharira (first body), which is burnt after death. Deha means that which is burnt by fire (dahyate iti dehah). Even after death, the soul is associated with energetic body, which cannot be burnt since the body itself is made of energy. This energy is in the form of nervous energy called as vaasanaa or sukshma sharira or subtle body, the second body.

Apart from nervous energy in the form of ideas, inert energy also exists as the minor component of the second body (manomayah praana shariranetaa - Veda). Major component of the subtle body is nervous energy (sukshmastu vaasanaamayah). The major component or sukshma (subtle) is a bundle of ideas (vaasanaas) that leads the minor component or inert energy called as Praanasharira. The awareness or nervous energy without ideas is called as causal body or Kaaranasharira, the third body, which is present in the ideas as the composing entity like gold in jewels. The cosmic inert energy having very subtle nature, called as cosmic energy (space) is the cause for the third causal body (awareness), which (space) is called as the root-causal body or Mahaakaarana Sharira, the fourth body.

Beyond this fourth body, only unimaginable God exists. All these four bodies come under the category of creation or imaginable domain. Hence, if the soul is liberated from the fascination of worldly bonds related to the first gross body here, such liberation is called as jeevanmukti or liberation from fascination of worldly bonds related to first gross body. The next videhamukti doesn’t mean liberation from worldly bonds since worldly bonds continue after the death also. Only the bonds related to this earth-world are liberated. The bonds related to upper energetic world (like bonds with associating departed souls) start and hence, we can never say that the worldly bonds (existing as surrounding atmosphere) are totally removed.

If the fascination to worldly bonds disappears here as well as there while the bonds still exist around the soul in detached way, it is called as vimukti as said in the Veda (Yavat na vimokshye…). In such case, the soul exists as pure awareness without fascination to this world and upper world. Even though both worlds exist surrounding the soul, such total liberation from entire fascination to both worlds is called as vimukti (total liberation from both worlds).

The maximum stage of salvation up to which this soul can reach is the soul existing as pure awareness or third body, even though it is externally associated with both worlds. The soul can never reach the state of fourth body or space beyond which only unimaginable God exists. If the soul reaches the fourth state or space, the soul itself disappears being the awareness. The fourth state or space is subtle inert energy (aakaasha) only, which is generated from the unimaginable God.

Hence, the soul even in its ultimate third state also (existing in association with first and second bodies in this world and upper world respectively) is without any fascination since it is filled fully with the fascination to God only and this state is called as vimukti or ultimate salvation by the Veda. In this state only, God merges with the soul to become incarnation, which is the monism of Shankara.

Shri Paramahamsa told that even sage Shuka is travelling still in the infinite space (Mahaashunya), which means that the soul or pure awareness can never reach the fourth state to become inert, which means that the soul is converted into a state of inert stone as extreme punishment! Even if the soul becomes inert subtle cosmic energy and a stone (since awareness can become inert energy, which can become matter), it can’t be converted into unimaginable God. Conversion of imaginable in to unimaginable or vice-versa is impossible (Avyaktam vyaktimaapannam- Gita). The unimaginable God also generated the inert cosmic energy by unimaginable power only and this is not modification or physical conversion.

Hence, the soul in the third state while remaining as pure awareness merging with unimaginable God is the ultimate salvation, which does not mean the disappearance of association with both worlds, but, only means disappearance of total fascination to both worlds, which indirectly gives the estimation of total fascination of the soul to God. Even the unimaginable God is always associated with His creation (both worlds) and its bonds and is entertained continuously with bliss due to absence of fascination to this creation and its bonds.

In such case, this petty soul imagining actual detachment from world and its bonds is foolish! Shankara described God as always liberated (Nityamuktasvabhaavam) and this means only that God is always liberated from the fascination to world and not actually liberated from the world and its bonds.]



- By Shri Datta Swami


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