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HUMAN LIFE IS TO SERVE GOD

Optimal Use of Time in Present Birth

O Learned And Devoted Servants of God,
The Gita says that a realized soul, who uses the analysis by
intelligence, leaves the concepts of both happiness obtained by doing
good deeds and misery obtained by doing bad deeds (Buddhi Yukto
Jahatiha Ubhe Sukruta Dushkrute). This means that you are trying for
the temporary happiness of heaven and trying to avoid the temporary
misery of hell in the upper world and the same here. This means that if
you are analyzing the scriptures with sharp logic to realize the ultimate
goal of the human life, you will be interested neither in happiness nor in
misery during the life as well as after death. The ultimate goal of life is
not anything related to yourself, because it is aimed at pleasing the
creator since the original aim of this creation is only the pleasure of the
Lord through entertainment. Therefore, the original aim of yourself,
other selves and the entire universe is only to serve the Lord and please
Him. Then, the Lord will bless you with His eternal divine grace and
your life is fulfilled. Therefore, the human life is neither for doing good
deeds nor for doing bad deeds and it is also not for enjoying the good
fruits or bad fruits. You are wasting the human life in doing good works
and sometimes doing bad works due to the force of your ignorance. By
this, very little time is leftover here to serve the Lord. If this little time is
also used for enjoying good and bad fruits, no time is left for you to do
the service to God and get His blessings. Hence, to save atleast this little
time for realization of spiritual knowledge and subsequent involvement
in the divine service, atleast the enjoyment of good and bad deeds is
postponed to a latter time and at a latter place. The latter time is after
death and latter places are hell and heaven.
This is the reason for creation of hell and heaven separately to
enjoy the results after death. Ofcourse, very serious and urgent results
are enjoyed here itself immediately (Atyutkataih…). This enjoyment of
results here itself serves another purpose also by standing as a proof for
others regarding the inevitable enjoyment of results. Without realizing
this divine administration, some are proposing the enjoyment of all good
and bad results here itself so that the souls can fully realize. Suppose a
student is in the preparation holidays to study for the examinations. He
should not be disturbed by extra curricular activities to reward or by
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punishments of disciplinary action. Both these should be postponed to a

latter date after the examinations. Ofcourse, urgent activities and actions
are exceptional. A good principal of the college behaves in this way
only. When the human life is not used for the ultimate purpose, it ends
and the soul takes an energetic body (Yatana Shariram for bad results
and Bhoga Shariram for good results), which is more sensitive to enjoy
the results in the hell and heaven. If the human life is made fruitful by
realizing its ultimate aim, the soul reaches the abode of God by taking a
bright energetic body (Divya Shariram). Therefore, My dear devotees!
Do not fall in the illusion of solving problems here and avoiding hell
there. Do not fall in the illusion of materialistic happiness here and
happiness of heaven there. Realize the real aim of this human life and
serve the Lord in His divine mission and please Him. Let the entire
world become full of devotees of God only and this will please God.
Misery in Love And Service of Lord is Highest
If the Lord loves you, you will be a liberated soul belonging to His
inner circle and you will attain eternal bliss by being close to the Lord.
Ananda (Bliss) means continuous happiness without any break by
misery. Brahmaananda means the continuous happiness of God, which
is several times intensive than the continuous happiness of a realized
soul here (Manushaananda). Bliss of God is not only continuous but also
has the highest intensity. Suppose a person got one lakh rupees and
another person got one crore rupees by lottery. Both celebrate their
happiness on that day continuously. Since their happiness is continuous,
it is bliss (Ananda). But, there is difference in the intensities of bliss of
these two persons. By self-realization, you can get the bliss of the soul
(Atmaananda) but that is not the bliss of God (Brahmaananda), which is
millions and millions times more intensive. Mere continuity of
happiness, which is common in both, cannot be misunderstood to treat
both these as one. Actually you are attaining the peace only by self-
realization because by this you are detached from the body and the
external world for sometime by limiting yourself to the soul. By this you
are avoiding misery and absence of misery is not happiness. Moreover,
when you avoid misery, you have to avoid the happiness also in the
detachment. In such case you are assuming the peace as happiness
relatively with reference to misery. Zero is plus with reference to minus.
Such assumed plus cannot be the real plus. Therefore, the peace
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assumed as happiness in the self-realization is not even the real worldly

happiness (Manushaananda) and you cannot think it as Brahmaananda
even in dream. Even a saint sitting in the meditation with self-realization
enjoying the peace as assumed happiness will suddenly leave that state
if you tell him that he got a noble prize for his spiritual knowledge and
he starts enjoying the real happiness from that worldly affair! When
Uddhava started preaching Gopikas about self-realization to attain
constant peace and get rid of the misery caused by separation from
Krishna, one Gopika asked him whether such peace is not the silence of
a dead body! She told him that even in the misery due to separation
from Krishna, she enjoyed bliss in the love of the Lord! She concluded
that even misery in the love and service of the Lord is the highest bliss,
which is far better than the peace of self-realization. Therefore, your aim
should not be to attain the bliss from the Lord but it should be your
service and love (even if it ends in misery) that gives bliss to the Lord.
Then, in turn you will receive the infinite divine bliss since you are not
selfish at all in the Nivrutti.
Preachers of Advaita often mislead the devotees by stating that the
soul, which is made of pure awareness (Chit), is simultaneously bliss
(Ananda). This is an utter lie in practice. If the soul is simultaneously
bliss, no soul should receive misery. The fire is hot everywhere and
should not be cool anywhere. Similarly, they say that the soul is
simultaneously knowledge. They have taken the meaning of knowledge
(Jnanam) as chit (pure awareness)! If this is true, the awareness is
present in every living being and hence, every living being should have
simultaneously the knowledge. We are calling even a human being
(supposed to be the highest living being) as ignorant and such usage
should not exist as there should be no ignorant living being.
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GOD IS MOST DESERVING OF YOUR LOVE

Inevitability and Benefit of Worldly Stress

O Learned And Devoted Servants of God,
[January 05, 2007] The involvement in this world is inevitable.
The consequence of such involvement is stress, which is also inevitable.
We may succeed in getting the fruit of the stress or we may not succeed
in it. The bullet is shot but hitting the bird is not certain. The present
Yoga [detachment from the world and remaining in one’s own
awareness or Atman] is just a sleeping pill for a short time and it is in no
way different from deep sleep. Infact deep sleep is better than the
present Yoga. The reason is that in the present Yoga the nervous system
functions at a minimum level because awareness of oneself [awareness
of the awareness alone] still exists as in the case of thoughtless self-
meditation. In deep sleep, even that pure awareness disappears and the
nervous system takes complete rest. In any case the immediate
involvement in the world is inevitable. In such Yoga you only have
peace, which is the absence of misery; but that is not bliss. Such peace is
not equal even to materialistic happiness. When you are in self-
meditation and if someone tells you that you have won a lottery of a
crore [ten million], you clearly experience distinct materialistic
happiness.
It is also common practical experience that one is unable to stand
firm in the state of self-attainment through self-realization. The reason
for this is that if you remain in the self and thereby detach yourself from
misery, who will suffer the misery in your life cycle, which is ordained
as a result of your past sins? The results of the rest of your past deeds
which have to be enjoyed [or suffered] by you in the future, cannot be
cancelled suddenly. The force of the divine law governing the cycle of
deeds is stronger than the self. The divine law is in the hands of God
alone. The divine law will drag you into the world for the sake of the
punishment. Only God can save you from the misery. The word Yoga
actually means your meeting with God in human form. If you remain in
the self without proceeding further to God, thinking that the self is God,
you are doing a sinful deed. You are in no way different from an atheist
who says that there is no God other than the self. Atleast to enjoy the
result of this sin, you have to be dragged out.
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If you divert this inevitable stress [of involvement in the world] to

service in the spiritual field, God will protect you in both this world and
the upper world. This is a one bullet-shot that is sure to hit two birds.
When God takes care of you, there is no chance of uncertainty. For you,
solving all your problems in the world is not certain in spite of hectic
stress [stressful effort]. Therefore, it is far better to divert the inevitable
stress and involvement to the spiritual service of God. You do not have
complete faith in God. Atheism imparted by the external environment is
hidden in you without your knowledge. You are in daily association
with people who always put self-efforts with partial faith on God and
this injects such an attitude into your brain. Hence you do not have full
faith on the word of God. You will always estimate your success based
on worldly factors. In reality, you do not have confidence on the
superpower of God, which can produce an ocean of sweet water in a
desert.
In practical situations, your faith in God and the extent of your
theism is tested. Wise people, who say that self-effort is the main
component and that God’s help is a minor component in any action,
often cover up such deficiency in your faith. But when all the doors are
closed, you will be worried about the possibility of success assured by
God. Then you will put effort to open one of the doors so that God can
help you through that door. This is utter foolishness on your part,
because you think that God cannot help you unless some door is opened.
God can even enter through the wall to help you, if all the doors are
closed. Thus keeping full faith is important in the practical situation.
Complicated Cycle of Deeds
The Gita says that the concept of the cycle of deeds is complicated
(Gahana Karmano Gatih…). The action or deed by itself is inert without
the intention of mind and has no result. When you are walking on the
road, an ant may be accidentally killed under your foot. There is no sin
for this deed because the intention of mind (samkalpa) is not there.
Suppose you have an intention to kill the ant and subsequently kill it.
This is a deed associated with mind and hence will lead to full
punishment. Suppose you have the intention to kill the ant but somehow
the deed was not successful due to the miraculous escape of the ant.
Then you will have half of the punishment for your intention. Since the
ant did not receive the effect of your intention, the other half of the
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punishment is cancelled. Therefore, action without intention has no

fruit. Action with intention has full fruit. Intention without action has
half the fruit.
Why should you enjoy half the fruit for your intention when the
action never materialized? I will give you a small example. A daughter-
in-law is serving her mother-in-law or father-in-law. The service is
inevitable. If the service is done with good intention by treating the
father-in-law as her own father or mother-in-law as her own mother,
good fruit in heaven is fully enjoyed. Suppose the daughter-in-law
serves them sincerely due to the unavoidable circumstances but scolds
them with hatred in her mind, what is the result? The good fruit in
heaven is reduced to half and half bad fruit is received in hell for the bad
intention.
The good fruit of a good deed can never cancel the bad fruit of a
bad deed. Fruits of goods deeds and bad deeds have to be enjoyed
separately. If you create a provision to cancel a bad deed by doing a
good deed, every one will commit sins under the influence of emotions
and then will try to cancel the sins later on by doing good deeds.
Therefore, when priests say that by doing a ritual, all your sins are
destroyed, it is the climax of ignorance. No good deed can cancel the
bad deed. The Kauravas had ninety nine per cent sins and one per cent
good deeds. They went to heaven first to enjoy the little good deeds and
later went to hell to enjoy all their major bad deeds. The Pandavas were
vice-versa and hence went to hell first and then to heaven later on. In
both cases, mutual cancellation of the results of good and bad actions
was not seen in the Mahabharata (Swargarohana Parva). Now, I pity the
daughter-in-law who sincerely served the in-laws but went to hell
simply for the sake of her bad intention. The daughter-in-law who did
not serve her in-laws and also had a bad intention goes to permanent
hell. The daughter-in-law who served her in-laws sincerely but had a
bad intention in her mind goes to both hell and heaven separately. The
daughter-in-law who served her in-laws with good intention, thinking of
them as her own parents goes to permanent heaven. The daughter-in-law
who has a good intention in her mind to serve her in-laws will somehow
serve them directly or indirectly and will not go to hell.
Suppose a bad intention has come into the mind, but the intention
is not materialized and nobody is affected practically in the world.
Certainly there will be a partial punishment for this mental sin in hell.
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How to get rid of this mental sin? Only the powerful divine knowledge
at the level of the intelligence can smash mental sins. The intelligence
alone can control the mind. The intelligence is strengthened by the
divine knowledge, which is injected by the Sadguru. The mind is
strengthened by repetition of sins and temporary experience of false
happiness. The mind is purified when the divine knowledge is intense
and in the stage of climax, even the results of previous sinful deeds are
smashed (Jnanaagnih Sarva Karmani—Gita). Divine knowledge at its
climax makes you surrender to God and leads you to getting involved in
practical spiritual service in the mission of God, without aspiration of
any fruit in return. In such a stage, God attracts all the results of your
past sins and suffers for your sake. You do not know this technique of
God. Somehow you are relieved from all mental sins and also from all
the results of previous sinful deeds. The mental sins are cancelled by the
divine knowledge. The results of previous sinful deeds are cancelled by
the interference of God that results by the climax of divine knowledge.
Therefore, when service is inevitable, better do it with good intention
too so that you will not receive partial punishment in hell unnecessarily.
This does not mean that I am encouraging you to do the sin fully and get
full punishment.
Rigid Dharma for Sweet Love
You have to follow the constitution written by God strictly in this
world as far as your behavior towards other souls is concerned. Here,
justice [Dharma] must be followed and injustice must be discarded.
Only in the case of God, can you overlook even justice for the sake of
God which cannot be a sin in that particular case. For the sake of God,
you can overlook any other soul including your own self and this shall
not be a sin. Infact, it is the Best. If you do not overlook justice for the
sake of God, it shall be a sin. But this special case (Nivritti) cannot be
extended to one’s behavior with other souls (Pravritti).
God establishes justice in this world very seriously (Dharma
Samsthapanarthaya—Gita). But the same God in the same Gita finally
says at the end that one should violate even Dharma [justice] for His
sake (Sarva Dharman Parityajya…). This is not a contradiction at all.
You must follow justice and discard injustice in your behavior towards
other souls in this world. But when you realize God, you have to
sacrifice even justice for the sake of God. This is a point of contrast. The
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more powerful the villain, the more powerful will be the projection of
the hero. The firmer the rules of Dharma, the greater is the love
expressed for God by violating such Dharma. Therefore, the firmness
and rigidity in the establishment of Dharma is directly proportional to
the love expressed for God in violating such Dharma for His sake.
Let us take the example of the naked Gopikas saluting to Krishna.
According to Dharma, a lady cannot come naked before a male. It is
against justice and leads the lady to hell for punishment. Apart from this
threat of hell, a lady is characterized by lot of shyness and no lady can
overcome the shyness in such a situation under any circumstances. In
the case of the Gopikas this violation of justice and shyness might have
been done because Krishna was God. For the sake of God, justice can be
violated and even shyness can be overcome because God is the Creator
and is aware of everything in this world. This is one excuse in the case
of the Gopikas’ violation of Dharma and shyness.
But there is a similar example, which is even more serious. Shri
Manikya Prabhu was an incarnation of Lord Datta and Smt. Subbamma
was His topmost devotee. Other devotees were jealous about her. One
day the Lord called her by name while she was having a bath.
Subbamma came running into the court in which all the devotees of the
Lord were sitting. She was completely nude and did not even wear her
sari to avoid delay in following the order of the Lord. All the devotees
were astonished. The Lord threw a cloth on her and asked her to go
back. She went away. The Lord looked at the faces of the devotees,
which were bent in repentence. This sin is a more severe test than the
sin of the Gopikas. Here Subbamma stands naked not only before the
Lord but also before all other human beings for the sake of the Lord by
crossing her shyness and justice. The Gopikas stood naked only before
the Lord.
When the Lord faces the exceptional devotion of such topmost
devotees, He is immensely pleased. Such immense pleasure is the aim
of this entire creation and the establishment of justice is the background
in contrast. If Subbamma was used to coming out nude on the call of
any other person, then there is no speciality when she came out nude on
the Lord’s call and Subbamma would simply be called a mentally
deranged lady. In such a case, the background will not serve any
purpose to God. Other souls deserve your love only in a limited way,
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controlled by the rules of justice. But the Lord deserves unconditional

love and kindness from His devotee.
If you realize the truth by taking away the layer of ignorance
acting as a stage of this divine drama, you will be surprised to know that
anything sacrificed by you for the sake of God, was given to you by
God alone. He gave something to you and forgot that that it belongs to
Him. He also covered you with His delusion (Maya) so that you will
think that this something belongs to you. Now the drama of sacrifice is
enacted over the stage of this layer of ignorance by which both God and
devotee forget the basic truth. Now when the soul sacrifices that
something to God, both God and soul enjoy the sweet love of sacrifice
based on the concept of donor and acceptor. Realized scholars pierce
through the stage of ignorance and find out the truth that that something
belongs to the Lord alone and the whole drama is just for the enjoyment
of the sweet love of devotion between God and the devotee. If you
compare God with other souls who love you just for the sacrifice of
something which belongs to you (in the relative sense) and that their
love for you is only for their selfish happiness, you can realize the
difference between God and your beloved souls and the deservingness
of God to your boundless love.