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Present Human Incarnation’s response
When I say that I am the human incarnation of Lord Datta there are three types of people here. The first type of people is highest devotees and has conquered egoism and jealousy. For them the Lord pervades this human body as the wire is pervaded by the current. For them Advaita (Monoism) is suiting to their psychology and they can digest this. In fact they wanted to see, touch, talk and live with the Lord. To satisfy them the Lord came down and He is satisfying their desire through this Advaita. For them Lord Datta and Myself are one and the same.
The second type of people who conquered egoism and jealousy to certain extent and or my devotees need the ‘Visishta Advaita’, which speaks that the human incarnation is a spark of the Lord, who is the infinite fire. This philosophy speaks about part (Sesha) and whole (Seshi). The spark is qualitatively same as the fire and thus satisfies their devotion, but the spark is quantitatively different from the fire and this aspect satisfies their partial egoism and jealousy.
The third type of people is full of egoism and jealousy. For their psychology Dvaita should be exposed. For them the human incarnation is just two in one system. This human body is like the house and the Lord is dwelling inside this house as its owner. The house i.e., Myself is completely different from the house owner i.e., the Lord. No importance need be given to the house when the king comes and resides in a house. When there is no importance to this external human body their egoism is completely satisfied.
The first type of people bows to the temple from outside and they feel that they have bowed to the inner statue through the temple. The second type of people respect the temple to some extent and bow to the statue standing in the main door of the temple. The third type of the people do not care for the temple and feel that the temple is as good as their house. They go inside the temple and bow directly to the statue.
Gita said “Manusheem Tanum Aasritam”, which means that the Lord dwells in the human body in the case of human incarnation. This is Dvaita to satisfy the third type of people who are in majority in this world.
Gita also exposed ‘Visishtha Advaita’ to the second type of the people (Mama Tejomsa Sambhavam). Gita also spoke Advaita for the first type of people (Aham Aatma, Mattah parataram). If Advaita is preached to the third type of people, problems araise, which are mentioned in the same verse (Avajaanantimam). Thus Gita contains the total knowledge.
The Human incarnation is clearly mentioned in Vedas as ‘Vivrunute Tanoom’, which means that the Lord will reveal Himself to the devotees through the human body. Again Veda says “Yat Saakshaat Aparokshaat”, which means that the Lord appears before you and is not present somewhere else. The path of sacrifice of work (Karma Sanyasa) is mentioned by both Vedas (Kurvanneveha) and Gita (Kuru Karmaiva). The another part of the path, which is the sacrifice of the fruit of the work (Karmaphala Tyaga) is praised by Vedas (Thyakthena, Dhanena Tyagena) as well as by Gita (Phalam Tyaktva, Karma Phala Tyaagee). Whatever is found in Gita must exist in Vedas because Vedas are the cows and Gita is the milk milked from the cows.
When I say that I am the human incarnation of Lord Datta there are three types of people here. The first type of people is highest devotees and has conquered egoism and jealousy. For them the Lord pervades this human body as the wire is pervaded by the current. For them Advaita (Monoism) is suiting to their psychology and they can digest this. In fact they wanted to see, touch, talk and live with the Lord. To satisfy them the Lord came down and He is satisfying their desire through this Advaita. For them Lord Datta and Myself are one and the same.
The second type of people who conquered egoism and jealousy to certain extent and or my devotees need the ‘Visishta Advaita’, which speaks that the human incarnation is a spark of the Lord, who is the infinite fire. This philosophy speaks about part (Sesha) and whole (Seshi). The spark is qualitatively same as the fire and thus satisfies their devotion, but the spark is quantitatively different from the fire and this aspect satisfies their partial egoism and jealousy.
The third type of people is full of egoism and jealousy. For their psychology Dvaita should be exposed. For them the human incarnation is just two in one system. This human body is like the house and the Lord is dwelling inside this house as its owner. The house i.e., Myself is completely different from the house owner i.e., the Lord. No importance need be given to the house when the king comes and resides in a house. When there is no importance to this external human body their egoism is completely satisfied.
The first type of people bows to the temple from outside and they feel that they have bowed to the inner statue through the temple. The second type of people respect the temple to some extent and bow to the statue standing in the main door of the temple. The third type of the people do not care for the temple and feel that the temple is as good as their house. They go inside the temple and bow directly to the statue.
Gita said “Manusheem Tanum Aasritam”, which means that the Lord dwells in the human body in the case of human incarnation. This is Dvaita to satisfy the third type of people who are in majority in this world.
Gita also exposed ‘Visishtha Advaita’ to the second type of the people (Mama Tejomsa Sambhavam). Gita also spoke Advaita for the first type of people (Aham Aatma, Mattah parataram). If Advaita is preached to the third type of people, problems araise, which are mentioned in the same verse (Avajaanantimam). Thus Gita contains the total knowledge.
The Human incarnation is clearly mentioned in Vedas as ‘Vivrunute Tanoom’, which means that the Lord will reveal Himself to the devotees through the human body. Again Veda says “Yat Saakshaat Aparokshaat”, which means that the Lord appears before you and is not present somewhere else. The path of sacrifice of work (Karma Sanyasa) is mentioned by both Vedas (Kurvanneveha) and Gita (Kuru Karmaiva). The another part of the path, which is the sacrifice of the fruit of the work (Karmaphala Tyaga) is praised by Vedas (Thyakthena, Dhanena Tyagena) as well as by Gita (Phalam Tyaktva, Karma Phala Tyaagee). Whatever is found in Gita must exist in Vedas because Vedas are the cows and Gita is the milk milked from the cows.