Swami Teaches...

Swami teaches....Part 109

Swami teaches... Part 1 - 3. Towards Integrated Spiritual Awareness

Light and Love

Swami teaches... 9 - 10 July 2007

Part 3. Towards Integrated Spiritual Awareness

God is subtler than ether, filling the smallest crevice with His majesty. Know this and serve His manifestations wherever you meet them.

Without the Omniself God there is no creation. Today, most people see only the creation. Very few recognize that the creation is a projection of the Creator. It is essential that every human being should have the realization that without the Brahman (Supreme) there can be no Cosmos.

Creation proclaims the Easwara ichcha (Will of the Lord). It is called Prakriti (Nature or Creation). This means that the whole of creation is a manifestation of the Will of the Lord. Every being existing in Creation has necessarily to bear the qualities of the Divine. Human has taken birth in this world to manifest the Will of the Divine.

A seed sprouts into a plant and puts forth a flower. The plant and its different constituents like branches and leaves are all the basis for the blossoming of the flower. God is the seed for the whole of Creation. God is present in every human being as a seed, which sprouts into a plant, develops leaves and branches in the form of gunas (qualities) and blossoms into the flower of Sath-Chith-Ananda (Being-Awareness-Bliss).

For a seed to become a plant, soil, sunlight, and water are necessary. Likewise, for the Divine seed in human to grow into a tree and blossom into the flower of Sath-Chith-Ananda, it needs Bhakti and Sraddha (devotion and earnestness). Humanness does not consist merely in turning the mind towards God. The Divine has to be experienced within him/her. The human estate is the manifestation of the infinite potential of the Divine. Human is the individualization of the infinite rays of the Divine.

In the days of Emperor Krishnadevaraya at Vijayanagar, an infectious disease appeared and gained ground quickly. It was reported that the disease spread through rats and so, each house was supplied a cat, together with a 'cat allowance' for feeding the cats. However, the rats showed no signs of decline in numbers. After a few days, the discovery was made that every one misused the ?cat allowance? and the cats had become too weak to pounce upon the rats and catch them for eating.

The cats must be fed, so that they may eat the rats. So too, the body must be fed so that wicked tendencies, sensual appetites, evil propensities may be vigorously attacked and put down. Unless this work is done, the Divine in human cannot bloom. The soil around the trunk of certain trees has to be turned now and again so that the roots might get strong; the branches have to be trimmed, so that blossoms might appear and fruits might be got. So too human has to dig around the edges of the mind, trim the traits of character and tend the tree of life.

What is spirituality? It is the resolute pursuit of Cosmic Consciousness. Spirituality aims at enabling human to manifest in all its fullness the Divine Chaitanya (Cosmic Consciousness) that is present within and outside human being. It means getting rid of the animal nature in human and developing the Divine tendencies. It means breaking down the barriers between God and Nature and establishing their essential oneness.

Today, people think that spirituality has no relation to mundane life and vice versa. This is a big mistake. True divinity is a combination of spirituality and social obligations. National unity and social harmony are founded upon spirituality. It is the Divine that links spirituality and social existence. The Creator and the Prakriti (Cosmos) are inextricably associated with each other.

Whatever be the school of thought in which one believes - whether it is Advaita (non-dualism) or materialism (as expounded by the Charvaka school*) or Mayavada (the doctrine of the illusory nature of the phenomenal world) - one thing common to all of them is belief in the power of the Lord's name as "Kesava." This name is regarded as cardinal principle. What is the inner significance of this name? It is made up of the three terms: Ka + eas +va. "Ka" stands for Brahma, "Isa" stands for Easwara and "Va" for Vishnu. (The word Vishnu, means 'That which pervades everywhere?, the Omnipresent). Together, the name symbolizes the oneness of the Trinity, who represent the powers of Creation, Dissolution and Protection of the Cosmos.

When people are told about an idol of Vishnu, they laugh and condemn it as foolish. But, when we desire to drink the ambrosia that the all-pervading Vishnu is, we require a spoon, a cup or a vessel.

The idol is only such a contrivance, by which it is possible to consume the bliss. The cup can be of any shape or design; the joy consists in the nectar that it is able to convey to the person who is thirsty and anguished.

Raso vai sah - God is ambrosia, sweet, sustaining, strength giving. You can imbibe Him through a cup, shaped as Nataraja or Durga or Krishna, or Linga, or Ganesha, or Christ or any other Form that will arouse the ardor and satisfy the agony.

It is necessary to study the scriptures, the Upanishads and other sacred books. However, this should not be done as a mechanical ritual. The religious preachers today merely prescribe the reading of the Gita or other spiritual texts as routine exercise. Of what use is mere reading of scriptures if their precepts are not put into practice? The sacred names of different deities are repeated as a daily routine (parayana). Is it of any use? Instead of reciting a hundred slokas mechanically, it is better to put one sloka into practice after grasping its full import.

The involving sense-control, expansion of love, and cleansing the consciousness, so the God's glory may be reflected therein, is the one of the main goals of human life.

It is not merely sadhana like japam (repetition of holy name or formula), dhyanam (meditation), Namasmarana (remembering the name of God), etc., that will have to be done, but in order to supplement the effect of these, you have to lead a regulated life, a life conducive to good thoughts, with sathwic (virtuous) food and sathwic (noble) pursuits.

When you know that the Lord is the cause, the source of all, you deal with everyone in a humble reverent manner.

Wash your hearts with tears of joy so that the Lord might install Himself therein. A landowner may own all of the fields up to the very horizon on all sides, but he will design to sit only on a patch that is clean. In the same way, when the Lord chooses the heart of a devotee, it does not mean that all other hearts are not His. If God was not all this how could they shine, or exist even as much as they do now?

In the very opening verse of the Gita, we find Dhritharashtra (father of Kauravas; holder of ruling power) asking Sanjaya, "Sanjaya, what are my people doing, and what are the Pandavas doing on the battlefield of Kurukshethra, which is a Dharmakshethra?"

Answering Dhritharashtra's question, Sanjaya said, "Why do you ask me what they are doing? Since they have all gathered for war, they are of course fighting." There is, however, an inner meaning to the question. This is to be found in his use of the word Dharmakshethra.

Dhritharastra hoped, "My children are bad and wicked, but since they have entered the Field of 'Dharma' (Dharmakshethra), it is possible their minds may be transformed into good.? (The name Dhritharashtra means one who considers things that do not belong to one as one's very own). He is not the body; but he owns it. He is not the senses, but he derives pride in owning them. Every person of Dhritharashtra's lineage identified himself with the body and the senses that led to the tragedy.

The children of "Kuru" (the dynasty of kings of Hasthinapura) used to play on that very field of Kurukshethra. Therefore, it is called Kurukshethra. It is a place where sacrifices are performed. Sacred and auspicious acts had done on that very spot. Therefore, it is Dharmakshethra, as well.

Our body itself may be called a Dharmkshethra. For, when a child is born, it is pure and without blemish. It is not a victim yet of any of the six human's enemies - anger, greed, lust, egotism, pride and jealousy. Whoever fondness, king or commoner, saint or thief, child is happy. The child's body is not affected by any of the three gunas (innate qualities) and is a Dharmakshethra. As the body grows, it begins collecting qualities such as jealousy, hatred, and attachment. When these evil tendencies develop, the body becomes a Kurukshethra.

The battle between the Pandavas and the Kauravas did not last more than 18 days, but the war between good and bad qualities in us is waged all through life. Rajo guna and thamo guna (qualities of passion and inertia) are associated with the ego and the sense of mine.

The word Pandava itself stands for purity and sathwic nature. Pandu means whiteness and purity. The children of Pandu, the five Pandavas, were pure. The war between the Pandavas and the Kauravas signifies the inner war in each of us - the war of sathwa guna against the other two gunas, rajas and thamas.

Let us contemplate more deeply (from aspect of the inner war in each of us) the character of Arjuna, close to him persons, and Mahabharatha battle.
Notice, that among the Pandavas, there were some who were superior to Arjuna in some respect. Dharmaraja, the eldest brother, was more serene. Dharmaraja was the embodiment of Dharma, no doubt. However, he did not have the foresight to visualize the ravages of war. He did not consider what the consequences of his action would be. He became wise only after the event.

In terms of physical prowess, Bishma - the guardian and patriarch of the Kauravas and Pandavas - was a much stronger person. He has enormous physical strength and valor, but he did not have enough intelligence.

Arjuna had foresight. (When one acts without foresight, one has to repent for the consequences of the indiscriminate action).
Krishna considered Arjuna as the fittest person for imbibing the Gita. Arjuna foresaw the aftermath of the war and that was why he shied away from the fight. He knew the consequences would be terrible. Only a pure heart can feel sorry for something even before the event takes place.

When Krishna set out on His mission of peace, Arjuna was keen on waging war with his cousins, the Kauravas, and he tried to persuade Krishna to see that His peace mission would not succeed. Arjuna pleaded with Krishna with all the strength he could command, "Krishna, this issue cannot be settled by negotiations. The Kauravas won't agree to any compromise. Why talk words of peace? They will never accept them. Let us not indulge in this mission. Will the arrogant lot agree to our proposals? Why do you waste your efforts, Krishna?"

What was the reason for Arjuna's attitude at that time and later, on the battlefield? When he did not see his enemies face to face, his attitude was impersonal. Nevertheless, once he beheld his opponents on the battlefield, he saw them as relatives, teachers and friends, his eyes were clouded and he became dizzy. He said, "Krishna, I won't be able to fight. I am laying down my amour." He was the victim of the bondage of 'myness' and of his attachment to his kith and kin.

When Krishna heard these words, He rebuked Arjuna: "This weak- mindedness is unbecoming in a renowned warrior like you, esteemed as an unrivalled hero. If you had shown this hesitation in the beginning, itself I would never have taken on this task. However, after securing the help of our allies and kinsmen and assembling them and their forces, if you withdraw from the fray, you are false to the dharma (right action) of a true Kshathriya. You are appearing as a faint-hearted poltroon. Coming generations will jeer at your cowardice."

Krishna continued, "Arjuna, you think that these people are your relatives and friends. However, consider this: who is a relative? Who is the body? Who is the Indweller? All bodies are like bubbles on water. You and I and these friends and relatives have been in existence in many previous lives.

Body, mind, and intelligence are all temporary agents. They are like the clothes we wear and discard. Why develop such a close attachment to these things, subjecting yourself to sorrow and infatuation. Do your duty: all the honor and other things due to you as a prince, will be showered on you. On the battlefield, there can be no room for faint-heartedness. You cannot play two roles at the same time when one role is opposed to the other.

(Reet's compilation from, Sathya Sai Speaks. Vol. 1. "Aanandha through dedication," Chapter 13; Sathya Sai Speaks. Vol. 6. "Love the source of love," Chapter 5; Sathya Sai Speaks. Vol. 17. "The malaise and the cure," Chapter 18; Sathya Sai Speaks. Vol. 18. "The Victory," Chapter 17; Sathya Sai Speaks. Vol. 24. "Goodness is Godliness," Chapter 3).

PS:
* As Swami mentions here Charvaka school, then some words about this materialistic school in brief.

The Lokayata school of thought, believed to have been founded by Charvaka. (His life is shrouded in great mystery and myth).

'Loka' means the world and 'lokayata' means he who is centered around or relies upon this world only. Lokayatas believed in the existence of four elements only, namely the earth, water, fire, and air instead of the five elements of the vedic scriptures of which space or ether was the fifth element.

The Charvaka system of thought doctrines are traced to an ancient scripture called the Charvaka Dharma probably written by an author of the name of Charvaka. Reference to the Charvakas or the Lokayatas was found in Hindu and Buddhist Scriptures such as the Prabhodha Chandrodaya, an allegorical play in which a character sums up the beliefs of this school, and also the epics, the Ramayana and the Mahabharata.

For Charvakas earthly enjoyment was the highest ideal. The Charvaka school's of thinking weakness was its excessive reliance upon subjective experience and upon sensory perceptions. The Charvakas ignore the fundamental fact that our perceptions can be very misleading and that they are colored by our own prejudices, fears, anxieties, expectations, desires, thoughts and most important of all by our own ignorance. They fail to explain the role of Nature, the rationale for good social conduct or the need for social harmony. The Charvakas provide simplistic solutions to the complex problems of pain and suffering, and to the real problems of human life and society. They cannot explain such human needs and aspirations that are not purely physical or mental but spiritual, and the importance of such morals and social values in human life that distinguishes us from the world of the animals.

Reference: http://hinduwebsite.com/history/athiesm.asp

Namaste - Reet

Swami teaches... 6 - 8 July 2007

Part 2. Towards Integrated Spiritual Awareness

Wear the red glasses and all things appear red. Wear the glasses of Prema and all will appear loveable and good. See all as Narayanaswarupa (embodiments of Lord Narayana) and worship all with the flower of Prema.

Modern scientists declare that the Universe is made up of information what is by spiritual outlook is nothing more than Brahman, (Paramatma, the Great Oneness, Cosmic Consciousness, God, Creator). Human's duty and goal is to fuse with Him as a spark of light into sunlight with Love and Spiritual Awareness.

Swami's nature can be understood when you wear the glasses of holiness; holy things can be cognized only by the holy seeker. You get what you search for; you see what your eyes crave for.

It is the silence that is wanted in all gatherings where deeper spiritual disciplines are talked about. Here, obviously, only the eye and the ear need function; the tongue has no business to wag. (In silence, the worldly problems are absent).

Swami's advices are not for those who are endowed with bhakthi (devotion), for they know the path and they are already marching on, nor for those who have no spring of bhakthi in them, for, speaking to them is sheer waste of time. These advices are for the wavering, the unsteady, the hesitant, who are conscious of the Higher Power and are feebly desirous of contacting it, for they are either ignorant of the technique or afraid of the consequences.

(Medicine is useless for the dead as well as the sturdy. The unhealthy persons are to be nursed back to strength).

Follow Swami's Teaching. Naturally, it will be a different one for every one of you; it will depend upon the nature, the age, the virulence of the disease and upon the treatment, you have already undergone to alleviate it.

Swami insists on the development of the sense of unity, a bond of brotherhood, and an awareness of dignity. One should strive for unity of minds, unity of hearts, not the temporary association of the moneyed people or persons in positions of power. Unity must result in unity of thought, word, and deed.

Your prayer has to be, "May all the world be happy and peaceful."

Your peace and happiness are linked with the world's peace and happiness. Any act of hatred or violence committed by you will pollute the atmosphere of the world. Adore any living being; the adoration reaches God, for He is in every being. Insult any living being; the insult too reaches God.

Love for the Lord should not degenerate into fanaticism and hatred of other names and forms. This type of cancer is affecting even eminent people. However, believe that all who revere the Lord and walk in fear of sin are your brothers, your nearest kith and kin. Their outer dress or language or skin-color, or even the methods they adopt to express their reverence and fear are not important at all.

Prahlada knew the truth, that this world is all filled with the immanent God. He knew it by study and by experience; he knew it as an ever-present fact. Therefore, when he was asked to frame a boon to be granted by the Lord who concretized before him, he asked neither for the revival of his father nor the restoration of his kingdom, long life, wealth or fame; he asked for the chance of assuaging the pain and sorrow of all beings.

Sugar dolls are valued for the sugar, not the shapes they are given by the manufacturer. Their sweetness makes people purchase them. Elephant, dog, cat, rat, jackal, or lion, it does not matter. That is a matter of individual fancy. Each is sweet, that is the essential thing. The sweetness draws the manava (human) towards Madhava (God): the pravritti (worldly activity, deed) towards nivritti (dedication), the ananda (joy) towards Sath-Chith-Ananda (Bliss in the awareness of the Supreme Being). When the appetite for these grows, all low desires and hungers cease.

The chief source of Ananda is dedication to the Lord; nothing else can give that genuine and lasting joy. Become conscious of your kinship with the Lord. That kinship is not a mere fancy or a faked theory. It has come down since ages, from the beginning of Time itself. It will persist until the very end of Time, or, in other words, until the end of Time so far as you are concerned.

Ananda must be directed along useful channels of activity. The value of the eye will be known when we happen to go blind. The value of water can be known when there is scarcity, not when all the taps are pouring plenty of it into the buckets. When tanks and wells go dry, people cry out for a cup of water. So too, this Ananda. Gather it, garner it, develop it and irrigate parched heart with it, while you can.

When you are immersed in the Ananda of the Lord, you are master of all the lesser anandas also. When you dive in the sea, you must seek pearls; when you go to the Kalpavriksha (the wish fulfilling tree) ask for the highest Bliss. Do not crave for the smaller when the vastest is available, for just a little more effort.

When you know that nothing happens without God's Sankalpa (resolve), everything that happens has a value added to it.

Just think for a moment. Are you serving God? On the other hand, is God serving you? When you offer milk to a hungry child, or a blanket to a shivering brother on the pavement, you are but placing a gift of God into the hands of another gift of God. You are reposing the gift of God in a repository of the Divine Principle. God serves; He allows you to claim that you have served. Without His Will, no single blade of grass can quiver in the breeze.

A pictorial example by Gita in more detail is shared below.

Krishna and Arjuna (the name Arjuna means sacredness and purity) were inseparable companions for seventy-five years. Although they had lived together for so long, Krishna had not instructed Arjuna, because during all that period Arjuna was moving with Krishna as his brother-in-law. He was conscious only of the family relationship. The moment Arjuna surrendered and accepted discipleship, Krishna stood forth as his teacher. If we really desire to acquire higher knowledge from some one, it will be possible only when there is the relationship of guru (preceptor) and sishya (disciple).

When Arjuna told Krishna, "You are my father; you are my mother; you are my.teacher; you are my wealth and my everything," surrendering himself completely to Krishna, then only did Krishna reply: "You are my disciple; you do my work; do everything for Me and I shall take care of you."

Krishna as the Guru gave the Gita to the world through Arjuna because He found a worthy disciple in him.

While dealing with "Sankhya Yoga" (the path of jnana) Krishna taught Arjuna how to surrender totally to His Will. "Sankhya Yoga" enables one to distinguish between the eternal and transient, Atma and anatma.

Krishna freed Arjuna from the sense of identifying his body. As long as that overwhelming body-consciousness persists, we will not be able to practice any spiritual discipline of Dharma marga, Karma marga or Bhakthi marga.

Krishna could have straightaway taught "Bhakthi Yoga," "Karma Yoga" and "Nishkaama Yoga," to Arjuna. He did not do so. (Still, when a patient is in great danger, the doctor has to see that he gets out of danger. Afterwards he can undertake the regular treatment. Unless the patient is saved from danger, other remedies will be futile. When a person is drowning, we have to first take him out of the water to the shore and then offer the necessary treatment).

Krishna started speaking only in the second chapter. The first chapter of the Gita is devoted to the narration of the grief and anguish of Arjuna.

Krishna began his teaching: from the 11th verse of the second chapter. Until then, Krishna listened with extreme patience to everything Arjuna said. Then He asked Arjuna, "Have you said all you had to say?" Arjuna was silent.

Krishna told him, "The malady of weak-mindedness is afflicting you. I know how to cure it. I will do it. Your ignorance is responsible for this attachment and infatuation." Then He instructed Arjuna in "Sankhya Yoga" with the aim that Arjuna would experience this, when his mind is ready for it.

Attachments pollute the heart. Without cleansing the heart of these impurities, it is not possible to fill it with holy feelings. "Arjuna," said Krishna, "You are steeped in body-consciousness. Cast off that delusion, then only will I am able to fill your heart with wisdom and bliss."

Ignorance is the most important cause of sorrow. "Have you yearned for God, for Dharma? When you cry out for God and for Dharma, the yearning becomes yoga sadhana (spiritual effort). You clamor for a number of things, but when there is a decline in Dharma, you must cultivate courage. You must develop the capacity to face adverse situations. Today you should have immense courage and unshakable determination. Avoid blind and foolish courage. One should have the capacity to discriminate and behave in accordance with the time, place, and circumstance. Here and elsewhere, you should always have courage in your heart and the determination needed to accomplish the task." Thus did Krishna exhort Arjuna.

So Krishna gave Arjuna at the outset a strong injection of courage to save him from sorrow and dejection.

He explained, "Arjuna, with fear you will not be able to accomplish anything. Do not give way to fear; you are the fearless Atma. It is only in that state of Atmic awareness that I can make you achieve victory." Krishna continued, "I would like to explain things related to you and Me. Let us suppose that I were to become you, and you were to become Me. If I were to become you, I would also become weak-minded, but it is impossible for such weakness to enter Me. On the other hand, if you want to become Me, then you have to follow Me!" Then Arjuna said, "Swami, I will follow your command implicitly."

To realize such a state of Divine consciousness, devotion is essential. Devotion aims at awakening consciousness of the Easwara (Divine) in human. All activity aimed at turning the mind towards God is a form of devotion. To think of God for attaining worldly desires and physical comforts is not devotion.

The one, who is immersed in spirituality, is indifferent to the phenomenal world. Spiritual transformation calls for changing the mind from a prisoner of the three gunas (qualities) to one that is bound to God. You have to acquire the firm conviction that the Divine is the basis and sustainer of the Universe. Goodness is a synonym for God. The power of the Cosmic Consciousness consists in making the good qualities manifest in a human.

Almost everyone in the world is unaware of what is true spirituality or devotion. When one is submerged in worldly desires, how can he recognize the Divine? It is only by persistent effort that this can be done. One has to endeavor to experience the presence of the Divine in every particle and at every moment.

The Chataka bird endures many ordeals to secure unsullied raindrops from the clouds. The moment it espies a dark cloud in the sky, it embarks on its adventure. There is water aplenty on the Earth in lakes, ponds, and rivers. However, the Chataka bird has no use for these polluted waters. It waits for the pure raindrops in the month and does not seek any other water. It is undaunted by thunder and lightning. It seeks only the pure raindrops falling from the clouds, without fear or concern. It sings in joy as it drinks the raindrops.

The Chataka bird is an example of pure love. The true devotee should perform a similar penance (to realize God). He/she must have the same determination. He/she must go through similar ordeals to experience the ultimate ecstasy.

The golden human's life should be tested on the touchstone of the Lord's name. (Instead of following this easy path, human involves in multifarious troubles and wastes own precious life). Human is not merely a human being. Verily human is God. Human should utilize the pure and sacred thoughts that arise in him/her to turn away from the transient attractions of the world and to set on the path towards the Divine.

Everyone knows the word God,
But that does not mean they know God.
The meaning of 'God' has to be known
Only by serving those who have realized God.

Goodness is another name for God. How much of goodness is there in you? When there is no goodness, how can God be understood? For understanding, subjective experience is essential.

In the fast-flowing Ganga, a small fish is able to swim freely and joyously, without fear of the depth or swift flow of the river. However, in the same river, a big elephant is likely to be swept away by the current. One should know how to keep a float in the current and protect oneself.

Likewise, if a human has experienced the bliss of the Divine, will one go after worldly pleasures? This Divine Love is within human. All Divine feelings and thoughts emanate from within human.

Swami teaches... 1 - 5 July 2007

Part 1. Towards Integrated Spiritual Awareness

Whether it is described as Chaitanya (Cosmic Consciousness),
or the Kshetrajna (Indwelling Knower),
or Jnana (Supreme Wisdom),
or Ahamkara (I-am),
or Easwara (the Supreme Lord),
or Vishnu,
or Ananda (Pure Bliss),
or the Paramapadam (Supreme Abode),
or Prakriti (Nature),
or the Aadi Shakthi (Primal Energy) -
all these are only different names given to the Paramatma (the Supreme Spirit) and consequently to Atma (the indwelling Divine Spirit).

Originally, Paramatma, Atma had no name.

You must regard the entire Cosmos as the embodiment of the Divine, the Great Oneness in It infinite diverse forms and actions.

The effulgence of the Atma exceeds the splendor of a multi-faceted diamond. The diamond may have myriad facets, but it is one and the same. Likewise, the Atma radiates infinite number of rays, but is only One.

(What concerns to human beings, then differences between nations exist between human and human in health, education, wealth, and temperament, etc. However, fundamentally, from Atmic aspect of reality, all people are equal and should be treated as such).

Like the paddy-seed, which contains rice, the husk is the Maya (illusion) which covers the seed within; the rice is the jivi (individual) and the essence of the rice, the sustaining element, the anna (food), that is Paramatma. So, develop the Inner Vision, do not worry about others and their faults.

Meditate on the truth and you will find that you are but a sparkling bubble upon the waters; born on water, living for a brief moment on water and dying upon its breast, merging in it. You owe your birth to God: you subsist on God and you merge in God. Every living thing has to reach that consummation; why, every non-living thing too.

Everything about life is uncertain. So, march on, from this very moment, take at least few steps towards the goal, while you can. That very attempt might induce the Lord to extend your stay until you attain the goal.

When a human plants a mango seed, is not sure whether human will live to eat the fruit; but that is beside the point. To plant, to nourish, to guard, to grow, that is the duty; the rest is His look out.

Human today is like a horseman riding two horses at the same time. Human aspires for the Divine, but also yearns for worldly pleasures. Human forgets that the creator contains the creation. Forgetting this truth, human goes after the phenomenal world, regarding it as different from the Divine.

Human cries for ghee while, having milk in his hand, not realizing that ghee is latent in the milk. (A young daughter-in-law, newly come into the family, was serving dinner to the members of the household. Dinners called for ghee, butter, buttermilk, and she simplified the process of serving by giving them 'milk' instead, for she felt that milk included all they wanted).

Eleven organs involve human in sensual desires and drag down to worldly existence. These eleven represent the five jnanendriyas (sensory organs), the five karmendriyas (organs of action) and the mind. These eleven are governed by the eleven rudras. Beyond these, eleven is the Paramatma, the OmniSelf. When person relies on the supreme, he/she can master the other eleven.

The sacred Godavari River is carrying all the waters of all the tributary streams relentlessly to the sea. The rain falls on the mountains; as streams, it flows in the plains and the full Godavari rushes through the delta. So too, the jivi (individual) is born in Dharma marga (path of righteousness), it journeys through Karma marga (path of action), and it rushes through Sadhu marga (path of sages) to reach Brahma marga (path of Supreme Reality).

The Karma marga and the Sadhu marga are discovered by the jnanendriyas (organs of perception). Keep them uncontaminated by demonic qualities and watch vigilantly lest they slip back. The karmendriyas (sensory organs) drag you into the tangle of Prakriti (Nature) itself.

The cow eats grass and drinks gruel, but out of these it creates sweet sustaining milk; so too, let the experiences which are gathered by your senses help in the production of the sweetness of kindness, the purity of devotion and the sustenance of santhi (peace).

There is a natural craving in human to become one with the vast, the Supreme, the Limitless, for, in the cave of the heart, there resides the self-same Supreme. It is like the young calf pining for the cow. Each calf knows its mother. You may have a thousand calves and a thousand cows. Let loose the calves and each will find its own mother. So, too, you must know where you get your native sustenance and support. They are available only with God, from whom you came.

At a ferry on the Ganga, hundreds were waiting for the boat to come back from the opposite bank. The boat arrived; people hustled into boat and while the boatman was rowing it across, they quarreled with the fellow-passengers and the boatman were dealing blows among themselves. They were immersed in faction and fighting, haggling over the fare and demanding a few more inches of squatting space. They were unaware of the danger to their very lives. Nevertheless, one wise man among them warned them and said, "Brothers! In ten minutes, we reach hard ground, please keep quiet, and forget these petty desires, pray to God.

This is the sad condition of humanity also at present. On the brink of death, people revel and waste precious moments in empty pleasures. The fault is identification with the body. The body is but a dwelling place, a vehicle, an encasement. See yourself as a resident in body and most of your grief will disappear. You will become less egocentric for, you will then feel kinship with others, who are residents in those other bodies.

Below is an example from the past concern to humans behavior what is so common today.

Vivekananda was once in a certain town, during his peregrinations. People recognized in him a great monk and a profound scholar and so, for about three days, without intermission, streams of visitors poured into his presence. Some asked about subtle points in sadhana, many argued with him on the intricacies of logic, grammar, and ethics that are found in the Sastras. Students sought to know the problems of national regeneration and the solutions he could suggest. However, there was an old woman, sitting in a corner, watching Vivekananda with avidity, who did not speak one word. She was there for all the three days, waiting for a chance to come near the monk.

When the lady finally got the chance, she asked him, Son! Shall I bring you something to eat? These people never gave you anything, nor did they give you even a few minutes to go and beg food from the town. Tell me, I shall run and bring you food and drink. Vivekananda was overjoyed at the tender heart of that mother; he said, "You are indeed blessed. What can mere scholarship or mere earnestness to serve do, to save man? Sympathy, service, putting yourselves in the place of your neighbor, and trying to assuage pain and sorrow - that is what wins Grace."

The world is the manifestation and expansion of the five fundamental elements. Its innate nature is duality - the entity and the result, the cause and its effect. This duality is evident in the alternating experiences of joy and grief, praise and blame, victory and defeat, profit and loss.

The Buddha once said at Buddhagaya that good and bad, fame and ill fame, praise and calumny, are as the two feet; one cannot move without either of them. (Food and offal are both inside human. A city has pipes under it for bringing drinking water and for taking away the drainage).

These are the consequences of the right and wrong we indulge in. It is not wrong, if you slip into wrong; repeating the wrong is the thing to be condemned. One must learn lessons from the mistake repent and resole not to commit it again.

There is in every one a spark of truth; no one can live without that spark. There is in every one a flame of love; life becomes a dark void without it. That spark that flame is God, for He is the source of all Truth and all Love. Human seeks Truth; seeks to know the reality because his/her very nature is derived from God.

Consciously or unconsciously, all human being seek Love, to give it and share it, for his/her nature is of God who is embodiment of Love. Swami shares with devotees the gift of Prema (Love) that He has brought. Have full faith in God and in yourselves, engage always in good deeds, beneficial activities; speak the truth, do not inflict pain by word or deed or even thought. That is the way to gain santhi (peace, equanimity, serenity, tranquility); that is the highest gain, which you can earn in this life.

When human has even a glimpse of own Divine essence as true reality, human becomes free from ego, free from pride and despondency, so that praise does not please him/her or abuse sadden him/her. Human is rendered stable and secure, like a mountain peak, which no storm can shake. Like the screen in the cinema, the fire of calumny or the rain of extolment does not affect hall, human.

A nasthika (atheist) came near Buddha and challenged him in violent language, abusing him, casting aspersions on him and his associates, exhibiting foul manners of the most reprehensible kind. Buddha listened to him but did not react at all. The poor fellow's tongue got exhausted and he became mad with anger. He went out of the presence, in great huff.

When asked the reasons why he did not speak a word in reply, the Buddha said, When some one comes to your door with intention to be your guest, the slightest indication that you have become aware of his coming, a word like 'Hello' or 'when did you come? Is enough to make him settle down in the house? But, if you do not notice him or react to his talk, he will return without much ado."

Some devotees are pained by the calumny that some papers are indulging in regarding Swami. Many are urging that something should be done about it. Swami holding every one back, for, that is the best way to deal with both praise and blame. The ocean knows no overflowing or drying up. It is ever full, ever majestic, ever unconcerned.

Swami is advising to do good to others, to make others happy, to help others live comfortably. This is called sath karma (beneficial acts). Have full faith in God and in yourselves, engage always in good deeds, beneficial activities; speak the truth, do not inflict pain by word or deed or even thought. That is the way to gain santhi and it is the highest gain, which you can earn in this life.

The actions that live on falsehood are able to scrape together a little money from people with low tastes. Some people, who spread different absurdities, knowing them to be false and knowing that they are manufactured by their own brains, get joy out of this exercise. Do not stop them from it, give them this joy. Let them revel in their own mud.

Joy is what one derives form one's own mind; when the mind is vicious, it derives joy from vicious things.

Hiranyakasipu ( a demonic person, wicked father of sage Prahlada, killed by the man-lion Narashimha) declared that God is nowhere; his son Prahlada said that God is now here. The father suffered humiliation and destruction.

The son rose to the heights of blessedness. The son knew that all this is God appearing as many and varied.

Swami wishes that you to learn the art of so living in the midst of people that you do not grieve nor make others grieved. Learn to make the best of life, this chance offered to you to sublimate your instincts, impulses and vaasanas (impressions left on the mind by past actions) and rise higher and higher in the moral and spiritual plane.

Make the best out of opportunities like this and derive Ananda (Bliss) from every hour, garnering all the profit you can. To get a taste for that kind of effort, you must keep the company of great and good people and take delight in good thoughts. By whatever means available, increase the stock of your Ananda and improve the quality of viveka (discrimination), and try to store as much of these two as possible, so that you can draw upon the stock whenever the need arises.

Do it now; take the first step, purify the heart, sharpen the intellect or at least begin the recital of the name of the Lord. That will give you all the rest in due time.

Above all, cultivate Love towards all. That will destroy envy, anger, and hatred. Rama (God) and kama (desire) cannot co-exist in the same heart. Trust begets trust and love begets love.

Love makes the whole world kin. It is the greatest instrument of concord. The ryot plants the seedling and watches over it with great care; he removes the weeds, he destroys the pests, he lets in water as and when necessary, he spreads manure and awaits the day when he can reap the harvest and fill his granary. So too, you must nourish Love and pluck out the weeds of hatred and envy.

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