Swami teaches... Part 1 - 3. Creator Is the
Cause, Humanity Is the Effect
Light and Love
Swami teaches... 6 - 10 Aug, 2007
Part 3. Creator Is the Cause, Humanity Is the Effect
The Atma shines eternally,
With no birth and no death,
With no beginning, middle or end
Ever remaining the All-Seeing Witness.
You may give God any name or form. The Divine has given various names. Even
the rishis have called God by many names - Siva, Shankara, Adithya, Sambhava,
Bhagavan... These names were given to Him; He did not give Himself any name.
So, all that you see may be called God. Nature is God. Energy is God.
Nothing is God. But, it is really not nothing; it is everything.
In what you call everything, there is nothing. What you call nothing has
everything. (By recent discoveries of modern science, it is physical vacuum
that is 'nothing'. At the same time physical vacuum has an infinite capacity
to be full of everything. It is very close point where modern quantum
physics of recent years as fused into Swami's Teaching).
Everything is nothing and vice versa. Some say, "There is no God", but
everything is in God. The atheist denies the existence of what is. In saying
"There is no God", "There is" comes first. This means that atheist is
denying what is.
However, most scientists who have not attained the knowledge of the totality
suffer from want of faith in the Divine Will.
Even though the scientific method with its hypotheses, data collection, and
statistical analysis is well documented, the method by which scientists
themselves came to conclusions, remains largely hidden without spiritual
outlook. It is truth, what none can deny.
/Two vital ingredients seem to be necessary to make a scientist: the
curiosity to seek out mysteries and the creativity to solve them. According
to one definition, curiosity is sensitivity to small discrepancies in an
otherwise ordered world. To resolve the conflict between reality, data, and
theory, a scientist often has to think outside the box and approach the
problem from different angles.
Max Karl Ernst Ludwig Planck (1858 -1947) one of the worldly known fathers
of quantum physics, Nobel Prize for Physics in 1918, once said, "The
scientist must have a vivid and intuitive imagination, for new ideas are not
generated by deduction, but by an artistically creative imagination.? This
creative imagination is activated by the Divine Will only and will lead to
the awareness of the Great One/.
The information and the physical and intellectual skills and gain will be of
use in dealings with this material world. Scientific knowledge can be
expanded through the manipulation of matter, or through the understanding of
the world and the changes that happen in them.
Scientists can describe the composition of matter and its behavior, but they
cannot delve into the why and wherefore of things. The real aim of education
must be to help the student discover the Divine in every being (in
scientists also).
Every must necessarily make efforts to realize the principle of Atma, which
is present in him/her and all others. The sweetness of Atmic experience is
unparalleled. In the spiritual field, what one has to attain is the
experience of Atmic bliss. He/she, who realizes the inherent divinity in
humanity, is a true human being. The Atma has no specific form. This has to
be realized and experienced by every individual. One may know the nature of
an individual, but it is not possible to understand and estimate the nature
of the Atma.
When one proceeds to attain the Atmic vision, one has to negate everything
as 'Not this', until at the end of the journey, the Atma alone is cognized.
It admits of no definition, no description, and no designation. On the end
of enquiry of all endeavors, the silence swallows all speech.
The primary seed of knowledge is "I am not the body." It contains three
entities: I, body and not. 'I' is the Atma, the Only truth. The idea 'I'
applies only to the eternal 'I', over which, the transient is superimposed
by ignorance, born out of false identification.
/Deha (body) means that which will undergo destruction. It means the five
feet bundle of bone and muscle, nerve and brain, the senses, the vital airs,
the mind that imagines (constructs images), the intellect that argues pros
and cons, the chittha that revolves around the past impressions and choices
and the ahamkara (ego) that urges outwards, the internal and external
equipments of human/.
We live in ignorance of our innate reality. Entangled by the elements, we
become victims of duality such as those or pain and pleasure, joy and sorrow
and life and death.
Human's primary need is food. The production of food involves cultivation of
land to grow food crops. Without the production of grains, hunger cannot be
appeased by mantras or money. With the basic needs of food, shelter and
clothing satisfied and with rearing a family, human is content.
Nevertheless, with the growth of knowledge and skills, huts develop into
mansions, villages turn into towns and cities; population grows and human is
proud of what has accomplished. However, human is not aware of the things
which are outside his/her ken and beyond his/her capacity.
Although births and deaths have been occurring from the beginning of time,
people have not been able to understand the reasons for these happenings or
their inner significance.
Recognizing that despite all human's intellectual achievements, there were
many things beyond understanding and control, the ancients concluded that
there was some super-human power behind and beyond the phenomena. Vedic
sages (rishis) felt that they should enquire into the nature of the power
without which human could not exist, no plant could grow, and no living
being could survive. These enquiries were not based on blind faith or
ignorance and lack of knowledge, nor were they products of wild imagination.
They were profound seers, free from attachment and self-interest. They
sought to find the truth by austere penance. They regarded it as a search
for God. After discovering the basic truth through disinterested enquiry and
personal experience, they gave it to the world.
The earliest finding of the Vedic rishis was that the Sun was the most
important factor in determining the daily life and providing the basic
requirements for living. The Sun was regarded as the source of all energy
and responsible for birth, growth and destruction of all things in creation.
It was for this reason that Sage Viswamitra glorified the Sun God (Savitr)
in the Gayathri mantra.
The sages believed that the Divine principle was present in and outside of
everything and that it could be experienced directly as well as indirectly.
They pursued their penances further, for the benefit of humanity. They
realized the Truth that the Divine Effulgent Person was beyond the outer
darkness and, experiencing this Reality, they called upon all to seek and
experience it. This Effulgent Purusha is utterly selfless, full of light,
the embodiment of all auspicious qualities and free from attributes. By
Upanishads Iswara is one who is endowed with all conceivable kinds of
wealth.
He was described as "Shiva" meaning one who is beyond the three gunas,
absolutely pure and untainted. He was regarded as eternal, omnipotent, all
pervading and the possessor of all that is great and glorious.
The sages found that Shiva is also the protector of those who seek refuge in
Him. Hence, He was called Shankara - one who confers protection and grace.
His Sankalpa (Will) and grace have no bounds and are not dependent on any
person, condition or qualification. He was described as Swayambhu
(self-created). The sages conceived of Him as one who could incarnate at
will for the protection and rescue of human and the safeguarding of Dharma.
In view of this transcendental power, He was described as Sambhavah - the
one who incarnates whenever Dharma (the reign of Righteousness) is in danger
and the good need protection.
Recognizing that the Divine is present in all living things, the rishis gave
Him the name, Adithya.
They realized that it is not possible to know this all-pervading,
all-knowing, omnipotent entity.
There are three bases for knowing anything:
1. Direct perception,
2. Inference
3. Vedic sabda (testimony).
The Divine is beyond prathyaksha (direct perception) because He has no form.
The Divine may appear in the form one contemplates, but that is not the
reality. Proof by inference may not be valid in the case of the Absolute.
You may know that a seed has the potential to become a tree, but you cannot
know what kind of tree it will actually become. Hence there are obvious
limitations in seeking to know the nature of the Divine by means of direct
perception or by inference.
We have, then, the Sabda (testimony) of the Vedas. The Vedas can only
describe the Absolute, but cannot demonstrate it. It has, therefore, been
declared: "Not by rituals, or wealth or progeny can you attain the Eternal.
Only through sacrifice can you realize the immortal". The Upanishads* (i. e.
Vedanta, part of Vedas) explored the process of elimination--"Not this",
"Not this" - to arrive at the Absolute, Atma, as was briefly mentioned
above.
Having found that the Divine cannot be known by any of the three methods of
knowing, the sages gave the name, aprameyah - the indescribable, the
immeasurable. The sages also found that the Supreme Person was not only the
creator and the protector, but also the destroyer and-that he combined in
himself all the powers required for these three functions.
In fact, he was all these and more; that he could confer joy or sorrow,
affluence or privation, and that, there was nothing beyond his power. They
wanted to choose a name, which would be all comprehensive and appeal to one
and all and so gave him the name Bhagavan a name which expressed all the
glories and powers of the Supreme Person.
The Upanishads declare, "By knowledge of the Self can freedom be won."
The goal of self-realization depends upon the foundation of self-confidence.
Without having confidence in yourself, if all the time you are talking of
some power being with someone else, when are you going to acquire any power
and confidence in yourself? You should consider self-confidence as the most
important asset in life. You are God yourself; God is the eternal resident
of your heart. Believe in yourself. Then believe in God. When you have this
kind of faith you will not be affected by dual tendencies in nature.
The Upanishads were authored by sages (rishis) who experienced the deepest
truths and exhort us to seek liberation from the consequences of ignorance
through knowledge of the Self.
Sanathana Dharma has no single founder. Swami indicated that unlike other
spiritual traditions, the Supreme Being is the Prophet of this Sanathana
Dharma. He is the Founder. Four Vedas and the Upanishads constitute its
foundation. The Bhaghavad Gita constitutes the essence of the Upanishads.
Do not neglect the great lessons embedded in Sanathana Dharma, which have
sustained countless generations in Bharath for many centuries and spread to
many countries over the world. "May All the Worlds Be Happy" - this is the
goal towards which Sanathana Dharma is leading. Welcome within the fold of
your love all people without distinction of race, religion, color, or class.
Two weapons that have provided to humankind to overcome the bondage of Maya
are discrimination (viveka) and detachment (vairagya). A study of the
Upanishads helps the jivi (individual soul) to exercise such discrimination
and detachment to discover or merge with the original source (Paramatma),
what is the Prime Cause of all Creation what is the effect of Prime Cause.
(Reet's compilation from, Sathya Sai Speaks.
Vol.11. "Saline turned sweet," Chapter 4; Sathya Sai Speaks. Vol.15. "A
happy human community," Chapter 12; Sathya Sai Speaks. Vol.19. "Bhagavan and
Bhakti," Chapter 4; Sathya Sai Speaks. Vol. 26. "The life of Samartha
Raamadhas," Chapter 10; Sathya Sai Speaks, Vol. 36. "Develop Spirit of
brotherhood," Chapter 15).
*The teachings of Upanishads have known as Vedanta.
Namaste - Reet
Swami teaches...30 July - 5 Aug, 2007
Part 2. Creator Is the Cause, Humanity Is the Effect
God is the cause and humanity is the effect as the heading notes. The effect
reveals the cause. The pot is the effect of clay. Why can't pots be the
effects of water or of sand? When the cause (the clay) assumes the form of
the effect (the pot), it reveals itself in the effect. The Dharma (innate
nature) of the cause will be evident in the effect also. Dharma means
'vesture', that which is worn. The effect has the same vesture,
characteristic pattern, as the cause.
Salt is salty; if it loses its saltiness, it is not salt. Chilies must taste
hot; if they do not possess that characteristic and unique quality, they are
not chilies. Each thing has a unique quality for which it exists. Human too
has unique quality, which marks him/her out from other beings. It is thyaga,
the capacity and the willingness to give up, renounce, and sacrifice. Human
is endowed with that quality for a high purpose. Immortality, not death, is
the genuine Dharma or nature of the human being.
(When human attaches to the ego, he/she loses access to the higher levels of
consciousness. When the Reality eludes, a crowd of contradictory conclusions
confronts human. This calamity in the thought process results in mental
confusion).
The ways to reach to the Enlightenment are very different and depend on the
seekers faith, character, state of knowledge (awareness), karma, etc.
However, on the path to the Enlightenment Sathya and Dharma go together;
they are two faces of the same coin. Truth and righteousness are two pillars
on which the mansion of human life rests. There is no Dharma higher than
Sathya. Righteousness is built on the foundation of Truth.
Below are very different examples given by Swami for contemplation.
The first example.
Swami gives a detailed account of the life of
Samartha Ramdas, the great Maharashtra 17th century saint; author of work on
religious duty; guru of the great King Sivaji. (Since Ramdas had the
extraordinary capacity to do many great things, he came to be known as
Samartha Ramdas, the appellation Samartha meaning a man of versatile
skills).
In the Aurangabad district of Maharashtra, a son was born to a couple highly
devoted to God. He was named Narayana. He grew up as a naughty boy,
neglecting his studies and quarrelling with other children. At the age of
eight years, he lost his father. His mother Ramaa Dhevi, found it difficult
to control her mischievous and delinquent son. Her relatives and neighbors
advised her to get him married so that he might realize his responsibilities
and change for the better.
Although the boy was only 13 years old and too young for marriage, his
mother yielded to the persuasions of others and arranged for his marriage.
At the time of the wedding, a screen of thick cloth was held in-between the
bride and bridegroom, according to the prevailing custom, and the priests
removed the curtain to hand over the sacred thread of wedlock to the
bridegroom for him to tie it round the bride's neck. Lo and behold! The
bridegroom had disappeared behind the curtain, without anybody's notice. A
thorough search was made to trace him out, but in vain. So, the marriage
could not be performed.
The boy Narayana, who had escaped from the marriage, ultimately reached a
place called Nasik near the source of the sacred river Godhavari. He stayed
there for sometime and then moved to a nearby mountain called Chitrakuta,
which is considered holy, because Rama and Sita lived there for nearly 12
years. The boy was enraptured by the grandeur of the scenery of the place
and was immersed in the contemplation of Rama.
What was the cause for the naughty boy turning into a pious young man? Apart
from the fact that his latent good samskaras (accumulated tendencies) were
aroused by the sudden shock of the prospect of being saddled with the heavy
responsibilities of married life. During his journey to Nasik, the boy
entered to a Hanuman temple reroutes, and wholeheartedly prayed to the Deity
to bless him with all the noble qualities for which Hanuman was renowned. He
had an indication of his prayer being answered by way of gentle movement of
the idol transmitting spiritual vibrations in the direction of the boy.
After 12 years of intense penance, Narayana gained the three-fold
realisation of Lord Rama, as did Hanuman. Namely, when he had body
consciousness, he was the servant and Rama the Master, when he was conscious
of his being a jivi (individual soul) he was a part of Rama and when he was
aware of his being the Atma he and Rama were one.
After this realisation, he returned to Nasik. While there, he came to know
that the country was in the grip of a severe famine. Then he began to
reflect that to spend his time thinking of only his own liberation, when all
his countrymen were suffering due to famine, amounted to extreme
selfishness. So, he coined the slogan, "Rama in the heart, and work in the
hand.? Narayana entered the arena of social service with all his energy and
zeal, giving to himself and his band of dedicated workers mottoes such as "manava
seva (service to human) is Madhava seva (service to God)" and "Grama seva
(service to the villages) is Rama seva (service to Rama)."
Proceeding thus from village to village, doing social work, coupled with
chanting of Ramanaam, Narayana on the way to Nasik, saw saint Tukaram, who
was singing the glories of Rama so melodiously that a large number of people
including Shivaji, the ruler of Maharashtra, were attracted to him. Shivaji
prayed to Tukaram to give him initiation. Tukaram declined saying, "Ramdas
is your Guru, not I, so you have to receive initiation only from him."
When Shivaji came to know that Narayana alias Ramdas was in Nasik, he sent
his ministers and other high dignitaries to invite Ramdas to the royal court
with a band of music and other traditional honors befitting a highly
distinguished personage.
When Ramdas arrived, the king received him with due honors and reverence,
arranged for his stay in the palace itself, and after washing his feet, he
sprinkled the holy washings on his own head and submitted to him in all
humility: ?O revered Master! From this moment, this kingdom belongs to you;
and I too, am yours.
Thereupon Ramdas replied, "My son, I am an ascetic who has renounced
everything. I have neither the right nor the desire for your limited
kingdom. God's kingdom is unlimited. The goal of my life is to help every
one to reach that unlimited kingdom of God.
I am now coronating you as the ruler of this kingdom which you have offered
to me. From now onwards, you will be king with a difference. You should
consider that the kingdom really belongs to God and that you are only His
instrument or trustee administering the kingdom on His behalf.
Ramdas gave Shivaji three things as mementos to guide him in his royal
duties.
1. A coconut to remind him that just as our intention in buying a coconut is
to consume the white kernel inside, so also the purpose of owning and
administering the kingdom is that the king himself should lead a sathwic
life and also to ensure that the sathwic quality prevails in his kingdom.
2. A handful of earth in purpose to remind the king and through him his
subjects, about the sanctity of Bharath, their motherland.
3. A pair of bricks to symbolize that just as bricks are used to construct
houses for the safety of the inmates, the king should use his powers to
protect the people and promote their welfare and progress.
Once on his way Ramdas visited Pandaripuram where he was an eye-witness to
the ideal way in which a man by name Pundareeka served his parents as
veritable gods, making the Lord Himself wait in front of his house standing
on a pair of bricks, till he completed his service to his parents.
Pundareeka's devoted service to his parents at Pandaripuram was revived in
Ramdas mind and he hastened back home with the idea of serving his aged
mother. When he reached home, his old mother could not recognize him,
particularly because of his long beard and strange dress. He told her that
he was her son, Narayana, who was popularly known as Samartha Ramdas.
Thereupon, his mother exclaimed ecstatically, "O my dear son, I have been
hearing so much about Samartha Ramdas and have been eager to see him for a
long time. However, I never knew that it is the popular name of my son,
Narayana. I am proud of you and thank the Lord for making me the mother of
such a great one. My life is fulfilled." So saying she breathed her last on
her son's lap.
Ramadas duly performed the obsequies of his mother. Shortly thereafter, he
heard about Shivaji's death in A.D 1680 (just six years after he was
coronated by Ramdas in A.D 1674). He went to the King's capital, installed
Shivaji's son as the king and blessed him so that he might rule the kingdom,
following the footsteps of his noble father.
The next examples are from other area and show how evil desires and conducts
rob human of peace.
Karna, the great hero of the Mahabharatha epic, had the Sun-god Himself as
his progenitor. He had divine blessing in ample measure. As a consequence,
he possessed enormous powers. No one could overcome him in battle. However,
on a few occasions, through man's own innate willfulness and wickedness or
through his goodness and purity, blessings are transformed into curses and
curses are sublimated into blessings.
Karna's life offers a good lesson in this respect.
He approached to the sage Parasurama and desired to learn archery. He sought
also to gain some supra-human weapons like the Brahmaastra (Brahma's weapon
of infallible destruction) from him on the conclusion of his training.
Parasurama had vowed to destroy the entire wicked kshatriya caste, for they
had dealt with his father, Jamadagni, very cruelly. So, no kshatriya boy was
accepted by Parasurama as a pupil. Karna therefore claimed to be a Brahmin
himself, of the same caste as Parasurama. Parasurama accepted him as a
Brahmin boy and instructed him in archery and taught him the use of the
Brahmaastra also. Nevertheless, in the end, he came to know that Karna was a
kshatriya: he grew angry. He said: "Since you learnt archery from me through
impersonation, I curse you that you shall never succeed in using this sacred
Brahmaastra".
Since Karna was arrogant and cunning, he had to suffer defeat at the hands
of the Pandava brothers.
Bhishma, the other hero of Mahabharatha epic had won great fame from the vow
by which he abjured wedded life as well as throne to which he was entitled.
He was the teacher of both the Kauravas and the Pandavas. He was a great
warrior, a fearless fighter, an unfailing guide. He knew all the intricacies
of dharma.
But he failed to guide Dhuryodhana and Dhussasana at a critical moment when
they dragged queen Droupadi by the hair and insulted her in open Durbar
before himself and others.
Of what avail was his mastery of dharmic codes?
Since Bhishma, Dhrona, and others did not rise to the occasion and stop the
wanton wickedness of their wards, they covered themselves with infamy. What
was the reason for their inaction? It was consideration for the self, sheer
self-preservation. They were overcome by a sense of gratefulness. Conscious
that they were eating the salt provided by Duryodhana, they attached more
importance to the impermanent body and its needs and ignored the permanent
values of truth and morality.
Apply always the knowledge of Truth in every crisis during your lives;
follow the path Dharma; do not be misled by falsehood or wickedness by fear
or favor.
Only two paths are open before people: the path of individual freedom and
the path of social service. Adhering to individual freedom, you should not
lose yourselves in egotism. Develop simple living and high thinking. In the
name of high thinking, do not lose yourselves in internet and tons of books
and waste your energies in barren pursuits.
The mind will only confuse, confound and weaken your reason. Use only the
energy that the situation and the need of the moment demand.
(Control of the senses is not easy. Even an evolved person like Arjuna who
confessed to Krishna that sense-control was extremely difficult. If one has
nothing to do, the mind wanders in all directions. The sages knew this well
from their own experience.
What kind of vigil is it in which there is no purity of mind and no
meditation on God? The stork that stands on one leg waiting to catch a fish
cannot be regarded as doing penance.
The drunken sot who is oblivious to the world cannot be equated with one who
is absorbed in the Divine. The human who gives up eating after a tiff with
the wife cannot be described as observing a fast).
Many people think of God only when grief overtakes them; of course, it is
good to do so; it is better than seeking the help of those who are also
equally liable to grief. Nevertheless, it is infinitely better to think of
God in grief and in joy, in peace and strife, in all weathers.
The proof of the rain is in the wetness of the ground; the proof of bhakthi
is in the santhi the bhaktha has, santhi that protects human against the
onslaughts of success as well as failure, fame and dishonor, gain and loss.
(Reet's compilation from, Sathya Sai Speaks.
Vol.11. "Saline turned sweet," Chapter 4; Sathya Sai Speaks. Vol.15. "A
happy human community," Chapter 12; Sathya Sai Speaks. Vol.19. "Bhagavan and
Bhakti," Chapter 4; Sathya Sai Speaks. Vol. 26. "The life of Samartha
Raamadhas," Chapter 10; Sathya Sai Speaks, Vol. 36. "Develop Spirit of
brotherhood," Chapter 15); http://www.sivanandadlshq.org/saints/samartha_ramdas.htm
.
Namaste - Reet
Swami teaches...25 - 29 July, 2007
Part 1. Creator Is the Cause, Humanity Is the Effect
Every being is the effect of some cause and has created for some purpose.
All things and beings in the Universe have God as the cause. Every deed
involves a doer. After profound enquiry, the rishis discovered that God is
the source of everything in creation. The Upanishads are the outcome of the
explorations into the nature of the Divine made by the ancient sages. They
declare that Jagath (the world) is permeated by Iswara (Lord, God, Supreme
Being). Jagath is the place wherein all beings are born, grow, and
disappear.
The rishis compared Jagath to a seed. Every seed is covered by husk. It is
only when the grain and the husk are together that the seed can germinate.
Likewise, in the Cosmos, the inner grain is God, the outer husk is Prakriti
(Nature).
/By Swami, the Upanishads are as "the whisperings of God to humanity."
(There were originally one thousand one hundred and eighty Upanishads, but
today only one hundred and eight of them have survived).
Arthur Schopenhauer (1788 ? 1860), famous German philosopher, wrote, "In the
whole world there is no study so beneficial and so elevating as that of the
Upanishads. They are destined sooner or later to become the faith of the
people."
Ceaselessly the air blows over the Earth everywhere, but we do not see it.
Time passes through a procession of days and night filled with activity and
sleep. Continuously, somewhere or the other, births and deaths, joy and
sorrow, pleasure and pain are occurring. The year is filled with varying,
seasons, blazing heat, or freezing cold, heavy rains or temperate weather.
It is not easy to overcome these changing phenomena.
The Universe demonstrates the unity of God and Nature. Nature is dependent
on God and God is the basis for Nature. Likewise, when we seek refuge in
God, He provides the protecting cover for us.
This is described as Siva-Sakthi-Atmaka-Swarupam - the union of Shiva and
Sakthi.
The Cosmos i.e. the Universe, thus, is not apart from God. The scientists
are saying the same thing in their own language when they say matter is
energy and energy is matter.
The relationship between matter and energy indicated the Prakriti-Paramatma
(Nature-God) relationship.
"God is beyond the reach of mind and speech. From where speech returns,
together with the mind, unable to grasp it," says the Upanishad.
Measure the microcosm you have measured the macrocosm. Know all about clay;
you have known all about pots, pans, plates, and cups. Know about the base,
you have known about the superstructure. Know about water, you know about
rain, cloud, steam, stream, river - all its modifications and
manifestations. The same quantity of silver might be shaped into a plate
today, a set of spoons tomorrow, and a number of cups the day after. The
forms get new names; the uses of each are different. When put to use or when
silver remains as a silver 'lump' only, in the hands of every one that
holds, it or handles it, in the beginning or in the end, it and they are
always silver.
In the murky, dusk of ignorance, it appears diverse, that is all for, then,
your are led to distinguish and differentiate on the bases of name and form.
The multifarious efflorescence of Maya, the primal desire which proliferated
into the Universe - all that is the permutation and combination of the five
elements, to cognize which human has equipped with the nose (smell, earth
attribute), tongue (taste, water attribute), eye (perceptible form,
attribute of fire), skin (touch, attribute of air) and ear (sound, attribute
of sky).
'I am not the body' declares that Nature, the Universe, all created things
and beings, are only appearances in the ocean of limitless diversity of the
Great One.
Human can realize the goal either by picturing something that is different
and distant, and praying to it, adoring it, worshipping it - such ways are
useful only up to a limit, to purge the mind of low desires, sensual urges
etc., or by delving into oneself, to reach the truth.
The Divine cannot be known by ordinary perception or through rules of logic
and reasoning. The realization of the Great One cannot be won by means of
advice, science, listening to talks and discourses, study of books or
austerities. It worried even Narada (sage-bard; traveled the world chanting
Narayana he was famous for creating disputes, resulting in solutions for the
spiritual advancement or victory of the virtuous), who approached the sage,
Sanathkumara, for the vision of the Infinite. With this decomposing body and
the deteriorating intellect, human cannot experience and contain the
boundless surge of bliss that accompanies the realization that he/she is the
absolute.
The wisdom that comes of actual experience is as the raindrop, when compared
with seawater, which is saline and undrinkable book-knowledge or derived
knowledge. Through the inter-action of the rays of the Sun, the salinity was
removed and the water that floated into the sky became sweet and sustaining.
Sadhana that turns the physical into the meta-physical is the solar action
that confers portability.
Deep sleep is often compared to samadhi, for, the senses, the mind, the
reason, are all absent therein; only the ego is immersed in itself. It is in
bliss, but it is not aware of that bliss, for, waking alone gives that
knowledge. Therefore, what can grant realization is the awareness of the
waking stage and the bliss of the sleeping stage. Concentrate on the point,
where one is having these two: that is the moment of victory.
Samadhi is a much-misunderstood word. All kinds of emotional upsurges,
attacks of hysteria, nervous breakdowns, and neurotic fits are now extolled
and exalted as Samadhi.
Samadhi - it says sama dhee, balanced, unruffled intellect; that is, a
discriminating reaction of equanimity, in the face of heat and cold, grief
and joy, pain and pleasure, rejection or rejoicing. Sama-dhee it is the
being, the awareness and the bliss. One who has attained that stage, or
realized that he/she is the One without a second, will be indifferent to
fear or favor, to hate or love, to exalt or execrate.
Young people must make all efforts to know the Reality by boldly entering
the realm of the spirit, as Swethakethu (spelling also Shvethakethu, name of
a great sage).
Swethakethu sought to discover the first Cause, the Reality, that which is
neither born nor subject to death, which has neither beginning nor end. (The
hypothesis that food was the cause of life was rejected. His father led him
from one theory to another, which he visualised as the ultimate Truth).
Swethakethu was convinced that the Cause could not be water, fire, air, or
ether (akasha). It could only be God, the Great One.
Youth are makers of tomorrow's on the Earth; good or bad, is dependent on
them. Tomorrow depends on their skill, on their character, on their
eagerness to learn and to serve. They can also bring about, by their conduct
and character, the disintegration, the decline or the debilitation of its
culture and fame.
Today there is a great need to assert and proclaim by every means possible
the power of truth and morality, their holiness and their unique importance
in life. This must be proclaimed both by words and by deeds. The inner urge
to uphold them is the urge of the Divine in us.
In the world today, knowledge and skills have grown immensely, but human
qualities have practically not developed. Every subject is riddled with
controversy. The reasoning process is invoked, without understanding what
exactly is reason.
(What a reversal of values has human accomplished. Truth is treated as a
foe; falsehood is the friend of human. Pictorially, liquor is sold in a
tavern, to which people trek miles; but milk is taken to their doorsteps, by
vendors who cry hoarse, to draw the attention of the residents, but yet,
they turn away with their ware unsold).
Youth have to pay attention to 26 categories.
Five senses of action (karma-indriyas); five senses of knowledge (jnana-indriyas);
five vital airs (prana); five attributes of the elemental principle, smell
(of prithvi or earth); taste (of water); light (of fire); touch (of air);
sound (of sky); and the remaining four manas (mind), buddhi (intellect),
chittha (differentiating memories) and ahamkara (the selfish ego).
The jivi (individual soul) is the 25th; it has the 26th, the Paramatma (the
Supreme Self or Reality) on one side and 24 principles on the other. Jivi
has to illumine all 24, and draw them all to the Reality, namely, the 26th
category, the Paramatma. When they are illumined, they disappear, for they
cannot survive light; they are but creatures that are the progeny of Maya
(delusion and illusion).
When all 24 categories are analyzed and known, nothing is gained. For, they
belong to the realm of the relatively real, not the absolutely real. They
are Jagath, the moving, changing, the transitory, and the untrue.
(The Vedas, Upanishads, Sastras and Puranas have not mentioned anything
about the origins and dissolutions of these, with any degree of certainty,
because they are concerned more with the rescue operations of the 'I' that
is entangled in them and with validation that they are of no importance.
Know thyself; you know the world, which is but a projection of thy mind;
that is the lesson conveyed).
The most desirable subject for study is the secret of the soul, which is
immortal. Do not be satisfied with the education that helps to eke out a
livelihood during your sojourn on earth. You have come to the world as
humans in order to manifest fully the special human endowment, of
intelligence and intuition. For realization of this faith is essential for
human progress in every field. Faith is only one. There is nothing like
blind faith. For faith, there can be no reason and no season. Faith and
spirituality are beyond reason. It is foolish to search for the grounds of
faith.
Knowledge, and through knowledge, wisdom can be earned only by means of
faith and effort. Equipped with these, human can venture into the heights
and emerge victoriously. (Of course, one has to be warned against
cultivating too much faith in things that are merely material). Faith is
power. Without faith, living is impossible. We have faith in tomorrow
following today. People with no faith cannot plan; they court misery by
their want of faith.
A rich man in South Africa once heard a divine voice, which promised him a
gold mine, if only he would dig at a certain place. He dug at that place to
a depth of 200 feet and failed to discover any vein of gold. His faith
waned. He doubted the authenticity of the voice. He talked to others how the
voice had played false. When another rich man heard his story, he developed
great faith in what he believed. He dug in the same areas and laid bare a
rich gold mine barely three feet below the surface of the earth. That became
the richest and the most famous of the gold mines of South Africa.
Those who dug for the gold mine could well say, "It is only three feet of
soil between victory and defeat".
Another example from history.
During the Second World War, the Japanese bombed an Indian steamer and it
was sunk. Many lost their lives. Only five men managed to row their lifeboat
and hoped to have a chance to survive, in spite of the surging ocean. One of
them became desperate. "The sea will swallow me. I will be food for sharks,"
he cried, and, in panic, he fell into the sea. Another man wept for his
family. "I am afraid they will suffer much. I am dying without arranging for
their future", he said. He too lost his faith in his survival and breathed
his last. The third man said, "Alas! I have with me the policy documents of
insurance. What a pity I did not give them to my wife. How can she get the
amount, now that I am dying?"
The other two men reinforced each other's faith in God. They said, "We shall
prove by sticking to life, however desperate the situation. God has created
us for some good purpose. We shall not give up faith in God's compassion and
power.? They had to give up the leaky boat and swim towards the shore.
Within five minutes, a helicopter sent from a coastal ship, which had
received signals for help from the sinking steamer, sighted them, and hauled
them up to safety. While safe on land, they said, "It is only five minutes
between victory and defeat."
Among people are optimists and pessimists, the hopefuls and the depressed.
The optimists keep their eyes always on higher values; the pessimists slide
down into dispiritedness and despair. During nights, the optimists look up
at the starlight; the pessimists look down and grumble at the darkness
around them. The optimists draw confidence and courage from the twinkling of
a myriad lights on high. The optimists have eyes only for the flower on the
rose plant. The pessimists see only the thorns underneath the flower. So
fear of thorns results in rough handling and the petals of the lovely rose
fall off.
Seeing a glass half filled with water, the optimist is glad that it is
half-full, while the pessimist is sad that it is half-empty. Though both
statements are correct, the optimist hopes to fill the other half too, while
the pessimist gives up in despair. The one has faith; the other has no faith
to sustain him. Therefore, we must develop faith by steady effort.
Many festivals in Bharath have been ordained in order to take stock of one's
spiritual progress, one?s faith in this progress and to make human resolve
to march forward, until the goal is reached. These festivals underline the
significance of ancient sacred scriptures, Bhagavad Gita, Mahabharata,
Vedas, Upanishads, and many others.
For example, recently the festival of Ashadi Ekadasi - the eleventh day of
the lunar fortnight of Ashad was celebrated. It is known as the great
Ekadasi or Maha Ekadasi.
However, the real meaning of Ekadasi, the eleventh, is the following. When
ten senses (five senses of action and five through which knowledge of the
objective world is gained) are coordinated and turned in the direction of
God, the eleventh, then it becomes genuine Ekadasi. The eleventh was a day
on which one has to transcend the lower impulses originating from the
thamasic (inertia) and the rajasic (passionate activity) natures and, help
the upsurge of sathwic (pure) tendencies.
This is also the meaning of the Namaskar, where you fold both palms together
and hold them on your chest, near the heart region. The ten senses surrender
to the person adored, with real sincerity in the heart.
(Reet's compilation from, Sathya Sai Speaks.
Vol. 11. "Saline turned sweet," Chapter 4; Sathya Sai Speaks. Vol.15. "A
happy human community," Chapter 12; Sathya Sai Speaks. Vol.19. "Bhagavan and
Bhakti," Chapter 4; Sathya Sai Speaks. Vol. 26. "The life of Samartha
Raamadhas," Chapter 10; Sathya Sai Speaks, Vol.36. "Develop Spirit of
brotherhood," Chapter 15).
Namaste - Reet