Swami teaches....Part 35
Life has a beginning
and an end; the beginning and the end are
both governed by the law of cause and
effect. Human is floored at the height of
triumph by the stroke of some unseen hand.
The cause for birth is the same as the
cause for death fascination for
sense-objects and the trail of activity
that it involves. From Iham (this world)
you proceed to Param (the world beyond);
through the practice of the Dharma (code
of virtuous conduct), pertaining to life
in the world as a member of the human
community, you transcend it and earn the
right and the qualification to know about
the Dharma of the beyond, the Nature and
Glory of the Divine.
God is the urge within
you, the knowledge which you seek as a
result of the urge, of own Self. However,
it is not easy to acknowledge. Below is a
pictorial story as an example.
In order to sublimate the low yearnings of human, to lead person along the path of holiness and to hold before the glorious destiny of his/her oneness with the Cosmic Consciousness, the identity of the Jeeva
(individual) and the
Dheva (Universal), the Vedhas have laid
down many lessons, in profound axioms
summarising realisable Truths. Each Vedha
has one central declaration. These
declarations are the following.
Next, we have the expression Brahma-Asmi, (I am Brahman). This truth can be made clear by an example. To curdle milk and get curds for use, we add a small quantity of curd itself to the milk. Then all the milk turns into curds. Wherefrom did we get the curd, initially? From milk which was similarly treated. The years of life are the milk: the Divine Principle. Brahman is the curd, which, when it is welcome to pervade life, converts them into a Divine Saga. This is what the Upanishaths mean when they declare that he who knows Brahman becomes Brahman as it was several times mentioned in previous serial "Swami teaches..."
Asmi is the process of mixing, the consummation of adding, the merging, the union. When it happens, Aham becomes Brahman. When humanness is permeated by Godness, human becomes God and can experience Aanandha. It can be gained only through and from the Divine. Hence it is proclaimed that Aanandha is the core of all the Vedhas, the fruit of all the Shaasthras (the goal of all the scriptures). One must have faith in this truth. Very often Swami stresses the need for faith as one of the main's factor for spiritual consciousness...
"Ego" can appear in two states. The I or Ego should not be moulded or enclosed in an "ism"; then, it becomes harmful as egoism.
If the I is limited to the body and labelled on the form, it is harmful, it brings about pride and selfishness. The fog of egoism, hides the Universal and induces the belief in distinctness; it is a cloud of dust that smothers the truth. (People now love the fog and the cloud; they make no effort to remove them).
If the I or Ego it is
identified with the Aathman (true Self),
it is sanctified and it leads to the
mergence with the Brahman (Divine Self).
The Vedhas announce It to be farther than the farthest, also closer than the closest. "Thwam" ("Thou") is the body-sense-mind-reason complex. This too is That, as confirmed by the verb, asi (art). This Holy Declaration is enshrined in the Saama Vedha, whose hymns are musical and have to be sung as part of holy rites. Music is an excellent medium for harmonising Thou and That, the Human with the Divine. The shower of Love-lit song can bring Thou and That together. Asi (art) can be consummated.
To realise the identity of the two, one has to resort to the saadhana (spiritual discipline) of meditation. Meditation is the process of sublimating concentration (which concerns itself with the realm of the senses), leading into contemplation (which concerns itself with the realm of mind and reason), resulting in real meditation (which concerns itself with the realm unreachable by logic or thought or even imagination).
(Usually today people
wander far and wide, but neglect their
home. They peep into the stars in space,
but keep their inner sky unexplored. They
peep into other's lives and pick faults,
and talk ill of them; but, they do not
care to peep into own thoughts, acts and
emotions and judge whether they are good
or bad. By meditation is possible to get
immersed in the idea of the Universality
and the Omnipotence of God).
However, one poet has
sung, "O Krishna! O Gopaala! I do not
count on your being kind to me, or being
moved by my appeals for mercy. Don't I
know that you killed with your own hands
your maternal uncle? You killed the very
nurse who came endearingly to you in order
to feed you at her breast. With no iota of
compassion towards the father of your
dearest devotee, you tortured him and
killed him while the son, Prahlaadha, was
looking on. You approached Bali as if for
alms, and when he gladly placed all he had
at your feet, you trampled on his head and
pressed him down into the nether regions.
How can a heart that has no tenderness,
melt at my misery?"
The education of the emotions and the control of passions are both included in the definition of Yoga, the spiritual discipline that purifies the intelligence. To penetrate the thick fog that ignorance spreads over Reality, the intelligence must be built on the basis of virtue. When Karma (action) is done as dedication and Upaasana (worship) is done as the essential for very life, the intelligence is clarified so much that the fog disappears and the truth is revealed. Karma, when engaged in as dedicated to God, loses its deleterious effects for the doer, leaves the consequence to God; moreover, he considers every act as an act of worship and so does it to the best of his ability. Karma thus becomes transmuted into Upaasana.
Upaasana starts with
some concrete image or idol or Name and
Form; then, as the significance of the
Name and the Form sinks into the
consciousness, all names are seen to be
God's; all forms are felt to be God's.
Gradually, the truth that the worshipper
too is the same entity, deluding himself
as separate, because of a separate name
and a distinct form, labelling the upaadhi
(the bodily encasement), becomes evident;
this is the dawn of jnaana (spiritual
wisdom). (Reet's compilation from, Sathya
Sai Speaks. Vol. 7. "The wayside halt,"
Chapter 16 and "The Race and the Prize,"
Chapter 20; Sathya Sai Speaks. Vol. 9.
"The spider in the same web," Chapter 17;
Sathya Sai Speaks. Vol. 16. "Vedhic
Declarations," Chapter 1 and "In Human
Form," Chapter 16).