Swami teaches....Part 67
Links to Swami Teaches - Part 66
Sai Ram Today human is concerned primarily about individual interests, Each one is concerned about own position and power. Everyone is struggling for their selfish ends. Individual differences are on the rise. It is selfishness that is the cause of all the cruelty and violence today. Few care to take any interest in what concerns society as a whole. In society today social morality have disappeared. Peace has become a casualty all over the world, because people have lost the fear of sin, the love of God and basic ethics in social relationships. One should be prepared to face all challenges and work
for the uplift of the society. Regard yourself as an integral member of
society. Develop the social consciousness that your welfare is bound up
with the welfare of the society. Excessive desire causes imbalance in nature. As human's conduct with nature is perverted, today we find many different natural calamities taking place far more frequently than tens of years ago. It is indiscriminate exploitation of nature results in imbalance in earth, which is playing havoc with human lives. You should enjoy Nature according to your need. You
should not rob Nature of its resources to satisfy your greed. It is likely
as once a greedy person owned a duck, which used to lay a golden egg every
day. One day, he ripped open the stomach of the duck thinking that he
would get many golden eggs at a time. Today human also is indulging in
such foolish and greedy acts. Instead of being satisfied with what Nature
is giving, human aspires for more and more, and in the process, creating
imbalance in Nature. But Science should be utilised only to the extent needed. Science has its limitations, and crossing those limits leads to danger. As a rule, human is straying from righteousness. Love
is absent from his/her vision. Every desire is misconceived. Every craving
is inspired by greed. Sublime ideas have vanished. Spiritual concepts are
treated with levity. The human consciousness is getting weakened. Likes
and dislikes, attachment and aversion are having free play. Such is the
common situation in every country. It is through desirelessness or vairagya (detachment)
that fear can be banished. Today people think that giving up hearth and
home is renunciation. This is not what vairagya implies. Whatever we do
should be done in a spirit of goodwill and service. Everything you do
should be regarded as conceived for the nation's well-being. The welfare
of all must be looked upon as the motto of all nations. Bharat (India) is the birthplace of spirituality,
charity and righteousness. This sacred land is the birthplace of the Adi
Kavi (first poet), Valmiki, and sage Vyasa, who classified the Vedas. This
is the meritorious land that gave birth to Gautam Buddha, who declared
that nonviolence is the highest dharma. This is the noble land that was
ruled by Lord Rama Himself. This is the Divine land where Lord Krishna
sang the song celestial, Bhagavad Gita. Bharat gave to the world noble
souls renowned in all the continents. Bharat is Swami's motherland. From
this land His Teaching illuminates over the world. The essence of spirituality is mental transformation.
(Without mental transformation, what is the use of all spiritual sadhanas?
What is the use of prayers)? Develop spirituality, love, unity, and
forbearance. All these can be achieved through God's grace. People do not
even need to undertake any rigorous spiritual practices. (Japa,
meditation, and yogic practices confer only temporary satisfaction). It is
enough if you develop love in your heart. It is Love and Non-violence that
sustain the world. So, the true spirituality consists in filling the heart
with Love, dedicating all actions to the Divine and striving for the
welfare of all. In this vast Universe, wherein there are innumerable
things which have to be learnt, what is the inner reason for the emphasis
placed by Vedanta on the search for the meaning of the word 'I' used by
everyone in common parlance? When human is able to understand the meaning
of "I," he will be in a position to understand everything. On the authority of the Vedas, the "I" has been described under various names as Atma, Brahmam, Paramatma, Pratyagaatma, and the like. It must be noted that this "I" is present in every human as Vaiswaanara. In the form of Vaiswaanara, the "I" principle digests the food taken by a person and, converting into blood, circulates it to every part of the body. Then, there is the term "This." "This" implies and indicates every object in the phenomenal universe. "This" is used when referring to the sun, the moon, hill or dale. The inner meaning of the use of the term "This" is that it refers to everything that can be perceived. "This" is present as an all-pervading quality. "This" is Drisya (the Seen). "I" is Drashta (the Seer). Creation is a manifestation of the union of the Seer and the Seen. It follows that the 'seer' is not the 'seen'. "I am not the body; that is my vesture. Even as I see other things, I am also seeing my body." "This" is how one should recognise the distinction between the seer and the seen. Here the Divine parable is hidden. The Vedas declare: "Aham Brahmasmi" (I am Brahman). But in Swami's view, even this is not complete truth because the presence of 'I' and Brahman i.e. Atma symbolises duality. Truth is one, not two. The body is like other perceived objects. Hence, to
identify the body with one's Self is preposterous. (In the waking state, the "I"-consciousness is present in its fullness. In the dream state, it is present only to the extent of fifty percent. In the Sushupti state (of deep sleep) it is present in its complete subtle form). The term "nenu" ("I" in Telugu) is not just a simple two-letter word. It has countless meanings. It does not refer to the transient body. The "I" is the Eternal Witness present in all beings. All worldly knowledge relates to the senses, which are transient. The real Truth emanates from the heart. What is received from the external returns to the external. Human is not a product of the external world. Human has come from the Divine and "I" is a permanent reality. You are eternal and self-effulgent. Hold this truth
firmly in your heart. Keep this awareness firm. Awareness implies total
understanding. (Knowing this or that bit of information is not complete
awareness. For example, having seen just the tail of a rat, how can you
claim to have seen the rat itself)? (What do you mean by vision of the Atma? It is
visualisation of the all-pervasive effulgence. In order to understand
this, you have to transcend form. All the material objects have a definite
form, but in due course of time they lose their identity and merge into
the causal dimension, i.e., in the Atma. So, human should make an effort
to go beyond form and merge into the Atma). All the activities that are related to the form
correspond to Pravritti (outward path) i.e., Bhutakasha, which is made up
of atoms. All this will ultimately merge into the Atma. First of all, you should make efforts to realise the Divinity that is latent in Bhutakasha. Only when you transcend Bhutakasha and Chitthakasha, can you understand Chidakasha. Bhutakasha is like a small star in the sky of
Chitthakasha. The same can be said of Chitthakasha as compared to
Chidakasha. Chidakasha is nothing but the Atma. There is nothing beyond
this. To understand the formless Atma, you should go beyond form. Though the modern human is highly educated, he/she is unable to comprehend the principles of Bhutakasha, Chitthakasha and Chidakasha. Usually person is keeping away from such an enquiry, thinking them to be abstruse philosophical truths. But they are the eternal truths, which are to be understood and put into practice in daily life. (In Bhutakasha, beings are many, but the underlying
Atmic principle is the same. Though you see God in the form of people
around you, you are not excited. But if you see a person with three heads,
you will become ecstatic thinking that you had the vision of the Divine
Cosmic Form). Human should hold on to the principle of non-dualism and sanctify own life through this spiritual awareness. Once you develop faith in this principle, you will have all the purity and prosperity. ?All are Mine and I belong to everybody.? Once humanity reaches to such firm conviction the sharp social, environmental problems vanish. It would be is the triumph of spirituality as passport to the Golden Age. (Reet's compilation from, Sathya Sai Speaks. Vol. 23. "Give up selfishness: Cultivate unity," Chapter 7; Sathya Sai Speaks. Vol. 24. "Discover the God within you, Chapter 21; Sathya Sai Speaks. Vol. 32, part 1. "Give up enmity, develop unity," Chapter 4; Sathya Sai Speaks. Vol. 33. "Vision Of The Atma, " Chapter 3). Namaste - Reet Sai Ram The universal "I" appears under different names and
forms in different bodies owing to time and circumstance. Even the same
person goes through many changes in form and relationships in life. But
the "I" remains unchanged. It is like an actor wearing different
disguises, but himself remaining one and the same. The realisation of the
unchanging and universal character of the "I" (the Atma) is the essential
objective of the spiritual quest. Three ardent desires are holding human back: he/she is enamoured of wealth, wife/husband and children. Of course, wherewithal is essential for the process of life and labouring for it cannot be avoided. They must be used for good purposes, promoting virtue and well-being, fostering Dharma and fulfilling one's duties along the Divine path. (The intellect discriminates; it probes, it analyses. But the mind follows blindly every whim or fancy. The intellect helps one to identify one's duties and responsibilities. Slavishly bound to the vagaries of the mind, human hops from one spot to another, without rest or peace. Person runs to catch a bus, rushes to the office, to the cinema hall, to the club and has no moment of calm silence). Peace has to be attained through spiritual efforts,
that is to say, through spiritualising every thought, word and deed. What
has to be planned today to set the world aright is not a new spiritual
order or institution but men and women with pure hearts. Without concentration no activity of any kind can be done. When the concentration is on God, it becomes spiritual meditation. Does such meditation call for a specific time or place? There is no special technique for meditation. For instance, if people do not listen with dhyana
(one-pointed attention) to Swami's discourse, they will not remember what
Swami said. Even listening calls for dhyana. It has no specific form. No
dhyana is possible with a wandering mind. Whatever service you are rendering you should not feel that you are serving others, but that you are serving God Himself. While taking a bath or giving one to the children, consider that you are doing the purification ritual of washing God Himself. While serving food consider that you are offering it to God Himself. While giving food to a beggar, consider that God has come in this form and you are serving Him. When you are cutting some vegetables for cooking,
consider that you are cutting away your desires and ego with the knife of
wisdom. While sweeping the floor don't lament, 'O, it keeps The Vedas explain how the Karma and Atmic insight are interconnected and finally lead the the eternal Truth "Thou art That." The Vedas explain that thyaga (giving up) is the means to gain eternal bliss. The Vedas assert that not through karma, not through progeny, not through wealth, but by renunciation alone immortality can be gained. The Vedas declare, both inside and outside, in all that is, immanent Narayana (God) exists. Through Vedic karmas (actions) like yagas, human can achieve Swarga (Heaven), say the Vedas. But the same Vedas declare, "One can be in Heaven only as long as the merit lasts; therefore when that quantity is spent, one has to enter the world again." So, Heaven, too, is a transient luxury. The other two types too has only limited force. The
Vedas can take you only to the proximity of the Almighty. Karmas can and
do cleanse the mind of ego-sense and of sensual desires. What is the secret of all the mystery, all the multiple
incidents and impressions? Is there a Person or is it Impersonal? Has it
attributes or is it devoid of marks and motives? Has it consciousness or
is it merely mechanical and automatic? Human inquiry proceeded along these
lines. Still, the doubt lingered: ?Can this conclusion be right? Can it explain all that is puzzling human?" Intuition gave them the answer, "Thath" (That). "That
conclusion is correct," it affirmed. "Thou art That." There is no Thou
separate or different from That. Both are one. That was the Truth which
was revealed. Production. Land is levelled and ploughed, furrowed and fed, before seeds are sown, then saplings are guarded, and crops are fostered, before the grain is harvested. But, the grain does not give us lasting contentment and joy. Acquisition. We acquire things which we hope will fulfill our wants, through the use or misuse of our status in society, position or authority, command over riches or other people, and our own physical prowess and intelligent skills. Even such gains and possessions do not confer lasting joy. While acquiring, while guarding what has been acquired and while spending or consuming it, we have to undergo painful effort and be ever vigilant. Acquisition is therefore fraught with difficulties and it has only temporary value. Transformation. An example is the change caused in milk to produce curds; forging a piece of iron into a knife or axe. Even these articles do not last long. They disintegrate soon. Refinement. it is removing dirt and dross. When we
decide to celebrate a holy day, we repaint doors and windows, clean the
floor and polish door knobs etc., and make the house look spick and span.
The daily bath and washing clothes are also processes of refining. We have
to refine the mind also. But refined things and minds do not last as
refined; they have to be subjected to the same processes again and again. Karma can be considered under two heads: worldly and scriptural (loukika and shasthreeya). The scriptural karmas comprise three types: 1. Shroutha (based on the authority of the Vedhas and in accordance with Vedic injunctions). 2. Smartha (rituals and ceremonies laid down in the disciplinary moral codes or Smrithis). 3. Puranic (fasts, vows, pilgrimage, worship of idols,
etc., recommended in the Puranas). The Divine Grace is certainly not secured by a change
of faith. It is the mathi (mind) that has to undergo a change, not one's
matham (religion). By merely changing the garments you wear, you cannot
acquire divine qualities. Only the person who transforms character can
sublimate him/herself. If you keep reminding yourself constantly that you are
a part of Divinity, you are bound to become Divine yourself. On the other
hand, if you harbour the feeling that you are something apart from the
Divine, you shall remain far from Divinity always. Keep doing your
function in society, but always remember that you are essentially Divine. Three main principles are expounded in spirituality. 1. Don't put all your faith in your body, for you do not know what will happen at any moment of time. 2. Don't put your faith in the world. 3. Never abandon your faith in God. Do whatever job, but never forget God. Forgetting God is no different from forgetting yourself. (Reet's compilation from, Sathya Sai Speaks. Vol. 15. "The faith and the ideal," Chapter 7, "Prema saadhana," Chapter 23 and "The garden of the heart," Chapter 25; Sathya Sai Speaks. Vol. 20. "Who am I ?" Chapter 6; Sathya Sai Speaks. Vol. 22. "The One and the Many," Chapter 14; Sathya Sai Speaks. Vol. 32, part 2. "Complete surrender confers Bliss," Chapter 16). Namaste - Reet Sai Ram People look for short cuts in everything, even in
spirituality. But, surprisingly, spirituality does have a short cut. There
is no need to wander here and there. God is residing in your heart. Turn
your vision inward. Have full faith that Divinity resides in you. Once you understand that Viswam Vishnu Swarupam (the Universe is the form of Vishnu), you will certainly be able to see the world as God, who is the embodiment of sweetness, manifests Himself in many forms. The Upanishads have declared: ?Raso vai Sah" (He is sweetness itself). He invests that sweetness with infinite variety. The Omnipresent God has, according to the Vedic hymn, "a thousand heads, a thousand eyes, a thousand feet." This is to say, that the Effulgent Cosmic Person, God, the Vishwa Virat, is the individual multiplied by infinity. The individual mind multiplied by infinity becomes the Cosmic Mind, Hiranyagarbha, the Universal Consciousness. 'I' merges in 'they' and 'we', friend and foe, known and unknown, of all races, creeds and lands, and all become ONE, the Vishwa Virat (the Cosmic Form of God). The Atma Principle, the God Principle and the Brahma Principle are but synonyms for the One. You create the world of your choice. You see many,
because you seek the many, not the One. Try to subsume the many in the
One; the physical bodies of yourselves and others, the family, the
village, the community, the state, the nation, the world. Thus
progressively march on towards more and more inclusive loyalities and
reach the stage of Unity, in thought, word and deed. This is the sadhana
of Love for, Love is expansion, inclusion, mutualisation. The individual
has to be universalised, expanded into Viswa Swarupa (Viswa - totality,
whole creation; Swarupa - true nature of Being). All sadhanas (spiritual efforts) are not pursued for realising the Atma (Divine Self). There is no need to seek the Atma, which is all pervasive and present everywhere. Sadhanas are performed to get rid of the anatma (that which bars the vision of the Atma). (God cannot be experienced through the ostentatious
observance of rituals and worship. Where there is pomp and show there can
be no Divinity. As a seed will not sprout on the rocky ground, the bliss
of Divine cannot be realised by worship devoid of humility and sincerity). The sixteen items are good for the first stage of development. But, one should progress from this stage to the awareness of the Atma. Flowers fade and rot soon. What God loves more are the flowers blossoming on the tree of human's own life, fed and fostered by skill and sincerity. They are the flowers grown in the garden of heart. The flower of Ahimsa, the virtue of nonviolence, is the very first. One should not entertain even any idea of hurting another, or humiliating another. The second flower is Indhriya Nigraham, mastery of the senses. The third flower is Dhaya. Sarva bhootha-dhaya (compassion towards all beings and all things), for, "All this is God." It is said," homage paid to any God reaches the Supreme." The fourth flower is Kshama, tolerance, fortitude. Kshama is identified by the scriptures with truth, righteousness, knowledge, sacrifice and joy. It promotes divine qualities. It reveals inner Divinity. The fifth flower is Shanthi - inner peace. Shanthi does not mean that a person should not react at all, whatever others may say or however they may abuse him. It does not mean that a person must be silent as a rock. It involves mastery of all the senses and all the passions, inner peace must become one's nature. Shanthi has detachment as the basic quality. Shanthi endows human with an unruffled mind and steady vision. The prayer for Shanthi is usually repeated thrice. "Om, Shanthi, Shanthi, Shanthi." Peace is prayed for, in the physical, mental and spiritual planes. The sixth flower is Thapas - austerity. Thapas does not mean-forsaking family and children and escaping into the loneliness of the forest. The real austerity is the exact co-ordination between one's thought, word and deed. When human succeeds in this thapas, the words will have such power that what he/she says will be transformed into mantras. The seventh flower is Dhyana - meditation. Today, there are in vogue as many systems and methods of dhyana as there are hairs on Swami's head. Sitting quiet and transferring their emotions and feelings to God is no dhyana. True Dhyana should not bring God down to persons level; persons must raise themselves to the level of God. The eighth flower is Sathyam - truth, that which is
unmodified by the passage of time. The Divine alone persists unchanged
from the past, through the present into the future. When this flower
blossoms in your heart it will reward you with eternal fragrance. How do we expound the Unity Principle (adwaitha)? There are three forms of this Principle of Oneness: 1. unity of substance, 2. unity of matter, 3. unity of action. While the names and forms are different, the elements (pancha
bhutas) of all bodies are the same. All are suffused with the same sensory
perceptions and the same life principles. Human has to progress every moment. The spiritual
aspirant too should not stagnate in one sadhana. From the master-servant
relationship with God the seeker has to reach the stage of merging in the
All-inclusive One - from dualism, through conditioned non-dualism to
monism or non-dualism (adwaitha). Spiritual practices done without the Principle of Love are useless. Some people sit for hours together in meditation but are unable to experience Divinity because their mind is unsteady. Instead of wasting time in this manner, it is better to do some useful work. (Human's mind is a bundle of wishes; turned hither and thither by the dictates of each wish. Human slaves own conscience believing that he/she is acting right). However many scriptures you may read and however many
spiritual exercises you may do, if you do not allow your heart to melt
with compassion your life will be a sheer waste. All practices have to be
directed towards softening your heart so that it will flow with kindness
and love. Develop this feeling of compassion and allow it to flow fully
and spread among all the peoples of the world. That is the essential
spiritual exercise you need to perform. While God is omnipresent and can be recognised in the Divine manifestations of Nature, the body consciousness prevents people from experiencing oneness with the Divine. (You cannot see your image, without a mirror to reflect you. How, then can you see your Reality without reflection through knowledge)? Years ago during the Round Table Conference a person
suddenly asked Gandhi: 'Where is God'" Gandhi replied, "God is that
mysterious power from which the worlds around me originated, through which
they disintegrate, which is the base on which all creation rests and
moves." This power is so mysterious that, as the Vedas declare, "Words
which attempt to describe It turns back defeated; even the mind with all
its imaginative power cannot reach It." (Reet's compilation from, Sathya Sai Speaks. Vol. 15. "The faith and the ideal," Chapter 7, "Prema saadhana," Chapter 23 and "The garden of the heart," Chapter 25; Sathya Sai Speaks. Vol. 20. "Who am I ?" Chapter 6; Sathya Sai Speaks. Vol. 22. "The One and the Many," Chapter 14; Sathya Sai Speaks. Vol. 32, part 2. "Complete surrender confers Bliss," Chapter 16). Namaste - Reet Light and Love Swami teaches... 24 - 26 May 2006Clarity and Courage of Vision Are Both Needed We have been receiving Swami's Teaching that will sweeten and lighten life itself. Let us pray that we may get this feeling all through life. There is a language of the heart, which all can understand and all would like to hear. That is the language which Swami speaks. When heart speaks to heart, it is love that is transmitted, without any reservation. The trials and turmoils, the throes and thrills, the search and sorrow - these are the same in quality for all mankind. The responsive heart listens to these with sympathy and answers with love. When the night grows chill, you draw the rug tighter around you, is it not? So too, when grief assails you, draw the warmth of the name of the Lord closer round your mind. To pour the nectar of grace, the vessel must be cleansed. Clean it and demand the nectar; do not grieve later that you missed the chance, when it had come within reach. Each has own allotted task, according to the status, taste, tendency and earned merit. Do it, with the fear of God and of sin, deep in your heart. Inner content is more important than outer prosperity. Let the flagrant smoke of the Divine thoughts, full of love to all, rise around you; why try to scatter fragrance from scent-sticks available in the market? The flame of jnana (experiential knowledge of Supreme Reality) can reduce to cinders the impulses inherited through many births and many experiences. You have come into this lokha (world) to enter the presence of the Lokesha (Lord of the world). So do not tarry in wayside inns, mistaking them to be the goal. The Lord too will be longing for the arrival of the lost. He is like a cow yearning for its calf. You are eternal. Just as the water you drink is eliminated as perspiration, the karma that you accumulate is eliminated through karma, gladly borne. So, bear both 'mirth and moan' with equal calm. Like the akasha (space) in the pot merging with the akasha outside the pot, silently, fully, with no trace of separation or distinctness, merge with the Universal. To get peace, to become unaffected by the ups and downs of life, is the result of years of training in Vedanta. It can be well established only on the basis of the belief that all material things which fall within the range of sensuous experience are fundamentally non-existent. Sadhana (spiritual effort) requires regular habits and moderation in food, sleep, and exercise. Fasting weakens the intellect and reduces the strength of discrimination. The body, the mind and the spirit, all three must be equally looked after. Unless you have "muscles of iron and nerves of steel," you cannot contain in your head of your being the Universal itself, the Eternal Reality itself. No fuel, no fire. No sadhana, no sankalpa (desire). Pour oil and light the wick. You are on a pilgrimage to the beyond, so, you cannot long dwell in this beneath. Some time or other, sooner or later, this birth or the next, you have to realise that this is but a dream you took to be true; you have to pack up and march. This is asath (non-Being); go towards the Sath (Being). Proceed towards the jyothi (effulgent Light); proceed towards the realm where immortality reigns. Every one is eager to be happy; every one wants to work less and gain more, give little and get amply, but nearly no one experiments with the other method, that is, wanting less and giving more. Most people spend the lifetime allotted to them or earned by them in the partaking of rich but harmful food and drink and indulge in glamorous but more harmful pastimes. Accumulation of sofas and chairs, cots and tables, shelves and curios clutter the hall and render movements slow and risky. Reduce wants, live simply, that is the way to happiness. Be like the lotus on water; on it, not in it. Water is necessary for the lotus to grow; but, it will not allow even a drop to wet it. The objective world is the arena of virtue and the gymnasium for the spirit. But, use it only for that purpose; do not raise it to a higher status and adore it as all-important. (You may have a costly transistor or watch or phonograph with you, but if you do not know how to use it efficiently they are mere lumber. Now, imagine what a wonderful machine you yourself are. Should you not know how to operate it and get the best results out of it? What is the benefit, if you use a sharp silver hilted sword to cut vegetables)? Indian seers discovered the art of operating this human machine. In ancient times, the sages and seers maintained purity in thought, truth in words and righteousness in deeds. (But today their descendants have allowed that art to decline. The teachers have no desire to learn it, have no qualification to practice it, or enthusiasm to discover it. The leaders of the people, who are in charge of Government are unaware of it). Vyasa collated the Vedic texts and composed the Brahma Sutras (spiritual texts of Vedantic teachings in short maxims) stringing together in epigrammatic form the essential teachings of Veda and Vedanta. He also placed humanity under a deep debt of gratitude by elaborating the moral and spiritual lessons of Veda and Vedanta in the magnificent poetic philosophical epic, Mahabharatha, and in the sweet bhakthi- saturated collections of stories called Bhagavatha. While the Brahma Sutras* may be helpful only to a limited number of intellectual seekers, the Mahabharatha and the Bhagavatha are for the common person, the unlearned seeker. The Puranas** and the epics teach the path of devotion and surrender. They ask that human should do every deed in a spirit of dedication. By imbibing the teachings of the Bhagavatha, your thamo guna (quality of inertia) will be raised into rajo guna (quality of restless activity) and purified into sathwa guna (quality of poise and serenity). It is like the fruit growing by the combined influence of the Earth and Sun first into full sourness, then to partial sweetness and finally complete sweetness, in three stages. Human too by the twin forces of the Grace from without and the yearning from within, grows into the complete sweetness of Ananda and Prema. (Provided there is the thirst to know it, even one sage who is adept in that art is enough; many can light their lamps at the flame of that sage. Vyasa is one such sage, the foremost and the first. That is why he is described as Narayana Himself). The Vedas deal with rituals and worship, which imply a dualism between the worshipper and the object worshipped. Vedanta spells out the principle of Adwaitha (non-duality). It is interpreted in different ways, but the real basis of the Adwaithic principle is Ekatma Bhava (being, becoming) that is the feeling that there is only one Atma pervading everywhere and none else. Wisdom lies in the perception of Oneness. (Sage Yajnavalkya taught his wife Maithreyi the principle of oneness. The same Parabrahman or the Supreme Self is present in everyone in the form of Awareness). The Upanishads are a set of the most ancient treatises constituting the primary source of Vedanta metaphysics. Though the Upanishads are termed as Vedanta (the end of the Vedas) they are actually the siras (head) of the Vedas. They preach oneness, based on the concept of unity in diversity. Upa means "near," ni represents "nishtha" and shath (shad) means "sit". Upanishad means that one should sit near the preceptor to acquire the Supreme Spiritual Wisdom. The Upanishad originated during different periods of time. That is why we find that the teachings of the different Upanishads are not based on the circumstances obtaining at one particular time, but they are applicable universally at all times as they teach only what is vital for the welfare of humanity. The Upanishads stress the importance of human knowing own Reality, transcending the body, the senses, the mind and the intellect. The Upanishads declare: "Lead me from untruth to Truth, from ignorance to Knowledge, from death to Immortality." They proclaim that the real nature of human is love, compassion and selflessness. The Upanishads teach the difference between pleasure and pain. If you shed your ego and experience Divinity you will get rid of your pain and enjoy lasting bliss. The Upanishads teach it through stories the subtlest truths. Their inner significance is possible to understand through inner purity of heart what leads to Siddhi - Self realisation. Love, compassion, self-confidence and sacrifice are the real human qualities. Purity in thought, word and deed is a basic requisite for human. Patience is another ideal quality one should develop. The third quality is perseverance which is indeed a prime need for any one in any field but more so in the spiritual path. With premabhava (feeling of pure love) you can realise
your oneness with the world. Every object has five attributes, namely
asthi, bhathi, priyam, name and form. The first three - Some topics from the Eeshaavaasya Upanishad. This scripture emphasises right action has to be done for achieving purity of heart. When you get rid of bad feelings, evil thoughts and evil deeds, you can experience your Inner Self. (Prakrithi is like a mirror which reflects whatever object is placed before it. When you look into the mirror there are three entities - yourself, the mirror and the reflection. But if you remove the mirror, there is only one left and that is 'you.' The reflection is gone. Because of worldly feelings, you look at the reflection. Remove the worldly feelings, you see your Inner Self which is the Reality). The Eeshaavaasya Upanishad stresses that the mind and the body will change but the Atma is the unifying, changeless and permanent entity. Sathyam (Truth) is changeless. It is the basis of the Sanathana Dharma that has been followed in Bharath. The Eeshaavaasya Upanishad teaches how to combine bhoga with thyaga (enjoy the world with an attitude of sacrifice). One imbued with the feelings of thyaga (sacrifice) will not revel in mundane pleasures. Sacrifice and sensual pleasures cannot coexist just as water and fire cannot coexist. What, then, is the inner significance of this directive that human should enjoy bhoga (pleasurable experiences) with thyaga (renunciation)? It means that though one is not interested in mundane things, one has to do his/her duty. Person cannot escape doing karma. Person should shed ego while doing the work and should not consider him/herself as the doer without any desire for the fruits thereof. When work is done with a selfless attitude there is no difference between bhoga and thyaga. God is the great Unseen, the vast Unknowable. Though you do not see the roots or know how far or how wide or deep they are clutching the ground, you pour water round the trunk, so that it may reach them. You expect that when the roots contact the water, the tree will yield fruit. Recognise, similarly, that there is God, as the very basis of Creation; pray to Him, and He will shower fruit. If you think of God and pray to Him with sincere devotion, every deed done by you will be a yajna (holy ritual, sacrifice, or rite). The mind is the altar of this yajna. You must offer all the evil qualities at the altar of the mind. When human sacrifices own bad qualities, he/she is transformed into the Divine. In Thretha Yuga (the second in the cycle of four eras) Viswamitra (sage; early counselor of the young Rama) took the help of Rama to ensure the conduct of the yajna without hindrance from the demonic forces. His ashram was called Siddhaashrama. Actually the heart of every human being is a Siddhaashrama. The moment evil thoughts or bad feelings arise in human, that is the beginning of all sins. The senses say, "Why struggle? Eat, drink and be merry, while you can," but, the Guru says, "Death lands on you without notice; overcome its fear now, before he calls." Death stalks your footsteps like a tiger in the bush. (It is true that the Guru who taught you cannot do anything to haul it; he can only guide. The control of the senses, changing the mode of life, the habits of thought, have to be done by you). The seven-walled fort - mamakara (feeling of mind and one's own) and the six evil tendencies, kaama (lust), krodha (anger), lobha (greed), moha (infatuation), madha (arrogance) and mathsarya (jealousy) - has a garden in the centre and a lake, where the hamsa (divine bird) plays. It is the image of own true Self; become aware of it. When the heart is polluted with such sinful thoughts, one should seek the help of Atma Rama, just as Viswamitra sought the help of Rama to put an end to the ogress Thaataki and achieve peace. (Reet's compilation from, Sathya Sai Speaks. Vol. 3. "Sweeten and lighten life," Chapter 5; Sathya Sai Speaks. Vol. 6. "Sweetness in the fruit," Chapter 17; Sathya Sai Speaks. Vol. 9. 'In it,' not 'of it', Chapter 8; Sathya Sai Speaks. Vol. 26. "The message of the Upanishaths," Chapter 33, "The quest for happiness," Excerpts from Discourse on 19-10-1993 and "Unity in diversity," Excerpts from Discourse on 21-10-1993).PS: *1. Sutra is concise rule or aphorism; that which, through a few words only, reveals vast meanings; text consisting of aphorisms or maxims; a thread; something, like a thread, that runs through and holds everything together. **2. Purana is a collections of ancient legends and lore embodying the principles of the Universal, eternal religion and ethics.There are 18 Puranas.
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