Fw: Guide to Indian Culture and Spirituality II - III

06-18-2004, 05:32 PM

1. GUIDE TO INDIAN CULTURE AND SPIRITUALITY - II
From: saidevotees_worldnet@...
2. GUIDE TO INDIAN CULTURE AND SPIRITUALITY - III(1)
From: saidevotees_worldnet@...

__________________________________________________ ______________________

Date: Wed, 16 Jun 2004 07:08:13 -0700 (PDT)
From: saidevotees_worldnet@...
Subject: GUIDE TO INDIAN CULTURE AND SPIRITUALITY - II

Note: This guide is not only intended for Balavikas students, this also
helps every one who wants to know about the Indian Culture and Spirituality
and also refresh the memory of those who have forgotten many of them. This
will also guide all parents to teach their children and putting a foundation
in their mind about Indian Culture and spirituality. Therefore we take
pleasure in posting this in seven parts in our Forum for the benefit of all
and are intended for fact-finding reading. Thanks to the author.
'saidevotees_worldnet'

Om Sri Sai Ram

GUIDE TO INDIAN CULTURE AND SPIRITUALITY

[Based on the Divine Teachings of BHAGAWAN SRI SATHYA SAI BABA]

By Smt. KAUSALYARANI RAGHAVAN

II. THE SYSTEMS OF INDIAN PHILOSOPHY

109. What is the meaning of Darshan?

'Darshan' is the Supreme Vision seen by the inner eye.

110. What is the meaning of Asthikas and Nasthikas?

'Asthikas' are believers in the existence of God. They have faith in 'Karma'
and rebirth.

Nasthikas are those who do not accept the existence of God. They do not
believe in the existence of Heaven, Hell and rebirth.

111. How many systems of Philosophies are there in India?

There are six systems of Indian Philosophy (Darshans). Adwaita Darshan and
Dwaita Darshan are the two categories into which all Darshan fall. Under
Dwaita there are several Darshans of Asthikas as well as Nasthika school.

112. Briefly explain the Philosophy of "Charvaka Darshan"?

The 'Charvaka' system of Philosophy does not accept the existence of God. It
considers both body and soul as transient and perishable. It does not
believe in Heaven and Hell. It accepts the goal of life as material
enjoyment only. According to this philosophy the nature of things and chance
are the cause for creation. They do not accept any entity apart from the
body. For its followers consciousness is also a physical property of the
body. They belong to Nastika School of thoughts and they do not have a
concept of God.

113. Explain the 'Sankhya' system of Philosophy?

The Sankhyas believe that matter or 'Prakriti' and spirit or 'Purusha'
co-exist. Creation and evolution proceed when 'Prakriti' comes into contact
with 'Purusha'. The self consists of the combination of 'Chaitanya' and
'Anthakarana'. The system of evolution is scientific, but still they do not
recognize God.

114. Explain the 'Yoga system' of ancient India.

In the Yoga system God is recognized because he is the 'Purusha' or
'Chetana'. Yoga is theistic (Asthika). In Yoga the basic discipline is
proper control of mind. Patanjali describes Yoga aptly as "Chitta Vritthi
Nirodhah". Purity of mind and body is the essential requisite with which a
Yogi can meditate on God. To practice it a competent Guru is very necessary.
God is accepted fully in Yoga. God is a being of the highest excellence and
perfection.

115. Which is the main source to know about the Yoga system of Philosophy?

'Patanjali's Yoga Sutra' is the main source for the Yoga system of
Philosophy.

116. How many Padas or parts are there in Patanjali's Yoga Sutras and what
are they? Explain.

Patanjali's Yoga Sutra consists of four padas or parts:

(l) Samadhi Pada; (2) Sadhana Pada; (3) Vibhutti Pada; (4) Kaivalya Pada.

Samadhi Pada deals with pure consciousness. Sadhana Pada deals with the
methods and techniques of Yoga. Vibhutti Pada deals with the awakening of
spiritual powers. Kaivalya Pada is concerned with Moksha or spiritual
liberation.

117. What are the Five Defects an individual possess as per 'Yoga Sutra'?

The individual has five defects:

(1) Avidya (ignorance), (2) Asmiti (egoism), (3) Raga (attachment), (4)
Dvesha (disgust), (5) Abhinivesa (infinite aspiration to life).

118. Explain the term 'Astanga Yoga'.

The Yoga Sutra prescribes eight important steps in the practice of
discipline for realising God. They are:

(1) Yama (Good conduct), (2) Niyama (Purity of thought) (3) Asana (Posture),
(4) Pranayama (Breath control), (5) Prathyahara (Mind control), (6) Dharana
(Single pointed concentration), (7) Dhyana (Uninterrupted contemplation on
the object), (8) Samadhi (Dhyana without self-consciousness). These eight
fold practices comprise Astanga Yoga. The first five are external aids and
the last three are internal aids to Yoga.

119. How to practice the step called 'Yama' in the Yoga?

Yama consists of five practices; they are (1) Ahimsa (non-violence), (2)
Sathya (Truth), (3) Astheya (non-stealing), (4) Brahmacharya (celibacy), and
(5) Aparigraha (non-accepting of gifts).

120. What are the steps to practice 'Niyama' in Yoga?

Niyama consists of five practices:

(1) Sacha (purity of body), (2) Santosha (happiness, contentment), (3) Tapas
(penance), (4) Swadhyaya (studying), (5) Ishwara Pranidhana (surrender to
God).

121. What is the most important aspect of Yoga?

'Chittavrithi Nirodha' is an important aspect of Yoga. Complete control of
mind and senses and purity of mind and body are very important. The Yoga
awakens the Kundalini 'Shakti' that lies just behind the nerves and passes
through the six centres of spirituality from Mooladhara to Ajna and reaches
'Sahasrara' or the thousand petalled lotus and enjoys the bliss or union
with God.

122. Explain the teachings of Nyaya Vaiseshika systems of Philosophy?

The Nyaya and Vaiseshika systems are studied together because of their
similarities in many respects. Both of them say that the self or Atman is a
substance independent of body. It is eternal and allpervasive. Knowledge,
will, joy, etc., are external properties of the self and not the self
itself. The Nyaya Vaiseshikas believe in creation and not in evolution. The
agent is Ishwara. Reason is the basis of the Nyaya and Vaiseshika systems of
philosophy.

123. What are the four ways laid down by Nyaya Vaiseshika Darshan in order
to gather knowledge?

Whether it is worldly or spiritual, there are four ways of gathering
knowledge. There are:

(1) Direct experience; (2) Reasoning and inference; (3) Analogy; and (4) The
Vedas.

124. Explain the Purva Mimamsa.

It is an inquiry into or interpretation of the mantras of the Vedas. It is
based on the eternity of Sound, identified with Brahman. The Purva Mimamsa
differs in some important respects from Nyaya and Vaiseshika. To the Purva
Mimamsa's believers the 'Self' is a substance but knowledge is not external
to it. It is a mode or 'Kriya' of the Atma or Self. The self is neither
completely inert (jada) nor Chaitanya.

125. What is Uttara Mimamsa and what does it contain?

The Uttara Mimamsa came afterwards and it contains Vedanta. It has developed
into three schools of thought, namely, (1) Adwaita; (2) Visishta Adwaita;
and (3) Dwaita.

126. What does the "Adwaita Darshan" proclaim?

What is not two is Adwaita, that is Brahman alone, is not two. Among the six
Darshanas Advaita is the only system of philosophy which regards Atman and
Paramatman as one and the same Supreme Reality. The Adwaita is based on
direct experience. According to Advaita, the seen world of senses is
Mithya-that is, neither Sathya nor Asathya. It is illusory and the unseen
Atman is the one and only reality. The Advaithins believe that the self is a
combination of 'Shudha-Chaitanya' and the 'Antahkarana' which comprises the
'Budhi', the 'Manas' and 'Chitta' and the 'Ahankara'. Here the Chaitanya
underlies both the objective and the subjective sides. The concept of the
Pancha-Kosha and the three States of Experience, the waking, Dreaming and
sleeping, the Sthula, Sukshma, and the Karana bodies are elaborated here.
They consider Brahman as the combination of Shuddha chaitanya and Maya. Maya
with its Power of 'Avarana' and 'Vikshepa' can project the universe. "Brahma
Sathyam and Jagath Mithya"
says Advaita.

127. What are the three essential principles in Adwaita Philosophy?

In Adwaita Philosophy, there are three essential principles.

(1) The first principle says that Brahman alone is real; (2) The second says
that the world is illusory; and (3) The third says that the soul is nothing
else but Brahman.

128. Explain the Word 'Mithya'.

'Mithya' means illusion. Neither real nor unreal: Adi Sankaracharya says in
his 'Adwaita' Philosophy that this world is 'Mithya'. By the term Reality,
we mean that which is not subject to change and contradiction. This
ever-changing world cannot be accepted as real. At the same time it is not
'unreal' or empty. It is neither real nor unreal. Therefore it is
indescribable. It is just an appearance such as is found in "Vivartha" or
transfiguration.

129. Explain the term "Maya".

"Maya" is the cause for the perception of the world we see, in its many
forms. Maya works with two powers, one which enables it to conceal the truth
and the other to protect an illusory image. 'Maya' cannot delude Brahman;
but it causes 'Avidya' (ignorance) in man.

130. What are the three levels of reality accepted in 'Adwaita Darshan'?

Adwaita accepts three levels of reality they are as follows:

(1) Brahman the highest reality, (2) Relative truth or Vyavaharika Sathya,
(3) Appearance or Pratibhasika Sathya. These are only levels of Reality.
Truth speaking Reality is only one that is Brahman.

131. What is the method of realising truth prescribed by 'Adwaita'?

The method of realising truth as prescribed by 'Adwaita' is 'Jnana'. No
amount of action or prayer will help to dispel the ignorance. Karma (work)
and Bhakti (Devotion) help to cleanse the mind. But only Jnana gives the
realisation of Truth says the Adwaita Philosophy.

132. What are the ways in which 'Jnana' can be acquired?

Jnana can be got in four ways:

(1) By the study of scriptures; (2) By reflecting upon what we study
(Manana); (3) By contemplation; and (4) Lastly, by direct experience or
vision.

133. What are the beliefs of 'Advaitins' about 'liberation'?

It is believed by the 'Advaitins' that 'Liberation' can be had either by
sudden revelation in this life or by gradual development, doing good deeds
and worship. They also speak of individual salvation and the salvation of
all stating that unless every soul is liberated no soul is completely
released. The soul has to reach the place from where it has come.

134. Who propagated 'Advaita' Philosophy?

The 'Adwaita' Darshan drawing its essence from Vedas and Vedanta was
systematised first by 'Goudapada' and then latter by Adi Shankara. Adi
Shankara established and propagated Adwaita or non-dual philosophy in this
world.

135. What are the authorities for 'Adwaita' Darshanam'?

They (1) Sruthi; (2) Yukti; and (3) Anubhava, are the three authorities
which Adwaita quotes for establishing its Philosophy. Shankara places
'Anubhava' or common experience at the top and regards Sruthis only as
guides.

136. Explain 'Dwaita' Philosophy?

The Dwaitins believe in dualism. They believe that the self is different
from the Brahman. This self is a prototype of Brahman but not identical. The
Dwaita Philosophy is some what similar to Sankhya and Nyaya Vaiseshikas. To
them 'Prakriti' is the material cause while Purusha is the 'Karta' or
creator. They say 'Jiva' and Prakriti always exist and are always there, but
they never become one.

137. Who propagated Dwaita Philosophy?

Sri Madhavacharya propounded 'Dwaita' Philosophy.

138. Who propagated Visistadvaita Philosophy? Explain Visistadvaita
Philosophy.

Sri Ramanuja propagated Visistadvaita Philosophy. The Visistadvaita accepts
the phenomena of appearance and illusion and says about 'Chit' and 'Achit'
in the phenomena world. It states that both are true and valid.
Visishtadvaita has also established the oneness of Jagat which is 'Jada' or
inert and Jiva which is full of consciousness. Visistadvaita also says that
Jada and Chaitanya, i.e., inertness and consciousness are the manifestations
of the same principle of Divinity and therefore equally valid. Jagat the
universe, Jiva the consciousness and Purusha the Supreme are not three
separate entities but are the same from the ultimate point of view. Though
the appearance may be different the unifying spirit is the same. For
example, though the ornaments may be different gold is the same. Similarly
the forms are different, but there is only one Purusha which is the unity in
the diversity and multiplicity.

139. What are the two aspects present in illusion or Maya?

There are two aspects present in this illusion. The one is 'Parinama' or
evolution and the other is 'Vivarta'.

140. Explain in detail the terms, 'Parinama' and 'Vivarta'.

'Vivarta' is the property which makes us think that there is a change though
the substance remains the same, for example, sometimes we come across a rope
and get deluded to imagine it as a serpent. The rope does not go, the
serpent does not come. It is Vivarta or illusion. It is the quality which
makes us forget the real thing and makes us impose upon that some other
thing which is not there. It is the effect of Maya.

'Parinama' is the property of evolution or change, like milk turning into
curd. If there is no milk there is no curd. Parinama is that which changes.
Maya is present both in 'Parinama' and 'Vivarta'.

141. We are under the influence of 'Vivarta'. Explain this statement and say
how?

Though we are Atma Swarupas, we forget the Supreme Reality and we live in
'Dehabhranti' or bodily illusion. We mistake our ephemeral existence to be
the real existence. We are not afraid of the rope but afraid of the serpent.
Similarly, we are not afraid of "Atma" but are afraid of the "life".

Though we are "Atma Swarupas" and should be free from fear, unfortunately we
are lost in fear and illusion. This is the effect of "Vivarta". It is
therefore correct to say that we live under the influence of "Vivarta".

142. "Adwaita, Visishtadvaita and Dwaita". Though they are different systems
of Philosophy there is an underlying unity in them. What is it?

Adwaita, Visishtadvaita and Dwaita, though different as systems of
Philosophy, all these three talk about the 'Atmatathva'. The 'Atmatathva' is
the only permanent thing and it remains eternal and changeless. In Dwaita,
duality always remains. Visishtadvaita teaches us that there may be
differences of Rupa and Nama, form and name, but the Purusha behind them is
the same. They also accept the permanence of both jada and Chaitanya. Jada
is as true as Chaitanya. Because we have one sided outlook we are not able
to recognize the other side of the picture. When we are able to recognize
both, then only will be able to realise the unity. We must attempt to reach
unity through duality. If we want to attain Adwaita stage, we have to pass
first through Dwaita state.

TO BE CONTINUED .

Source: GUIDE TO INDIAN CULTURE AND SPIRITUALITY Published by

Sri Sathya Sai Books & Publications Trust Prashanthi Nilayam, India

Sent with Sai love by Sai brother M. Palaniswamy, 'saidevotees_worldnet'

http://groups.yahoo.com/group/saidevotees_worldnet/

__________________________________________________ ______________________

Date: Wed, 16 Jun 2004 09:30:07 -0700 (PDT)
From: saidevotees_worldnet@...
Subject: GUIDE TO INDIAN CULTURE AND SPIRITUALITY - III(1)

Note: This guide is not only intended for Balavikas students, this also
helps every one who wants to know about the Indian Culture and Spirituality
and also refresh the memory of those who have forgotten many of them. This
will also guide all parents to teach their children and putting a foundation
in their mind about Indian Culture and spirituality. Therefore we take
pleasure in posting this in seven parts in our Forum for the benefit of all
and are intended for fact-finding reading. Thanks to the author.
'saidevotees_worldnet'

Om Sri Sai Ram

GUIDE TO INDIAN CULTURE AND SPIRITUALITY

[Based on the Divine Teachings of BHAGAWAN SRI SATHYA SAI BABA]

By Smt. KAUSALYARANI RAGHAVAN

III. BHAGAWAN BABA'S DIVINE TEACHINGS (1)

[During the first Summer Course Year 1972]

143. It is said that Jnana is Adwaita Darshan. How?

'Adwaita' can be compared to milk, 'Visistadvaita' can be compared to Butter
and 'Dwaita' can be compared to Butter-milk. Butter and butter-milk are
ultimately derived from milk. The milk is the unifying substance in all of
them. Similarly both 'Dwaita' and 'Visishtadvaita' are derived from
'Adwaita'. Therefore it is said wisdom is Advaita Dharshanam.

144. Explain the Statement 'Sathyam Jnanam Anantham Brahmam'.

Atma Tathva which is 'Jnana' is permanent. Though we do not accept it, it
still exists. It is above all experience of loss and gain; nothing can shake
it. This Atma Tathva is the embodiment of truth. It is also the embodiment
of delight or 'Ananda Swarupa'. In Geetha Lord Krishna says to Arjuna "I who
am the Iswara, you who are the jiva and this world which is Jagat-all the
three have always been in existence at all times". These three - 'Jiva',
'Iswara' and 'Prakriti' have been existing at all times. They were there
even before the creation and they will continue to be there. Though the
physical bodies may be undergoing transformation this Atma Tathva remains
eternal and changeless. So this Brahma is that which Truth (Sathyam) is,
that which is Endless (Anantham) and that which is All-knowing (Jnanam).
This Sathyam and this Jnanam - everything is Brahman.

145. What is the meaning of the word 'Brahma'?

The word Brahma is derived from the root "Brahvast" meaning that which does
not change. It is called Brahma Tathva, because it does not change and it is
eternal.

146. How can one attain this 'Brahma Tathva'?

We must adopt the theory of "Rasovai Saha" in order to attain this "Brahma
Tathva". The entire universe is born out of Rasa, God Himself being "Rasa
Swarupa". That which is born out of "Rasa" cannot be "Nirasa" or devoid of
Rasa.

147. How many categories of Rasa are there?

There are nine categories of Rasa called Navarasas according to Pundits
classification.

But according to Swami Bhagawan Baba's view there is no need for Navarasa
classification. Swami says there are only two Rasas. (1) Karuna Rasa, (2)
Sringara Rasa. The conditions of Daya, Prema and Anugraha merge in Karuna
Rasa.

The emotions of Kama, Krodha and Loba merge in Sringara Rasa. Sringara Rasa
misleads us whereas Karuna Rasa lead us. Only through Karuna Rasa we can
recognize our duty and reach the proximity of the Lord. That is real bliss
and Karuna Rasa offers to us pure selfless love. Selfish love leads to Moha.
But selfless love leads to Moksha that is Moha-kshaya (removal of Moha) or
liberation.

148. What is responsible for all joys and sorrows?

'Abhimana' and 'Mamakara' (ego and attachment) are responsible for all joys
and sorrows. All this is the result of illusion or Maya.

149. What is "Samadhi"?

Samadhi is attaining a sense serene state of mind - the equanimity which
enables a person not to be elated by joy and depressed by sorrow. This
equanimity is above the experience of joy and sorrow. The word Samadhi is
usually misinterpreted. The real meaning of the word Samadhi is conveyed by
the two syllables that makes this word - 'Sama' and 'Dhi'. 'Sama' means
equal; 'Dhi' means Buddhi. So to be untouched by joy and sorrow, to take
them in the same stride, is Samadhi.

150. Give two examples to explain the term 'Samadhi'?

Lord Rama and Lord Krishna as Avatars have demonstrated the state of Samadhi
in the following ways:

Rama who got ready for the coronation ceremony (at 7 o'clock in the morning)
at the same time and in the same stride, took the opposite decision and went
away to the forest. He was not elated at the prospect of becoming the future
king and he did not get depressed or frustrated when he was asked to go to
the forest.

Krishna always used to be smiling, whether it was 'Rudhrabhumi', the
sacrificial field, or 'Yuddhabhumi', the battlefield. His "geetha" (meaning
song) was delivered on the battle field. It shows that Krishna can sing even
in the midst of a battle and that the real nature of Avatars is that they
are always overflowing with the spirit of delight and joy.

151. What is the meaning of the term "Swabhava"?

"Swa" is Brahma Tathva: "Swa" does not refer to the individual. 'Swa' refers
to Brahma. 'Sweecha' means the will of Lord and "Swabhava" means the 'bhava'
of the Lord. Our nature is Ananda in reality.

152. What are the four Purusharthas? Name them.

The four Purusharthas are: (1) Dharma, (2) Artha, (3) Kama and (4) Moksha.

153. Describe the Purusharthas in detail and explain how should be followed
as advised by Bhagawan Baba?

The Purusharthas, Dharma, Artha, Kama and Moksha are like steps of a ladder
with Dharma firmly planted in the ground and Moksha as the goal, the
reaching place. Without the foundation of Dharma and the goal of Moksha,
Artha and Kama in the middle are of no significance. When we understand the
nature of each of them, we find a unity in all the four Purusharthas. Dharma
and Artha may be grouped together. Bhagawan Baba says "Adopt Artha for
Dharma and develop Kama for Moksha". Our Kama or desires should be oriented
towards Moksha and the Artha that we amass must be for establishing Dharma.
When we give prominence to these two things Dharma and Moksha, then Artha
and Kama also become sanctified.

154. What is Dharma?

Dharma is the way of higher life directed by the ideals one holds dear, by
the level of attainment one has reached, by the status of the individual in
society and by the individual's own awareness of himself and his status.

155. Why has the body got the name "Deha"?

This body has got the name 'Deha' because the name signifies that the body
will be burnt or destroyed one day. The transient nature of the body is
contained in this very name.

156. What is a "soul" or human spirit?

The indestructible divine spark which has come into this destructible body
has been called man's soul or human spirit. Because the body contains this
indestructible Divine, the live body has been called "Man".

157. What is the meaning of the word "Manava' '? Explain it in detail.

The very word 'Manava' which stands for man signifies the Divinity that is
present in Man. It has three syllables: (1) 'Ma' stands for ajnana or
ignorance or absence of knowledge. (2) The second 'Na' stands for the desire
that ignorance and absence of knowledge should disappear. (3) The third 'Va'
conveys the injunction of that one should conduct oneself in a manner to
remove ignorance.

158. How does creation go on?

Just as for a dream, sleep is the cause, so also for creation what is called
'Maya' is the cause. For Maya there is no beginning and there is no end -
Maya always loves the soul, loves the Purusha. It wants to be with the soul
and reach God. So also creation wants to reach God. It is by the
co-existence and by the combination of the soul, the Purusha and Prakriti
(world matter) that creation goes on.

159. It is said that "Purusha is the only one and He cannot be many".
Explain how it is so?

Usually "Purusha" stands for a large number of different persons and
'Prakriti' stands for a wide variety of manifestations of this universe. But
in reality Purusha can be only one. He cannot be many. The 'Purusha' or the
Soul is simply the manifestation of the Divine. On the other hand the
manifestation of matter of the material things in this world the Prakriti or
the world is filled with all the five elements. All these are destructible
and not permanent. But what is clear, what is indestructible and what is
effulgent and shining is only one and is the Soul of Purusha. 'Sruti'
describes this Soul as something which has no attributes, as something which
is superior and eternal and permanent. In the material world of many shapes,
name and Rupa, we make distinction between man and woman but in reality all
these are "Prakriti" aspects only so far as the 'Purusha' is concerned and
there is no difference. Atman alone is the real 'Purusha'.

160. What is Dehatma and who is Paramatma? How does human body come into
existence?

By our own desires, and by the action of our parents and also by the
'Sankalpa' or the wish of God, the body which may be called 'Pot' comes into
existence. The life ('Jiva') can be compared to the mud, the body is
'Dehatma'. This is going to be destroyed. The mud or the basic constituent
of the human body is "Paramatma". All these human bodies in time are going
to be destroyed and converted hack into elements. When we die all of us go
to our original place from which we have emanated.

161. What do you mean by 'I' was Born?

What is born is the body. The real 'I' is 'Atma Tathva'; it is eternal; it
is always there, it has no birth or death. It existed before we were born
and it will exist even after our death. What comes and goes is only our
body. So Paramatma is eternal and only Dehatma undergoes changes and dies.
That which dies can be born again. Since the real 'I' soul or Atma cannot be
born, what is born is only our body in reality.

162. How will you answer questions such as "Is there God"? Where is God and
where is He to be seen?

The question is, "Is there God or is there no God"? The fact that the word
God is contained in the question asked, namely, "Is there God", is proof
that there is God. If there is no 'God', then the word 'God' would not have
come into existence at all. Can anyone name something which does not exist?

Something which has no shape or existence cannot get a name. For argument
sake some example like "Gagana Pushpa" meaning flower of sky may be given
but in reality 'Gagana' or sky, 'Pushpa' or flower are in existence though
not together but as separate entities.

God is everywhere and in everything. The whole creation is from Him and He
is in the creation. So God is Omnipresent.

163. How will you justify the statement that God is Omnipresent? Give the
scientific as well as spiritual reasoning to explain this statement.

The five sensations sabda, sparsa, rupa, rasa, gandha (sound, touch, form,
taste and smell) are all found in the earth. Because of this, the earth is
solid and stable. The second element water has no smell (gandha) and all
other four senses are present, namely, sabda, sparsa, rupa and rasa (sound,
touch, shape and taste). Therefore, it is able to move a little more freely
than earth. Fire contains only sound, touch and shape, no gandha or rasa. So
it is lighter than water and earth and so it is able to go higher and higher
up more freely. The fourth one is air. It has only two qualities, namely,
Sabda and Sparsa (sound and touch), all other qualities, are absent in it.
So it is very light and therefore air is able to move more freely and go
wherever it wants to go. The sky or space has (only one) quality, the Sabda
or sound. All the other qualities have disappeared and that is the reason
why we find that the sky is everywhere. God is beyond and above all these
five senses of
perception. He has none of the five qualities or attributes of matter.
Therefore, He is lighter than all these five elements and He is present
everywhere. So God is Omnipresent.

164. What is the meaning of the statement, that "God is Anoras niyan, Mahato
Mahiyan"?

It means that God is infinitely smallest amongst the infinitely small -
Anoraniyan, Mahato Mahiyan - means that God is vastest amongst the vast
Mahato Mahiyan. He is the smallest as well as the biggest amongst all in the
entire creation.

165. Why do we say that the sound 'AUM' is identical with Brahman?

This sound "AUM" is a combination of three syllables:

(1) 'Aa'

(2) 'OO'

(3) 'M'.

'Aa' is connected with awareness. It is called 'Viswa. 'OO' is the subtle
and is connected with ideas of the mind, with dream. It is being considered
as 'Taijasa'.

'M' is causual, is connected with cause and effect and is related to deep
sleep or 'Prajna'.

So when the sound 'Aa' joins with 'OO' and when the sound 'OO' joins with
'M' we get the complete sound (AUM). That is when the 'Visva' merges into
'Taijasa', and 'Taijsa' into 'Prajna', we get the Darshan of Atma. In the
same way it is only when we are able to combine the three states, the waking
state, the dream state and the deep sleep stage, or combine the gross, the
subtle and the causal aspects into one, we have a chance of getting a
glimpse of Divine Soul.

Thus AUM, 'the Pranava', represents the entire content of Brahman.

166. What is the meaning of "Ekam Eva Advithiyam"?

When we say "Ekam Eva Advithiyam", the reference is to the Brahman which is
the one and the only one without a second. Brahman is in everything and is
everywhere, since it is omnipresent and omniscient, it is the absolute one
reality without a second.

167. Why do we say that 'Jiva' or 'Soul' alone is indestructible while all
other things in this world are destructible?

Everything that undergoes a change, everything that transforms from time to
time is a destructible thing whereas what is permanent and eternal
ever-present is indestructible. The human body is associated with six stages
of transformation, namely:

(1) Birth;

(2) Growth;

(3) Change;

(4) Evolution or decline;

(5) Death;

(6) Destruction.

Because of this and because the body is not permanent we say everything in
this world is destructible. Only the 'Jiva' the Soul does not undergo any
change and is permanent. This destructible 'Jiva' or Souls dwells in this
destructible body. Only the body gets destroyed but the 'Jiva' is permanent
and it cannot be destroyed.

168. Is the realisation of self or soul, the final achievement?

The answer is 'No'. The realisation of self or soul will only help to
understand what destructible part of man is and what the indestructible part
of him is. There is something which is neither the body nor the soul. This
something is what may be called the 'Purushothama', and it exceeds both
these things. We can reach the goal of our realisation, only when have been
able to realise this "Purushothama", i.e., God or Brahman.

169. There is a saying that "The mind is the mirror of One's inner being".
Explain.

In the spiritual path, we have to find out the existence of four aspects:

(1) The soul;

(2) The intelligence;

(3) The mind;

(4) The sense organs.

For the sense organs, the mind is the master. For the mind, the intelligence
is the master. For the intelligence, the soul is the master.

Therefore all the four aspects are related to one another and ultimately
those four different aspects is just one aspect in reality and that is the
Atman or the Soul. So what comes from within ourselves, what emanates from
the inner being is the mind itself when it is reflected properly. There
cannot be anything either by way of mind or by intelligence or by our action
which comes from outside. All comes from within our body i.e., from Soul and
so the mind is the mirror of one's inner being.

170. Explain the term "Vairagya" and how to attain it?

The mind is like cloth and desires are like thread. If we want to make the
mind (cloth) disappear we have to remove the desires (thread) one by one.
Diminishing the desires, our luggage or burden, as we go up in the journey
of life is called in the language of Vedanta as "Vairagya". Vairagya does
not mean abandoning the family and living in the forest. Vairagya is staying
in and performing duties which we have to perform, having mind free from
desires and attachment.

171. What benefit do we gain by "Vairagya"?

"Less luggage makes travel a pleasure". The mind made up of many desires can
only give lots of trouble. "Vairagya" is performing duties which we have to
perform, as being performed for God's pleasure. and not for our pleasure. It
will eliminate losses, difficulties and troubles in our life. So by
attaining 'Vairagya' our life journey is made easy, less troublesome safe
and wholesome.

172. Why we call God "Madhava"?

The word 'Madhava' contains two syllables, 'Ma' and 'Dhava'. 'Ma' can be
interpreted to mean 'Mava' or illusion; 'Ma' means Prakriti, or nature; 'Ma'
also stands for Goddess of Wealth or Lakshmi. "Dhava" means Master. One who
is the owner of 'Maya' or 'Prakriti' or Lakshmi. He is 'Madhava'. He is also
the Paramatma.

173. What is difference between Jivatma and Paramatma?

'Paramatma' is independent. He is free whereas Jivatma or 'Jiva' is
dependent and depends on something else. The 'Jiva' who is subordinate to
nature cannot be identified with bliss. If we want to enjoy supreme bliss
this can be done only when we identify ourself with 'Madhava' or God.

174. From where do the Upanishads come and what good can the Upanishad do
for man?

Upanishad shows the path by which we can reach the 'Kaivalya' - or unity
with God. Upanishads are essence of Veda and the basis of all the Upanishads
are Vedas example from Yajur - Easavasya Upanishad. From Sama Veda - Keno
Upanishad. As in Veda even in Upanishad we have 3 parts namely:

1. Upasana Kanda;

2. Jnana Kanda; and

3. Karma Kanda.

Upanishads tell man what he should, what he should not do, what paths will
lead him to god, which path is bad and so on. The sole purpose of Upanishad
is to lead to God.

175. How has the Sage Vyasa classified the Upanishads?

The Sage Vyasa classified the Upanishads and allotted them to the four
Vedas. Rigveda has 21 branches and each branch has one Upanishad allotted
them to the four Vedas. Rigveda has 21 branches and each branch has one
Upanishad allotted to it. The Yajur Veda has 109 branches and 109
Upanishads. The Atharvana Veda has 50 branches and 50 Upanishads. The Sama
Veda has 1,000 branches and 1,000 branches 1,000 Upanishads. Thus 1,180 were
assigned by Vyasa to the four Vedas. Only 108 have now survived.
Sankaracharya raised the status of ten by writing commentaries and so they
become specially important. The ten - Esa, Kena, Katha, Prasna, Manduka,
etc.)

176. What are the remaining 98 Upanishads apart from the ten well-known
Upanishads?

The remaining 98 Upanishads are as follows:

1. Brahma

2. Kaivralya

3. Svethasva

4. Fabali

5. Hamsa

6. Garbha

7. Aruni

8. Paramahamsa

9. Amrithanda

10. Narayani

11. Amrthabindu

12. Atharvasikha

13. Atharvasiva

14. Kasithara

15. Maithrayani

16. Nrsimhatapani

17. Brahmajabala

18. Maithreya

19. Kalagnirudra

20. Sulabha

21. Manthrika

22. Kshithi

23. Niralamba

24. Sarvahara

25. Vajrasuchika

26. Subharahasya

27. Thejobindu

28. Nadabindu

29. Dhyanabindo

30. Brahmavidya

31. Atmabodhaka

32. Yoga

33. Thathwa

34. Naradaparivrajaka

35. Brahmana

36. Sita

37. Yogachudaamani

38. Nirvaana

39. Mandala

40. Dakshinamurthi

41. Skandaa

42. Sarabha

43. Adwaita

44. Thaaraka

45. Mahanarayana

46. Sowbhagyalakshmi

47. Saraswathiahasya

48. Mukthika

49. Bhavaricha

50. Ramathapana

51. Ramarahasya

52. Mudgali

53. Vasudeva

54. Pingala

55. Sandilya

56. Mahabhikshuka

57. Yogasiksha

58. Sanyasa

59. Thuriyathitha

60. Paramaparivrajaka

61. Narasimhu

62. Akshamalika

63. Annapoorna

64. Ekakshara

65. Akshika

66. Adhathya

67. Surya

68. Kundisakhya

69. Aatma

70. Savitri

71. Parabrahma

72. Pasupatha

73. Thripurathapana

74. Avadhootha

75. Thripura

76. Devi

77. Bhavana

78. Katha

79. Yogakundali

80. Rudrahrdaya

81. Rudraksha

82. Bhasona

83. Darsana

84. Ganapathi

85. Thaha Sata

86. Mahavakya

87. Panchabrahma

88. Gopalathapam

89. Pranagnihothra

90. Garuda

91. Krishna

92. Dattatreya

93. Varahaa

94. Vajnavalkya

95. Sathyaayana

96. Avyaktha

97. Hayagriva

98. Kalisantharana

TO BE CONTINUED .

Source: GUIDE TO INDIAN CULTURE AND SPIRITUALITY Published by

Sri Sathya Sai Books & Publications Trust Prashanthi Nilayam, India

Sent with Sai love by Sai brother M. Palaniswamy, 'saidevotees_worldnet'

http://groups.yahoo.com/group/saidevotees_worldnet/

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