Quotes from Swami on Veda chanting

[Guest guest]

Sai Ram,

 

Does someone have extracts or quotes from Swami's discourse where He

mentions the importance of veda chantings and learning vedas? If so,

can you please post it? I searched around but could only find couple

of them - I am sure there are quite a few. I am looking to compile

these Swami quotes/extracts.

 

Here is one of them:

 

"On this auspicious occasion of Sankranti, children aged 5 years are

initiated into the process of learning with the chanting of sacred

Vedic Mantras. Our ancient sages declared, Vedahametham Purusham

Mahantham Adityavarnam Thamasah Parasthath (I have visualised the

Supreme Being who shines with the effulgence of a billion suns and

who is beyond Thamas - the darkness of ignorance). The Vedas have

extolled the Supreme Being in manifold ways. The Rig Veda contains

Mantras extolling God and His blissful form which attracts one and

all."

 

- Jan 12, 2004 discourse

 

 

Thanks,

SLN

[Guest guest]

Sairam,

 

I found this in the following link

http://www.eaisai.com/baba/docs/SSV_EternalTruths.html

 

Sathya Sai Vahini Bhagavan Sri Sathya Sai Baba Eternal Truths

The Veda is the Mother of all the Sastras. The Veda emanated from God Himself as

inhalation and exhalation. The great sages, who were the embodiments of the

treasure gained by long ascetic practices, received Veda as a series of sounds

and spread it over the world by word of mouth from preceptor to pupil. Since it

was 'heard' and preserved by generations, the Veda is known as Sruthi, 'that

which was heard or listened to.' The Veda is endless. Who composed the Vedas?

Until today, it has not been possible to unveil their names. Those who recited

it had perhaps no desire to earn renown, for the names are nowhere seen

mentioned in the Veda. May be they had attached no importance to their names,

or clans or sects, or it is likely they had no kith or kin or clan. Whoever he

or they may be, the sages were sure they were masters of all knowledge, for the

sense of equality and equanimity found in the Veda is the innate quality of only

such wise persons. So it is

very appropriate to infer that the Veda was given to the world only by persons

endowed with all powers. The word 'Veda' originated from the root 'Vid',

meaning 'to know', "Vidana thu anena ithi Vedah", "That which reveals and makes

clear all knowledge is Veda". The Veda can be mastered neither by limited

intellect nor by limited experience. The sacred Veda instructs all that one

requires for his spiritual advancement. It instructs one the means and methods

to overcome all sorrows and grief. It instructs one in all the spiritual

disciplines which can give unshaken peace. No one has understood correctly the

beginning of the Veda or its end. So, it is hailed as Anaadi (Beginningless)

and Sanathana (Eternal). Since the first and the last of the Veda are not

known, it is Nitya, Everlasting. The intelligence of humans is tainted but

since the Veda has no trace of taint, it is concluded that it cannot be a human

product. So the Veda is also characterised as A-pourusheya (Non-personal). The

Veda is its own authority. Each Vedic sound is sacred because it is part of the

Veda. Those who have faith in the Veda and its authority can personally

experience this. The great sages were enriched by such experiences and they

have extolled it as the source of wisdom. These experiences are not bound by

time or space. Their validity and value can be recognised not only in India but

by people of all lands. They lay down basic truths, it can be asserted. The

Vedic religion originated, we do not know when; others came later. This is the

difference. So, if the Absolute has to be known, it is not possible to succeed

with the help of the skill and strength that man has. Human intelligence can

operate only within certain limits. Buddhigrahyam atheendriyam. But the Veda is

beyond the reach of intelligence. Intelligence is restricted. It can deal only

with facts discoverable by the senses and experiences related to these. It can

act only in the area of the visible, the viable. Mother Veda has been kind to

her children - the human race. To sanctify its cravings and to uplift the race,

she has posited the concept of Time - and its components, the years, months,

days, hours, minutes and seconds. Even gods were declared to be bound by Time.

The individual or Jiva is caught in the wheel of Time and Space and rotates

with it, unaware of any means of escape. But, really he is beyond the reach of

Time and Space. The Veda is bent upon the task of making him know this Truth,

and liberating him from this narrowness. Mother Veda is compassionate; she

longs to liberate her children from doubt and discontent. She has no desire to

inflame or confuse; wise men know this well. Gravitation has existed on earth

since we do not know when. It had its origin along with the Creation of the

Earth. The Earth and the Force of Gravitation are both inseparable,

indistinguishable. Just because it is not recognised by a few or because it is

not visible as such, it will be foolish to deny its existence in the Earth. But

the fact is, no one knew the existence of this universal force, though it was

there along with the Earth! The force was operating even when man was unaware

of it. At last, after analysing various principles and observing various

experiments, the Western physicist Newton announced that the Earth had the

force of gravitation. The world accepted his statement and placed faith in its

truth. But, the force was operating all the time, even before the announcement

by Newton. It did not start operating all of a sudden, when the experiments

demonstrated it. The Vedas are Eternal Truths; they

existed even before the people of this land discovered, practised and

experienced them. Just as Western physicists announced the existence of

gravitation after their experiments, the ancients of this land demonstrated the

innate authenticity of the Vedas through their own experience. Here too, the

Veda existed long before it was discovered and put into practice. Newton's Laws

of Gravitation benefited the whole world; they express universal truths

applicable to all places and times. They are not confined to Western countries

only. So too, the Veda is Truth, not merely for Bharath but for all people on

earth. It is not correct to claim that Bharath or India is the birthplace of

the Vedas. The utmost that can be said is that they were discovered by the

people of Bharath. To ask why a happening in one place did not take place in

another place also is the sign of a confused mind. The Divine Author decides

what should happen when and where. As He decides, so it takes place. The

atmosphere in India was congenial for the revelation and the growth of the

Vedas. The Vedas were drawn towards the hearts of the sages of this land, this

Karma-bhoomi, this Yoga-bhoomi and this Tyaga-bhoomi. Other lands pursued Bhoga

and so their atmosphere was overcharged with worldly aspirations and

achievements. The Vedic message could not therefore be easily understood there.

Since in India, the spiritual quest was sincerely pursued, along with material

objectives, people here had the good fortune of the Veda Matha, Mother Veda,

incarnating. Of course, this does not mean that the Veda Matha has not blessed

other lands or is absent therein. It is like the force of gravitation present

everywhere. The Veda is omnipresent. The heroic sages of Bharath were able to

receive the Vedic Message as a result of their Sadhana of denial and detachment

as well as their capacity to concentrate, and to experience the Bliss resulting

from practising it. They were so selfless and full of compassion and love that

they shared with those who approached them what they had heard and enjoyed.

They are therefore called "Manthra Drshta". Through the long line of their

disciples, the message has come down the ages and spread all over the land.

Like a continuing flood, the mysterious Veda was 'visualised' by the Sages as

Drshtas. The Bharathiyas, people of this country, are well aware of this debt.

The scriptural texts of India - the Vedas, Vedangas, Upanishads, Smrthis,

Puranas and Ithihasas - are repositories of profound wisdom. Each of them is an

ocean of sweet sustaining milk. Each is sacred and sanctifying. The waters of

the Ocean can never be diminished in volume however many pumps you ply to drain

them. Enormous quantities of water are turned into steam by the hot rays of the

sun, bundled into clouds, and returned to the earth as rain. This helps the

harvesting of grain and renders the land green with vegetation. The wonder is

that in spite of this tremendous uptake and downpour, the level of the ocean

does not go down even by an inch. Furthermore, even though thousands of live

rivers pour their waters into the seas; the level is not seen to increase.

Similarly, the persons who have supplemented their knowledge of the scriptural

texts with the awareness of their validity acquired by practising the lessons

contained in them, are not affected

by praise or blame, whatever the source and quantity. Their hearts will stay

pure, unaffected and calm. The holy scriptures of India are strongholds of such

sustaining lessons. However, one can imbibe those lessons only to the extent of

one's patience and intelligent skill. After mastering the texts and gaining

experience in putting the lessons into actual practice, one can share the light

and the joy with others. The texts of India insist on the value of actual

practice and the need to confirm the truths by experiencing their impact. If a

person desires to understand clearly the sacred books and scriptural texts of

India, to imbibe their message, he must learn the Sanskrit language; he cannot

avoid that responsibility and that duty. The very mention of Sanskrit

immediately arouses in many among us a prejudicial attitude. "It is the dead

language of a dying culture; it is boosted by the fanatic attachment of

antiquated conservatives", contemporary moderns declaim. They condemn the

language as surviving only in meaningless formulae, in fast vanishing rituals

and ceremonies, in wedding rites and other futile exercises. It is a very

difficult language to learn, it is said. Such beliefs have dug themselves deep

into the minds of moderns. These banal opinions and false attitudes have to be

exorcised from the minds of men. Sanskrit is an immortal language; its voice is

eternal; its call is through the centuries. It has imbedded in it the basic

sustenance from all the languages of the world. Revere Sanskrit as the Mother

of languages. Do not ignore its greatness or talk disparagingly about it. When

you yearn to slake the thirst for nectar offered by the Vedas, you have to

learn Sanskrit. In order to interpret the Vedas and elaborate their inner

meanings and mysteries, the sages have left behind text books of complementary

sciences like grammar, poetics, philosophy and astrology. Their researches and

books range over several fields of knowledge like astronomy, geography,

jurisprudence, ethics, epistemology, music, psychology and rhetoric. Western

scientists are struck with admiration at the wonders of astronomy they have

unveiled and the truths they have unravelled in other sciences; they have

benefited by the clues provided by these sages and they are

engaged in further research encouraged by the discoveries of these ancient

seers. They have acknowledged that these rshis had advanced far more than the

Greeks in their astronomical knowledge. In the Vedas and the supplementary

literature they produced, we can find already revealed many secrets of nature,

hailed as revolutionary discoveries by modern science, like the existence and

explosive possibilities of the atom. Many sections of the Atharvana Veda are

found to be mines of such important information when examined by westerners.

The Germans established special institutes and universities in order to conduct

research on the contents of the tons of palm-leaf manuscripts of the Naadi texts

and horoscopes, and on astronomy, medicine, chemistry, toxicology, mathematics,

etc. They are learning Sanskrit so that this work may proceed successfully. In

America, Russia and even in Afghanistan, the Universities are not only

themselves eager to introduce Sanskrit as a subject of study but

they are being pressed by scholars to do so! Foreigners are revering these texts

from India as gems of lucky discovery. The science of Yoga was assigned great

prominence in the past by Indians. Even now, in many countries of the world

this science is being studied and practised. Institutions where yogasanas are

taught exist in great numbers throughout America and Russia. In India, however,

when the practice of Yoga or Meditation is mentioned, people respond with the

feeling that it is a spiritual path related to the Vedantic school of thought.

As soon as Yoga is referred to many who hear the word get pictures before their

minds of lone hermits in the depths of thick forests, wearing the ochre robe of

monks and living on fruits, tubers and roots. Their opinion is that

Yoga-sadhana is the ancient discipline practised by such homeless ascetics.

This is an ignorant guess; it is not true at all. The Yoga science is today

being probed by physicists and others in Western countries. In this era of

technology, it is becoming increasingly

difficult to lead peaceful lives. Men are becoming the targets of various types

of mental ailments. In countries on the frontline of civilisation like America

and England, people have lost the delight of natural sleep at night. They

experience only artificial sleep induced by the tablets they swallow. As a

consequence of these and many other drugs taken to ward off other ills, they

suffer more and more from diseases of the heart and blood pressure. In the end,

they render themselves unhealthy wrecks. Such lives are highly artificial.

People are sunk in fear and anxiety; mentally on one side and physically on the

other, they have no rest. Drugs, tablets, capsules and pills are produced in

millions but the general health has not improved. Besides, new varieties of

illness have emerged and are developing fast. A few intelligent westerners have

realised that their only refuge is Yoga; they have confirmed their conclusion by

means of experiments; they have taken to Yoga with increasing

faith. The Vedas are the oldest literary creations of man. Now the word

'literature' is used to connote writings scribbled while eager to find

something to spend the time hanging on hand. They have no inner worth or

significance; they destroy the traits of good character in the reader and

implant bad attitudes and habits; they do not adhere to the path of Truth. But,

Literature is a term that cannot be applied to writings or poems that reel off

tales that are false. It should not emerge from the egotistic fancies of the

individual. The Vedas are the soul that sustains the spiritual life of Bharath;

they are the breath that keeps the people alive. They possess a divine power,

amazing in its effects. They are charged with the vibrations of mantras, which

can be experienced by those who go through the process scientifically. They can

impart also the strength derivable through symbols and formulae of Tantric

nature. 'Tantra' means 'the means and methods of utilising the mantras for

one's own good'. Man has physical and material power only. His Karma becomes

holy and sacred when the mechanics (yantra) of life are ruled by Mantra and

Tantra. The technique of this Sadhana is in the Karma Kanda of the Vedas. The

ancient sages became aware of this and have preserved it for mankind in the

Four Vedas. Unable to grasp these truths, those who pride themselves as

'moderns' proclaim that the Vedas contain only verses and mantras which are

learnt by rote and repeated by aged cronies. Not only 'moderns' but even those

who earned distinction as "the foremost Pundits", those who expound to the

people gathering fame, use the Vedas for promoting their material well-being

and not for helping them on the spiritual path. They are unable to discover the

sacred task for which the Vedas exist. Whenever the chance arises, they benefit

by the scholarship, but they are not eager or able to use the Vedas to purify

their daily lives. As a result, 'moderns' find it impossible to develop faith

in the Vedas. When the Pundits do not seek to practise the Vedas they have

learned and parade their lack of faith by not instructing their own children on

the glory of the Vedas, they naturally cause lack of faith in the entire

society. Many others, in spite of their ignorance of the meaning of the Vedic

hymns, walk through busy places reciting the sacred texts in mechanical

orthodoxy. Foreigners, - especially German scholars - though they have not

learnt the Vedas by rote, have realised that the mantras possess and transmit

profound power. They have during the centuries carried to their own country,

portions of the Vedas and conducted patient and painstaking research on them.

Consequently, they have unravelled strange mysteries. They found that the Vedas

contain the secrets of all the arts which confer progress on man. As adjuncts to

the Vedas, many scriptural texts emerged. The Veda (knowledge) of Archery, the

Veda of Ayu or Maintenance, Prolongation and Preservation of Life (medicine),

the Veda of Planets and Stars (Jyotir Veda) - many such texts were composed and

promulgated. Sage Viswamitra discovered the mantra named Gayathri, which is

addressed to the energy of the Sun, Surya. This mantra has infinite

potentiality. It is a vibrant formula. It has immense powers, powers that are

truly amazing. For, the Sun is its presiding deity. Students of the Ramayana

know hat the same sage, Viswamitra, initiated Rama into the mysteries of

Sun-worship, through the mantra Aditya Hrdayam. The Gayathri enabled Viswamitra

to use rare weapons which bowed to his will when the mantra was repeated with

faith. Through the powers he attained in this way, Viswamitra was able to

become a great scientist and create a counterpart of this cosmos. A person who

is able to increase the

capabilities of his hands and his senses is now considered a 'scientist', but,

the term (Vijnani) was correctly applied in the past only to those who

developed spiritual power and discovered the formulae for delving into the

Divine within, those imbued with faith and devotion who could spontaneously

demonstrate that power in actual day to day living. On the other hand, the

'scientists' of today know only a bit here and a bit there; they exaggerate and

boast of what they have managed to learn. They are fond of pomp and proud

display. They rise skyhigh on the fumes of praise. Such absurdities are quite

contrary to the true behaviour of a scientist. For he is humble and meek. He is

aware that, however much he knows, there is a far vaster field which he has yet

to know. He is conscious that Divine Grace is responsible for what little he

knows. Viswamitra was a scientist who had recognised this truth. So, there is

no scientist yet greater than he was. But, though a sage of such immense

eminence and with so expansive a heart lived in India, he is not remembered by

the people of this land. They honour foreigners who have glimpsed his

greatness; they have placed their faith in those researchers who have elicited

valuable lessons from the Vedas. The Veda is the Mother of Bharat. But the

children do not revere the mother any more. They revere the stepmother and

believe in her! This is the result of anglicised educational system. Probing

further and further into the scientific attainments of the sages of ancient

India, the construction of Vimanas, vehicles capable of flying in space, is

described by Sage Bharadwaja. Mental Science had advanced so much that they

could reproduce what had happened or predict what would happen. The Science of

Medicine was highly developed in India. It was Sage Bharadwaja who taught this

science for the benefit of mankind. Sage Atreya took up the task of propagating

this science and technique of healing. Saint Charaka compiled all the

discoveries into a Samhitha or 'Collection', named after him. It deals

elaborately with the diagnosis of diseases, methods of healing and cure, foetal

development and other essential but not easily discoverable facts of medical

science. The doctors proficient in that science could, in those ancient years,

surgically remove or correct various diseased parts of body when the illness

could not be cured by drugs. Saint

Susruta has written in his compendium on many surgical processes. This text has

been discovered and is available for study. Dhanvanthari, Nagarjuna and other

sages have brought to light many other medical discoveries of Ancient India,

made by adherents of the Vedic tradition of scientific reasearch. There are

also many valuable texts on ethics, jurisprudence and other social sciences

which are invaluable treasures for all time, like the Dharma Sastra of Manu and

the Nyaya Sastra of Gautama. Vedanta is the legitimate property of every

section, every caste, every community, and every race, of the followers of any

faith and persons of both sexes. Vedanta means Wisdom or Jnana. 'Wisdom'

relating to which field of knowledge? It is wisdom based on the knowledge of

the Atma. This wisdom is the supremest gain that can be earned in life. What

greater gain can there be for man than becoming aware of his Self, himself

knowing himself. Faith in the possibility of knowing oneself is necessary for

every student of Sruthi (the Vedas) and Smrthi (the Moral Codes). The object

seen is clearly separate from the subject who sees. This is a universally

accepted Truth. Who is this I that sees? All things that have Form are

recognised and seen by the sense organ, the eye. The eye sees the physical

body, other individuals, even insects, worms and things. It sees everything

that is within its range. The body too is a thing that the eye sees, along with

the rest. So, how can we conclude that the body is the I? Then, who really is

this I? Fire burns and also brightens. It burns things by heat and brightens

them by the light it sheds. Fire is different from the things it acts upon.

Now, who is it that knows this truth - the truth that 'fire' and the 'things

that it burns' are different? It is the Atma. When a log burns, the fire is

present and active in all of it. Similarly, the Atma pervades the entire body,

and enables it to perform deeds and to move itself and its limbs. The light

shed by the lamp is the instrument that informs us at night: "This is the cup",

"This is the plate". The eye is similar instrument which informs us "This is a

house", "This is a thorn", "This is a stone". The eye is not the Atma. In the

absence of the lamp, the eye, or, in the absence of the eye, the lamp cannot

cognise the house, the thorn, the stone, the cup or the plate. Both the lamp

and the eye are media or instruments of 'illumination'. The instrument, eye,

sees the body, where it is situated. The body that is seen cannot therefore be

other than a similar instrument. The senses are the experiencers of hearing,

tasting, seeing, touching and smelling. When the eye is known as an instrument,

the other four senses too have to be recognised as tools. All these senses are

under the control of the mind which is their master. Even this mind is being

controlled and conditioned by some other master. The mind cannot be the core of

man. The intellect or buddhi examines the information materials offered by the

mind. It is the instrument that judges and decides. For example, imagine a

sharp knife. However sharp, it cannot cut a fruit on its own initiative. Nor

can it cut the thinnest thread by itself. It can do so only when it is held by

the hand of some one. The intellect is similar to the knife. It is helpless

without the 'I', the Atma which has to wield it. Then, we have to consider

another equipment of man - the Prana or the vital air. Let us consider whether

we can nominate it as the 'I'? During deep sleep, man is not conscious that he

is breathing and that the 'vital airs' are alert! Of the three states - the

waking (Jagrat), the dreaming (Swapna) and the sleeping (Sushupti), though the

Prana is existent in all, the man is not aware of the experiences of the waking

state while dreaming, nor of the experiences of the dreaming state while in the

wakeful state. During sleep, the Pranas do not activate the intellect or the

memory. They appear to be quiescent. When the boss is active, the dependents

cannot keep quiet. Since thy are not uniformly active always, Pranas or the

Prana principle cannot be considered as the 'I' or Atma. Now about the Ego.

There are two fields in which it operates and so, it has two meanings:

Self-love, Ahamkara, the 'Dehatma', Body-consciousness, the Exterior I and the

Inner 'I', the Pratyag-Atma. Persons who do not know this distinction confuse

themselves and assert that 'I' is applicable to the Dehatma. But, this is

wrong. The body as we have seen is a tool, it is an object; it is the seen and

not the see-er. How can the Ego, identified with it, be the Atma? This Ego also

is of the 'seen' category. It is absent in sleep and plays false in dreams.

Truth has to persist unaffected, in the past, present and future. That which is

absent in two states, how can it be true? As a result of this inquiry, it has

become plain that the senses, the mind, the intellect, the vital airs - not one

of these can be accepted as Atma and accorded that validity. Therefore, the

question arises: What else, who else, is Atma? It has no entry or exit, no

hands and feet, no organs and limbs, no blot or blemish. It is the minutest

among the minute, the hugest among the huge. Like space, it is everywhere. It

is all and so it is free from 'I' and 'mine'. It is consciousness, as fire is

heat, and the sun is light - it has no affinity with distress or delusion; it

is supreme everlasting ecstasy, Param-ananda. It is the core, the heart of all

beings; it is the awareness in all. It is the see-er of everything 'seen'; it

sees all objects seen. Everyone, whatever his nature or stature, who declares,

after being served by the senses, "I see", "I hear", "I taste" etc., is really

only talking of lamps, of tools and not of the Atma. The Atma is not a

part-see-er, a series-see-er, a non-see-er or a pseudo-see-er. The Buddhi, like

the moon, has no light in itself. Like the moon it reflects light from another

source adjacent to it, namely the Atma. Buddhi can operate only by reflecting

the Cosmos Intelligence, represented by the Atma. The Sun is designated the

Cosmic Eye, Jagat Chakshu, a name based on the Sun's involvement with and

proximity to other objects. The Sun has no ego-sense or a sense of possession

and property, and no will or want or wish. By His very presence darkness

disappears and light envelopes the world. So, He is called the Enlightener. But

He is not consciously doing so, as if in duty bound. The Atma too has neither

obligation nor application. If asked how the Atma becomes a 'doer', the reply

is - is the magnet a 'doer', simply because the needle which is in its

neighbourhood moves? The basic question may now be raised. Does the Atma exist?

If it does, how and with what proof can it be established? There is no need to

prove that the Atma exists, for, if the Atma is capable of being proved by

certain arguments and lines of reasoning, the existence of a person, who uses

those arguments and follows those lines of reasoning, has to be posited. That

person will again be the Atma! Of course, some men may reply that the Vedas are

the authority for the existence of the Atma and that the Atma can be experienced

and validated through the Vedas. The Vedas do prohibit certain activities as

Un-atmic or opposed to the norms expected from a believer in the Atma; they do

recommend certain other activities like charity, moral behaviour, as Atmic.

But, the Atma is its own proof, its own witness. Its existence cannot be

established by other facts, or things. The Sastras, which are texts

supplementary to the Vedas, declare that God resides wherever six excellences

are evident: Enthusiasm (utsaha), determination (sahasam), courage (dhairya),

good-sense (sad-buddhi), strength (sakti) and adventure (parakrama). The

inaugural prayer of man has to be directed to God (Ganapathi) to gain these six

gifts which can purify consciousness and reveal the Atma. One has to undertake

the discovery of one's Atmic core, with bravery in the heart; this is no

exercise for cowards. Wicked persons, waverers in faith, doubting hearts,

woeful countenances, are destined to go through life as rogis (sick persons)

and not yogis (dwellers in Atma). This is the distinguishing mark that

separates the 'wise' (jnani) from the 'unwise' (ajnani). Krishna spoke,

laughing with an outburst of joy; Arjuna listened while over-powered by sorrow.

The jnani is always full of joy; he laughs. The ajnani is afflicted with sorrow;

he weeps. In order to achieve victory while inquiring into the nature of the

Atma, one has to pass through the Asramas - the Four Stages of Life recognised

and recommended by the scriptural texts of Sanathana Dharma. Each one while

passing through each stage, aware of the duties and responsibilities prescribed

in the texts, learns for himself a quantum of the knowledge that leads to Atmic

awareness. It is only after the childhood years that the Asram routine will

have an impact on man. Until then, he cannot gather any special knowledge about

his duties and responsibilities. Man has boyhood, adolescence, youth, middle age

and senescence, as stages of growth; there are also corresponding stages in the

growth of wisdom in him. In the first stage of boyhood, he is led from

ignorance and 'innocence' into the world of knowledge, when he is accepted as a

pupil by a Guru (Preceptor). After that, he has to serve the Guru and obey him,

without feeling burdened and bound. In the second stage of youth, he has to

share with society the means and measures for its progress and security; he has

to start earning for his livelihood and spending his income with intelligent

care; he has also the duty of providing examples to those younger than himself

and guide them into socially useful paths. At the same time, he must follow the

footsteps of elders and learn from them lessons for his own advancement. In the

third stage of adult-hood, intelligent attention has to be paid not only to

one's own advancement and the advancement of the family and society but also to

the advancement of the people generally. That too is the responsibility of the

grown-ups and they must acquire the skills necessary. They must have wider

visions of the peace and prosperity of all mankind, and try to contribute to

both, within the limits of their capacity and resources. Old age is the fourth

stage. By the time one reaches this stage of his journey, he must have

discovered that the joys available in this world are trivial and fleeting. He

must be equipped with the higher knowledge of spiritual joy, available through

delving into the inner spring of Bliss. Through his experiences, his heart must

have softened and be filled with compassion. He has to be engrossed in promoting

the progress of all beings without distinction. And he must be eager to share

with others the knowledge he has accumulated and the benefit of his

experiences. Thus, occupations and resultant attitudes have been assigned to

the various stages of human life. Practice is as important for confirming one

in wisdom as reading is important for confirming one in knowledge. Alongside of

knowledge, youth has to cultivate the good qualities of humility, reverence,

devotion to God and steadfast faith. He has to engage himself in good works and

enjoy them for the sheer elation they confer. During adult-hood, along with the

earning of wealth and involvement in the improvement of Society, attention must

be paid to the promotion and preservation of virtues and to the observance of

moral codes. Steps should be taken for improving one's righteous behaviour and

spiritual Sadhana. All levels of consciousness have to be purified and then

directed to holy tasks. During middle age, besides fostering the family and

society, man has to live an exemplary life to inspire his children and hold

forth before society, elevating ideals worth practising. No attempt should be

made to belittle Society and benefit only the family, for, it is bound to fail.

The Brahmam principle can be realised only by purifying one's activity and

utilising that activity to serve oneself in all. It can never be realised so

long as one relies on the caste into which he is born, or the intellectual

equipment he has added unto himself or the mastery of the Vedas. He who is born

cannot escape death, some time, somewhere. Every moment, many are born and many

die. But man has to discover how to 'avoid' death. Now, the Atma which is the

core of man, is not born; since it does not take birth, it does not meet death.

Death happens to the body with which it is associated, with which it mixes. The

delusion that the body is the core, that the body is real, that verily is the

death. Affliction by that falsehood is the act of dying. To be free from that

delusion is to attain Immortality. The body it is that disintegrates, not the

Atma, the Soul, the Self. The body is undergoing change every moment and the

final change is death, when the Self, changeless, remains. When one believes

that the changing body is oneself and starts referring to it as 'I', that 'I'

dies, but the real 'I' is deathless. As intense elevating activity and fearless

inquiry into one's Truth are practised more and more, the consciousness that the

'body is oneself' can be overcome and negated. Consider the fruit of the

tamarind tree. When unripe, it is not easy to separate the rind, the pulp and

the seed. So too, those who have stuck to sensual desires and to fondling and

feeding the body, cannot earn the awareness of the Atma. When the tamarind

fruit becomes ripe, the rind can be broken off, the pulp gets detached from the

seed and the seed can be isolated without effort. Inquiry and unselfish activity

ripen the consciousness and the Atma can be isolated from the body, clear and

pure. The body has five encasements which hide the Atma. There are grouped

under three categories - the gross, the subtle and the causal. The physical

case (flesh, blood, bone etc) and the vital case (breath) form the gross body.

When these two sheaths, the sthoola body (the gross body) fall or disintegrate,

the body too falls and cannot rise. The word 'sukshma' which is generally

translated as 'subtle' means in Sanskrit 'small'; it has another meaning too,

"that which expands." Air expands more than water; space is more expansive than

air. Compared with the expanse of the liberated soul, even space has to be

considered 'gross'! Steam is more expansive (subtle) than water. Though a block

of ice or a lump of camphor appear 'gross' they become subtle when heated or

lit. The rule of the world is that the seen causes the unseen, the manifested

explains the unmanifested. But, the rule in the realm of the Spirit is

different. The latent Atma causes the patent world. Being is behind Becoming,

and finally, Becoming merges in Being; the patent is absorbed into the latent.

As milk from the cow, from the Supreme Person flows the Power of Maya or

Relativity as the Five-element constituted Cosmos (Prakrithi), the patent

manifestation. The Cosmos is cognised as a composite, just as milk is a

composite of cream, curd, and butter, which can be got out of it by the action

of heat and cold, and the addition of sour drops, and the process of churning

thereafter. The churning separates the butter from the milk. In the same

manner, through cosmic processes and upheavals of heat and cold, the Five

Fundamental Elements (earth, water, fire, air, and space) were separated and

Earth, this Ball of Butter, emerged as the product of the

churning. If any person or thing has one of the three character-traits

(balanced, passionate, dull) predominant in the makeup, we denote him as having

that trait. So also the Element, which is predominant in any created entity,

gives its name to it. This is the reason why the world on which we live is

called Bhoomi, the Earth. The realms in space where the element of water

predominates are known as Bhuvarloka and Suvarloka. The materials therein flow

in currents and streams. In short, what appears as the Five Element-Constituted

Cosmos is only the superimposition on God, of the non-real Individual Self and

the Five Elements. God seen in and through the non-real appears as Nature. This

is but a distorted picture of Reality, this everchanging multiplicity. The fault

is in the mirror that reflects, the mind that perceives, the brain that infers.

What the mirror presents as true has no authenticity. The mirror is coated with

dust and its face is not plain at all. God has no maya; He has no intention or

need to delude, nor does He will that it should happen. But man in his

ignorance sees things which do not exist and believes that they do exist just

as he sees them. This weakness of his is named Adhyasa. When God is reflected

as Nature, the reflection becomes Maya. As milk curdles into yoghurt, God

becomes Jagath or the World of incessant transformation, or Maya or the Image

of the Unchanging Divine. His Will causes this unreal multiplicity on the One

that He is; He can by His will end it. He is the Master of Maya. God is

omnipresent, omnipotent. Of the three entities, the Overself, the Self and

Nature, Nature has, as its purpose, the fulfilment of the wants of man. God has

no wants or wishes. He is the fullest and highest Attainment. The Ananda of

every Being and for every Being flows spontaneously from God; His words to

Arjuna in the Geetha are, "I have no duty to discharge, O Partha, in the three

worlds." He has created duties only to foster the consciousness of all living

beings. He has no activity and no obligation. He brings about the result for

every activity. Without Him, no activity can yield result! He decides which

result should accrue from which act.

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http://beaskund.helloyou.ws/askbaba/sathyasaivahini/sathya053.html

"Vetthi ithi Vedah"; Knowing, knowledge is Veda. That is to say, man can know

from the Vedas, the Code of Right Activity and the Body of Right Knowledge. The

Vedas teach man his duties from birth to death. They describe his rights and

duties, obligations and responsibilities in all stages of life - as a student,

householder, recluse and monk. In order to make plain the Vedic dicta and

axioms and enable all to understand the meaning and purpose of the do's and

don'ts, the Vedangas, Puranas and Epic texts appeared, in course of time.

Therefore, if man is eager to grasp his own significance and true reality, he

has to understand the importance of these later explanatory compositions also.

This is the reason why the ancients taught the Vedangas and other related texts

even before the pupils learnt the Vedas. This was a must in the Gurukulas or

Hermitage Schools of the past. In those days, the Bharathiyas studied the

'Fourteen Vidyas', or 'Subjects'. The Vedas were learnt by rote. The master of

the Vedas, who had learnt the Vedas in this manner was called Jada, or Inert!

But, the word did not convey the meaning that he had not known anything. It

only meant that he had nothing more to learn and was therefore 'inactive' and

'content'. Through the study of the Vedas, he had become the master of all

knowledge. In order to make this human career worth while, the study of the

Vedas was considered very essential

Sincerely yours,

Sibi Sukumar,

Mobile: 91 - 9819328720

" Learning derived from the scriptures is of no avail if it does not help you

to reach the feet of the Lord. Love is God "