Briefly about Vedas with Swami's quotations

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Probably the Vedic Texts have been revealed to great ancient saints.They

are only receptors. Inspired by the Divine Will saints are believed to have

comprehended the sounds into structured hymns and the texts of the Vedas,

through their inner sense. All of them have been realized in their own way, in

the absence of which it would not have been possible for them to comprehend the

Vedic texts. By the time of Patanjali, about twenty-five centuries ago,

onethousand one hundred and thirty one Samhitas, which constitute the core

textof the Veda, were stated to be in the knowledge of the Vedic saints.

TheSamhitas and the other Vedic texts have been orally transmitted by the

gurusto the pupils through the centuries. Two thousand and half years ago

there has known 1131 Veda sakhas but today only ten.

Swami explains:

 

"Sound is the very core of the Veda. Sound is associated with harmonyand

melody and hence the Veda has to be heard and ecstasy derived therefrom. It is

not to be analysed, commented upon and judged. This is thereason why the Veda

is called Sruti ('That which is heard'). Throughlistening to its recital alone

the awareness of the Atma and of the Bliss itconfers can be earned. This Bliss

thus acquired manifests in words and deedsthat confer bliss on all around." (

Bhagawan Sathya Sai Baba. Vidya Vahini,Chapter VI).

As a string of musical instrument vibrates at many different frequencies

and creates harmonics, so the Vedas chanting creates a special vibrations of

divine harmonics. Vedas chanting is as a 'darshan of divine harmony of sound'.

The Vedantic system (part of Vedas) consists of the Upanishads,

theBrahma-sutras (Vedanta aphorisms) and the Bhagavad-Gita. The

VedantaAphorisms are again based on the essential content of the Upanishads.

TheBhagavad-Gita contains the essence of the philosophical teachings ofthe

Upanishads with emphasis on the paths of realization of the ultimateReality.

The Upanishads consider that every action, every performance of duty,every act

of enjoyment is to be a sacrifice that ultimately reaches theAtman through the

Cosmic Person. Every act in the world is anact of sacrifice. Every

transformation is a sacrifice of the transformed.Even the Atman is said to have

performed sacrifice for creating theuniverse. "Many sacred teachings are

contained in the Upanishads. Put them intopractice and earn a good name for

yourself. You need not become great, it isenough if you are good." (Sathya Sai

Baba. The Divine Dicourse "Purify themind and Focus It on Divinity." 13 October

2002. Prasanthi Nilayam).

"The Vedas have taught the principles of equality to mankind. It saysthat

you are neither sin nor merit, neither happiness nor misery. You areneither

Yajna nor charity. You are neither the ritual offering nor theprocess of

worship. You are neither man nor an animal. Everything that IS,is consciousness

itself. 'I' is the embodiment of consciousness. As this principle

isimmanent in every person, everybody is the personification of consciousness.

Consciousness is all-pervasive. Wherever it falls, it occupies theobject

therein. Object occupies space, space is pervaded by Consciousness,and hence

all objects are also pervaded by Consciousness. There are twoaspects to this -

being and manifesting. This manifestation (Bhathi-effulgence) is the Atmic

principle. This effulgence is variouslycalled Atma, Paramathma, Paramjyoti,

etc. It is from this effulgence thatthe various objects of the world manifest.

The Vedas call this manifestationas Atma ('I'). The Atmic principle alone

is your Self. Nobody else can create yourinner reality nor can anyone deny it.

This 'I' is the true eternalprinciple. It is this principle of universal

divinity that is asserted bygreat scholars." (A tiny compilation from: Divine

Discourse Bhagawan SathyaSai Baba "Know Thyself," 26 March 2001. Prashanthi

Nilayam).

 

To realize the Self means to acknowledge that one is the Atma (Absolute,

Brahman), one experiences It as all, as the one energy dwelling in all his

limbs and all over the cosmos as Universal Consciousness. The world

appearance is real as far as it is the manifestation of Consciousness and

because of direct experience. It may be said that it is unreal when it is

grasped by the intellect. The mirage-like appearance of the cosmos exists as

not different from the Atma. The power or energy of the Universal

(Infinite) Consciousness, ever in motion, it is the reality of all creation

related to space and time. (That power is also known as Mahasatta - the great

existence, Mahachiti - the great intelligence, Mahasakti - the great power,

Mahadrsti - the great vision,Mahakriya - the great doer or doing, Mahabhava -

the great becoming andMahaspanda - the great vibration. It is this power that

endows everythingwith its characteristic quality).

 

In the mirror of Universal (Infinite) Consciousness are seen

countlessreflections, which constitute appearance of the world. These are the

Jiva.Each Jiva is like a little agitation on the surface of the ocean of the

Atma (Brahman). When Consciousness, by its own energy, limits itself and

considers itself Jiva, that Jiva, endowed with this restless energy, is

involved in the world-appearance. Consciousness is unmanifest, though

omnipresent, even asspace, though existing everywhere, is manifest.

Consciousness reflecting inConsciousness shines as Consciousness and exists as

Consciousness.

 

Swami explains non-dualism as a state of consciousness. It is as a

linkbetween "I" Consciousness and Universal (Infinite) Consciousness. (Is it

so?Kindly correct me). Knowledge is to know one's own Self, dissolving the mind

in it. It is to know the pure Atman, which alone is our real nature. Swami

defines: Knowledge is realization of Non-dualism.

 

"Non-dualism is a state of consciousness which can only be experiencedand

not described in words. In this regard, the Advaitin is like a dumb manwho has

enjoyed a delightful dinner but cannot describe the taste of thedishes he has

consumed. There are two kinds of proof for the existence ofanything.

Prathyaksham (direct perception) and Paroksham (indirect proof).The bliss

derived from the Advaitic consciousness is beyond words. It canonly be

experienced, but cannot be described or explained. In this matter,if indirect

proof did not exist, direct perception would be out of thequestion.

Unfortunately, today people attach value to direct perceptionalone and have

scant regard for indirect evidence. This is not the rightattitude. For

instance, one sees a block of ice. It appears solid, but it isentirely made up

of water, which is a liquid. Thus water, whose presence isinferred indirectly,

is the basis for the solid block of ice that is seen bydirect perception. Thus

it can be realized that what is indirect is thebasis for what is perceived

directly." ( Bhagawan Sathya Sai Baba. TheDivine Discourse: “Veda and

Vedanta." 8 Sep 1996. Prashanti Nilayam).

 

Discrimination is the knowledge of what is real and what is unreal.It is

the realization that God alone is the real and eternal Substance andall else is

unreal, transitory and impermanent. However, unreal cannot exist with real and

vice versa. One cannot think of the Absolute without the Relative, or of the

Relative without the Absolute. There are three kinds of reality the Atma

(Brahman,Supreme Spirit), the individual spirits and the material principle.

Three kinds of relationship exist: the relation of the Atma (SupremeSpirit) to

the individual spirits, the relations of the individual spirits tomatter and

the relation of matter to the Atma (Supreme Spirit). If each relation is

different, what is the nature of thedifference? What is the role of the Atma

(Brahman) as the Supreme Spirit increation of the matter - the world? By

turning the mind within oneself, one acquires discriminationand through

discrimination, one thinks of Truth. Discrimination leads to the right

views or understanding of thenature of the world. The path of of Self-

Realization throughdiscrimination and knowledge (called also Jnana-yoga) is

very difficult. This is the core of the Vedantic philosophy that has engaged

the greatest sages and seers in India. It is the path by which a seeker can

realize the true nature of own Self. As long as a seeker is conscious of own

body, he/she is conscious of duality. Only through discrimination the body a

seeker can realize the Atma (Brahman) as own inner consciousness.

 

"The reality is within you. I see many students here. Where havethey come

from? They are My reflections. Otherwise, they cannot be seen.Likewise, every

person and every object is your own reflection. Life is likean ocean with the

waves of Samyoga (union) and Viyoga (separation). Youshould treat this duality

with equanimity. The principle of Atma is beyondunion and separation." (

Bhagawan Sathya Sai Baba. The Divine Discourse:"Experience of Unity is Real

Satsang." 1 March, 2003. Prasanthi Nilayam). According to Vedanta, one's

ideal is to know the real nature of one'sown Self. However, such knowledge is

impossible without the renunciation of ego.

 

A seeker ultimately discovers the Atma (Brahman) by knowing who this

'I'is. He/she realizes that this 'I' is not the flesh, the bones, the blood,

themind or the intellect. "I" is free from attributes and has never been the

doer of any action, that he/she is beyond righteousness or unrighteousness.

A seeker initially feels that God alone is real and all else is illusory.

Afterwards, it is God Himself that has become the Universe, Maya and all living

beings. The process of discrimination involves first negation and then

affirmation. The aspirant attains Satchidananda by negating the Universe and

its creatures. But after the attainment of Satchidananda he/she finds that

Satchidananda Itself has become the Universe and the living beings. Through

the process of discrimination, a seeker realizes that so-called 'I' isreally

nothing but the Atman.

"The entire universe is within you. Your happiness is heaven andyour misery

is hell. The concept of hell and heaven is introduced in orderto see that you do

only good. Heaven and hell are not separate; they are inyour mind. Know thy

Self, then you will know everything. This is what theUpanishads said, "Try to

know and experience that by which everything isknown and experienced." That is

Atmic bliss, which is eternal and supreme."True happiness lies in union with

God." ( Bhagawan Sathya Sai Baba. DivineDiscourse. "The Path Of Love." 25 Sep

1998. Prashanti Nilayam).

"In Mathematics 1+1+1+1 become 4. The number increases or

decreasesdepending on whether 1 is added or subtracted. But in spiritual

mathematics,Atma+Atma+ Atma results again in Atma. It does not increase or

decrease. The first name of Atma is '1'. Vedas declared. "Aham Brahmasmi' (I am

Brahman). This '1' is the first name of God. It is possible to know this '1'

only by following the path of Truth." ( Bhagawan Sathya Sai Baba. Divine

Discourse. "The Path of Love." 25 Sep 1998. Prashanti Nilayam).

"How is one to realize such an omnipotent Divinity? Water canintegrate with

water. Air can combine with air. Fire can merge with fire. AsGod is formless, to

become one with God we have to become formless. Itmeans that we have to get rid

of the attachment to the body. This isachieved through "dhyaana" (meditation).

While retaining attachment to thebody one cannot hope to achieve oneness with

God merely by praying for it."( Bhagawan Sathya Sai Baba. Divine Discourse:

"Manifest the Divine WithinYou." 20 July 1997. Prashanti Nilayam).

"Creation, sustenance and dissolution go on according to thepredetermined

laws. The Vedas have described the master of these threeactivities as God. It

is reaffirmed by the Upanishads. The Quaran, theBible, the Granth Saheb (of the

Sikhs) all these have described how thepresence of God can be inferred from

various indications.

There is nothing in the cosmos that is not subject to these threeprocesses.

None can deny this truth. A philosopher or a scientist, anengineer or a doctor

or anyone else has to accept this fact. The master ofthis process is called

God." (Bhagawan Sathya Sai Baba. The Divine Dicourse "Quest for Truth." 9

July, 1998. Prasanthi Nilayam).

"The Vedas declare: Anoraneeyan Mahatomaheeyan (God is subtler thanthe

subtlest atom and vaster than the vastest object). The Vedantins say theAtma

pervades the entire world. The scientists say the whole world is madeup of

atoms. Names are different, but the power is the same. Einsteinreferred to

matter and energy. But matter and energy are not separate fromeach other.

Matter becomes energy and vice-versa. This energy is divinity."(Bhagawan Sathya

Sai Baba. The Divine Discourse: "Give up Enmity, DevelopUnity." 12 March 1999,

New Delhi).

 

It is essential to add: "Each Mantra contains the essence of all the

Mantras. Hence, it is notnecessary to know all the Mantras and their meanings.

Take for instance, TatTvam Asi (That Thou Art) and Aham Brahmasmi (I am

Brahman). When you enquire deeply, you can very clearly see that both mean the

same. The Mantra, Sarvam Khalvidam Brahma (All this is verily Brahman) also

conveys the same truth. In this manner, all the Mantras essentially proclaim

the same truth. True spiritual practice lies in understanding this unity.

Brahmavid Brahmaiva Bhavati (the knower of Brahman becomes Brahman himself).

One who understands unity verily becomes God. This is the message of the

Upanishads." (Bhagawan Sathya Sai Baba. The Divine Dicourse "Purify the mind

and Focus It on Divinity." 13 October 2002. Prasanthi Nilayam).

Bow to the ancient great saints who inherited Vedas to humanity.

 

Reference: K. R. Paramahamsa. "Tat Sat," http://www.vedamu.org/home.asp

 

PS. Many Swami's books and discourses are entwined with topics of

Vedicwisdom and their explanations. For proper understanding the essence of

Vedas chanting it seems goodto examine works of Vedic wisdom directly from

sources of VedicLiterature. There is an excellent Sri Sathya Sai Veda

Pratishtan link (mentioned also in previous mails).

http://www.vedamu.org/home.asp

 

Namaste - Reet