Swami teaches... You have come from the Divine with love

[Guest guest]

Sai Ram Light and Love Swami teaches... 25 - 27 February 2006

You Have Come From the Divine With Love

The individual self is always the eternal Self (Shivam); Shivam is ever

the indwelling Spirit in the individual; The one who is aware of this

oneness Is verily the knower of the Self, none other.

Human being should ever strive to manifest the excellence which is its

credential and to gain, as a result ofthat manifestation, Divinity Itself. When

that is gained, nothing else need be gained. When the vision of That is won,

there is nothing more to be visualised. When that is loved, nothing else would

appear as worthy of love. All else would be trash and dust. When that is known,

all is as good as known.

The nature of human is a mixture of progressive and regressive

characteristics. The will to renounce, to share, to give up, is a precious

virtue. Curiosity, the longing to know, is another quality which must be used

toknow the Reality which appears as many and momentary. This knowledge can be

attained when the consciousness is purified, by the grace of God. However,

each one can explore the Truth of God only as far as one's capacity - moral,

intellectual and mental - an delve into the mystery. God is beyond the reach of

the most daring imagination. Annamaachaarya, the mystic poet, realised the

limitation imposed by one's own failings, He sang: "To what extent our minds

do reach To that extent your vision we get".

The Divine is in every individual, but one's realisation depends on one's

own efforts. The Divine shines according to the degree of one's spiritual

awareness.

God cannot be got by hatred, anger or jealousy. It is because these three

evil qualities are present in people that you see in their faces the marks of

misery.

All people should strive to promote your effulgence and bliss by seeking

oneness with the Divine. Whatever you do, remember the omnipresence of the

Divine. Do every act to please God, out of love and not out of compulsion. The

Lord declares in the Gita: "Having been born in this transient and unhappy

world, worship Me."

 

The Divine mystery is incredibly marvellous. It is not easy for ordinary

mortals to comprehend thesemysteries. The nature of divinity cannot be

described or defined. It is beyond description. What is needed isdevelopment of

faith in the Divine, through weal and woe. The ways of God are governed by

Cosmic laws. Even the Divine cannot act against these laws.

People today violate the code of moral behaviour. But the divine cannot act

against His own moral code. So, on different occasions, God waits for the

appropriate time to enforce the code. On that account, you cannot say God is

powerless or incompetent. God is omnipotent, but that does not mean He can act

arbitrarily. He acts according to the cosmic code. God is an impartial

witness. God dwells in the heart as a witness. This is the truth about the

omnipresence of God. He, merely hands over the fruits of each one's actions

according to their deserts. In case the consequence is unpleasant God may

interfere to get the pain reduced by proper propitiation. That authority He

has. That is the Divine prerogative of God. He can create anything, protect

anything. He creates and brings about its dissolution.

Hence, the Divine is called Atma. This all-pervading Atma is the Eternal

Witness. This role may be illustrated by a simple example. Using the

sunlight different people are carrying on different activities. The Sun is

totally unaffected byeither the good or bad actions that are being done by

different persons. Each is accountable for own actions. But the Sun shines as a

witness to all that is happening. Without the Sun none of these actions is

possible. The doers have to reap the consequences of their own actions.

You cannot have in this world a Karma (an action) without a Kartha (a

doer). The doer and the deed go together. Who is the doer? What is the action?

What is the fruit of the action? It is only when these three are properly

understood can the secret of creation be recognized.

"Subtle as the atom, vast as the vastest in creation, the Atma pervades

everything as atom" says a Telugu poem.

Scientists are seeking to explain the mystery of creation in various ways.

Whatever any one may say, what is perceived by us is the atom. Rocky mountains,

wooded forests, the waters of the ocean, and the flesh and bones of the body are

all composed of atoms. The atom itself consists of much smaller particles far

not visible to eye.

Om, the Pranava Mantra contains within it the powers of Shiva and Shakthi.

These two powers, Shiva and Shakthi, correspond to what scientists call

electron and proton (the two constituents of the atom). Proton forms the

nucleus of the atom. The electron is moving at great speed round the proton.

The Veda has described the phenomenon in different ways. It has declared that

Shiva and Shakthi are inextricably associated with each other. This also

corresponds to the relationship between the electron and the proton. Anterior

to the electron and proton is the particle known as neutron. This corresponds

to what the Veda has called Sath. In common parlance Sath is regarded as

something effulgent. This is not correct. Sath means darkness. Out of this

darkness is born light. Thus darkness is called Thamah.

One meaning of Tha is "nectar." The other meaning is garbha (womb). This

womb is called by the scientists as "space". The second syllabic 'mah' means

poison or Time. Thus the word Thamas encompasses space and Time, which are the

determinants of the human predicament.

What is the origin of human? At the beginning there is garbha (space). In

this garbha (womb or space) human life originates and has the form of a bubble.

Then it takes the form of the embryo. On the 30th day it becomes foetus. On the

60th day, the head starts taking shape. On the 210th day, the foetus quickens

with life. On the 240th day, the full body is formed. On the 270th day the

child, comes out into the world.

 

Although superficially it may appear as if there are differences between the

findings of science and the declarations of the Veda, essentially there are no

differences. Science has not yet found many of the truths declared by the

Vedas.

(Some scientists may deny God, but they do nor realise that the powers of

the electron and proton are derived from the Divine. God may be called by any

name, but God is one. The atheists may adore something without calling it God,

but nonetheless the Divine is present in it).

 

Few seekers seek to unravel the intention of God, to tread the path that

leads to Him, to follow the ideals He lays down. They follow their own

instincts and judgements and get distress and despair as reward. They are not

aware of the sacrilege they commit. They proclaim that God is the inner

motivator and that He is present everywhere but they behave as if He is absent

in the places they do not like Him to be. They fritter away precious time in

dry discussions and controversies about God.

Some sadhakas bargain with God. They try to use the Lord to solve their

problems and promise to adore Him when He brings them prosperity. Below is a

pictorial example by myth.

There was a woodcutter who collected and bundled a heavy load of fuel one

day, since he needed extra money that day. On the jungle track, he waited long

for someone who could help to lift the load on his head. Pining over his tragic

poverty he cursed his fate. He prayed pathetically to Yama, the God of Death.

"Why have you forgotten me. Take me into your custody. End this miserable

life". Yama appeared in answer to the call.. "Come, I shall take you to my

Kingdom", Yama said. The woodcutter replied, "Not so soon, my dear friend. But,

you can do me another service. Please lift this bundle of fuel and place it on

my head".

Time is moving fast like a whirlwind. Human's life ends even before one

is aware of personal duty. Human's feelings vary from moment to moment.

Contemporary human is afflicted by endless desires. Owing to endless desires,

human is affected mentally and this gives rise to many bodily ailments. In

general, today the world is afflicted with seven kinds of diseases caused from

a huge net of less or more collective desires 1. Business without morality.

This is a major malady afflicting the world. 2. Politics without principles.

3. Education without character 4. Sustenance without sacrifice. 5. A

harvest without labour. 6. Humanness without virtue. 7. Devotion without

faith.

How are these diseases to be got rid of? The mind of human has to

undergo transformation. It must turn Godward and inward, not world ward and

outward. Love is the essential means for this activity. Then only can attempts

at economic, political and social transformation succeed in uplifting human's

destiny.

 

Everything is based on human's thoughts, which find expression in external

forms - a reflection of one's inner being. It is the Atma (Spirit ) that

activates all human's senses.

In the human's life the mind, which is continually engaged in thought, is

most important. All sorrows arise because of the failure to understand the

workings of the mind. The mind is constantly engaged in thinking.

The mind is not a mere physical entity but a special expression of the Atma.

Concern to human, the Atma is the unified form of three constituents: mind,

intellect and samskara (sacred actions). It is not the body but an expression

of the enquiring quality of the Atma (Spirit). The powers of the mind are

indescribable. The speed of thought is greater than that of anything in the

world, faster than light or wind. Though endowed with this immense power, it is

a pity human considers a weakling. There is no connection between the mind and

the physical heart, organ in the body. But the mind manifests the Atmasakti

(power of the Spirit) if the nature of mind is directed to the Spiritual truth.

The second constituent is Buddhi (intellect) what is generally regarded as

the medha-sakti (power of intelligence). This is not correct by scientific

aspect. (However, sometimes on the level of popular speeches they are

considered nearly as the same. For common people without Vedic basis of

knowledge is difficult to understand this subtle difference by one speech or

discussion only). Buddhi is really the discriminating power of the Atma. There

is a vital difference between medha sakti (intelligence) and Buddhi (the

discriminating power). Intelligence exists as a physical entity in human. It is

the centre of the nervous system, as a kind of 'control-room' for human. But

Buddhi represents a superior power derived from the Atma. It is not related to

the physical body or to the physical phenomenal world. By its relationship to

the Atma, it has divine attributes.

The third constituent is Samskara. This term is usually defined as "way of

life." But it is much more than that. It represents righteous conduct, based on

reason and tradition, embodying the mores of the society. Righteous conduct must

be based on an enquiry into what is transient and what is of enduring value

inhuman existence. The mind and the Buddhi have to be utilised for determining

what is spiritual and what is non-spiritual. It is only when knowledge of the

eternal verities is obtained by such enquiry that one's conduct can be

reflected in Samskara (righteous behaviour), which is the divinisation of life.

 

Offer to God steadfast faith, pure unselfish Love. It is far more valuable

than tons and tons of erudition and miles-long titles before one's name. Place

these on one pan of the balance called 'Life' and place one single drop of Love

Divine in the other. The drop will outweigh the junk. (But some times a person

donates ten rupees and insists on the fact being published in a ten-inch long

headline).

Expansive Love, purity of intention and an eagerness to sacrifice - these

three are the criteria for the Sathwik quality. They are the chief limbs of the

spiritual body which require attention. Mental health and spiritual well-being

depend on these limbs. The path of Love is the path of Dharma. Love results in

enthusiastic service.

 

The Love is a gift of the Divine. You must treat it as the Divine property

and not as your personal possession. (As long as you entertain the sense of

personal property, you can never understand the Atmic principle). The feeling

of 'I' and 'mine' is the root cause of all human's troubles. Attachment and

possessiveness cannot be totally eschewed. But there should be limits for them.

 

 

Human is sustained by three factors: the body, the mind, and the tongue. The

hands represent the body,thoughts represent the mind and speech represents the

tongue. The acting in unison of the body, the mind and the tongue is Dharma.

(Dharma has many approaches, however, by such definition it is more easy to

understand the essence of Dharma) Thoughts, words and actions should be in

harmony. That is the mark of a true human being. This basic truth is valid

without regard to place, nationality, language or religion. It is applicable to

people everywhere, at all times. Those who observe this triple purity are the

redeemed. They are the salt of the Earth.

 

The whole Cosmos is a creation of the Divine. The Lord declares in the Gita

- "The individual on the Earth is a fragment of my Eternal Self." Cosmos is

surcharged with energy. This energy is not localised at a particular point in

space or in time.

Eight manifestations of the Divine forms by Vedas are the following.

1. Water. The Divine is protecting all living beings in the form of water.

Water is known by another name as Jivanam (Life).

2. Fire (agni). It is on account of fire that everything is illumined and can

be perceived. The same fire is present in human as the digestive fire. It is

this fire that enables the conversion of the food one consumes into blood,

flesh, bone and other things and sustains the body. Without these seven primary

constituents life cannot exist for a moment. For all of them, God in the form of

fire is the basis.

3. The Earth. All living beings flourish on the Earth. Birth and death go on

the Earth. The phenomena of birth, growth and death testify to the manifestation

of God in the form of the Earth.

4. Air. Every moment we are engaged in breathing air. We are sustained by

the oxygen in the air. God is to be recognised in the process of inhaling and

exhaling. The Divine is within us and present in the form of the pancha bhutas

(five basic elements).

5. Akasa (space). The distinctive quality of akasa is sabda (sound). The

cosmos is filled with sound vibrations. Sound is the means of cognising most

things in the world. The entire cosmos is permeated by akasa and its quality -

sound waves. (The modern science has many examples which prove this statement).

Creation itself has originated from sound. Akasa is present in the process of

breathing. 6. The Sun. All living beings are able to survive because of the

Sun. Human intelligence is a reflection of the effulgence of the Sun. The

enquiring nature of the intellect is derived from the Sun.

7. The Moon. The Moon principle confers tranquillity on human. The mind is

reflection of the Moon. Human's primary goal is to secure peace of mind.

8. The authority of the Veda (Veda-pramanam). The Vedas proclaim the eternal

Truth. God, who is embodiment of Truth, though eternal and formless, manifests

Himself in the eight forms in the Cosmos.

(Considering the Divine as formless, some scholars have raised controversies

regarding this process. The truth is that there is no object in the world,

which is formless. Even the minutest subatomic particle has a form. By view of

the compiler the Divine is formless when we consider the Divine on the level of

the Atmic reality. In the Maya reality, what is relatively real, we consider the

Divine as having a forms or, by other words, the Divine has manifested Itself as

Unity in diverse forms).

Human beings have come to the planet Earth as pilgrims. They have to

return to their original home. You have come from the Atma. You have to go back

to the Atma. You have come from the Brahman (Supreme Self). You have to merge in

the Brahman. You have incarnated as a spark of Brahman. You have to become the

Brahman. In between there may be many impediments. You should ignore them.

(Reet's compilation from, Sathya Sai Speaks. Vol. 17. "The Message of

Shivaraathri," Chapter 5; Sathya Sai Speaks. Vol. 23. "Devotion in action,"

Chapter 2; Sathya Sai Speaks. Vol. 28. "God: The trinity and the cosmos,"

Chapter 5 and "Dedicate all actions to God," Chapter 21; Sathya Sai Speaks.

Vol. 30. "Service, love and sacrifice," Chapter 6).

 

Namaste - Reet