Dharma Vahini, Chapter 8 - By Bhagavan Sri Sathya Sai Baba

[Guest guest]

Chapter VIII

The Asramas regulating man's life are four: Brahmacharya, Grihastha,

Vaanaprastha and Sanyasa. They are all based on Grihasthaasrama. That is the

chief Asrama, because the Grihastha fosters the other three. The Grihastha is

the most important of all.

As all living beings depend upon air for their existence, the other three

Asramas are dependent on the Grihastha. The Grihastha not only feeds and

clothes the others, but he also provides facilities for the study of the Vedas.

Manu, in his Dharma Sastras, has emphasised this point very clearly. He has

declared that the Grihastha too attains Moksha; only he must follow strictly

the Dharma laid down for his Asrama. There is no doubt that every one, to

whichever Asrama he may belong, who adheres to the Dharma of that Asrama, will

attain Moksha.

In the Manusmrithi, in the Naradaparivraajakopanishad and other such texts, it

is mentioned that in some instances, Grihastha who adheres to Dharma is

reckoned as the highest type of man, while in some other texts it is laid down

that only sages who have renounced everything deserve worship. Therefore, a

doubt may arise whether one can adopt the Grihasthaasrama which is the base and

support of all or whether one has to take up the universally honoured Asrama of

Sanyaasa, the path of Nivritthi. There is an intimate relation between the

worship-worthy Grihastha and the saintly Paramahamsa. So, to whichever Asrama

you may belong you do no wrong. All the four Asramas lead you to Moksha or

Liberation if you follow strictly the Dharma as laid down for each and if you

devote yourselves steadfastly to your uplift. Each Asrama is important at the

particular stage; the conduct of the individual, his practice, that is the

essential test. If one is engaged in Sad-aachaara, every Asrama is

holy, every Asrama is commendable. That is the judgement of the Sastras.

 

Those who are endowed with Atmajnana, the knowledge of the Atma as their basic

truth, do cross the ocean of birth and death and without doubt attain

liberation. On the other hand, those who are ignorant of the vows and rites

prescribed for them, as well as those who have not studied the Vedas, the

Upanishads and the Gita, but satisfy themselves with mere external purity and

show, such will surely suffer grief.

The Nithyaanushthaana, or the rites and vows prescribed for daily adherence, is

very important among the disciplines. It is the highest Thapas, the highest

Dharma. Have you noted what the Gita, the essence of all Upanishads, has to say

on this point? Those who are ever active in the spiritual field, in whatever

Asramas they may be, whatever may be their caste, they attain the Lord. That is

what Manu also says. "They are endowed with Vijnaana." The person who is free

from all desire, who has not even the slightest inclination to posses or enjoy

the sensory world, who has no trace of egoism or possessiveness, who is ever in

the bliss of Brahmam-consciousness, is far from any tinge of sorrow, he is

established in supreme joy and peace. At least in his last moments, if a man is

fixed in the knowledge of his basic nature, which is Brahmam, he can

successfully merge in That, beyond doubt.

The "Sthithaprajna" stage is quite natural for such persons. The constant

feeling, "I am Brahmam", is the panacea for all the ills of man. Liberation

comes through this "Aham Brahmaasmi" idea itself. That is the real duty of man,

to cultivate that feeling and enter upon that experience. The ajnani, or the

ignoramus, who is moved by the inert or the jada principle, believes that the

body is himself! The pandit who is capable of a little ratiocination and

enquiry feels that the jivi in the body is "I". But those wise men who can see

the An-atma is separate from the Atma, they know that the truth is: "Aham

Brahmaasmi" and they do not stray from that conviction.

Castes like "Brahmin", colours like white and black, asramas like Brahmacharya

etc. these are physical conditions; they are not characteristics of the Atma.

They are conditioned by time and place. They belong to this world of bondage,

and are governed by reasons related to that world. They are ordained by the

Divine Will for the orderly functioning of the world. They have to be observed

by every one who is bound by worldly limitations. For those who are untouched

by the limitations and extensions, that is to say, who are beyond worldly ties,

they are unimportant. That is why the persons who are ever engaged in

Brahmanishta, those who have grasped the basic Reality, do not observe them so

much! They are not bound to caste; they see everything as the basic Reality

Itself. How then they pay attention to what is called caste? But until that

stage is reached, you have to follow the rules of caste and asrama without

exception. This is the Dharma for the "deha-conscious" - the

Dehadharma.

 

The Maharshis who grasped the Atmadharma declared that Sath, Chith and Ananda

are the basic characteristics of the Self. Therefore, those great Vijnanis can

be said to have attained Brahmam, which is Sath-Chith-Ananda Itself. For

liberation, clearness of vision to see the Atman is enough; that is the

essential thing, not caste or colour. How to get that clear vision? The answer

is: through the practice of Dharma, the Dharma which is conditioned by caste

and asrama! Dharma enables the Atma to be realised, without any mist or fog

hiding it from view. The practice of Dharma fills you with experience; through

that experience, truth is established; the Truth reveals clearly and the Vision

grants liberation; persons who are free from such inner encumbrances hiding the

Atma, may belong to any caste or asrama; that does not matter; they do attain

liberation. This Anthahkarana Suddhi is what the Sastras extol, when they speak

of salvation.

Those who have attachment and hatred, even if they dwell in the forest, cannot

escape harm. Those who have conquered the senses, even if they are

householders, can be thapaswis. If engaged in acts which are not harmful or

condemned, then they are entitled to be called Jnanis. The home is the

thapovana for attaining non-attachment. Liberation cannot be won by progeny, or

by charity or by riches or by Yajna or Yoga; what is wanted for liberation is

the cleansing of the self.

In order to decide what is right action and wrong, the Sastras alone are the

authority; whatever the stage of life, whatever the Asrama, if the person has

the realisation of Brahmam as the goal, and if he seeks to realise Swaswarupa,

that is, his own real Reality, he will succeed in removing the veil of

ignorance and know himself as Brahmam. Attention fixed on one's Atma - that is

the means of liberation.

Understanding this lesson that the Vedas teach, practising the principles of

living laid down for the particular stage of one's life, any one, whatever the

caste, can attain the Paramapada, the Highest Stage. If there is the will and

the strength to adhere strictly to Dharma, if there are no difficulties in

acquiring Jnana, one can, without entering Sanyaasa Asrama, remain as a

householder and yet be liberated.

 

Rajarshis like Janakachakravarthi, Aswapathi, Dileepa reached the Goal while

continuing in the Grihastha stage; in that stage they struggled and succeeded

in removing all obstacles that hindered the winning of the Grace of the Lord;

they had as goal the Godhead they wanted to reach. Therefore, do not doubt it;

Grihasthaasrama is no hindrance.

Moved by the desire to cross this ocean of Samsara, the husband and the wife

must both have harmony of mind. The resolution to reach the goal must be

equally strong and steady in both. Otherwise, Sanyaasa is the refuge! See even

the mid-day Sun is associated with His Consort, Chhaya; the Sixteen-fractioned

Moon is closely associated with cool rays of Light, acting like Nectar. The

Mistress of the Home must be bright, patient, calm, good and must have all the

virtues; then, the Home will shine and be a Home of victory in the spiritual

field also.

There is no rule that when a person meets with difficulties in the spiritual

field at home, he should take Sanyaas and flee. If it is taken by a husband

without the full approval of the wife, it can never be fruitful. The best that

he can do is to leave the home with the wife and be a Vaanaprastha, adhering to

the Dharma of that new stage. If there are children who need attention and care,

even Vaanaprastha at that stage is not favoured by the Sastras.

One has to make the children independent of one's care and then leave them to

themselves. The Sastras therefore require that a person has to be in the

house-holder stage till the age of 48, whether it is favourable or

unfavourable. One has to be in it and struggle to perform the Swadharma,

without hindrance. If hindrances come, dedicate them too to the Lord, take them

quietly as His Leela and as His Plan; that is the way to follow the Grihastha

discipline, the Path for both men and women.

http://beaskund.helloyou.ws/askbaba/dharmavahini/dharma33.html

Sathya Sai Baba Dharma VahiniTranslated from the Original TeluguPublished by Sri

Sathya Sai Books and Publications TrustIndex:

http://beaskund.helloyou.ws/askbaba/dharmavahini/index.html