Mystery of Mysteries and Super Saint - Sadguru Sai Nath

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MYSTERY OF MYSTERIES AND SUPER SAINT - SADGURU SAI NATH by Dharma Sai

 

 

INTRODUCTION

 

To you, who are devoid of the Carping spirit, I shall now unfold the most

scared knowledge

Of Nirguna Brahma along with the knowledge of manifest Divinity knowing

which you shall be Free from the evil of worldly Existence.

 

(Lord Krishna, Gita, Chapter 9, Text 1)

 

The world, Sun, Moon and other planets can be seen with naked eyes or can be

observed by instruments. But till date the universe and what it consists

remains a Mystery. The subject of universe is out of the scope of this

book. In this book we have tried to reason out the cause of manifestation

of the world along with living and non-living matters existing.

 

It is a well-known fact that this world has five most important elements

i.e., Ether, Air, Fire, Water and Earth. Every living or non-living matter

in this world has all these five elements subject to the influence of its

own nature.

In Bhagavat Gita, Lord Krishna told Arjuna "Just as the extensive air,

which is moving everywhere, (being born of ether) ever remains in ether,

likewise know that all things (who have originated from My Thought) abide

in me". (Gita Chapter 9, Text 6). The meaning of "being born from ether"

means cosmic energy.

 

The great Sages and Siddas of the inerrant past, by their strong intution

and through long range vision, had also found an inter-related celestial

(terrestrial) connected phenomena which are the cause of changes in cosmic

order, which controls and direct every happenings on earth (world), be it

living or non-living. They observed these happenings and recorded in

Vedas. In the later days, the Upanishads which form part the Vedas contain

the records of spiritual truths, the eternal teachings of religion. Further

research was carved out, by great thinkers, and they found several new

truths and gave a new life to the Upanishads.

 

As the years passed by, till latter days thinkers were no match to the sages

of the yore and failed to interpret them properly for lack of guidance.

Everyone, even Sanskrit scholars, started giving their own interpretation

without any rhyme or reason. Naturally the Vedas and Upanishads became to

be looked upon as superstitions, as mysteries, a lie, a fatalistic subject

and so on.

 

The universe and every thing in this universe, living or non-living, is a

mystery. Even the so-called Brahman or God (the creator) is a mystery.

God is not a finite corporeal being that is why it is said that He is all

pervading, omnipresent, absolute and formless. It is a Material Law that

anything which is physical is subject to change, birth, bloom, decay and

destruction. God being eternal is, however, beyond any change, He moves

and acts without needing any corporeal space or size or form a colour of any

other property or matter. Some say He is pure Mind but the Bible described

Him as spirit! Atman)” God is spirit and they that worship Him must worship

Him as spirit (as Truth"). (Bible John 4:24). What is spirit or Atman A

mystery of which no clear definition is available?

 

 

This world is unreal. It is mere appearance. This Jiwa is identical with

the Sat-Chit Ananda a Brahman (God) as per Vedanta-Sarallopanishad (Mantra

1-a part). It means that when ignorance is dispelled, one's Atman

(essential-self) shines of itself in its true state. Whatever you see is

like a mirage in a desert. The objects have a beginning and an end. This

world is involved into its cause, the casual matter or non-manifest state

during cosmic pralaya. This self-effulgent Atman which is distinct from

the five sheaths, the silent witness of the three states, which is

unchanging, pure, eternal indivisible, all-full, self-contained, an

embodiment of peace, bliss and knowledge, is to be realized as one's own

self.

 

That which is of the same nature is not affected by anything during the

three periods of time, is Sat Sat (absolute existence) only was prior to the

evolution of this universe. When darkness was rolling over darkness

during the cosmic Pralaya (dissolution), Sat alone was. Chit is that

which knows itself and knows others. It shines by itself and illumines

(intellect, sun, moon, stars and other objects), it is absolute

consciousness. Ananda is pure bliss.

 

Though the sages were firm in declaring that the Brahman alone was true, yet

this world of duality which is a matter of experience to everyone had to be

explained. They had to recognize this fact and had to harmonise this world

with the one reality, the Brahman. This they attempted by saying that this

world is created out of Brahman, in it exists, and in it, it is at dissolved

at the end. In other words, Brahman is the essence of this world. This

explanation, however, was perfected by Shankara by propounding what is

known as the Vivarta-Vada or apparent manifestation of the world, giving the

world a relative reality. Vivata-Vada is undoubtedly the most cogent

explanation of creation.

 

According to Shankara, God is the material cause of the universe but only

apparently and not in reality. The whole universe as it exists, is that

beings in Suf cult it is said that every thing in this universe is God in

different forms. Yet it is unchanged, and all the changes are caused by

Nama and Rupa (Name and form), which are the cause of all differentiation.

When one is ignorance one sees the phenomena and not the reality; where one

realises the noumenon one does not see the phenomena. It is either the

snake or the rope but never both simultaneously. Ignorance or Maya is the

cause of all this duality, the absolute being mistaken for the world. This

Maya is not absolute nothing or non-existent; for if it were, it could never

produce the phenomena. It is not also existent, because that can be truly

said only of the Absolute. So it is something which is neither; and in

Vedanta it is called Anirvachaniya or inexpressible". This Maya gives the

name and form to what Brahman gives the material and the latter seams

transformed into all this". There is no place in reality for the

individual soul; the reality is one existent, Sat, and the duality is due to

ignorance. All our idea of fear, misery, and other evils are false and due

to the idea of differentiation and vanish with the knowledge of the Brahman

or self. Where one hears another, one sees another that is small; where one

does not see another, is God. In that greatest is perfect happiness. In

small things there is no happiness.

 

 

The issue being of paramount importance, it merits deeper pondering over

what the body and wise have said in this regard.

 

The inferior devotee says, "God exists, but he is very far off up there in

heaven". The mediocre devotee says, "God exists in all being as life and

consciousness". The superior devotee says "It is God himself who has

become everything what ever I see is only a form of God. It is He alone who

has become Maya, the universe and all living beings. Nothing exists but

God" (Shri Rama Krishna)

The superior devotees who sees God in everything, be it living or

non-living, are called Turiashrama (the fourth order) Yogi or Paramahamsa

yogi, which they reach through the merits acquired by the strenuous

exertion of many previous births (Paramahamsopanishad Mantra

1). The Gnosis (merifah) Sufi is also of the fourth order as per Sufi cult

and is of the Paramahamsa stations. Yogis or Sufis of fourth order seen not

the self as individualized in himself or in others, but in its true essence.

Yogi, or Sufi, or Great Master, or Sadguru are difficult to be found because

there is always one at a time in any country (as per Mantra 1 mentioned

above) and their self (Atman) is self contained, and invisible, unchanging,

all full, eternal and pure, they enjoy pure bliss (The happiness), the

happiness enjoyed by the king of the Gods, or by the sovereign ruler of all

men, is nothing compared to with what belongs to such yogi who is devoid of

attachment and is steadfast in the knowledge of the self. One chapter on

Paramahamsa Yogi is included in this book. (as defined in

Paramahamsopanishad).

 

(Gita ch 3, Text 7 and 8) Lord Krishna told Arjuna, "Whenever righteousness

is on the decline, the unrighteousness is in the ascendant, then I body

Myself forth for the protection of the virtuous, for the enterpation of evil

doers, and for establishing Dharma (right-consciousness) on a firm

footings, I am born from age to age.

 

 

(To be contd....)

 

(This book can be read from www.saileelas.org/books