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Swami teaches.... Human and Nature are cosmic in whatsoever form

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Sai Ram

 

Light and Love

 

Swami teaches...

Human and Nature are Cosmic in Whatsoever Form

In this vast world, there are hundreds of crores of human beings. There may

be differences among them in name and form and in their food and recreation

habits. But from the physical point of view, all human beings are one. The

infinite number of human beings in the world are like the waves of the ocean.

Each of them is essentially the same as the ocean. From the ocean of

Sath-Chith-Aanandha (Being-Awareness-Bliss), endless waves of human beings

arise. The difference among the waves is only in quantity and not in quality.

 

The Divine is present everywhere in the Universe. When you see Nature, you

see only its worldly aspect. When you mind is centred on the Lord, you see the

Divine in everything. Therefore, from the outset, you have to view everything

as a manifestation of the Divine. The difficulty in recognising the truth about

the Divine was expressed by the Saint Surdas when he said, "Oh, Krishna! How can

I recognise you? You are subtler than the atom and vaster than the vastest. You

are present in the eighty-four lakhs of species in the universe,

permeatingeverything in the cosmos, from a blade of grass to the vastest thing

in creation. How can I recognise your infinite form?" The great ones

experienced the Lord in this infinite form, recognising that the Divine was

present even in the wicked and the evil-minded.

People often recommend that one should enlarge his heart. But enlargement of

the heart will compel you to go to a cardiologist. What you have to do is to

broaden your mind, your vision. The heart, meaning not the physical heart but

the spiritual heart, is inherently broad. It is one with Cosmic Consciousness.

There is no need to broaden it. As long as human is immersed in sensuous

pursuits, he/she cannot experience the effulgence of own true nature. When

human cultivates detachment by realizing the transience of sensory pleasures,

then he/she begins to be aware of own true essence. All forms of ritualistic

worship are of no use because they are rooted in duality. However, these forms

of ritualistic worship are as leading lights on the way to outgrow this state

duality and realise own oneness with the Divine.

Swami's suggestion is to spend some time regularly with your Inner

Consciousness to keep it in good trim. Spend one hour in the morning, another

at night and a third in the early hours of dawn, the Brahmamuhurtha as it is

called, for japam and meditation on the Lord. You will find great peace

descending on you and great new sources of strength welling up within you.

The body is like a wall clock. It is when a large number of good acts are

done by the body, represented by the movements of the second hand in the clock,

that the mind, represented by the minute hand, moves once. It is when the mind

engages itself in pure thoughts that the Atma (the hour hand) experiences

bliss.

 

The physical body is visible to the eye. The body is made up of twenty five

constituents: five Karmendhriyas (organs of action), five Jnaanedhriyas (sense

organs), pancha-praanas (five life-breaths), pancha Thanmaathras (five sensory

faculties). In addition, there are four inner instruments: the mind, the will,

the ego, and the Anthahkarana (Inner Motivator). All these total twenty four.

When these are associated with the Life-Force, you have altogether 25

constituents. As these twenty five constituents have emanated from the cosmos,

the embodied being is called Vishva. The physical body is cosmic in form. It is

not something that is individualistic. The human state is a manifestation of the

collective. The second body is Suukshma dheham (the subtle one). This is made

up of seventeen constituents: the five sensory faculties, the five senses and

the five vital airs. Together with the mind and the intellect, they make up

seventeen constituents. As these constituents have the quality of Thejas

(luminescence), the subtle body is called Thaijasa. The results of human's good

and bad actions are experienced by this subtle body. This body is also Yaathana

(experiential) body because it is a prey to various experiences.

The third is the Kaarana shareera (causal body). It is made up of only two

constituents: Chittha(will power) and Prajna (Constant Integrated Awareness).

Because of its association with Prajna, this body is called Prajnaanam or

Prajna. The fourth one is Mahaakaarana (the Over-Mind). This is

self-luminous and effulgent in its original form. This is called "Uniki," (a

Being that is self-knowing). Because of its capacity for self-knowledge, it is

also called "Eruka" (Awareness). As against Awareness, there is its opposite,

forgetfulness. The physical, subtle and causal bodies belong to the latter (of

forgetfulness). The three states of Jaagrath (waking), Svapna (dream) and

Sushupthi (deep sleep) also belong to the state of forgetfulness (or

non-awareness of the true Self). Awareness is the subtle base. Forgetfulness

is gross. But in both the subtle Awareness and the gross Forgetfulness there is

a Divinity that is present equally.

This is described in metaphysics in a different way. The Jeevaathma is

present always in all the three states of Consciousness and in Awareness as

well as Forgetfulness as the Inner Being. In every padhaartha (object) in

the world, the Paraartha (transcendental) is immanent. The object is

perceptible. The transidental is present in it as energy. Although padhaartha

(matter) and Paraartha (Energy) appear to us as two different entities, their

unity constitutes the Divine principle immanent in the cosmos. They are

inextricably inter-related. In both the form and the formless, the principle of

Sath (Being) exists as one and the same.

The Geetha has described this relationship as the one between Kshethra (the

Field) and Kshethrajna (the Knower of the Field). The whole of Nature is

Kshethra. The Kshethrajna is the One who pervades the whole of Nature and

animates it. Without the Kshethrajna (the Knower), the Kshethra cannot exist.

Without the Kshethra, the Kshethrajna cannot be perceived. So be fixed in the

consciousness that yourself is the immortal Atma, which is indestructible,

which is holy, pure and divine. That will give you unshakable courage and

strength. Then you must develop mutual love and respect. Tolerate all kinds of

persons and opinions, all attitudes and peculiarities.

All beings have to do karma (sanctified activity); it is a universal

inescapable obligation. Some feel that only meritorious and sinful or virtuous

and vicious deeds are entitled to be called karma. But your very breathing is

karma. There are certain karmas the fruits of which you cannot give up. There

are physical, mental and spiritual karmas and doing each one of these for the

good of the Self is called dedication.

Karma which is natural and automatic like breathing becomes vikarma (an

impious act) when it is done consciously, with a definite result in view.

Karma becomes Yoga when it is done without any attachment; a true sanyaasi

(monk, who is firmly fixed in the faith that this world is a mirage of the

mind) should not even remember whatever he does, he should not do any karma

anticipating any result. That is the Nishkaama (desireless action) ideal at its

highest. The best karma is that which is done at the call of duty, not because

it is advantageous to do it. The best karma is done when person has spiritual

awareness. Good, when this awareness has obtained from Swami's Teaching as the

unique carrier the Divine energy.

Nature will not give real bliss as long as it is viewed from a physical and

worldly point of view. The pleasure to be derived from any object in the world

depends on the condition in which it is enjoyed.

The mind proclaims its astonishing uniqueness to the world by its capacity to

express feelings, recognise forms, appreciate the beauty of colour, enjoy

different smells, as well as its power of thought. As the world is permeated by

these qualities of the mind, these five qualities are allpervasive.

In this context, it should be realised that it is by the power of the mind

that creation, sustenance and dissolution take place in the cosmos. This truth

is expressed in the Brahma Suthra as: "ThathJalaan.From That everything is

born, is sustained by it and merges in it." Thath (That) is alsocalled Akshara

Purusha (the indestructible Supreme person). Kshara and Akshara contain the

secret of life. Akshara in common parlance means that which is indestructible.

Kshara means that which is liable to change. From the Akshara emerges the

effulgent Divine, which is a combination of both Paramaathma (the Omni-Self)

and Prakrithi (Nature). Prakrithi is not inert. It is by the union of Nature

and the Divine that humanness acquires its effulgence.

 

Rarely human being is aware of own innate glory. If one dwells in the

constant consciousness of own uniqueness, the life would be lighter, more

beneficial and fully saturated with ecstatic delight. Human being then will

strive unceasingly to reach higher and higher levels of consciousness

enveloping both the objective and subjective worlds. Human has the power of

choice to rise or fall, to become the Lord or a beast or a demon. Human can use

the unique intelligence and memory enshrined in language to widen the vision, to

adjust reactions to nature and society and to benefit by the knowledge and

experience of others. Human can influence society as much as society influences

him/her. People suffer because they have all kinds of unreasonable desires

and attachments. If you look upon nature and all created objects with the

insight derived from the Inner Vision, then attachment will slide away, though

effort will remain; you will also see everything much clearer and with a glow

suffused with Divinity and splendour. Close these eyes and open those inner

eyes and what a grand picture of essential Unity you get. Attachment tonature

has limits, but the attachment to the Lord that you develop when the inner eye

opens has no limit.

The Lord is the Immanent Power in everything; those who refuse to believe

that the image in the mirror is a picture of themselves, how can they believe

in the Lord, when He is reflected in every object around them? The moon is

reflected in a pot, provided it has water; so too, the Lord can be clearly seen

in your heart, provided you have the water of Prema (Love) in it. When the Lord

is not reflected in your heart, you cannot say that there is no Lord; it only

means that there is no prema in you.

 

There is divinity in the mind and in the heart at first sight as in latent

state. But only when the mind and the heart unite does the radiance of Divinity

shine. (When the match-stick is dipped in water, you cannot produce fire by

striking it. Likewise, when the mind is immersed in the waters of sensuous

desires, it loses its power to radiate the Divine effulgence).

The senses activised by the mind bring in experiences which are collected

and coordinated by the mind. Buddhi (intellect) illumined by the Atma examines

these and directs action along beneficial lines.

Starting from the "I", you should go on expanding your consciousness to

embrace your family, your town or village, your nation and the entire world.

Then your divinity will shine forth in all its brilliance. This is described as

having the vision of one's own true universal Self. This is called the

Mahaa-purushathva (Infinite Divine). This divinity is within you. You do not

need to acquire it from outside, from anyone else. Strive to realise it. When

you have got rid of the consciousness of the waking, dream and deep sleep

states, then you can recognise the Mahaakaarana state (the state of the Super

Causal Consciousness).

You have to transcend the gross, the subtle and the causal bodies and

realise the Super Causal body. By this process you proceed from the Super-mind,

the Higher Mind and the Illuminated Mind to the Divine, which is called the

Over-Mind. This is the state beyond the mind; it is called Amanaska (where the

mind is absent). It has also been described as the state of Vidheha (where the

body consciousness is absent). Bliss can be experienced only through the

Over-Mind. How is one to reach the Over-Mind? Vedhaantha prescribed the

offering of four things as the means Pathram, Pushpam, Phalam, Thoyam (a leaf,

a flower, a fruit or water). The Lord is not secured by offerings of wealth or

by flaunting one's power or position. Something, however small, has to be

offered to the Lord to secure his grace. This is for example the Bhaaratheeya

practice of taking some flower or fruit as offering to the Lord when one visits

a temple.

What is the inner significance of the reference to the four kinds of

offerings? Pathram refers not to some kind of leaf which is subject to

withering. Your body is the leaf that has to be offered. Pushpam refers to

the flower of your heart. Phalam refers to the fruit of your mind. And Thoyam

signifies the tears of joy flowing from the devotee's eyes. These are to be

offered to God. When one offers these things to the Lord, he enters the

state of the Over-Mind. This devotion, moreover, should not be a part-time

exercise. It should be present all the time, through weal or woe, pleasure or

pain. The The true devotee is immersed in the Lord all the time and performs

all actions as offerings to the Lord. Any action you do, when you do it in the

name of the Lord, it becomes a pious offering. This is the easiest way to

sublimate the mind. (Avoid doing anything in a hurry. It is not difficult to

attain the state of the Over-Mind if one has the determination to realise it.

When everyone tries to act according to the dictates of his conscience, he/she

will realise the sublime consciousness within).

There are two basic elements in human, the heart and the head. When these

two are put to right use, the hands will act in the right way. Bhakthi and

Jnaana are like the pair of bullocks for the cart; both have to pull in unison.

Each must keep pace with the other and help to drag weight quicker. Jnaana has

to help the increase of Bhakthi; Bhakthi has to contribute to the growth of

Jnaana.

 

Bhaarath has been blessed with many saints and sages. A doubt may arise why

such appearances take place in Bhaarath, more than in any other place, when the

world is so big and we have humanity everywhere to be saved and guided. There is

a reason for this. In Bhaarath is a mine of spiritual wisdom and spiritual

treasure: the Dharshanas, Upanishaths (metaphysical sciences and revelatory

scriptures), the Geetha and the Vedhas. There is a vast field of spiritual

virtue in this land.

By this spiritual wisdom Prakrithi (Nature) is puraathana - a very ancient

entity. The jeevi (individual soul) too is puraathana, having had many

previous entries and exits. But now it has come in with a new dress; it is

nuuthana (modern). The jeevi must have a guide. That Guide is the Lord Himself:

the Guide books are Vedhas, the Upanishaths and the Shaasthras. However, only

reading is not enough; you may master all the commentaries and you may be able

to argue and discuss with great scholars about these texts; but without

attempting to practise what they teach, it is a waste of' time. Just as you

tend the body with food and drink at regular intervals, you must also tend to

the needs of the inner Atmic body by regular japam and dhyaanam and the

cultivation of virtues. Sath-sanga, Sathpravarthanaand Sath-chinthana (holy

company, good attitude and sacred thoughts) are all essential for the growth

and the health of the inner personality.

Repeat the name of the Lord, keeping His Glow always before the mind. The

Lord is as the Divine wish-fulfilling Tree that gives whatever is asked. But

you have to go near the tree and wish for the thing you want. The atheist is

the person who keeps far away from the tree; the theist is the one who has come

near; that is the difference. The tree does not make any distinction; it grants

boons to all. The Lord will not punish or take revenge if you do not recognise

Him or revere Him. He has no special type of worship which alone can please

him. Earn the right to approach the Lord without fear and the right to ask for

your heritage. You must become so free that praise will not emanate from you

when you approach the Lord. Praise is a sign of distance and fear.

You can call on the Lord by any name, for all names are His; select the Name

and Form that appeals to you most. That is why Sahasranaamas are composed for

the various forms of the Lord. (Reet's compilation from, Sathya Sai Speaks.

Vol. 1. "An attitude of challenge," Chapter 6 and "Examine, experience,"

Chapter 9; Sathya Sai Speaks. Vol. 16. "The uniqueness of man," Chapter 15;

Sathya Sai Speaks. Vol. 24. "Enjoyment through sacrifice," Chapter 10; Sathya

Sai Speaks.Vol. 26. "Beyond the Mind," Chapter 20 and "From the Mind to the

Over-Mind," Chapter 22).

 

Namaste - Reet

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