Jump to content
IndiaDivine.org

Swami teaches... Part 3. Towards Integrated Spiritual Awareness

Rate this topic


Guest guest

Recommended Posts

Guest guest

Light and Love Swami teaches... Part 3. Towards Integrated Spiritual Awareness God is subtler than ether, filling the smallest crevice with His majesty. Know this and serve His manifestations wherever you meet them. Without the Omniself God there is no creation. Today, most people see only the creation. Very few recognize that the creation is a projection of the Creator. It is essential that every human being should have the realization that without the Brahman (Supreme) there can be no Cosmos. Creation proclaims the Easwara ichcha (Will of the Lord). It is called Prakriti (Nature or Creation). This means that the whole of creation is a manifestation of the Will of the Lord. Every being existing in Creation has necessarily to bear the qualities of the Divine. Human has taken birth in this world to manifest the Will of the Divine. A seed sprouts into a plant and puts forth a flower. The plant and its different constituents like branches and leaves are all the basis for the blossoming of the flower. God is the seed for the whole of Creation. God is present in every human being as a seed, which sprouts into a plant, develops leaves and branches in the form of gunas (qualities) and blossoms into the flower of Sath-Chith-Ananda (Being-Awareness-Bliss).

 

 

For a seed to become a plant, soil, sunlight, and water are necessary. Likewise, for the Divine seed in human to grow into a tree and blossom into the flower of Sath-Chith-Ananda, it needs Bhakti and Sraddha (devotion and earnestness). Humanness does not consist merely in turning the mind towards God. The Divine has to be experienced within him/her. The human estate is the manifestation of the infinite potential of the Divine. Human is the individualization of the infinite rays of the Divine. In the days of Emperor Krishnadevaraya at Vijayanagar, an infectious disease appeared and gained ground quickly. It was reported that the disease spread through rats and so, each house was supplied a cat, together with a 'cat allowance' for feeding the cats. However, the rats showed no signs of decline in numbers. After a few days, the discovery was made that every one misused the ‘cat allowance’ and the cats had become too weak to pounce upon the rats and catch them for eating. The cats must be fed, so that they may eat the rats. So too, the body must be fed so that wicked tendencies, sensual appetites, evil propensities may be vigorously attacked and put down. Unless this work is done, the Divine in human cannot bloom. The soil around the trunk of certain trees has to be turned now and again so that the roots might get strong; the branches have to be trimmed, so that blossoms might appear and fruits might be got. So too human has to dig around the edges of the mind, trim the traits of character and tend the tree of life.

 

What is spirituality? It is the resolute pursuit of Cosmic Consciousness. Spirituality aims at enabling human to manifest in all its fullness the Divine Chaitanya (Cosmic Consciousness) that is present within and outside human being. It means getting rid of the animal nature in human and developing the Divine tendencies. It means breaking down the barriers between God and Nature and establishing their essential oneness. Today, people think that spirituality has no relation to mundane life and vice versa. This is a big mistake. True divinity is a combination of spirituality and social obligations. National unity and social harmony are founded upon spirituality. It is the Divine that links spirituality and social existence. The Creator and the Prakriti (Cosmos) are inextricably associated with each other. Whatever be the school of thought in which one believes - whether it is Advaita (non-dualism) or materialism (as expounded by the Charvaka school*) or Mayavada (the doctrine of the illusory nature of the phenomenal world) - one thing common to all of them is belief in the power of the Lord's name as "Kesava." This name is regarded as cardinal principle. What is the inner significance of this name? It is made up of the three terms: Ka + eas +va. "Ka" stands for Brahma, "Isa" stands for Easwara and "Va" for Vishnu. (The word Vishnu, means 'That which pervades everywhere’, the Omnipresent). Together, the name symbolizes the oneness of the Trinity, who represent the powers of Creation, Dissolution and Protection of the Cosmos. When people are told about an idol of Vishnu, they laugh and condemn it as foolish. But, when we desire to drink the ambrosia that the all-pervading Vishnu is, we require a spoon, a cup or a vessel. The idol is only such a contrivance, by which it is possible to consume the bliss. The cup can be of any shape or design; the joy consists in the nectar that it is able to convey to the person who is thirsty and anguished. Raso vai sah - God is ambrosia, sweet, sustaining, strength giving. You can imbibe Him through a cup, shaped as Nataraja or Durga or Krishna, or Linga, or Ganesha, or Christ or any other Form that will arouse the ardor and satisfy the agony.

 

It is necessary to study the scriptures, the Upanishads and other sacred books. However, this should not be done as a mechanical ritual. The religious preachers today merely prescribe the reading of the Gita or other spiritual texts as routine exercise. Of what use is mere reading of scriptures if their precepts are not put into practice? The sacred names of different deities are repeated as a daily routine (parayana). Is it of any use? Instead of reciting a hundred slokas mechanically, it is better to put one sloka into practice after grasping its full import.

 

The involving sense-control, expansion of love, and cleansing the consciousness, so the God's glory may be reflected therein, is the one of the main goals of human life. It is not merely sadhana like japam (repetition of holy name or formula), dhyanam (meditation), Namasmarana (remembering the name of God), etc., that will have to be done, but in order to supplement the effect of these, you have to lead a regulated life, a life conducive to good thoughts, with sathwic (virtuous) food and sathwic (noble) pursuits.

 

When you know that the Lord is the cause, the source of all, you deal with everyone in a humble reverent manner. Wash your hearts with tears of joy so that the Lord might install Himself therein. A landowner may own all of the fields up to the very horizon on all sides, but he will design to sit only on a patch that is clean. In the same way, when the Lord chooses the heart of a devotee, it does not mean that all other hearts are not His. If God was not all this how could they shine, or exist even as much as they do now? In the very opening verse of the Gita, we find Dhritharashtra (father of Kauravas; holder of ruling power) asking Sanjaya, "Sanjaya, what are my people doing, and what are the Pandavas doing on the battlefield of Kurukshethra, which is a Dharmakshethra?" Answering Dhritharashtra's question, Sanjaya said, "Why do you ask me what they are doing? Since they have all gathered for war, they are of course fighting." There is, however, an inner meaning to the question. This is to be found in his use of the word Dharmakshethra. Dhritharastra hoped, "My children are bad and wicked, but since they have entered the Field of 'Dharma' (Dharmakshethra), it is possible their minds may be transformed into good.” (The name Dhritharashtra means one who considers things that do not belong to one as one's very own). He is not the body; but he owns it. He is not the senses, but he derives pride in owning them. Every person of Dhritharashtra's lineage identified himself with the body and the senses that led to the tragedy.

The children of "Kuru" (the dynasty of kings of Hasthinapura) used to play on that very field of Kurukshethra. Therefore, it is called Kurukshethra. It is a place where sacrifices are performed. Sacred and auspicious acts had done on that very spot. Therefore, it is Dharmakshethra, as well.

Our body itself may be called a Dharmkshethra. For, when a child is born, it is pure and without blemish. It is not a victim yet of any of the six human's enemies - anger, greed, lust, egotism, pride and jealousy. Whoever fondness, king or commoner, saint or thief, child is happy. The child's body is not affected by any of the three gunas (innate qualities) and is a Dharmakshethra. As the body grows, it begins collecting qualities such as jealousy, hatred, and attachment. When these evil tendencies develop, the body becomes a Kurukshethra.

 

The battle between the Pandavas and the Kauravas did not last more than 18 days, but the war between good and bad qualities in us is waged all through life. Rajo guna and thamo guna (qualities of passion and inertia) are associated with the ego and the sense of mine. The word Pandava itself stands for purity and sathwic nature. Pandu means whiteness and purity. The children of Pandu, the five Pandavas, were pure. The war between the Pandavas and the Kauravas signifies the inner war in each of us - the war of sathwa guna against the other two gunas, rajas and thamas. Let us contemplate more deeply (from aspect of the inner war in each of us) the character of Arjuna, close to him persons, and Mahabharatha battle. Notice, that among the Pandavas, there were some who were superior to Arjuna in some respect. Dharmaraja, the eldest brother, was more serene. Dharmaraja was the embodiment of Dharma, no doubt. However, he did not have the foresight to visualize the ravages of war. He did not consider what the consequences of his action would be. He became wise only after the event. In terms of physical prowess, Bishma - the guardian and patriarch of the Kauravas and Pandavas - was a much stronger person. He has enormous physical strength and valor, but he did not have enough intelligence. Arjuna had foresight. (When one acts without foresight, one has to repent for the consequences of the indiscriminate action). Krishna considered Arjuna as the fittest person for imbibing the Gita. Arjuna foresaw the aftermath of the war and that was why he shied away from the fight. He knew the consequences would be terrible. Only a pure heart can feel sorry for something even before the event takes place. When Krishna set out on His mission of peace, Arjuna was keen on waging war with his cousins, the Kauravas, and he tried to persuade Krishna to see that His peace mission would not succeed. Arjuna pleaded with Krishna with all the strength he could command, "Krishna, this issue cannot be settled by negotiations. The Kauravas won't agree to any compromise. Why talk words of peace? They will never accept them. Let us not indulge in this mission. Will the arrogant lot agree to our proposals? Why do you waste your efforts, Krishna?"

What was the reason for Arjuna's attitude at that time and later, on the battlefield? When he did not see his enemies face to face, his attitude was impersonal. Nevertheless, once he beheld his opponents on the battlefield, he saw them as relatives, teachers and friends, his eyes were clouded and he became dizzy. He said, "Krishna, I won't be able to fight. I am laying down my amour." He was the victim of the bondage of 'myness' and of his attachment to his kith and kin. When Krishna heard these words, He rebuked Arjuna: "This weak- mindedness is unbecoming in a renowned warrior like you, esteemed as an unrivalled hero. If you had shown this hesitation in the beginning, itself I would never have taken on this task. However, after securing the help of our allies and kinsmen and assembling them and their forces, if you withdraw from the fray, you are false to the dharma (right action) of a true Kshathriya. You are appearing as a faint-hearted poltroon. Coming generations will jeer at your cowardice."

Krishna continued, "Arjuna, you think that these people are your relatives and friends. However, consider this: who is a relative? Who is the body? Who is the Indweller? All bodies are like bubbles on water. You and I and these friends and relatives have been in existence in many previous lives. Body, mind, and intelligence are all temporary agents. They are like the clothes we wear and discard. Why develop such a close attachment to these things, subjecting yourself to sorrow and infatuation. Do your duty: all the honor and other things due to you as a prince, will be showered on you. On the battlefield, there can be no room for faint-heartedness. You cannot play two roles at the same time when one role is opposed to the other. (Reet's compilation from, Sathya Sai Speaks. Vol. 1. "Aanandha through dedication," Chapter 13; Sathya Sai Speaks. Vol. 6. "Love the source of love," Chapter 5; Sathya Sai Speaks. Vol. 17. "The malaise and the cure," Chapter 18; Sathya Sai Speaks. Vol. 18. "The Victory," Chapter 17; Sathya Sai Speaks. Vol. 24. "Goodness is Godliness," Chapter 3). PS: * As Swami mentions here Charvaka school, then some words about this materialistic school in brief. The Lokayata school of thought, believed to have been founded by Charvaka. (His life is shrouded in great mystery and myth). 'Loka' means the world and 'lokayata' means he who is centered around or relies upon this world only. Lokayatas believed in the existence of four elements only, namely the earth, water, fire, and air instead of the five elements of the vedic scriptures of which space or ether was the fifth element. The Charvaka system of thought doctrines are traced to an ancient scripture called the Charvaka Dharma probably written by an author of the name of Charvaka. Reference to the Charvakas or the Lokayatas was found in Hindu and Buddhist Scriptures such as the Prabhodha Chandrodaya, an allegorical play in which a character sums up the beliefs of this school, and also the epics, the Ramayana and the Mahabharata. For Charvakas earthly enjoyment was the highest ideal. The Charvaka school's of thinking weakness was its excessive reliance upon subjective experience and upon sensory perceptions. The Charvakas ignore the fundamental fact that our perceptions can be very misleading and that they are colored by our own prejudices, fears, anxieties, expectations, desires, thoughts and most important of all by our own ignorance. They fail to explain the role of Nature, the rationale for good social conduct or the need for social harmony. The Charvakas provide simplistic solutions to the complex problems of pain and suffering, and to the real problems of human life and society. They cannot explain such human needs and aspirations that are not purely physical or mental but spiritual, and the importance of such morals and social values in human life that distinguishes us from the world of the animals. Reference: http://hinduwebsite.com/history/athiesm.asp

 

Namaste - Reet

 

Link to comment
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
×
×
  • Create New...