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Swami teaches... Part 1. Strive for Unity of Minds, Unity of Hearts

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Light and Love Swami teaches...

Part 1. Strive for Unity of Minds, Unity of Hearts Swami insists on the development of the sense of unity, a bond of brotherhood, and an awareness of dignity. (One should not strive for the temporary association of the moneyed people or persons in positions of power). You deserve to be called a human being when you cultivate the spirit of unity. It is real that differences can exist between person and person in health, education, wealth and temperament, etc. Nevertheless, fundamentally, all people are equal and should be treated as such. Earn the vision that sees the Divine inherent in all. We are not troubled when something is good, but only when it is bad. This goodness is natural and evil is an aberration. We are worried and alarmed when someone slides into wrong or is in pain or in sorrow. The run of the Universe is immutable. That same immutable run of the Universe is within each person as an expression of God, and accordingly it is for each of us to align ourselves completely with that run. You are immortal; you are Bliss, Power, and Wisdom. "It is said that people are made in the image of God, but perhaps not the personified image, the deity in human form, but rather we are made, in the spiritual image of God, who is in us, through us and is us" (Adrian Cooper). If you want to realize God, you must be immersed in Bliss. To experience Bliss, you have to follow Truth. To pursue Truth, you have to install Peace in your heart. To achieve Peace, you have to cultivate Love. It is confidence that begets Love. Human's foremost duty is to share love with others. (However, unfortunately, such idealism is not found today). You may not believe in the fatherhood of God, but you must have faith in the brotherhood of human. You should fill your life with Love what is the Divine magnetic power present in human. True human value lies in sharing and experiencing the supreme Love. (However, there is no point in talking sweetly if there is no sweetness in your heart. Sweetness in speech and bitterness in heart is not the quality of a human being). Even when you come across your bitter rival, talk to him/her with love. When you address him/her as brother/sister, the rival's heart probably will melt and hatred will disappear. You can conquer the whole world with the weapon of love. In all the sacred epics like the Ramayana, the Mahabharatha and the Bhagavatha, you find love as the undercurrent. Love is light. It illumines your path. Your journey of life will be safe and secure when you carry the Light of Love with you. You may acquire various types of knowledge and travel across the globe. But, in spite of all your worldly achievements, you may not able to understand the principle of Love. Once you have the taste of Love, you will see the world in its real form. God incarnates in human form in order to spread the message of Love. The Gopikas had realized this truth. That is why they prayed to Lord Krishna, "Oh Krishna, play your sweet flute and sow the seeds of love in the desert of our loveless hearts. Let the rain of Love fall on earth and make the rivers of Love flow." People usually love their motherland and teach the same to their children. Every nation has a flag as the symbol of victory and independence of motherland. However, pay attention to another flag to symbolize another laudable victory over one's lower instincts, impulses, passions, emotions and desires, the flag that has to be unfurled on every human to spread the love what dwells in every human's heart. Mankind has asked from time immemorial how to realize an eternal life of eternal bliss. The philosophers of all lands and all times have sought to discover the truth about God, the objective world and human being, as well as their mutual relationship. Maya (apparent deluding reality) is the Will that causes all three. Maya is like a mirror. The mirror reflects within itself all that is before it. The convexity or concavity of the mirror, or the covering of dust that might have settled on it, will certainly blur the reflected image, but it cannot distort the objects themselves. It is a clear flawless mirror. When the sathwic nature is reflected in that mirror, God results; when the rajasic nature is reflected, the jivi (individualized Self) results. It is ever anxious to grow, to grab, to survive, and to be secure. When thamasic nature is reflected, matter (the objective world) is the result. (Three dimensional objective world as observed by means of the senses and by science, existing at the lowest rate of vibration and the highest density). All three are Paramatma, but they derive their reality as Its reflections. When undergoing reflections, they attain different forms and combinations of characteristics. The One becomes many; every one of the many is real only because of the One in it. Maya too is a component of the One; by the emphasis on that component, the One transformed Itself into the many. (The clouds appear to be stuck to the sky; so, too, maya gives us an untrue picture of Brahman. It makes us believe that the world is real. Its impact warps our reasoning process, our sensory impressions, and our views on God i.e. Absolute on creation and on human. It spreads before us a diversity, which tantalizes and deceives).

 

Maya is only the Divine Will that inaugurated the manifestation of the Cosmos (Ekoham, Bahushyaam - I am one; I will be many). Maya inheres in every being and every activity of that being. Concern to the every being it has three aspects of achievement through the three modes and moods of that Will - the sathwic, the rajasic and the thamasic (the calm, contented, equanimous mood; the potent, passionate mood; the inert, slothful, sluggish mood). So the world is the triple complex of gunas (attributes) - sathwic, rajasic and thamasic (the balanced, the passionate and the dull). The Upanishadhs say the that thunder teaches a three-fold lesson, dha dha and dha -dhaya, dhama and dharma, - to the persons entangled in these three gunas. Dhama (self-control) to the sathwic who craves for Ananda (bliss); Dharma (right conduct, ideals of righteousness) to the rajasic, who craves for adventure, heroism and activity; and dhaya (compassion), based on Love, which enables attachment and sublimates greed to those who dominated by the thamasic qualities like craving for objective pleasures through attachment to senses). When maya prompts us into the sathwic mood of that Will, we become progressive seekers of jnana (spiritual wisdom) that reveals the unity. When we are overwhelmed by the rajasic quality of that Will, we are deluded into the pursuit of worldly victories and ephemeral wealth and renown. The thamasic nature of that Will seeks the quickest and easiest ways of happy living. These are the reflections in our minds of the basic modes of the Will that Brahman assumes when It is moved by the primal urge to express Itself. The facets of that Will are called Jnana shakthi, Iccha shakthi and Kriya shakthi. Three modes affect beings and things in various proportions and permutations, and so we have all the variety and diversity of the objective world. Atma (whether individualized or universalized as Paramatma), is One only. The jiviatman (individual soul) and the Paramatma (Supreme Soul) are one and indivisible. There is no separation in the Universe. The separation is nothing but an illusion brought about by the tricks of the five physical senses which perceives and "decodes" the Atmic Reality. People, as a rule, accept only for what they perceive as "themselves". Whatever our actions and thoughts affects the entire Universe. The humanity should be aware of this fact, what was experienced by modern science in the world of subatomic particles. (Also, damages the environment by consumer-society rules in huge destructive ways are equally damaging an aspect of all humanity at the same time. When humanity fully understands the implications of all of these actions in the context of the entire Universe and the individual path of evolution, will this terrible and needless environmental destruction cease, and the Earth finally have the opportunity to recover). The basic truth upon which maya projects its kaleidoscope is described by seers as Sath-Chith-Ananda (Being-Awareness-Bliss Absolute). This does not mean that Brahman has three attributes. It exists beyond time and space; It knows and can be known; It is the source and acme of Bliss. They are not three distinct characteristics; they indicate the One, of which the three can be grasped by experience - not by words. We cannot assert that Brahman (Supreme Being) belongs to a class or genes, nor can it be defined by the three basic qualities. It cannot be described as performing any specific activity, for It is ever motionless. Nor can It be explained in terms of relationship with other entities for It is One, without a second. Iswara, Prakriti and jivi (the Almighty God, objective world i. e. Nature and individualized Self), all three are images of Paramatma (Supreme soul) reflected in the mirror of maya and warped by the gunas (qualities) that tarnish the surface of the mirror. It is the mirror that pictures the One as many. But the One is ever One. This One is comprehensive of all this. Therefore, It has no wants, no desires and no activity to realize anything. The macro cosmos and the micro cosmos - the brahmanda and the pindanda (the universal and the individual) - all arise from the One Truth. They are manifestations and emergent of that Truth, which is not affected by either. That Truth is known as Brahman. When this unmodifiable, transcendent and immanent Brahman, instead of just 'being,' decides on 'becoming,' It is best designated as God, i. e. Iswara (Almighty). The Divine ground of everything is the spiritual Absolute, called Paramatma (Supreme Absolute Self). It is also the ground, the base, the core, the reality of human being. However, in spite of 'becoming,' which is only an illusion imposing multiplicity on the One Being, It remains One. So long as inquiry is postponed, only the multiplicity is cognized. The multiplicity is neither real nor unreal. It is relatively real, temporarily real, pragmatically real, mithya, not sathya, but an amalgam of sathya (truth) and asathya (untruth), apparently real but fundamentally unreal, real for most practical purposes (vyavahara) but unreal when the basic nature is unraveled. Krishna tells Arjuna, "There is nothing I have to do in any of the three worlds", He has willed the world as His Sport. He has laid down that every deed must have its consequence. He is the dispenser of the consequences, but He is not involved in the deeds. Therefore, it becomes plain that neither the personalized God, nor the individualized Self, nor even the objective world can ever succeed in discovering the beginning of the maya, which brought them into existence and started the chain of 'act-consequence-act.' Nevertheless, one can succeed in knowing when maya will end. When the objective world is ignored, set aside, denied, or discovered to be immanent in the Divine, the jivi is no more. When the jivi is no more, the Iswara (Cosmic Being or personalized God) is also superfluous and disappears. Moreover, when the Iswara has faded out, the Brahman (Absolute Reality) alone Is. When a personalized God, a personality separate from the rest, called jivi, and themental creation of that jivi, called Prakriti (the objective world), are non-existent in thedeveloped consciousness of human, maya, the progenitor of all three, cannot persist.

 

When space is enclosed in a pot, it appears limited and small. However, once released from the container, it again merges in the infinite sky. The sky is not reduced or transformed in shape or quality by being held in the container. So, too, the Atman that is pervading the bodies and lives of billions of beings does not get affected by the living beings to which it adheres for some time.

 

The sages discovered the truth 'Thath Thwam Asi' (That Thou Art). That is the Divine, out of which all this arose, of which all this is, into which all this merges. It can be known by the Bhakthi marga - the path of dedication, of devotion and surrender of the Self. The 'Thou,' that is to say, the individual can be understood by the Karma marga - the path of selfless activity, of the abnegation of the consequences of all activity, done in a spirit of adoration and with as much sincerity as an act of worship. Seva rendered in the faith that all are forms of the One God is the highest Karma. (You must watch and see that the inspiration for the seva comes from the heart, not the head). Bharthruhari in Neethi shathakam has said, "Though you are born with a karma, exercise discipline to change it". Then, the process of identification of Thath and Thwam (That and Thou) called the recognition of the Asi (Art) has to be consummated, through Jnana marga - the pathof knowledge, of sharp and relentless discrimination. When bhakthi and karma merge, it leads to jnana. (Reet's compilation from, Sathya Sai Speaks.Vol. 9. "Assert with every breath," Chapter 25; Sathya Sai Speaks. Vol. 14. "The Sadhguru speaks," Chapter 27; Sathya Sai Speaks. Vol. 16. "Guidance for the Gurus," Chapter 21; Sathya Sai Speaks. Vol. 18. "The Victory," Chapter 17; Sathya Sai Speaks. Vol. 21. "Karma and Divine Grace," Chapter 8). Namaste - Reet

 

 

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