Swami teaches... Part 2. Strive for Unity of Minds, Unity of Hearts

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Light and Love Swami teaches... 12 - 15 September 2007 Part 2. Strive for Unity of Minds, Unity of Hearts Many are affected by the problem of what caused the Cosmos. How did it come into being? They advance various theories and lay down many opposing hypotheses. However, there is no need for seekers to beat about the bush so much. Just as a dream results when one is cut off from reality in a state of sleep, the Cosmos is a result of being cut off from reality by Maya in a state of ignorance. The Cosmos is as ephemeral and as vagarious as a dream. It is difficult to discover laws that explain or govern infinite mysteries of Cosmos and human's consciousness. More profitable than inquiring into the mysteries is the inquiry into possible ways of benefiting by them and learning from them. You are a part of creation, so try to understand yourself and keep your goal in view. The primary is Brahman which, when reflected in maya, seems to be broken into God, Nature and human. These three are the unreal images of the One. In addition, the maya, too, is an aspect of Brahmam "Mama-maya" (my maya), says Krishna in the Gita. Hence, when we merge in Brahman or win the Grace of the Lord, His maya cannot exist for us.

One can be rid of maya if one can discard the three gunas from one's make up. The sathwa guna, too, has to be transcended. The Gita directs that even the eagerness to be liberated is a bond. One is fundamentally free; bondage is only an illusion. Krishna says, "Arjuna! Become free from the three guna." In truth, the word 'guna' means 'rope,' for all three gunas bind the jivi with the rope of desire. Liberation means liberation from delusive attachment. When the ideas of 'I' and 'mine' disappear, human's only thoughts are of 'thee' and 'thine.' Then human finds only 'thee' everywhere and thus achieves the Vision of Unity. What for does birth take place? To perform actions. Karma is the cause of birth. It is the life-sustaining force. The body is the instrument of this vital force. Karma sustains life in the body, through the body. Every action is described as karma. Person's present state is the result of the past actions. The Vedas have emphasized the important role of karma. So our condition in life is determined by our actions. Our habits are governed by our actions. Habits determine conduct. Moreover, conduct determines our future. To claim that "I am the doer, I am the experiencer and I am the enjoyer," is a sign of egoism. Good and evil result from actions, whether one is aware of their consequences or not. Everything is an aspect of everything else. This is an important aspect of karma, from which there is no escape. (Though all this is simple and explained in various texts that are expounded by eminent teachers everyday to thousands, the truth in most cases is not experienced, the identity is not tasted. It is all stage acting. The words are not from the heart; they follow the cue of the script, written by another person). It is not easy to explain in what form and in what manner karma follows a person. Hence one must bear with whatever troubles that may come, treating them as the consequences of past actions. But the effects can be mitigated or removed by earning the grace of the Divine. (People today do not view things in this manner. Considering some person as the author of own misfortunes, they tend to abuse person, without thinking about their own actions). How are actions to be done? Actions should be filled with dharma (righteousness). Through righteous actions one should realize the Brahman. (Today usually actions are related to physical needs and dharma is concerned with getting on in the world. There is no awareness of the Supreme). Action is not limited to what you do with your hands. What you hear, what you see, what you speak, and even what you think - all of them constitute action. This means that the things you see, the words you hear, the thoughts you think and the speech you make should all be pure.

Every one of your actions should be filled with devotion. (Devotion is not confined only to bhajans and exhibiting a yearning for Swami). Each one is the architect of his/her destiny. You are a part of creation, so try to understand yourself and keep your goal in view. Intelligent persons may discuss matters of moment. The small-minded may discusspersonalities. Both types of discussions are likely to be exercises in futility. What should be realized is that nothing happens without a cause and that every result is the outcome of a particular action. Once the cause is understood, one should act on that understanding, avoiding actions, which are bound to have undesirable consequences, and performing actions, which will yield beneficial results. Do not be concerned whether someone is watching your actions or not.

 

The edifice of human's life is erected on four walls: janma, karma, dharma, Brahman (birth, actions, duties, and Supreme Reality). These four walls are interdependent and inextricably connected with each other. (Without four bare walls, even a cottage cannot be erected).

Human is equipped with a wondrous instrument - the body which could engage in fruitfulactivity on righteous lines. The word Manush in Samskrith (meaning "man") indicates that human is essentially Manas (mind). The mind involves human in thoughts, thoughts lead human to action, and action brings about grief and joy. (When one is not as healthy as he deserves to be, the reason has to be sought in the nature of his actions and thoughts). The mind is engaged in thought without rest. Constantly dwelling on one subject, attachment and relationship develop. Thus, desire is aroused; when it is frustrated, anger arises, and in the frenzy, discrimination disappears. Harsh words end up in hard blows. Human widens the gap between 'his/her' and 'theirs' every second. This duel is not genuine human nature. Usually people build castles on the foundation of muscle and passion, of group and emotion, not on divine, grace, and righteous life.

 

While on the pilgrimage of life, human's activities are three-fold - Akarma, Sakarma and Nishkama karma. Akarma starts with high hopes and much fanfare but at the first touch of disappointment, all activity is given up and the human shuts up for good. Sakarma is undertaken without discrimination. Whatever comes to hand keeps one busy. This is the rajasic approach. Nishkama karma, gladly done as duty, as worship, as grateful homage, with no eye on the benefit therefrom. Human has physical urges like hunger and thirst and needs like sleep and exercise. A person may be a scholar in many fields of knowledge or a famous figure crowned with diverse powers, but not anybody can escape these urges and needs. However, human has also spiritual urges and needs. While the physical urges are transient and temporary, the spiritual ones have deeper sources and longer satisfactions. They clamor for purity and unity. The purification of the mind is attained through humility, integrity and a sense of justice. The educational process prevalent now cultivates only the intellect of human; it does not unfold and cleanse the mind. An expansive mind is more laudable than an expert brain. One-person shedding love is more desirable than a hundred hard-hearted companions are. When love expands and flows over vast areas, it becomes divine. Truth, too, is established in the heart from small beginnings growing steadily to purify all activities. (Falsehood grows quick and wild. When truth is yet putting on its shoes, falsehood would have traveled round the globe. Untruth spreads fast. Truth strikes root slowly. No one can hurry the process). Persons who have attained a higher stage believe that they are jivis (distinct individuals). For these, the mantra can be "Soham" (I am He) so that the sense of distinctness can be eliminated. In fact even this mantra has a face of distinction, for it posits an "I" and a "He."' People are urged on towards this adventure by very breath, which repeats 21,600 timesa day So-Ham (He-I), emphasizing the identity of the Indweller with the Principle that isImmanent in the Universe. You may declare with your tongue, "There is no God," but, the breath repeats, 'So' as it goes in and 'Ham' as it goes out, making it clear that the He who is Immanent is the I that is resident. When human reaches this level of consciousness, the idea of 'I' as different from 'He' disappears. That is to say, So (He) and Aham (I) fade away and "Soham" is elevated into Om. Pranava or Om is the mantra for persons conscious of the Atma in them.

 

Youth today are enmeshed in the coils of the body-mind complex. So, they are engaged in acts prompted by pride, envy, and ignorance. (The reason is, education fills the brain, instead of fashioning character. Education has to develop insight along with skills). Remove this pollution, acquiring true wisdom. Teachers must advise youth thus, so that they may become aware of their innate Divinity. The world's innate nature is duality - the entity and the result, the cause and its effect. This duality is evident in the alternating experiences of joy and grief, praise and blame, victory and defeat, profit and loss. Dharmaraja once asked Krishna, "Why did you bring about this disastrous war? Forty lakhs of warriors died in this battle. Only the Pandavas have survived. Is there any justice in sacrificing the lives of forty lakhs of men for the sake of the five Pandavas?" Krishna replied, "Dharmaraja! You are looking at the numbers involved; I am looking at the principles at issue. Can any crores of insects equal a lion? "Kurukshetra is comparable to the body. Kuru means work. The body is the instrument of action. Because it is the field, in which action takes place, it is called kshetra (field). The evil qualities in the Kauravas were like cancer in the body politic. Hence, acting as a surgeon, I carded out the operation of the Mahabharatha war, with Arjuna as my assistant. There is no sin in this," declared Krishna.

After the end of the Mahabharata war, Krishna approached Dharmaraja and told him,"Dharmaraja! The battle is over. You must now be crowned as king." Dharmaraja did not accept Krishna's advice, "Did I kill so many of my kinsmen and friends only to assume the crown? I was also responsible for the death of many others. I do not wish to be crowned." Krishna thought that Dharmaraja would be more amenable to advice if it came from a venerable elder like Bhishma. So He took Dharmaraja to the grandsire of the Pandavas, who was lying on a bed of arrows. Bhishma looked at Dharmaraja with tears streaming from his eyes and said, "Dharmaraja! Will you wholeheartedly respect my words?" Dharmaraja held the hands of his grandsire and reverently promised him that he had never gone against Bhishma's injunctions in the past and would never do so in the future. Bhishma then said, "Dharmaraja! Before the war, you relied on Krishna. He, whom you revered as your mentor before your ends had to be realized, is worthy of the same regard even after your purposes have been realized. It is unworthy of you to ignore Krishna's advice now. You are looking upon him only as a kinsman. Krishna is God incarnate. No doubt he is your kinsman and friend, but you have no conception of his powers. Look within and see the Truth," advised Bhishma. Dharmaraja replied: "Grandsire! I know full well with what love you brought us up when we were left fatherless. But we fought against you in the war and brought you down. We resorted to a deceitful stratagem to make our Guru Dronacharya, lay down his arms. We killed numerous dear kinsmen and friends in the war. After all this, what joy can I derive by ascending the throne? Bhishma smiling at Dharmaraja said, "The world is bound by Karma. Nevertheless, you speak about killing so many people. Who are the killed? And who are the killers? You do not have the power to kill or to make others kill. Killing and getting killed are consequences of past karmas. Let me illustrate this by a story."

 

Bhishma related the following story: "A woman who had an only son lost her husband. Taking her son with her, she was going through a forest to go to another village. On the way, she rested under a tree with her son sleeping on her lap. Suddenly the boy woke up with a shriek and started crying. The mother woke up and noticed that a cobra had bitten her son and was wriggling back into an anthill. Within a few moments the boy died. While the mother was wailing helplessly over the death of her son, a highway robber, who was passing by that way, heard her cries and enquired about the cause of her grief. Learning about the death of her son from snakebite, the robber decided to dig up the anthill and kill the cobra. At that stage, the woman took hold of the robber's hands and pleaded, "Dear man! Please do not kill the cobra. Will my son get back his life if you kill that cobra? I cannot escape my fate." The robber said: "That poisonous snake can cause the death of others who may come here. I have a duty to destroy poisonous creatures." Then the mother replied, "Son! It is by the dictates of Kala (Time or Fate) that this poisonous cobra bit my son. His death is the result of his own past karnum."Yama, the God of Death comes in innumerable forms at the appointed time. Yama is called Time or Destiny, Dharmaraja! Karma is responsible for everything. Finally Bhishma exhorted Dharmaraja in these words: "The Divine Will is the basis of all action. The Divine can annul the consequences of these actions or provide the means of expiation for them. Hence, your duty is to carry out faithfully the Divine command. If you act to the contrary you will be ruining your life. Bow to Krishna's command and get yourself crowned." All results follow from the actions. The wicked Kauravas, although they knew the principles of morality and justice, subjected the noble Pandavas to such troubles and ordeals that ultimately their entire clan was destroyed. (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