Sathya Sai Vahini - Chapter 12

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Sathya Sai Vahini

 

Chapter 12

Values in Later Texts

 

Soon after the propagation of Vedanta through the Upanishads and other

texts, the Rishis, steeped in tapas and the spiritual experience they

gained therefrom, composed the Smrithis, expatiating upon the codes of

conduct for the people, during the various stages of life as well as

when they occupied various statuses in society. The Smrithis, however,

did not acquire the authority that the Vedantic texts had, for they

dealt with rights and responsibilities, duties and obligations.

 

Such Smrithis can be found in sacred scriptures being adored by

followers of other religions. They consider such social codes and

individual guidelines given by their Prophets and Seers as valuable

and binding. We too revere them and should continue to revere them as

regulations set up for the good of society and the progress of man.

For, we must admit that they were framed by mahapurushas, outstanding

sages and well-wishers of the people.

 

But, in process of time, the Smrithis suffered change, by omissions

and additions and by differences in emphasis. The sages allotted for

each era or Yuga, a particular Smrithi, as authoritative, for, too

many Smrithis with divergent counsel, caused confusion and doubt.

They said, those in the Kritha yuga have to consider one Smrithi as

specially laid down for them, that those in the Thretha yuga have to

follow the dictates of another, that in the Dwapara yuga, people have

to observe the path prescribed in a third and that the Kali Age

people have to resort to a fourth. When centuries roll over the land

one after another, new problems arise, new situations and

predicaments confront man, and so, the laws and limits of the past

have to be altered here and there. Indeed, such adjustments are a

part of the Design. The people have to be shown the path to spiritual

progress, under the altered circumstances and so, the Smrithi that

suits the new era is declared as binding.

 

Nevertheless this has to be borne in mind and carefully noted in

memory by the readers. The Atma Dharma, enunciated in the Vedanta, is

eternal, unchangeable. It can never be watered down or 'adjusted to

the needs of the times'. Faith in the Atma as the Core, the Reality,

the Goal is the lasting teaching; it is true for all time. The truths

of Atma Dharma are based on the eternal foundations of the core of

Purusha and Prakrithi, of Man and Nature which is the projection of

the Divine Will. So, they are beyond the reach of change. They are as

relevant and as valid today as they were thousands of years ago. Even

when a thousand more years roll by, their relevance and validity

cannot be affected in the least. Vedanta will stand firm irrespective

of the past becoming the present and the present flowing on into the

future.

 

The moral codes and ideals of good conduct, the Sadhanas that man can

adopt to control his mind and senses and purify his intelligence have,

however to suit the conditions of the people, the bonds they cultivate

among themselves and other groups. With the changing face of social

conditions, they too have to undergo adjustments and modifications.

They could well be appropriate and beneficial under certain

circumstances of time and space, but might be not so, under other

circumstances. For example, the food regulations that are prescribed

during certain periods are withdrawn and new rules laid down during

certain other periods. Climatic conditions dictate the type of food

needed. Smrithis recognise the need and allow changes in food habits,

in order to maintain health. The same attitude is seen in other

matters also. For the same reasons under modern conditions, it is

desirable to have changes in the regulations and limits that govern

society. Of course, the fundamental principles of Dharma must remain

unaffected. They can never be shaken or unloosened.

 

Now, about the Puranas. " Puranam pranjali kshanam " . That is to say,

the Puranas deal with historical incidents, of Creation and

Evolution. The incidents are so chosen and narrated that they provide

illustrations of basic philosophic truths. The Puranas were composed

to expound the teachings of the Veda and Vedantha to the common man

through interesting mythological and legendary tales. The language of

the Vedas is very ancient and it contains many archaic elements of

grammar and vocabulary. Even great scholars find it difficult to

discover the age when the rks were formulated. But, the Puranas were

composed in the language that was current and that was easily

understood at the time. What we now know as the Samskrit language is

the language of the Puranas. Not only scholars but even ordinary folk

could easily follow that language when the Puranas were written.

 

The Puranas have historical narratives of Divine Personages, great

Rulers and Dynasties; and the fortunes of kingdoms and communities.

Through them all can be seen shining examples of Dharma and

expositions of spiritual principles.

 

All the texts, scriptures and holy books referred to are grouped under

the one comprehensive name, " Hindu Sastras. " It is no wonder that the

people who revered and composed during thousands of years such a vast

and valuable literature of religion and philosophy were, in course of

time, divided and subdivided into sects and subsects, owing

preferential loyalty to special creeds and beliefs. Some of these had

broad gaps between them. We have no time now to elaborate on the fact

that the differences between the sects are based on attitudes born

out of the freedom of thought that was authoritatively allowed by the

ancients. Nor is it necessary. What we have to grasp are: the truth

accepted by all, and the attitudes approved by all, that is to say,

the principles which a person calling himself 'Hindu' has to believe.

 

What is exactly the Cause of Creation? What is the nature of the

original Substance which Creation affected and how? These are

questions important not only for Bharathiyas but for all men prone to

inquiry. There can be no effect without a cause; there can be no

structure without a base. Well. It can be asserted that all this

visible Cosmos has Brahmam as the root cause. But, what is Brahmam?

Brahmam is eternal, pure, ever-vigilant, omniscient, indivisible,

formless; Brahmam is the origin of this Cosmos or Jagath. Brahmam is

shaping, evolving and fostering this Jagath.

 

Now, a few doubts might arise in people's minds: How is it that there

is so much partiality evident in Creation? Some are born healthy and

some others, unhealthy. Some led prosperous care-free lives, while

others toil throughout their lives in dire poverty. Certainly, it can

be argued, there are signs enough of the partiality that the Creation

or Creator reveals.

 

It has to be made clear that life thrives on death. Life is based on

death. One living thing consumes another, in order that it may live.

The strong trample on the weak. This tale of terror continues

unceasingly. That is the very nature of this world. Seeing this,

people conclude that, if the world was created by God He should be

Cruelty itself. Such inference appears justified from the ordinary

man's point of view. But, the Bharathiya Paramartha Vahini, the Pure

Stream of Bharathiya Spiritual Culture declares that this is not true

at all! God is not the cause of either misery or joy, of good fortune

or bad, it announces. Then, who brings about the evil and the good?

We ourselves, is the answer. Rain falls equally on ploughed land as

well as unploughed. Only the ploughed land derives benefit therefrom.

The clouds are not to blame. The fault lies in the ignorant idler who

lets his land lie fallow. The Grace of God is ever at hand; it has

no 'more or less', no ups or downs. We draw upon it, more or less, or

let it go by, or use it for our good.

 

The question might arise " For what reason are some born in happiness

and some in misery? They have done neither good nor evil, to be

treated so unequally. True, they have done nothing in this life, they

are only just born. But, they had done good or evil, in previous

lives. The consequence of what was done in the previous life has to

be experienced in this life.

 

Now, we can arrive at two conclusions on which all sects of Hinduism

are agreed. The Buddhists and the Jains also accept these two. Every

one of us has a firm belief, that life is eternal. It could not have

originated from nothing. That is impossible. If it has come out of

inert slime or mud, it would have been inert and inactive. All things

put together will disintegrate. All that is bound by Time will end in

time. If life started only yesterday, it cannot last beyond tomorrow.

If it has roots, the roots shall go dry and the tree cannot survive

for ever. Life must have been existent ever since the Cosmos has been

in existence. It does not require arguments to understand this truth.

Do we not see that all modern sciences are tending to confirm more

and more assuringly and clearly the revelations made in the texts and

scriptures of Bharath? This too has to be accepted some day.

 

As authoritative texts of the basic beliefs of Bharthiya Culture in

the spiritual field, the Upanishads, the Brahmasutra and the

Bhagavadgita, the Prasthanathryas, or the Three Sources, have to be

reckoned. Many in India feel that the A-dwaitha Vedanta alone is the

correct one. But, this attitude is not a correct one. The Upanishads

are the very Voice of Iswara. The Brahmasutra is the supreme

embodiment of the principles and doctrine propounded by Vyasa; it is

the most important of the texts depicting philosophic doctrines. It

harmonises the entire body of philosophic beliefs; though based on

earlier texts and dissertations, there is no conflict between the

earlier and later. In the aphorisms of the Brahmasutras, each

conclusion attains fulfilment and reconciliation.

The Bhagavadgita acts like a Commentary provided by God, for Vedantha.

 

All sects of Hinduism, who claim to be authentic and orthodox, accept

the Three Sources as their basic texts - whether they are Dwaithins,

Visishtadwaithins or A-dwaithins (Dualists, Qualified-non-dualists or

Non-dualists). Whoever desired to propagate a new interpretation or a

new attitude or theory - Sankara, Ramanuja, Madhwacharya,

Vallabhacharya or Chaitanya - had to propagate it through

commentaries from that standpoint on the Three Sources, the Prasthana

Thraya only. Therefore, to assert that Vedantha can be used only with

reference to the Upanishads and the doctrines that they teach will be

a great mistake.

 

All conclusions drawn from the Prasthana Thraya are genuine and

deserve the name Vedantha. Visishtadwaitha as well as Dwaitha have as

much claim to be known as Vedantha as Adwaitha. This Unity in

Diversity, this Harmony of difference, this is the core of the

current of Bharathiya thought.

 

There is milk in the body of the cow. The milk has ghee in it. But,

the cow cannot derive any strength through that ghee. The milk has to

be taken out of the animal, it has to be boiled, and a little sour

curd poured into it in order to curdle it; then, when the milk is

transformed into curds, it has to be churned and butter separated and

rolled. Afterwards, the butter has to be melted and clarified, to get

the ghee. The ghee thus prepared can be fed to the cow and then, it

would be rendered stronger. So too, just consider - God is

omnipresent. Yet, He is not amenable to man, unless man does Sadhana.

 

There is oil in the sesame seed; there is butter in milk; there is

water underground; there is fire latent in wood. Similarly, the

Omnipresent God is in the human body and the human mind. When we seek

to separate Him and identify Him, one has to make efforts and do

Sadhana. Then, as a consequence of the effort and the Sadhana one

will realise that God is oneself and there is no difference between

the two. This is Liberation, Wisdom, Realisation, according to

Adwaitha. Sankara names this process the Upasana of Adwaitha.

 

Now, about the Upasana in Visishtadwaitha. Is the Sadhaka to consider

the God whom he yearns to adore, as different and separate from him or

as a part of him, associated somehow with him? This is the question

Now for the answer. The Jiva is the soul of the body; God is the soul

of the Jiva. Having one's faith fixed thus, adoring God is the means

that Ramanuja has propagated. All this Cosmos is part of Him; It is

in Him. He is the inner Motivator and He is present in all. That

Supreme Person can be owned only through unflinching devotion,

Prapatthi, Saranagathi, Total Surrender. " Thwameva sarvam mama deva

deva " . " You are my all, O my God of Gods. You are my only Master " , -

this is the attitude one has to develop and make one's own.

 

The Upasana of Dwaitha - the Jivatma and the Paramatma relationship is

as wife-husband relationship. The Full Free Supreme Vishnu is the

husband, the master, the lord, the ruler, the provider; the individual

is the ruled, the dependent, the wife. This method of Sadhana has been

taught by Madhwacharya. Without devoted attachment to the Lotus Feet

of the Lord, that is to say, without Bhakthi, liberation from the

cycle of Samsara, why even purity of intellect and emotions, is

impossible of attainment. For those who have the spring of ecstatic

devotion to the Presence of the Lord within them, though they may not

have any texts to ponder over, the very contemplation of the Beauty,

Grace and Power of the Lord will give them bliss of superconscious

Bhakthi. One cannot discover what prompts the experience. In that

ecstatic mood, they discard all sense of shame and personality, and

yearn to become the beloved of God, in blissful Union. They will then

dance and sing aloud and be merged in genuine joy and Ananda. Sadhana

in conformity with this faith has been laid down by Madhwacharya. The

agony of the lover to attain the beloved is the true sign of

Dwaithopasana. This has been elaborated in a thousand ways by others

who came after.

 

The Upasana laid down in the Gita, is incorporated in the

Mahabharatha, named as the Fifth Veda. The Mahabharatha is a

veritable treasure-house of gems illumining the problems that

confront man in worldly and spiritual matters. The Mahabharatha is a

magnificent drama that was enacted by Sri Krishna on the stage called

Dharmakshetra, where He had collected together all the items he

needed for the production. Madhava, that is to say, Krishna, was who collected the participants, the cast, the songs each had

to sing, the words each had to utter and decided on the exits and the

entrances. He was the actor, the witness, the producer, all roles

were He. On one side, immeasurable worldly power, soaked in

unrighteousness, on the other side righteousness filled

limited Atmic power. This is the essential charm of the Mahabharatha.

This is the Bhagavadgita. The entire essence of the Mahabharatha is in

it. " Karishye vachanam thava " - " I shall do exactly as you

order " . " One can find safety and happiness in doing one's own

duties " - " Swadharme nidhanam sreyah " . These are the touchstones of

worldly Dharma.

 

Neglecting the path of Bhakthi which can add unto you all prosperity

and progress, those who close their eyes and contemplate on " Aham

Brahmasmi " , " I am Brahmam " , and suffer from the egoism it confers get

only misery as their reward. If husk is pounded, no rice can be

secured? Having no faith in Krishna's words, if one goes as his

intellect dictates, it cannot be the road that leads to ultimate

Truth, the Brahmathathwa. The Bhagavadgitha has itself taught beyond

the possibility of doubt, by means of illustrative descriptions and

incidents that Krishna is Parabrahmam itself. It is the essence of all

Vedanthas. It is the repository of the Amrith, the Nectar; churned out

of the entire collection of Sastras. It is the sacred stream of Indian

Spiritual Thought, held in one text. Is there any one who can deny

this?