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Swami teaches....

     Preface 

    Swami's Teaching is as a huge entity what collects the ancient and modern spiritual culture of humanity. It is as one Message what exists in different forms and levels as an example of unity in diversity illuminating through the Divine Power and Will. The skill of the seeker of truth is to acknowledge the suitable form from His Teaching according to the person's spiritual, social and cultural level.

    It is Advent time, a holy time to look within and to contemplate with the Divine. Swami's Teaching helps to find Divine within and in everybody and everywhere. Swami's Teaching helps to create the spiritual outlook in accordance with ancient and modern science. Swami's Teaching is as a conversation with the Divine, source of energy and inspiration. Swami's Teaching as His real Cosmic Darshan directed to the spiritual growth of a person. Swami's Teaching is not only collection of information, knowledge, but also the source of direct Divine energy. 

    Swami's devotees and followers may obtain the skill to move closer and closer to Swami spiritually, through His Teaching that to spread His Teaching to the wide circle of peoples in all countries of the world. It is possible through awareness and practical skill of experience.  

   To bring devotees closer to Swami's Teaching and It's practical experiences, several days ago  I began to send short extracts and compilations from His books and discourses under heading 'Swami teaches...' 

    Near to it are TFTD and other short quotations. They are welcome as pinpointers towards the more proper spiritual study and inner contemplation in the company of Swami's Works.

    Today at our consequent study-circle where we discussed about the topic indicated above, Swami's followers asked me what is the difference between Jesus Christ and Swami?

I answered that Christ was Avatar of the Earth but Swami is Avatar of Wholeness (as Cosmic Consciousness) in form of body incarnated on the Earth. Christ taught to the human beings through Divine power of His personality to obtain awareness to practice energy of unselfish Love on planet's level.  Swami Himself embodies energy of Love at Cosmic level and teaches humanity to obtain the awareness that all are Children of the Divine creation and have a hidden possibility to continue the actions of Christ on the Earth as gods. The conclusion from His Works that the principle of Divine Love is closely connected with Divine Light as an inner illumination, Cosmic Order and Harmony as in the Universe, so in a human's mind. All is the same Divine Atman in different appearances.
    
    The both Great avatars have the same 'duty' only in different levels (planetary and cosmic level) to lead the spiritual evolution (development) of humanity in purpose to enlarge the Divine power of Love as Principle of universal Creation through Light, Harmony and Order. 


    Two thousand years has passed. Swami has incarnated as an Embodiment of humans' Divine father, the Master of the Divine Will through the Love aspect of God. Swami as an Avatar (in form of human being) is not formless.  However, the energy he embodies, the Love energy, as Sathya Sai's Principle or His Cosmic Form is formless.  

    Namaste - Reet


    Swami teaches... (10 December 2004)

    Develop the Mind Under Guidance of Intellect 

    
    If the mind is properly understood and disciplined and is applied to get, rid of wicked qualities based on selfishness, it will lead to a purposeful and fruitful life.

    We should first, of all have a firm faith in the inherent divinity of man. On the one hand, there is the manifested world, which attracts the attention of our body and senses and also entices our mind, and on the other hand there is an unmanifested divinity, which is the substratum of the manifested universe... Living in this fast universe, you should try to cultivate correspondingly broad feelings. But, misguided by the mind, people are harbouring narrow feelings and thus making their lives miserable. The solution is to follow the guidance of the intellect, eschewing the vagaries of mind.
 
    Why is there the importance for the intellect?  Because the sense organs are superiour to the body, the mind is superiour to the sense organs and the intellect is superiour to the mind. The Aathma* (the Self) is superiour to the intellect. Thus it can be seen that the intellect is the nearest of all to the Self and hence it has this advantage of receiving the maximum potency and effulgence from the  Self...
 
   It is the mind that is responsible either for one's upliftment or downfall. One should not hastily run into action, based on the whimsical dictates of mind. It is only after considering whether the action is good or bad, right or wrong, that a person with a disciplined mind acts. Such man will ultimately reach the goal of self-realisation. (Bhagawan Sathya Say Baba. "Follow the Intellect, not the Mind." Extracts - as a tiny compilation from the Divine Discourse at the Summer Course in Brindavan, 25 May 1993).
 
    * Spelling of Discourse is not changed. 

    Swami teaches... (12 December 2004)

     How to Realize the Divine?     

    People claim to make offerings to God without knowing where He is. There is a pretence of offering everything to Brahman, but they do not know where Brahman dwells. The Lord has declared: "I am residing within you in the form of Vaisvanara and am consuming all the offerings you are making. I am digesting everything and providing the sustenance for your body."

    While the Lord is ever by the side of man, he is searching for God all over the world. By exploring the external, you can never purify the internal. It is essential to transform the consciousness. You have to rectify your conduct and actions, because everything depends on your actions. Adhering to the righteous path, with a pure heart, you have to divinise your life. All spiritual disciplines have been designed only for this purpose. All the prayers, japas and pujas that are offered are intended only to purify the heart.

    All those who have achieved greatness in any field--education, science, etc. - have been able to do so solely because of their conduct. Neither physical strength nor wealth, nor even intellectual ability, can make one respected and honoured. It is the way one lives that: confers honour and
dignity on him. Therefore, it is only through our actions that we should strive to realise the Divine. Without right conduct, all other spiritual practices are of no avail. 

    If you entertain proper thoughts, you will realise that all of you are in God's home. The whole universe is the mansion of the Lord. Once you recognise this truth, how can any differences arise? (Excerpts from "Sathya Sai Speaks" Vol. 22, Chapter 38). 


    Swami teaches... (13 December 2004)

    An example Concern to Three Aspects of Human's Life 

     I must tell you the difference between three aspects, the bodily aspect, the soul aspect and the divine aspect. A potter, in order that he may make his pots and pans, goes to a tank and takes the mud out of the tank, thereby creating a big deep pit. He would take the mud by creating the pit and taking clay out of the tank. He removes that mud and brings it in a cart to his house. In this way, because every day he is bringing mud from the tank and putting it in front of his house, there is a big mound or heap that has been formed. It means one has to go down the ditch or the depression in the tank. In front of the house, one has to climb up the heap or the mound. The mud from the pit in the tank is the same as the mud in the mound in front of the house. The potter takes some mud and goes on preparing every day some pots, some vessels, some pans and so on. Gradually, as he makes the pots, the mud which filled the mound goes on slowly diminishing in volume. The potter is preparing pots and he is putting them in fire and hardening them and is selling them to various people. Before the pots have been made and sold, when he puts water on the mud which is in the mound that gets into the mud and mixes with it. On the other hand, after making the pot, if you put water into the pot, which is made out of the mud that water is not absorbed. It remains as water inside the pot. Wherefrom has this change or this transformation come? The mud which was got from the tank or the mound or which went into the making of the pot is all the same. But it has taken the shape in one case of the pot, in another case of the mound and in another case of the pit. For the depression, for the mound and for the pot, the root cause is mud. But in course of time, this pot is going to break. In course of time, the mound in front of the potter's house will become smaller and smaller. But the mud remains all the time as mud. (Extracts from Bhagawan Sathya Sai Baba. "Purusha and Prakriti." Summer Showers in Brindavan, May 1972).


    Swami teaches... (14 December 2004)

   The Divine and Eternal Core of Human Nature

     (See also previous Swami's study on 13 December 2004)

    By some desires and by some actions of our parents and also by the Sankalpa or the wish of God, this body, the human body which we may call the pot, comes into existence. This life, Jiva, can be compared to the mud in the mound which goes on diminishing time after time. The body is going to be destroyed. All these human bodies in time are going to be destroyed and converted back into mud. So also we have to accept that the contents of all these human bodies which have come from the primary spirit, after they have been used and destroyed, will again return to the source.

    What is it that is born? What do you mean by 'I was born?' What was born was the body. If we make the enquiry 'What existed before we were born?' then if it did exist, there is no question of its being born. Suppose we take the view that it did not exist at all. If it did not exist, where is the question of something which did not exist and does not exist being born? How are we to find this out? How do we get the knowledge of what is this 'I'? Those texts which tell us and teach us answers to these questions are called Upanishads and Sastras.

    It is not possible to understand yourself, without seeking it from experienced people and without seeking it from Upanishads and without practising what these texts teach.  You have the flowers, you have the needle, you have the thread. Will it become a garland of its own accord? There must be someone who will put these flowers together. You have gold. You have diamonds. Will ornaments come into existence on their own? Someone has to make them. You have intelligence, you have education. But are you going to realise the nature of the self?

    God is one who had no beginning and will have no end. Thus if the newcomer wants to know what the one without an end and without a beginning is, you have to go and ask the Sastras to tell you the method of knowing. If you go to a new place, you generally meet with people called guides, whose duty is to tell you all about that new place. That place has been there all the time. The one who tells you about the place which has been there for all time, that guide will be referred to as the Purathana or the ancient. How long will this new man who has gone there remain new? So long as the ancient person who is there, who is telling the newcomer all the things needed and so long as you do not know them, you remain a new man. But when you have learnt through the guide who has been there for a long time, then you become experienced and you can understand the nature of Sanathana or this eternity. This understanding has also been called the understanding of Brahman, the eternal. He Himself becomes the Brahman. So if you want to understand the full significance of this Sanathana or the eternal truth, the way to do it is to join these Purathanas, those who have been there for some time, like the Sastras, and through them and with their help you understand the nature of this divine and you yourself join the divine by that process. (Extracts from Bhagawan Sathya Sai Baba, "Purusha and Prakriti." Summer Showers in Brindavan, May 1972).


   Swami teaches... (15 December 2004)

    Energy, Matter and the Divine Power

    Scientists know that energy, which is infinite and unfathomable, can be neither created nor destroyed. Since time immemorial, man has been investigating the nature of this energy.They have come to the conclusion that the whole world is based on psychotronic power, which is also termed bioplasmic power. This is present in every cell and every vein of the human body. Human mind cannot comprehend the nature of this power. This power is also called ajnatha Shakti, that which is not known. All these powers are not visible to the naked eye.

    It was this power that enabled mother Sita to lift the mighty Siva Dhanush (bow of Siva) with her little finger. It was then that king Janaka decided to give his daughter in marriage to one who was equally powerful. Sage Viswamitra, who had understood the intimate relationship that exists between Divinity and transcendental power, took Lord Rama to Mithilapura and solemnised the marriage.
 

    Whatever appears as matter also becomes energy. Very often, scientists refer to the two terms —matter and energy— but truly only energy exists. Whatever appears as matter also becomes energy in due course of time. None can describe the glory and grandeur of this transcendental power.

    "Yatho vacho nivarthanthe apraapya manasa saha (this energy is beyond the comprehension of the mind and description by words).” This transcends the powers of body, mind, and intellect.

    Who has created this power? Under whose control does this power lie? In whose hands does this power exist? Who can manifest these powers and prove their existence? Manifestation of these powers can bring about a divine transformation in the hearts of men. Swami wants that such changes should take place from now onward. It is impossible to say when, where, and how this power will manifest itself. Merely listening to the glory of this power may not evoke interest in you. You will understand only when you experience it. This is the super-human divine power. Very soon you are going to witness it. (Extracts from Sathya Sai Speaks, Volume 32, part 2, pp. 86- 87).


    Swami teaches...  (16 December 2004)

    God-directed activity  

    Yajna means, 'any activity dedicated to the glory of God', this activity prescribed in the ancient scriptures. Yajna is a continuous process; every one who lives in the constant presence of God, and does all acts as dedicated to God is engaged in Yajna. It can be done in all climes, in all realms, by all races. Every activity in the world is God-directed, God-ward moving, whether you know it or not. If God is not the inspirer and motivator, how can the universe be moving in harmony, wheeling so smoothly?

    Three processes go together in spiritual discipline, as laid down by the sages; Yajna, Dhaana and Thapas (sacrifice, charity and self-control). Yajna is translated as sacrifice, for, the process of charity or Dhaana is essential in Yajna. Also Thapas, that is to say, strict regulation of emotions and thought-processes, to ensure peace and faith.

    There are various Yajnas prescribed by the Vedhas. Every householder has the duty of performing for his own welfare and the welfare of the society in which he lives, five Yajnas like Pithryajana (Yajna by which the forefathers are worshipped), Rishiyajna (Yajna by which the sages are honoured, that is to say, by the study and practice of their teaching), Bhuuthayajna (Yajna by which the animals and lower-beings are revered, that is to say, by provision of shelters, fodder etc.) and Dhevayajna (worship of God).

    The Vedhapurusha is the Purushotthama (the supremest person) for by His will He manifested Himself as the cosmos and its components, out of Himself. There is nothing that is not He; so, how can you be different? In these matters, faith comes first; it has to. Believe that you are divine; conduct yourselves in accordance with that sovereign status; then, you will be blessed with the Anubhuuthi - the experience, the vision, the realisation, the awareness, the bliss. And, as a result, you are merged in that everlasting Aanandha.

    Remember, you cannot have the Anubhava (experience) and the Aanandha (bliss) first. And, you cannot postpone faith, until you get them. You cannot bargain: "Give me the Aanandha and then, I shall have faith". See the Purushotthama in all Purushas. Purusha means, he who lives in the Pura (port, city, or town). Each one of us is the resident and the sole resident of a distinct house of God. But, the Purushotthama - the supreme resident in all the cities - is God. You can recognise this Purushotthama, if you educate yourselves properly.

    You perform worship with 1008 names, a rite called Sahasranaama Archana. You keep an idol or picture before you and offer one flower at a time at the feet of that symbol of God, repeating the names, one at a time. The one symbol of the one God is only one, though He can be reached by a thousand names.

    To realise the one, the universal absolute, which personalises itself into God and creation, there is no discipline more valuable and more effective than Seva. All the 1008 names of the Sahasranaama Archana reach the one. All the 1000 names of thousand-faced society connote only the one God that plays in those 1000 roles. The one appears as if it is enshrined in the 1000 bodies.  

    You have observed that the Vedhic Pandiths (priestly scholars) are pouring Ghee into the fire, every time the recitation of a hymn is over. Every day, when you take food, you are offering eatables to the fire that God has lit in you to digest food. You have to eat in a prayerful mode, in profound gratitude.

    You must perform another Yajna too, every day. Pour the egoistic desires and emotions, passions, impulses and acts into the flames of dedication and devotion. In fact, that is real Yajna. 

    You must have noticed that the Pandiths close each day's Yajna with a prayer that calls for world peace, peace for all mankind, peace and happiness, for there can be no peace without happiness and no happiness without peace. "Lokaasaamasthaas Sukhino Bhavanthu", they pray - "May all the world have happiness, and peace."

    Peace of mind cannot be gained by wealth or fame or scholarship or skill. For that, you have to clean the mind, purify the heart, yearn for service of the divine forms that move around you. Do every deed as an act of worship; make every thought a longing for Him; change every word that comes from your tongue into a hymn in His praise. (Extracts with tiny compilation from the Divine Discourse of Bhagawan Sathya Sai Baba "Yajna - What it Teaches." Prasanthi Nilayam, 11 Oct 1972).


   Swami teaches...(17 December 2004)
 
   Vedas, Upanishads, Sutras, Sastras - Eternal Light of Wisdom
 

    The Vedas are A-pourusheya: they have no identifiable human authors. They have emerged from God Himself and they are 'heard' by sages attuned to the Voice of the Divine. They communicated the Word to their pupils and they in turn taught them to their disciples. This process of imparting the Vedas and the Wisdom enshrined in them has continued through generation after generation of gurus and disciples up to our own times.

   The Upanishads are the very core of the Vedas, the very essence of their teachings.

   Sutra (aphorism) enshrines, in a few words, vast expanses of meaning, vast depths of fundamental significance. The Brahma Sutras build up the science of Vedanta. They gather multicoloured flowers from all the Upanishads and string them together to form an enchanting garland.

   The Brahma Sutra is also known as Saareeraka Sastra and Vedanta Darsana. Sareera means the Body. Saareeraka means all the components of the Embodied - Atma: Ego (Jivi), Senses etc. Sastra implies "examining the nature of all these to the greatest possible degree". That is to say, the Sastra establishes that the Brahman (the Cosmic Self) is the basis on which all else is imposed, that one's Reality is Ananda itself.

    About the name Vedanta Darsana: Darsana means 'sight'. Darsana promotes the sight or experience of the Truth.

     All the Sastras derive their value and validity from their source - the Vedas. They lay down modes and norms in consonance with the principles and purposes defined in the Vedas.  

    Acquisition of the Higher knowledge alone can fulfil the main purpose of human life. Such knowledge makes one aware that he is not the inert non-sentient body, etc., but that he is Consciousness itself manifesting as the embodiment of Sath-Chith-Ananda, Existence - Awareness - Bliss. When this Truth dawns and is experienced, man is liberated; he is freed from the fog of ignorance, Ajana, even while life endures till its term ends. He becomes a Jeevan-Muktha.  

    The Jagath (the objective world) is unreal, non-existent; the misunderstanding that it is real has to be renounced. The understanding that the idea of jagath is a superimposition by our mind on the Reality is the Jnana. Though the jagath appears real, one must be aware that it is deluding us so. And as a result, one has to give up the yearning for deriving pleasure from the objects that appear and attract, both here and hereafter. The Ajnana or false knowledge can be destroyed only when one knows the Atma Principle. When the false knowledge disappears, the sorrow produced by one's involvement in the ups and downs of Samsara or the World of Change, also gets destroyed.  

    Ajnana and Duhkha (sorrow) cannot be destroyed by rituals and rites (Karma) - this is the lesson the Upanishads teach us. In fact, what is happening now is Man has forgotten his real nature. He believes that he is the body, the senses etc.  He deludes himself that he can secure Ananda by catering to the body and the senses.

    The awareness of Brahmam cannot be won by the accumulation of wealth or even by the giving away of riches. Nor can it be achieved by reading texts, or rising to power, or acquisition of degrees and diplomas or by the performance of scriptural sacrifices and rituals.

    So, man needs to be directed towards the right means to attain Ananda. Wherefrom can one gain Ananda? It does not inhere in external objects.

    The body is an ant-hill which has inside the cavity, the mind. And the mind has hidden in it the serpent named Ajnana (Nescience). It is not possible to kill the serpent by resorting to satisfaction-orientated works (Kaamya Karma). Jnana is the only weapon that can kill it.

    "Sraddhaavaan labhathe jnaanam". That person alone who has sraddha can secure jnana. And Sraddha means steady faith in the statements laid down in scriptual texts (Sastras). 

    The Brahma Sutra, the Upanishads and the Bhagavad Gita - the Three Source Texts - clarify the Truth that you are the very embodiment of Ananda. These three sources stand on one to help man attain the highest wisdom. (A tiny compilation and extracts from: Sathya Sai Baba. "Sutra Vahini," pp. 1 - 5).


      Swami teaches....(18 December 2004)

 

     Brahmam is the Cause, Cosmos is the Effect

 

    Vedic saints have several (at first sight) different aspects concern to Universe, Maya, Brahman* (in general, equal expression is Atman, Atma) what are in core the same with accent on different approaches to qualities of Universe, Maya, Brahman. 

   

    The discovery that the Atma alone is beyond Time, and that all objects perceivable by the senses of sight, etc., are only transitory. The Atma alone suffers no change. It alone is Nitya Sathya (Timeless Truth).  

    There are who contend that the two - Maya and Brahmam** - are the twin causes of the Cosmos. Still others assert that Maya is solely responsible.

    Some others assert that the Universe is a manifestation of Vishnu and that it has its being in Vishnu Himself. They declare that the emergence, subsistence and merging of the Universe are all caused by Vishnu.

    Of course, nothing in the Universe can be made without a maker. What, then, must be the nature of the maker of the Cosmos? He must have limitless power, unbounded glory, and perfect omniscience. It is not possible for every one to visualise such a phenomenon, though it is the very fulfillment of the purpose of each one's life! It can, however, be conceived and confirmed by two characteristics: one, called Thatastha, and the other, Swarupa. Thatastha is the temporary time-bound indication. It cannot confer a correct picture or view. It can only reveal signs and glimpses, off and on. Swarupa means the very reality in its fullness. This is the result of the illumination of intuitive wisdom. It reveals the immanent and the transcendent, the limitless source of All.

 

    Every entity, article, or thing in the Universe has five qualities: Asthi, Bhathi, Priyam, Roopam, Naamam. Asthi means 'Is'. So, Is-ness is the feature of all that is. Bhaathi means 'shining', luminescence. The thing that is known to us is capable of being known to us because it shines: It has the power to enter our consciousness. Then, we have the word, Priyam. Everything is capable of being used or benefited from and therefore becomes dear, attractive; fondness is the meaning of Priyam. The two other features, Roopam and Naamam. They do change and can be modified. All things seem to undergo some transformation or other and often assume again the original form. They are apparent alterations of the basic entities, which have the first three features always. Name and Form are superimpositions on the basic reality of 'Is-ness', 'Illumination' and 'Joy'. The Divine is the base, the Divine Will is the superstructure. The beads are many but the inter-connecting, integrating string of the rosary is one. So, too, for the entire world of living beings, God, the permanent, omnipresent, Parabrahma, the Supreme Divine consciousness, is the base. 'Soham', 'He is I', 'I am that', all these axioms indicate that even those which differentiate themselves under names and forms are in fact God Himself. This is the reason why it is proclaimed in the Vedas, 'He who knows Brahmam becomes Brahmam Itself'. This awareness is the awareness of the Reality. 

 

    The Cosmos of which the Earth is a part and with which we are embroiled has as its basic cause, as the stump for the ghost, Brahmam Itself.

    We can know a great deal about the nature of the Cosmos. But the instrument of knowledge we possess is the human eye, is it not? Physical sciences have discovered much, but all that has been discovered by the human mind, is it not? They describe and analyse things as they are. However, how long do they exist as now? They are subject to modification each moment. But, one is aware of a truth or fact that is not affected in the least. That unchanging principle is the basis, Brahmam, the Eternal Base, the Unmoving, the One, the Sathya, Truth. 

 

    The Supreme Principle is the Cause for the Being turning into Becoming and the Orderly Behaviour of the Universe. Physics can probe into matter and explain how it is formed; but, it can not probe and discover why it is so formed.  The Sath, the Being, must be beyond both Subject and Object. Cogniser and the Cognised. But, when we have to delineate the Sath or Brahmam, it becomes necessary to use words in current usage, such as Creator, Lord, Providence, God and also as Brahmam.

 

    When the inquiry into cause and effect is made from the point of view of the Cosmos, we reach the conclusion that God is the Cause, and the Cosmos or Jagath is the effect. When the distinction between subject and object is transcended we become aware that it is all Pure Consciousness or Brahmam, and that this is both the primary as well as the subsidiary factor. That invokes both Brahmam, Jagath and the mergence in Brahmam. It is Maya that causes the delusion that one originates from the other. (A tiny compilation and extracts from: Sathya Sai Baba. "Sutra Vahini," pp.6, 16 - 20). 

 

    PS: 1. * and ** 'Brahman' - by Oxford Advanced Learner's Dictionary of Current English. In Swami's book is used the spelling 'Brahmam' what is not changed.

           2. Compilation with extracts from Swami's texts - in blue.
 


 

    Swami teaches... (19 December 2004)

 

    Principle of Divinity

 

    In this world every object has got five aspects, namely, sath, chith, ananda, rupa, and nama (being, awareness, bliss, form, and name). Being, awareness, and bliss are the three permanent attributes of every jiva (individual). Sath-chith-ananda and sathyam-jnanam-anantham (truth, knowledge, and infinitude) are different words, but they have the same meaning. Name and form are transitory.

 

    The cosmic power lies in the navel of God. Hence, He is known as Hiranyagarbha. Since He is full of divine effulgence and radiance, He is said to be the very personification of beauty and splendour (soundaryavanthudu and tejomayudu). The life of a human being is the noblest because he is endowed with the principle of Hiranyagarbha. In order to understand the principle of divinity, you have to understand the inner meaning and significance associated with each name of God.

    God is one, He has many names, and each of them has a profound inner meaning. Different religions have come into existence, but all of them lead to the same divinity.

   Therefore, if everyone enquires into his true nature, he can experience truth.

 

    Today man is in search of God and is enquiring into the nature of divinity. When God is within, where is the need to search for Him? Truth is His very swarupa and swabhava (form and innate nature). Sathyannasti paro dharma (there is no dharma greater than adherence to truth). But today, man considers untruth to be truth in order to satisfy his desires. Firstly, man should endeavour to understand his true nature which is sathyam, jnanam, and anantham (truth, knowledge, and infinitude). God has gifted man with the Vedas, Sastras, Puranas, and Itihasas to open his eyes to the truth that he is essentially divine. In this world every man is endowed with truth, righteousness, and love. He is the embodiment of sath, chith, and ananda. These attributes are verily divine. Sath is that which is changeless and eternal. Chith is Chaitanya (awareness). Atma is another term for God. Brahma is its synonym.

 

    Our ancient sages undertook deep investigations and enquiry in order to understand Divinity. Ultimately, they declared to the world, Vedahametham purusham mahantham adityavarnam thamasah parasthath (I have visualised the supreme Being who shines with the effulgence of billion suns and who is beyond thamas  - the darkness of ignorance). They exhorted man to make efforts to have the vision of Divinity.

 

    The one who loves God is the messenger of God; the one whom God loves is the son of God; the one who understands the principle of unity becomes one with God. This is the inner meaning of the statements given in the Bible.

 

    Greatness does not lie in acquiring wealth. You need not be a great man, but you should aspire to become a good man. Your heart should be transformed into Hiranyagarbha. It is only when you cultivate good feelings, can you become a good person. In fact, goodness is greater than greatness.

    God is not moved simply by sweet words. You must translate those sweet words into action. You must become heroes in practical life. Jesus Christ and Mohammad were highly noble. How could they acquire such greatness and goodness? It was only by their good deeds. (Compilation from: Bhagavan Sri Sathya Sai Baba's Divine Discourse "Love and morality --the need of the hour" 25 December 2002, Prasanthi Nilayam).


    Swami teaches... (20 December 2004)

    The Basis of the Divine Spirit 

  
    On the vast ocean, countless waves are continually forming and disappearing. Each wave has its own form and shines in many colours. But none of them is separate from the ocean. Likewise, all the myriad beings in the world have their different names and forms but are all tiny droplets from the infinite ocean of Sat-Chit-Ananda (The Cosmic Being-Awareness-Bliss). The Spirit is One in all beings. Our sense organs are not the Atma (Spirit).  Only the divine Spirit possesses all the potencies of the senses.

    The Atma is infinite. It has been described as "Sathyam, Sivam, Sundaram" Truth, Goodness and Beauty. From a worldly point of view, these three qualities appear to be different from each other. But there can be no Sivam (Goodness) without Sathyam (Truth). Without Sathyam (Truth) there is no Sundaram (Beauty). Beauty imparts effulgence to an object. The unity of these three aspects reveals the Divinity of the Atma. Like cloth and thread, which have their basis in cotton, the Atma is the basis for all three.  

    There are four words: Prema (Love), Soundarya (Beauty), Maadhurya (Sweetness) and Sobha (Brilliance). They are descriptive terms. When the heart melts, love flows from it. When love matures, it turns into beauty. When the taste of Beauty ripens, it is sweetness. In that experience of sweetness everything appears brilliant and shining.

    It is this Divine sweetness that illumines the world. This Beauty, Sweetness and Bliss are all within you. When you turn your mind to God, the whole universe will wear a new aspect. Without this internal change, all changes in the external physical world are of no avail. Only when the individual changes, the world will change. 

    Scholars have expressed different views regarding the sthoola, sukshma and kaarana sareeras (gross, the subtle and the causal bodies). In my view the gross and subtle bodies are like twins, resembling sound and its echo, an object and its image. The whole universe is an echo of God. It is like a mirror which reflects the image of God.

    Today great advances have been made in science and technology. But human character and morality have not made corresponding progress. Knowledge without discrimination is dangerous. Knowledge should promote people's well-being and not cause harm to them. Through knowledge, you acquire humility. Through humility you become worthy of responsibility. Through responsible positions you get wealth. Through wealth you must practice righteousness. Righteousness ensures your well-being in this world and the one beyond it.

    (Extracts-compilation: "Sathya Sai Speaks." Volume 22, Chapter 22,"Power of the Spirit," pp.76- 78).


Swami teaches... (21 December 2004)

   The Mind, Name, Form and Reality

  The mind-control (Sama) is very hard to achieve. The mind can cause bondage; it can also confer liberation. It is an amalgam of Rajasic and Thamasic modes, the passionate and dull attitudes. It is easily polluted. It relishes in hiding the real nature of things and casting on them the forms and values which it desires. So, the activities of the mind have to be regulated.
The mind has two characteristics. The first is: it runs behind the senses; whatever sense the mind follows helplessly, it is inviting disaster. When a pot of water becomes empty, we need not infer that it has leaked away through ten holes; one hole is enough to make it empty. So too, among the senses, even if one is not under control, one will be thrown into bondage. Therefore, every sense has to be mastered.


  The second characteristic of the mind is: The potency of the mind can be promoted by good practices like Dhyana (meditation, equanimity), Japa (Mantra meditation repeating God's names), Bhajana (devotional singing) and Puja (ritual worship of God). With the strength and skill thus reinforced, the mind can help the world or harm it. So, the mental power gained by such Sadhana has to be turned away from wrong paths and controlled by Sama. The senses have to be directed by the principle of intelligence, the Buddhi. They must be released from the hold the mind has on them. Then spiritual progress can be attained.


  Manas or Mind is but a bundle of thoughts, a complex of wants and wishes. As soon as a thought, a desire or a wish raises its head from the mind, Buddhi must probe into its value and validity - is it good or bad, will it help or hinder, where will this lead or end. If the mind does not submit to this probe, it will land itself in the path of ruin. If it does and obeys the intelligence, it can move along the right path.


  Man has three chief instruments for uplifting himself: Intelligence, Mind and the Senses. When the mind gets enslaved by the senses, man gets entangled and bound. The same mind, when it is regulated by the intellect, can make man aware of his Reality, the Atma. This is why the mind is reputed to cause either bondage or liberation.

  Forms are constructed by the mind and names for the forms follow. But, the forms and names undergo modification. They are therefore designated as Maya - relative realities, temporary superimpositions on the basic Truth. Paramatma (Brahman), the One Omniself is the basis on which everything with form and name is imposed. The appearance of name and form on the Real is due to the operation of the Maya principle.
 

Name and Form which are structures raised by the mind on the basis of Brahmam are to be considered as indicative proofs for the Truth on which they arise and disappear. Brahmam can be known only when the basic characteristics are known Swarupa Jnanam. Once Brahman is known, the awareness makes the person, who is aware, Brahman itself. "Brahmavid Brahmaiva Bhavathi". This is the assurance given by Sruthi, the Vedas. (Veda means knowledge; it always 'is'. It has no beginning, nor end. "Saastra Yonithwaath". This aphorism conveys the meaning that the Vedic scriptures have to be resorted to in order to know Brahmam, that only they can reveal Brahmam, and that all Vedas lead man to the same knowledge. Only the Omniscient One can be the source of the Vedas).

  Sathyam, Jnaanam, Anantham - this is the tripod on which Brahmam rests. Awareness of Brahmam is awareness of Truth; knowledge of Brahmam is the knowledge; it is unlimited, endless. From Brahma emanated Akasa (space; the sky); from Akasa emanated Vayu (Air); from vayu, Agni (Fire); from Agni, Jalam (Water); from jalam, Prithvi (Earth). From the earth grew life - giving plants (Oushadha); from Oushadha, Anna (Food) and from Anna, Purusha (human beings). The process of Projection is happening in this series. Brahma, the first, Purusha, the last. So, the Purusha and Brahma are closely related.

  The sacred activities like rituals and sacrifices (Karma) laid down in the Vedas cannot confer liberation from bondage to birth and death, Moksha. They help only to cleanse the Consciousness. It is said that they raise man to Heaven; but Heaven too is but a bond. It does not promise eternal freedom. The freedom which makes one aware of the Truth, of his own Truth, can be gained only through Sravana (Listening to the Guru), Manana (Ruminating over what has been so listened to) and Nididhyasana (Meditating on its validity and significance). Those who expect and look forward to the fruits of their actions can engage in them until their consciousness is cleansed. So, one must be ever conscious of the Atma, as pervading and penetrating everything, so that attraction and repulsion, the duality complex, cannot affect him.

  Do not look at the world as the world with a worldly eye. Look upon it with the eye of Atma, as the projection of Paramatma. That can make one cross the horizon of dualities into the region of the One. The One is experienced as many, because of the forms and names man has imposed on it. That is the result of the mind playing its game. (A tiny compilation and extracts from: Sathya Sai Baba. "Sutra Vahini," pp. 7, 9, 21-23).

  PS: The aim of serial "Swami teaches..." to awake the deeper interest and motivation to study complete issues of Swami's Teaching and to realize the received experience in different circumstances and aspects of life. His Teaching is the modern Cosmic Bible for any human being, who longs for spiritual development.

  I add the site of Glossary where the words from Vahini's serial used and explained by Swami have collected.
http://www.vahini.org/glossary/p.html


    Swami Teaches... (22 December 2004)

    Self-Realization on the Age of Kali Yuga

    The Lord declares: "Akshaya Kaalah" (I am the Eternal Time). It is indeed a pity that this eternal time should be considered as a fleeting moment. Man's 'actions are governed by the change in time and circumstances.

    Time is moving fast like a stormy gale. Man's life is melting away every moment like a block of ice. Months and years are rolling past in the Wheel of Time. How many eras are disappearing in our own epoch!

    Eras come and go, epochs roll on, but man's mind remains as before. What can the greeting "Happy New Year" mean in the context of such a human predicament? It appears to be a scene in a drama on the worldly stage.

 
    Man, unlike an animal, is endowed with a mind, which confers on him Vichaarana Shakthi (the power to enquire into the how and why of things). Man, therefore, should undertake an enquiry into what is permanent and what is temporary, what is truth and what is false, what is bad and what is good. Man's inherent quality is divinity. It has to be realised by him by his own efforts. The Aathmik principle is based on an internal source.

    Of the four Yugas - Kritha, Thretha, Dhvaapara and Kali - the present yuga is called Kali Yuga.
 
    In truth, it is Kalaha Yuga, the Age of Discord. There is discord everywhere - between husband and wife, between preceptor and pupil, and in every other relationship. What is the reason for this discord? The absence of mutual trust. No one trusts another. As a result, hatred and bitterness are growing in the social, ethical, political, economic and every other field. There is discord even in the scientific field. The lack of trust has blinded people towards each other.
 
    As a result, man is growing weaker and losing his humanness because of the, lack of faith in his own Self. Without self-confidence, how can he get self-satisfaction? Lacking self-satisfaction, how can he hope for Self-Realisation? Hence, the mansion of Self-Realisation has to be erected on the foundation of Self-confidence, with the walls of self-satisfaction and the ceiling of self-sacrifice. Confidence is at the root of it all. 
 
   When you install God in your heart, there is no room in it for anything else. But today's aspirants treat the heart as a musical chair. They go on from one "Svaami" to another and shift from one kind of saadhana to another. Of what avail is this kind of merry-go-round? It is a waste of time and of life itself. 
 
    Today, you must concentrate first on purity. For this, you have to reduce your desires gradually. It is not practicable to give up all desires totally. But limit your desires to the essential minimum. The man with endless desires is the poorest man. The man with no
desires is the richest man.  

    People have been listening to spiritual discourses. How far are they practising the teachings? Without the cultivation of human values, all studies and spiritual exercises are of no use.

    You should develop new ideas and ideals. Feel your oneness with all, because the same Divine dwells in everyone. Embark on self-enquiry to acquire self-knowledge.

    For the refinement of the heart, the first requisite is seeking Sathsangam (company of the good). You have assembled here that you have been able to derive the benefit of Swami's message. (Compilation with extraxts from "Sathya Sai Speaks." Volume 26,Chapter 11, "Through Self-enquiry to Self-realisation," pp. 53 - 59). 


 

     Swami teaches... (23 December 2004)
 
     Directions for Spiritual Seeker
 

    Important guiding principles of life, like the cultivation of virtues, the development of character, the control of hatred, etc. is being given from a hundred platforms every day, and people listen and depart; they do not practise what they have heard; and so things remain where they are. This is because those who give advice do not follow what they preach. Like the blind men who described the elephant, they describe the advantages of acquiring virtues and the benefits of controlling hatred, more out of hearsay than out of experience.

    There is deep-rooted unrest today in every individual, because there is no harmony within. The Varnaashrama rules that have come down from ages prescribe one type of conduct; the books that one reads recommend another type; experience gives conflicting advice. But peace depends on the mind and its awareness of the secret of poise. The body is the caravanserai, the jeevi (individual) is the pilgrim and the mind is the watchman. The mind seeks sukha (happiness); it feels that happiness can be got in this world from fame, riches, land and property, from other individuals or relatives; further, it builds up pictures of heaven where there is more intense happiness for a longer time; at last, it discovers that eternal undiminished happiness can be got only by dwelling on the Reality of one's own Self, which is Bliss Itself.

    Develop the power of discrimination and find out which is permanent and which is not, which is beneficial and which is not. Even in selecting a Guru, you should use your viveka.  A real teacher will be able to attract seekers from afar merely by his personality. He need not be talked about in glowing terms; his presence will be felt and aspirants will hurry towards him, like bees towards a lotus in full bloom.
 
    Seek the light always. You must take up the path of sadhana (spiritual practice), very enthusiastically. Half-hearted halting steps will not yield fruit. It is like cleaning a slushy area by a stream of water. If the current of the stream is slow, the slush cannot be cleared.
 
    Liberation can be achieved by subtle means. Treat the others in the same way as you would like them to treat you. Never brood over the past; when grief over-powers you, do not recollect similar incidents in your past experience and add to the sum of your grief; recollect, rather, incidents when grief did not knock at your door, but you were happy instead. Draw consolation and strength from such memories and raise yourself above the surging waters of sorrow.
 
    Naamasmarana is the best antidote for this and if only men and women take up to it, the Lord will come to their rescue. That will instil the faith that everything is God's Will and teach that you have no right to exult or despair. (A brief compilation by Sathya Sai Speaks. Volume 1, Chapter 12 "Tolerance," pp. 62 - 64).

 


to be continued