Swami teaches... Aspect of the spiritual kinship

[Guest guest]

Sai Ram

Light and Love Swami teaches.... (3 - 7 August 2005)

Aspect of the Spiritual Kinship

To listen Swami's discourses and directions, to read His Teaching is the

valuable opportunity for our generation. They have been printed upon our hearts

and put into practice over the world by different ways in different conditions

in accordance with own conscience as reflection of Swami's Omnipresent Form

within.

 

God incarnates for the revival of Dharma (righteousness) which includes

morality, truth, virtue, love and a host of other qualities that uphold the

communities of people. The other purposes, such as serving the devoted,

destroying the wicked, reestablishing the sacred tradition - these are all

secondary. Swami will fulfil that task, whatever the comments that others may

make. Comment is a natural corollary. Swami does not pay any attention to it;

nor should you. The higher the hill, the deeper the valley.

The unshakable foundation on which Swami's work is proceeding is Aanandha

(Bliss). He cannot be moved away from it by any one, at any time. Swami's

world is the world of the spirit where values are different from worldly ones.

If you are happy, with faith in God and fear of sin, that is enough "service."

God resides in every one pictorially as Lingam, in the subtle Form. In the

anga (body), there is sangam (contact with the outer and inner world); in the

sangam, resides the jangam (the moving, traversing, changing place) and as the

basis of the jangam, there is the Lingam. The Linga is a symbol of the

universal into which all particulars merge, from which all particulars emerge.

The Linga is the real Form of the Reality.

See God in every one you meet; see God in everything you handle. His Mystery

is immanent in all that is material and non-material; it has been discovered

that there is no matter or material. It is all God, an expression of His

Mystery. Derive joy from the springs of joy within you and without you;

advance, do not stand still or recede. Every minute must mark a forward step.

Rejoice that it is given to you to recognise God in all and welcome all chances

to sing His Glory, to hear His chronicle, to share His presence with others. God

has His hands in all handiworks; His feet on all attitudes, His eyes beyond all

horizons, His face before every face.

The Truth that there is perfect identity between the individual and

universal is proclaimed at every breath by the silent announcement your breath

makes' Soham (I am He). God is present everywhere, at all times. He is the

richest and the most powerful guardian. The Lord is here, near, loving,

accessible and affectionate. But, many do not open their eyes to the great

opportunity. The Name will bring Him nearer to you. Now, the Name is on the

tongue, the world is in the mind and the owner of the Name is in the heart. The

world and its attractions are distracting you, obliterating the answer the Lord

gives to the call of the Name.

The ideals laid down by Sanaathana Dharma (Eternal Religion) for ensuring a

happy peaceful life for man, individually and for society are valid even today;

the disciplines marked out therein are as beneficial today as when they were

first ordained in the Shaasthras. Their value is unchallengeable, unchangeable.

The sages of India gave up the paths of superficial pomp and temporary security;

they sought to gain inner peace and lasting joy. They discovered that these can

be gained only by drawing the sap of life through the roots of one's own inner

reality called Aathma (soul). Though this lesson, that was revealed to them by

God, is repeated, elaborated and propagated all these centuries by countless

scholars, poets and speakers, but few accept it as the basis of life.

The Name of God, with all its halo of glory and majesty, can cleanse the

mind of passion and emotion and make it placid and pure. When the Name is

repeated without concentration and without reverence, it cannot cleanse the

mind. The vice and wickedness will remain.

Millions recite the Name of God, but few have steady faith; few seek the

Aanandha (bliss) that contemplation on the Glory of God within the Aathma can

confer. They do so out of habit or for social conformity or to gain reputation

for religiousness. Therefore the japam (recitation) does not cure pain, grief

or greed.

The Pandiths, who have learnt the ancient texts containing Aathma-vidhya

(Science of the Self), do not put into practice what they repeat orally; they

have no faith in the assertions made in the Vedhas. The canker of doubt has

undermined their reverential attitude to the Vedhas; they do not ensure the

continuance of Vedhic studies. They devalue the Vedhas into rupee-earning

devices, and when they do not get money through them, they are disappointed;

they envy those who follow secular avocations. But, if they only develop faith,

the Vedha itself will foster them and ensure for them a happy contented life.

And note, that one who is righteous will be guarded from harm by righteousness

itself.

 

Human's mind is too full of the world; stomach is demanding too much of time

and energy. Desires and wants are multiplying too fast for capacity to satisfy

them; human's dreams are far too real for; they lead into false victories and

absurd adventures. Engrossed in the analysis of the material world, human being

has lost all sense of spirit, sweetness and sublimity; under this new

dispensation, truth has become just a word in the dictionary. Compassion is

reduced to a meaningless travesty. Humility patience, reverence - these are as

invalid as a flameless lamp in the far distance. People are enamoured of

happiness derived from outside themselves, they are immersed in sensual,

objective pursuits, and they reap the reward of grief and death. Human has

become artificial, crooked, twisted out of his normal shape. Human being has

left behind the simple natural ways and made mind a lumber-room for ideas,

worries, anxieties and terrors. Also many people are reluctant to follow

tradition and so,for example, they hold the palms as if they are trying to

shield the rays of the Sun from their eyes or vigorously shaking them defiantly

at the face of the person who is sought to be honoured(!). But, this is the

meaning of the Namaskaar, where you fold both palms together and hold them on

your chest, near the heart region. The ten senses surrender to the person

adored, with real sincerity in the heart.

 

The only hold that human has in this dreadful darkness is the name of God.

That is the raft which will take him across this stormy sea, darkened by hate

and fear, churned by anxiety and terror.

Human has to pay attention to 26 categories. The 5 senses of action

(Karma-indhriyas); the 5 senses of knowledge (Jnaana-indhriyas); the 5 vital

airs (Praana); the 5 attributes of the elemental principle, smell (of prithvi

or earth); taste (of water); light (of fire); touch (of air); sound (of sky);

and the remaining four manas (mind), buddhi (intellect), chittha

(differentiating memories) and ahamkaara (the selfish ego).

The jeevi (individual soul) the wave is the 25th; it has the 26th, the

Param-aathma (the Supreme Self or Reality) on one side and the 24 principles on

the other. It has to illumine all the 24, and draw them all to the Reality,

namely, the 26th category, the Paramaathma. When they are illumined, they

disappear, for they cannotsurvive light; they are but creatures that are the

progeny of maaya (delusion and illusion).

When the 24 categories are analysed and known, nothing is gained. For, they

belong to the realm of the relatively real, not the absolutely real. They are

jagath (world), the moving, changing, the transitory, the untrue! The Vedhas,

Shaasthras and Puraanas have not mentioned anything about the origins and

dissolutions of these, with any degree of certainty, because they are concerned

more with the rescue operations of the I that is entangled in them and with

validation that they are of no importance. Know thyself; you know the world,

which is but a projection of thy mind. When one proceeds to attain the

Aathmic vision, one has to negate everything as Not this, until at the end of

the journey, the Aathma alone is cognised. It admits of no definition, no

description, no designation, It is the end of enquiry, the summum bonum of all

endeavour, the silence that swallows all speech. The primary seed of knowledge

is "I am not the body." The statement says, I am not the body, that is, it

declares that Nature, the Universe, all created things and beings, are not I

(the true Self), but, only appearances of I.

The multifarious effloresence of maayaa, the primal desire which

proliferated into the Universe - all that is the permutation and combination of

the five elements, to cognise which human has equipped with the nose (smell,

earth attribute), tongue (taste, water attribute), eye (perceptible form,

attribute of fire), skin (touch, attribute of air) and ear (sound, attribute of

space). Human can realise the goal either by picturing something that is

different and distant, and praying to it, adoring it, worshipping it - such

ways are useful only up to a limit, to purge the mind of low desires, sensual

urges etc., or by delving into oneself, to reach the truth. The realisation

of the One cannot be won by means of advice, listening to talks and discourses,

study of books or austerities. It worried even Naaradha, who approached the

sage, Sanathkumaara, for the vision of the Infinite. With this decomposing body

and the deteriorating intellect, human cannot experience and contain the

boundless surge of bliss that accompanies the realisation that he/she is the

absolute. The wisdom that comes of actual experience is as the rain drop, when

compared with sea water which is saline and undrinkable book-knowledge or

derived knowledge. Through the inter-action of the rays of the Sun, the

salinity was removed andthe water that floated into the sky became sweet and

sustaining. Saadhana that turns the physical into the meta-physical is the

solar action that confers potability.

Light and Love, so essential for being really helpful to human, have to come

from the recognition of spiritual kinship. (Reet's compilation from, Sathya Sai

Speaks. Vol. 8 "Death: a welcome voyage," Chapter 6; "Atom of majesty,"

Chapter 8 and "The sour and the sweet," Chapter 10.Sathya Sai Speaks. Vol.11.

"Saline turned sweet," Chapter 4 and "Love and serve," Chapter 7).

 

Namaste - Reet

[Guest guest]

Reet

I read your mails. I would be grateful if you put swami's quotes in italics or

what your opinion in italics so that we would know which is your opinion and

which is Swami's. It is very important. For e.g you views about Vedic Pundits

running after money- Is it a quote of Swami or yours. Please clarify .

R.Chandrashekar

Chheda nagar

Chembur Mumbai

On Mon, 08 Aug 2005 Reet wrote :

> Sai Ram

> Light and Love

> Swami teaches.... (3 - 7 August 2005)

> Aspect of the Spiritual Kinship

[Guest guest]

Sai Ram It is Swami's quotation. However it should to read carefully and

to pay attention to the end of quotation. It is widely known truth that many

spiritual services are not free. For example, there are many such kind

advertisements in Indian’s and other countries’ newspapers. The serial would

lose the purpose when I shall note every Swami's quotation and my connective

links to them. At the end of each serial has indicated the sources for more

complete reading, for experiencing, trying to put it into practice by own way

in different conditions... for teaching foundations of Swami's Teaching in

schools, training courses, etc. I wonder about your mail. There are all

sources indicated below, that you yourself can decide what is a quotation is

and what is not. (Probably you even have not read Swami's original texts). It

is specially so, that one can more completely experience flow of the Divine

energy and Power through original Swami's Works, used in the compilation.

About the purpose of the serial I shall send the next mail today or tomorrow.

 

"The Pandiths, who have learnt the ancient texts containing Aathma-vidhya (Science of the Self),

do not put into practice what they repeat orally; they have no faith in the assertions made in the

Vedhas. The canker of doubt has undermined their reverential attitude to the Vedhas; they do not

ensure the continuance of Vedhic studies, by initiating their sons into the Vedhas. They devalue

the Vedhas into rupee-earning devices, and when they do not get money through them, they are

disappointed; they envy those who follow secular avocations. But, if they only develop faith, the

Vedha itself will foster them and ensure for them a happy contented life."

(Sathya Sai Speaks. Vol. 8 "Death: a welcome voyage," Chapter 6).

Namaste - Reet

 

-

R chandrasekar

Monday, August 08, 2005 4:32 AM

[saibabanews] Re: Swami teaches... Aspect of the spiritual kinship