Swami teaches...The Vedas are the root of all dharma. Part 2

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Sai Ram

 

Light and Love

Swami teaches...

The Vedas Are the Root of All Dharma. Part 2

Nanak Dev Ji said in Japji Sahib "Conquer your mind and you conquer the

Universe." Yoga helps this to experience. 4.Yoga Dharshana has prescribed by

Sage Pathanjali, There are eight kinds of Yoga to enjoy health and happiness.

These eight are Yama, Niyama, Asana, Pranayama, Prathyahara, Dharana, Dhyana

and Samadhi.

Here Pranayama and Dharana have explained in brief.

Due to lack of rest, the body weakens. This causes the breathing process to

speed up. This in turn spoils the lungs. As the blood circulation also speeds

up, a stage arrives when blood pressure sets in. Medicine cannot cure it

completely and hence Yoga is prescribed. (It was shown that the bliss and

vitality enjoyed after two hours of sleep, could be got by just twelve minutes

of Yoga).

Pathanjali prescribes some major disciplines as prerequisites for deriving

the benefits of Yoga, notably with respect to diet. The food taken is to be

both limited and nutritious. Since food and water are only medicines to cure

the ailment of hunger and thirst, they should be taken in that spirit.

Pathanjali states that excess food weakens the nerves, causing blood pressure

problems. Man becomes prone to excitement easily.

Some directions about Pranayama. This kind of Yoga consists of three parts,

each to be done one after the other. It starts with Puuraka, then Kumbhaka and

finishes with Rechaka. Puuraka is the inhalation of breath. One must note

carefully the time taken for this process, the duration of time can be

justified as per the capacity of the person. Care must be taken to see that

gasping and such kinds of exhaustion must not occur during the process.

Kumbhaka: The breath taken in must-be retained for the same duration as it had

taken for theinhaling process.

Rechaka: Once thus retained, it must be exhaled in the same time limit as

that taken for inhaling and retention. Caution to be exercised while doing

Pranayama. While doing Pranayama, one must not concentrate or aim to hold the

breath for as long as possible. One must instead concentrate on assuring that

all the three processes take the same amount of time. Otherwise, this process

spoils the lungs. Doing the same under an inexperiencedteacher also can prove

to be disastrous. The next step is to breathe in through the right nostril

alone. This is the Ida. One must then retain the breath at the Sushumna

(between the eye-brows) for the same time duration as that taken for inhaling,

then release the breath through the left nostril only, again taking same time.

This last step is Pingala.

The Yoga Dharshana combines with the Nyaaya and Vaisheshika Dharshanas in

many of its contents. Through the Nyaaya Dharshana, one understands that a

proper decision ought to be made regarding the measure to be appropriately

selected for the Yoga. This is evident in the way caution is advised in

limiting the time factor during the Pranayama, taking into consideration the

individual capacity.

Yoga prescribes a process called Angaarpanam as the method to achieve this

end. Angararpanam means to offer all of one's limbs and organs to the Lord. It

means to use these limbs and organs only in actions that will please God. This

is where, the importance of discrimination is stressed in Yoga.

Dharana is the singlepointed concentration of some chosen object. If

practised well, it leads us on to Dhyana (meditation) easily. It is said that

with the power of Yoga, one can control anything, including the evil from

entering the mind through the senses, in any form.

 

5 and 6.The next and last great Dharshanas are Puurva Meemaamsa and Utthara

Meemaamsa. Sage Jaimini's concentrated and persistent life-long efforts

resulted in this work. Meemaamsa means enquiry. It is called Puurva because it

was in existence even before the Vedas.

Puurva Meemaamsa (analysis of Vedic statements concerning rituals) deals

with the Pravritthi marga (path of worldly desire) and the Utthara Meemaamsa

with the Nivriththi marga (path of renunciation). Puurva Meemaamsa deals with

the Kaarana (reason) and the Utthara Meemaamsa, with the Kaaryam (duty), which

is Jnanam. The Puurva Meemaamsa deals with the regulations and

methodologies of devotion and wisdom. Both are related to the Karma kanda (the

field of action). It traces the route to realising Brahman as first starting

with Karma, then on to Dharma and finally to Brahma. This is mentioned as Karma

Jignaasu, Dharma Jignaasu, and finally Brahma Jignaasu. Karma Jignaasu

pertains to all the actions performed by human. Even breathing and blood

circulation are described as a kind of Karma. In terms of worldly explanations,

the actions in daily life must be in ideal proportions. Dharma Jignaasu may

be compared to the tasting of the chutney made. Tasting brings out any defects

in it. This may hence be compared to the identification of defects. Brahma

Jignaasu can explain by understanding that there is no permanent joy obtainable

from this world is the Dharma Jignaasu and introducing this bliss into daily

life through introspection is the Brahma Jignaasu.

The mind thinks, reflects and forms thoughts based on the promptings of Atma.

The intellect, endowed with thetriple power of discrimination, analyzing and

deciding also functions due to Atma.

Sage Jaimini investigates the paradox that though the body is temporary, why

emphasis is laid on our Karma (bodily action). This, he concluded, was necessary

to purify the mind. Hence the body must enter into actions.

Jaimini states that good education must impart good habits, ideals, truth,

responsibility and discipline besides intellectual knowledge. Puurva

Meemaamsa deals also with anger control. To achieve all these, Jaimini advises

purity. Without this inner purity Divinity is a distant illusion. Patience is

another virtue mentioned in the Puurva Meemaamsa.

The text advocates a very logical method to anger control and to counter

obstacles. For example when grief strikes, it advises that one must think of

joyful incidents. Control of anger and overcoming the obstacles in daily life,

is also dealt with. The Puurva Meemaamsa states that one must slowly analyze

the situation when angry. By the time a conclusion is reached, tempers cool

down considerably. One may also do any one of thefollowing to control temper:

1. Drink a glass of cold water;

2. See the mirror, where your distorted features will repulse you enough to

cool you down;

3. Walk fast and alone. This speeds up your circulation that draws away

anger; (

4. Open a tap and watch your pitch of song with that of the falling water.

In all these attempts, the time and attention definitely help cool tempers.

 

Human being is like a bridge between the visible Nature and the invisible

all-pervasive Divinity. Human is hence called madhyama - the middle one. What

we consider as invisible is actually guiding the consequences contrary to our

belief.

 

The whole of Nature is as a ball of burning fire (energy). This fire is

present inside and outside. Likewise the Divine Atma principle is present

everywhere. Atma-vidya (science of the Self) alone can fix the mind in dharma.

The Divine dwells in the entire Universe, from the minute atom to the vastest

star. This Divine power is present in everything in creation. Human has the

capacity to recognise this power.

(The war of Kurukshetra, for which the Mahabharatha is the background and the

stage, lasted for eighteen days; other wars have lasted longer, seven years,'

thirty years and even a hundred years. However long, they ended. But the

battle between Jivi and Maya, the individual and the fascinating, deluding

wiles of the really unreal Nature with its enticing multi-fariousness - this

battle is continuous. But in trying to recognise the Divine Self, human may

perform different rites and create some crude forms and consider it as the

Divine).

 

There are some disciplines and some dharma to follow if human desires to

take off the bandage and see the Divine Light and all things in this new Light.

This worldly disease can be cured by the Vedic drug and the regimen of

restrictions and regulations, the various do's and dont's which these Brahmins

are following. They are very hard limitations on conduct and on the details of

daily life. It requires great faith, courage and hardihood to hold them as true

and put them into practice. Honour those who have that faith and that courage.

One of main rite's done as per the Karma kanda (a part of the Vedas dealing

with action) is yajna (sacrifice). The Veda Purusha (Vedic God-head) is the

spring out of which Ananda wells. The meaning and significance, of every single

hymn and rite of the Vedas is yajna.

If bhrama (delusion) dies, you become Brahman (the Supreme Spirit), or

rather, you know that you are Brahman. All this literature, all this effort,

all this yajna, all this teaching is just to hold a mirror before you, so that

you may see the Divine Yourself. Yajna is the destiny of every living being.

Every being, from the tiniest amoeba to the most profound scholar, is

perpetually engaged in yajna. The mother sacrifices for the child, the father

for the progeny, the friend for the friend, the individual for the group, the

present for the sake of the future, the rich for the poor, the weak for the

strong - it is all yajna, sacrifice, offering. When life becomes yajnamaya

(sacrifice-filled), egoism will disappear and pictorially the river will merge

in the sea.

Human is born from Brahman, grows through Brahman and merges in Brahman.

Brahman pictorially means freedom from bhrama (delusion).

 

In the world, God has incarnated as human incarnation in five different

forms. These forms are based on the different aspects of the Divine.

1. Nitya Avatar.

2. Visesha Avatar.

3. Avesha Avatar.

4. Leela Avatar, also known as Amsa Avatar

5. Poorna Avatar.

Nitya Avatar, Visesha Avatar and Avesha Avatar have five to nine kalas

(aspects) of the Lord. Only in the Poorna Avatar has all the sixteen aspects of

the Divine present.

In this context, every human being must be deemed as Avatar as he has some

aspect of the Divine. There is really no difference between the Avatars and

yourselves except with regard to the number of aspects of the Divine present in

each one. These aspects can be enhanced by right conduct and by developing

Divine love.

Except as Avatar, God does not give a separate vision of the Divine to human

in any other form.

Numerous persons are describing God in manifold ways. The scriptures also

describe God in many ways. The expounders are content with reciting the

descriptions, but do not seek to experience the Divine. What is the form of the

Divine? Consider your own form as manifestation of the Divine. Esteem yourself

as Divine. Respect others. Love yourself and love others. This is true worship.

 

In what form can you worship the Divine whose form is cosmic? What is it

that you can offer tothe One who is everything? The world has worshipped Him

under different names but all these names represent the One Atma. True worship

consists in regarding all the forms as one and worshipping the Divine in

theform of Love and Truth. It is subtler than a sub-atomic particle. From

ancient times to the present all kinds of terms have been used to describe the

Divine but no one has been able to demonstrate the real truth about the Divine.

How can the omnipresent Divine be described or demonstrated? Can anyone declare

that something is Brahman and something else is not Brahman?

Today one can give an amazing scientific discourse on the world, society and

many other things. One may appear logically convincing. One may even expound in

different ways the nature of the Divine in human form. A pandit may attempt to

describe the Divine, but no one has known or can know the true nature of the

Divine as Absolute in its Cosmic and Universal fullness.

Forms of worship, rituals and beliefs from universal aspect are purely

personal and do not relate to the universal. "Divinity" means that which is

whole, all-embracing. Though God may be worshipped in various forms, it is

essential to recognise the unity that subsumes all of them. Worship may assume

any form, but worship itself is one and the same is the conclusion by the Vedas

and the Upanishads.

 

It has to underline there is no meaning in worshipping God as the embodiment

of Truth, and not adhering this truth in daily life.

Some examples for personal contemplation. People torture the draught cattle

that they use in cultivation, but worship the stone image of a bull (the sacred

vehicle of Shiva). This is the kind of "philosophy" that people have

practised since ancient times. People who do not offer even a morsel of food to

a starving man will offer all kinds of delicacies as Naivedya (sacred offerings)

to the image of the deity. One will drop a bundle of coins in the hundi

(donation collection box) of Sri Venkateswara, but will refuse a small pittance

to the beggar. All this is regarded as part of our ancient tradition. But how

much sanctified will one be if he offers food to a starving man? How about

awareness that God is resident in everyone?

Or consider the other aspect. When one derives some great benefit or prayers

are fulfilled, one installs more pictures for worship. But if the desires are

not fulfilled, one removes the pictures. Can this be genuine devotion and

worship?

 

Have faith in the promptings of this Divine consciousness. No one should act

against the dictates of own conscience. True worship consists therefore in

doing what is right as dictated by your conscience. (Reet's compilation from,

Sathya Sai Speaks. Vol. 2. "Dharma moolam," Chapter 41 and "Bhrama and

Brahman," Chapter 42; Sathya Sai Speaks. Vol. 8. "The five mothers," Chapter

26; Sathya Sai Speaks. Vol. 21. "Let The Conscience Rule," Chapter 33; Sathya

Sai Speaks. Vol. 26. "Essence of the Shad-Dharshanas," Chapter 24).

PS: Spelling of names by Vahini's Org. Glossary. Which names wasn't found in

Glossary, have written as in original texts.

* Probably under word 'atoms' is meant not only atoms of chemical elements

but also different subatomic particles which have too a structure and

energetical characteristics. By some research works even time and space is

possible observe as 'collections' of atoms time and space. ( Lee Smolin. "Atoms

of Space and Time" in the Special Edition of Scientific American. "A matter of

time." http://www.sciamdigital.com/index.cfm?fa=Cart.ViewCartList ).

Namaste - Reet