LEELA KAIVALYA VAHINI - The Cosmic Play of God - Swami explains

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 Om Sri Sai Ram

LEELA KAIVALYA VAHINI

The Cosmic Play of God

Bhagawan Sri Sathya Sai Baba explains

The Vedas originated from the breath of God; each syllable is sacred. Each word

is a mantra. It exhorts all men to pursue the same holy desire. All hearts must

be charged with the same good urge; all thoughts must be directed by noble

motives towards holy ends. All men must tread the one path of truth for all are

manifestations of the One.

The world is enchanting, because it is tantalizing in appearance, though it is

fundamentally untrue. It is a phenomenon, which is fading out. When this truth

is realised, one becomes aware of the Cosmic Sport of God and the Eternal

Universal Being.

Leela Kaivalya Vahini (originally published in the Sanathana Sarathi periodical)

is a cool crystal clear stream that flows from the Divine pen of Bhagawan Sri

Sathya Sai Baba to dissolve all obstacles like doubts and dogmas, purposeless

arguments and flimsy fancies of the Sadhaka.

May this Vahini lead all seekers in the path of spiritual progress and fill us

all with Ananda, the Bliss Absolute.

STREAM OF COSMIC SPORT DIVINE

Spiritual exercises like worship (Puja), adoration (Bhajan), meditation (Dhyana)

are activities prompted by devotion (Bhakthi) to higher powers. Controversy

about their efficacy should not be indulged in by those who are unaware of the

depths and heights to which they can lead. These can be gained and judged only

through actual practice. The proof lies in one's personal experience only.

The longing for the supersensory spiritual life (Paramaarthika Jivan) is aroused

in the seeker, either by a quest for fundamental principles or by the felt need

for lasting joy. Mere longing will not grant success. Spiritual exercise

(sadhana) has to be undertaken. It is important also to examine oneself and

assess in detail one's aspirations and attitudes before embarking on the

process. For, contemporary religions, which profess to guide seekers in this

task, do not infuse confidence in the youth. They feel that some of these have

been shaped by the conditions of the era in which they emerged. Many have

become outdated. Some are specifically linked with regions or states. Some have

been imposed and moulded by foreign peoples. And some strike them as indecent

and injurious. Young aspirants for higher life feel they will be ridiculed if

they practice them. So, they indulge in incessant talk and turning over the

pages of thousands of books! They stay away even from the first step of Sadhana

as prescribed in any of the many religions. Such are the critics and

controversialists who relish the confusion they create.

Far more valuable than the scholarship gathered from a million books is the

grain of wisdom gained through a session of meditation. That flash (Jnana),

however slight, is a precious acquisition. It is the product of personal

Sadhana and indisputable authentic experience. As one cultivates and develops

this grain of wisdom, controversy and criticism will cease. All arguments will

be with one's lower self-only until the Truth stands revealed. Self-confidence

is essential for a person to enter on this path of spiritual practice.

A word to those who are overwhelmed by the burden of worldly responsibilities

and anxieties and to those who find themselves unable to pray to the Highest,

either because they have condemned themselves undeserving or because they have

no faith in the Highest: Enormous is the number of those who live their days in

joy. You too were joyful and are so now. But, everyone is destined to disappear

one day, as generations have already done. Therefore, every one must desire and

adopt every means to attain, not only joy, but what is far more valuable, peace

of mind and an ideal exemplary life.

Born an human beings, one should not disown the unique nature of humans. One

should not forget even for a moment the genuine characteristics of humans. One

should never degrade oneself to the level of beasts; or a level which is far

worse and despicable, that of demonic beings (Asuras). Man must firmly resolve

that he would not allow himself to fall into these depths. The spiritual path

alone can arouse and sustain that resolution, that alone can awaken and

strengthen such yearning.

It is necessary to emphasise that, in order to successfully confront the

problems that arise in one's daily living, one has also to possess intelligence

and skill, in addition to the qualities of justice, virtue and spiritual

excellence. Both these attainments are essential for progress, as essential as

two wings for a bird or two wheels for a cart. The importance of the higher

path that leads to the Highest can be realised only by experiencing and

understanding the world.

The world is enchanting, because it is a tantalising appearance, though it is

fundamentally untrue. It is a phenomenon that is fading out. When this Truth is

realised, one becomes aware of the Cosmic Sport of God and the Eternal Universal

Being.

This state of Consciousness cannot be won through the piling of wealth or of

worldly power or the acquisition of knowledge and skill. It can be won through

the purification of one's consciousness in all its facets and the earnestness

with which the search is pursued.

During that search, there naturally arise various obstacles like doubts and

dogmas, purposeless arguments and flimsy fancies.

>From the coming Ugadhi (New Year) Festival Day, this series under the name Leela

Kaivalya Vahini, will dissolve all such obstacles and fill you with Ananda. It

will lead you to the path of spiritual progress. Meanwhile, await the message.

SWAMI SPEAKS TO SADHAKA

Sadhaka: All those who are loyal to Bharathiya culture accept the Vedas as

authoritative sources for every aspect of life. They assert that the Vedas are

the roots of their faith. What exactly does Veda mean? For what reason has the

Veda acquired such importance?

Sai: My dear fellow! Born in India that is Bharath, parading yourself as a

Bharathiya, you are not aware of what Veda means! Well. Veda is the name for a

mass of divine knowledge. Veda teaches the Truth that cannot be revised or

reversed by the passage of time through the three stages - past, present and

future. The Veda ensures welfare and happiness for the three worlds. It confers

peace and security on human society. The Veda is the collation of Words that are

Truth, which were visualised by sages who had attained the capacity to receive

them into their enlightened awareness. In reality, the Word is the very Breath

of God, the Supreme Person. The unique importance of the Veda rests on this

fact.

Sadhaka: But, in the field of worldly life, on the daily, material stage, what

light can one expect from the Vedas?

Sai: Every being that lives in the world strives to possess what it desires and

avoid what it dislikes. Know that the Veda instructs how to succeed in both

these endeavors. That is to say, it lays down what has to be done and what

should not be done. When these prescriptions and prohibitions are followed, one

can earn the good and avoid the evil. Veda is concerned with both the material

and the spiritual, both this world and the beyond. If truth must be told all

Life is Veda-filled. One cannot but observe its injunctions. 'Veda' is derived

from ‘vid’, which means 'to know'. So, Veda means and includes all knowledge,

Jnana. Man is distinguished from other animals by the Jnana that he is endowed

with. Devoid of Jnana, he is but a beast, a pasu.

Sadhaka: They say, the Vedas are numberless, without end (Anantha). Are they all

full repositories of Jnana?

Sai: "Anantho vai Vedaah." The Vedas are infinite. But, note that, in the

beginning, there was just one Veda. Later, it was dealt with as Three and

subsequently as Four.

Sadhaka: Why was the one divided into many? What special need was met thereby?

Sai: Since the Veda was vast and limitless; it was difficult for ordinary men to

study it. Moreover, it would take endless time to complete the study. So, those

who wished to learn were overwhelmed by fear. So, very few showed earnestness

to study the Veda. For these reasons, something had to be done to make the

study within reach of all who sought to learn. The rks or hymns of praise in

the Veda were therefore separated from the rest and grouped under the title.

Rk-Samhitha; the Yajussamhitha; The Saama verses (capable of musical rendering)

were grouped under the title Saama-samhitha and the Artharva manthras (formulae

and spells) were collected under the title Atharva-samhitha.

Sadhaka: Who was the person who grouped them in these collections?

Sai: It was Vyasa, who was a partial manifestation of Narayana (God, Vishnu)

Himself. He was the son of Sage Paraasara. He had mastered the scriptures and

spiritual treatises. He was a great sage himself. He was a skilful coordinator.

In order to promote the welfare of mankind, he compiled the Veda in four parts

and facilitated righteous living by all. He divided the Vedas into four and

prepared five Samhithas.

Sadhaka: The four Vedas are the four samhithas, as you explained now. What

purpose does the fifth serve? How did the extra one arise?

Sai: The Yajus-samhitha (Yajurveda) has separated itself into two, the

'Krishna-Yajurveda-samhitha and the Sukla-Yajurveda-samhitha. So, the total

became five. The process did not stop there. Each of these samhithas developed

three separate complementary components. These scriptural texts emerged in

order to enlighten people in different states of awareness and different levels

of consciousness. The purpose was to enable every one to benefit by the guidance

and cross the sea of suffering. Therefore, there is no trace of conflict in any

of these texts.

Sadhaka: What are those three elaborations, those three subsidiary texts called?

Sai: Brahmanas, Aranyakas and Upanishads.

Sadhaka: What are Brahmanas?

Sai: They are explanatory texts dealing with mantras or ritual formulae. They

describe clearly the sacrificial rites and the ceremonies that have to be

observed while performing them. There are many texts like Aitareya Brahmana,

Taithiriya Brahmana, Sathapatha Brahmana and Gopatha Brahmana.

Sadhaka: And, what are Aranyakas?

Sai: They are in verse and prose. They are mainly intended for the guidance of

those, who after passing through the stages of Brahmacharya (spiritual studies)

and garhasthya (family life), assume Vanaprastha (life as recluse in forests).

Aranya means 'forest'. That is to say, these are texts to be persued and

meditated upon silently in lonely hermitages. They deal with the duties and

responsibilities of the final stage of active life (Karma Kanda), the stage

preliminary to the totally spiritual stage (Brahma Kanda).

Sadhaka: Swami! I have heard the term 'Brahma Kaanda' being used for some texts.

What does it relate to?

Sai: Those texts are concerned with sacrificial rites as well as rules of right

conduct. They deal with the special features of ceremonial rituals and special

elaborations of moral codes.

Sadhaka: And, Swami, what are Upanishads?

Sai: They can be mastered only by intelligent discrimination (Viveka). They

deserve to be so mastered. Four goals are laid down for humans in the

scriptures: Dharma (Righteousness), Artha (Prosperity), Kama (Moral Desire),

and Moksha (Liberation). Vidya or Learning can be classified under two heads:

The Apara (Lower) and the Para (Higher). While the four Vedas, the earlier

portion of ancient scripture, deal with the Apara (the first three goals), the

later portion of the same, the Upanishads, deal with the Para (the last among

the goals).

Sadhaka: But, how did the word Vedanta arise?

Sai: These Upanishads themselves form the Vedanta. Memorising the Vedas is of no

avail; Vedanta has to be understood and assimilated. Knowledge can never reach

consummation until Vedanta is mastered.

Sadhaka: Swami! The Vedas are often referred to as Sruthi; why?

Sai: The Vedas have nine names by which they are denoted. Sruthi is only one of the nine.

Sadhaka: What are those nine?

Sai: Sruthi, Anusrava, Thrayee, Aamnaaya, Naamaamnaaya, Chhandas, Swaadhyaaya, Aagama, Nigamaagama.

Sadhaka: Each of these names must be indicating some distinct feature. I desire

to know how those names arose and what those features are. Please instruct me.

Sai: Of course, those names have inner meanings. Sruthi means 'that which has

been heard'. The guru chants the Vedic hymn, the pupil listens with one-pointed

attention, and reproduces it with the same voice modulations. This process is

repeated until the pupil masters each hymn. Hence, the name Sruthi is relevant.

The name Anusrava also means the same, 'that which has been heard serially'.

Now, the word Thrayee. It means 'the Three'. In the beginning there were three

collations only in Vedic scriptures - the Rg Veda, the Yajur, and the Sama

Veda. These three alone were considered important. So this word was used and it

has stayed.

The word 'Aamnaaya' is derived from the root 'mnaa' which means 'learn'. Since

the Vedas had to be learnt continuously and in a steadfast manner, they were

collectively known as "Aamnaaya" and also as "Namaamnaaya".

'Chhandas' means a poetic metre, which can be set to music, as in Sama Veda. So,

the Vedas themselves were indicated by that name.

The name Swaadhyaaya was applied to the Vedas, since they were handed down from

father to son and from generation to generation, by the process of teaching and

learning (Swaadhyaaya).

Aagama means 'that which has come, originated'. 'Nigamagama' is an elaboration

of the same word. The Vedas have originated from the Breath of God; each

syllable is sacred. Each word is a mantra. The Vedas are all mantras.

Sadhaka: Mantra? What does 'Mantra' means?

Sai: Mantra is the exposition of the goal that is set; That is to say, it is

that which prompts and promotes Manana or probing through the mind. 'Man'

syllable indicates the process of probing and the syllable 'thra' means "the

capacity to take across, to liberate, to save." In short, mantra is that which

saves when the mind dwells upon it. While rites and ritual sacrifices are

performed, the person has to remind himself constantly of their nature and

significance. The formulae he has to repeat to achieve this end are mantras.

But, today, those who perform these rites either recite them mechanically or

allow them to roll on the tongue. They pay no attention to the meaning of the

mantra. When mantras are uttered as rigmarole they yield no fruit! The person

can reap full reward only when he recites them with the knowledge of the

meaning and significance. Each Veda has many 'saakhas' and the total direction

and purpose of each 'saakha' has also to be known by the Vedic scholar.

Sadhaka: What are 'saakhas'?

Sai: Saakha means 'limb', a text arising out of the main Veda. A tree has

branches, each branch has twigs and bunches of leaves. When all these are

conceived together, the tree emerges. Each Veda has a large number of main

branches and subsidiary branches. Not all have come to light. Only a few have

been identified and studied. The number of saakhas lost from memory and

practice will add up to thousands and even lakhs. Even their names have

disappeared; no one can recall them. This is the reason why the scriptures

declare, "The Vedas are endless" (Anantho Vai Vedaah). As a result, each of the

great saints and sages took up for study and practice only a few saakhas from

one Veda or other.

Sadhaka: What is the Rig Veda? How was the name applied to it?

Sai: Rig Veda is the collection of mantras or hymns in praise of Gods. The term

Rig Veda can apply to the Gods who are praised.

Sadhaka: Which God is most adored and glorified in this Veda?

Sai: There are many Gods whose praise is contained in it. The Rig Veda deals

with thirty three of them as important.

Sadhaka: Have these Gods specially distinct forms or are they of the human form?

Sai: They have forms akin to the human.

Sadhaka: Please instruct me on their Swarupa, their form, at least, about one or two among them.

Sai: Surya, the Sun God, has 'rays' as His arms. The flames of Agni, the fire

God, are His tongues. This is how they are pictured.

Agni, the Fire God, is born when hard-wood (Arani) is churned. Agni has parents,

but, as soon as He is born, He eats up His father and mother, that is to say,

the pieces of wood whose friction produces the spark. Agni is described as

having ten maids. They are the ten fingers that hold the arani and operate it.

Since he is born every time the arani is ritually operated, Agni is named the

Bahujanma, the Multi-born. The column of smoke (dhooma) indicates His presence,

it is His Flag (Kethu) so to say. Therefore, He has another name, Dhooma Kethu,

by which He is invited.

Agni is named Yajna-Sarathi, (the Charioteer for the sacrifice), for He brings

in this chariot to the place of sacrifice the Gods to whom offerings are made

in the ceremonial flames. He conveys the offerings to the Gods to whom they are

dedicated. In every Yajna (Sacrificial rite), Agni is the most important

participant. So He is praised as officiating in all the four roles; Rthwiks

(priest), Hotha (reciter of prayers), Purohitha (performer of rites) and Brahma

(supervisor of ritual). Agni is the closest friend of man, for without fire he

can scarce hold on to life. The principle of Fire is at the basis of human

activity - both inside the body and outside. So, Agni is addressed as Grhapathi

(the master of the home). Agni has no preferences and no prejudices. Agni treats

all living beings, all races and castes equally with no distinction. Therefore,

He is addressed as Samamithra (Same Friend).

Sadhaka: What is the main lesson that the Rig Veda teaches?

Sai: The Rig Veda teaches Unity. It exhorts all men to pursue the same holy

desires. All hearts must be charged with the same good urge; all thoughts must

be directed by good motives towards good ends. All men must tread the one Path

of Truth for all are but manifestations of the One.

People believe today that the lesson of the unity of mankind is quite new and

that the idea of progressing towards it is very praiseworthy. But, the concept

of human unity is not at all new. In Rig Vedic times, the concept has been

proclaimed much more clearly and emphatically than now. It is the pre-eminent

ideal of the Rig Veda.

All are parts of God, His Power, His Energy. The Atma that is the Reality in

everyone is, in truth, the One manifesting as the Many. The Veda demands that

difference and distinction should not be imposed. This universal inclusive

outlook is absent among men today. They have multiplied differences and

conflicts and their lives have become narrow and restricted. The Rg Veda, in

the ancient past, pulled down restrictive barriers and narrow feelings and

proclaimed Unity.

Sadhaka: What is the Yajur Veda? Why is it known by that name?

Sai: The name is derived from the root 'Yaj'. It has a large number of

derivatives, each with a particular meaning. But the meanings most current are

'Worship of God' (Devapuja) and charity, granting gifts. The Yajur Veda

describes the modes and methods of performing Yajna and Yaga to propitiate the

Gods. Adhwara also means 'a sacrifice'; so, Yajur Veda is sometimes referred to

as Adhwara Veda.

Sadhaka: What lesson does the Yajur Veda convey?

Sai: The Yajur Veda has two recensions, one centering round the tradition of

Aditya or the Sun and the other, around the tradition of Brahma. The latter is

distinguished as Krishna (Dark) Yajur Veda and the former as Sukla (White)

Yajur Veda. The Sukla Yajur Veda is widely current in North India while the

Krishna Yajur Veda prevails in South India. The Krishna recension is closer to

the hymns of Rig Veda collections. The mantras or formulae contained in this

are used in the worship of Gods and while placing offerings to the Gods in the

sacrificial fire.

The Krishna Yajur Veda comprised eighty-six Saakhas (branches) each with its

special explanatory texts. But they have mostly disappeared from the memory for

want of people to study and practice. Only four have survived. Eighty-two have

been drowned in the whirlpool of time.

The Sukla Yajurveda had seventeen noteworthy branches but they too had to

succumb to the ravages of time. Only two of them are available now. When we

consider how momentous and meaningful (mahath) these two are, one has to

conclude that the unique value of this Veda is well nigh indescribable.

Estimating the glory and grandeur of the Vedas is a task, which no one can

fulfil. The Vedas are unreachable, by means of either language or imagination -

"Yatho Vaacho nivarthanthe, apraapya manasaa saha" (That from which words

recoil, inacessible even to the mind). Know that this is the truth and exult

that you could know that this is the truth and exult that you could know it

thus. Those who have become aware of this are really blessed; diving into the

depth, they have gained the precious gem; they have won the goal of Life, the

Purushaartha.

Sadhaka: Swami! You said the Veda is known by nine other names. Has it got more?

Sai: Ah! Can it be designated by only nine? It has many more names. For example,

it is known as Prasna, also as Prathama-ja. The names reveal the various facets

of the Veda, the context and character of the teachings.

Sadhaka: Prasna? What does it mean?

Sai: The Almighty (Parameswara) is Prasnagarbha (He who contains all clarity and

wisdom). Prasna connotes purity, clarity, and sanctity. So the word indicates

that the Almighty has the intelligence, devoid of taint of any kind. The Veda

is the concretisation in words of that Wisdom. Rshis (sages) who possess

purified consciousness and clarified intellect win the grace of the

all-pervasive Brahman (Cosmic Self). Brahman prompts them and blesses them to

visualise the hymns and sacred formulae (manthras). While adoring the Almighty,

who became aware of the Truth, they too recognised and described Brahman as

Prasnagarbha.

Rishis who visualised the manthras were not bound by the consequence coils of

Karma (works); they merge in Brahman and emerge from Brahman when the cycle of

manifestation starts again. So, they are hailed as Ajah (unborn). The Veda

acclaims them thus. Their very nature is immaculate purity. Therefore, they too

are called Prasna. They yearned so agonisingly for grace that in the state of

super consciousness (Samaadhi), Brahman manifested out of self-will, and

awarded them the vision of Brahma Yajna.

Sadhaka: What is Brahma Yajna?

Sai: Brahma Yajna is Swaadhyaaya, that is to say, intense study and observance

of the Veda. The Rishis who are 'unborn' and therefore authorised by Brahman to

transmit the Truth, formulated, according to the vision they earned, the Yajnas

or sacrificial rites designed to promote peace and prosperity in the world. The

Vedas acknowledge as Rishis only those who treasure in their hearts the

awareness of mantras, of the supreme truth, and of the meaning and significance

of Brahman (the Cosmic Self) and Dharma (the Laws of Social Harmony and

Individual Rights and Duties). The ritual sacrifices authorised and accepted by

such Rishis are called Yajnas.

The yearning for Truth is Thapas or Asceticism. Since Brahman is won through

Thapas, it is referred to as Thapoja (attained by Thapas) and the response from

Brahman to the Thapas is described as the Word of God (Deva-waak), the Voice of

God (Deva-Vaani).

Thapoja literally means 'born of Thapas'; but this does not imply that the

Cosmic Self (Brahman) was non-existent until Thapas brought It forth! Brahman

is ever existent; It has no Beginning; Time does not affect it. 'Born of

Thapas' means that 'It revealed Itself to the person who underwent the Thapas'.

It ever IS; It has willed to be so. It projected Itself as the Vaak, the Word.

The Word is the mantra of the Veda. So, the Almighty is described in the Veda

as the Designer of Mantra (Manthra-krit), the Creator of Rishis (Rishi-Krit),

besides the names that occur at some place or other, like Self-emergent

(Swayambhu), Thapoja (born of Thapas) etc.

I mentioned the name Prasnagarbha. That is a very meaningful name for the

Almighty. It signifies food (anna), water (Jala), immortalising nectar (amrtha)

and the wisdom of the Veda. Since the Almighty Brahman has all these in Him, in

the womb (garbha), so to say, He is named Prasnagarbha. Brahman is thus

declaring His own Reality as the Form of Veda (Veda-rupa).

Sadhaka: Swami! Prathamaja is another name you mentioned. What does that word mean?

Sai: The Three (Thrayee), that is to say, the Veda, is extolled as Prathamaja in

the Veda; "Upasthaaya Prathamajaam"; - this statement reveals the belief that

Vidya (higher learning) could be attained by the upasthaa (revered study) of

Prathamaja or the Primal-born. Unless one studies with humility the sacred

Veda-vaak (Word of the Veda), one cannot master knowledge of Brahman (Brahma

Vidya) - This requires, not the verbal recitation of the Veda, but the constant

'service', the conscious worship, of the Veda with full awareness of what the

word means and commands. This has been made plain in that statement.

Sadhaka: In which Veda, Swami, does the name, Prathamaja occur?

Sai: In the Rg Veda. Understand that Prathamaja and another similar expression,

Poorvaja indicate the impossibility of discovering when the Veda was first

revealed. It is beginningless. It is for this reason that Sage Valmiki has

praised this Word (Vaak) as the First imperceptible mysterious Word (Agra

Vaak). The first concretisation of the Cosmic Will was the Cosmos or the Cosmic

Womb (the Hiranyagarbha); that too is Prathamaja. Knowledge of the Impersonal

and its projection as Personal (Brahma Vidya) is also Prathamaja, the Primal

Awareness, according to the Veda. Both Brahman and Hiranyagarbha are sometimes

referred to as Prathamaja.

Sadhaka: Of these two, which is really Prathama, that is to say, the First?

Sai: Brahman is the very first. It always is and has been. From it,

Hiranyagarbha was born. And, the Veda too emanated from it. The appellation

Prathamaja is very apt, for the Vedas. Since the Rshis heard and pronounced the

Veda, it is also named Aarsha, that is, related to the Rshis.

Veda is the source of Dharma, moral life, and righteous behaviour. Those who

observe the norms relating to duties and taboos as laid down in the Veda and as

interpreted by the Mimamsa rule deserve the name Dharma-adherents. Those who

interpret them as their own desires direct are A-dharma-adherents. This is the

Artha.

Sadhaka: Artha? What does that mean?

Sai: Meaning, declaration of distinction! The Vedas are the expression of the

highly spiritualised vision of sages or Rishis. The Vedic mantras are the

precious treasure garnered by Rishis for liberating man. Thus sayeth the Rg

Veda.

The Brahman concept of the Vedas is also denoted by the word that has sa as the

end syllable. Vedah, for this reason means wealth (Dhana), wisdom (Jnana) and

the highest potence (Param Aiswarya). The wealth here indicated is distinct

from worldly gains and possessions. It is the means by which the supreme goal

can be attained. In other words, the wealth acquired through the Grace of

Mother Veda (Veda Maatha) is the most potent Wisdom itself. For this reason,

the Vedic Rishis prayed thus: "God! You are the very embodiment of the Veda

(Veda Swarupa). Fill me, not with the burden of cattle and children, but with

the Wisdom that is the source of Param Aiswarya. I shall be fully content with

that wealth (Dhana). And, since such wealth is capable of being utilised for

your service, you too will be glad when I have it."

Sadhaka: Swami! We do not find today feelings that produce such prayers anywhere

among men. People repeat these Vedic prayers, as gramophone records do, without

any knowledge of their meanings, out of sheer habit. Is it not so? Do they get

the Wisdom that is the most precious treasure of God?

Sai: My dear fellow! You yourself said now that they recite the Veda as

gramophone records do, didn't you? So, they gain as much wisdom and Aiswarya as

those records get. How can they acquire the treasure of full potence? Planting a

branch that has been severed, can one claim that it is a tree growing there?

Those who recite the Vedas with the awareness of their meaning, experiencing at

the same time the feelings embedded in the hymns, they alone can earn the Grace

of Brahman, the Brahma Vidya, the Highest Wisdom, the Supreme Treasure

(Sakalaiswarya).

Sadhaka: Swami! Generally speaking, there will be no one who does not crave

wealth. But, what form of wealth is to be craved for? Which form will be

approved by the Veda? What has the Veda said about this? Instruct me.

Sai: 'Vedam Paramaiswaryam' (Veda is the highest treasure) 'Vedayathithi Veda'

(That which gives instruction is known as Veda) 'Sah Vedasthwam' (Get

instructed by that Veda). Wealth (Dhana) is desired and sought out (Artha) as a

means for prosperity and progress (Subha). So, He too is known as Arthah. The

Veda announces that the intuitive wisdom (Jnana) constitutes the riches (Dhana)

the means by which the Almighty is attained; this alone deserves the name

'Vedas' or Vedic truth. Sruthi (Vedic scripture) asserts that such wealth alone

can confer the joy of satisfaction (thripthi) to both the worshipper

(aaraadhaka) and worshipped (aaraadhya).

The Rg Veda extols this form of wealth and refers to it as Sruthyaak, for it is

the type described and recommended in the Sruthi. The Veda approves as Vedic

only that wealth that is earned through adherence to the moral codes laid down

clearly for human guidance.

Sadhaka: Sruthyaak? What does that mean, Swami?

Sai: A prosperous person (Sreemantha) is one who is happily endowed with sons

and grandsons and who is successful in worldly ambitions beyond even surprising

heights. Moral excellence is a more valuable possession. This wealth is the

concrete result of Vedic injunctions. It is called Dharma. The Ramayana extols

Rama as Dharma Personified (Vigrahavaan Dharma). Dharma sustains all beings

("sarva bhoothaanaam dhaaranaath, Dharmah"). Dharma is the support (dhaarana)

for all beings. Hence it is named Dharma. The Almighty is that support and

sustenance; the most effective mode of worship is the offering of Dharma. So,

the almighty Itself is identified with the word, Dharma. That name is therefore

meaningful. The entire Cosmos projected by the Almighty is established on

Dharma. (Dharmo Viswasya Jagathah Prathistaa). The Dharma imbued with profound

sanctity is being interpreted by persons in accordance with their whims and

fancies, their selfish interests. Hence it has been severely distorted. The

words, Veda and Deva take on new meanings and implications. The process can be

clearly recognised in Vedic literature. "Swayam Sarvam Vetthi-ithi Vedah"

(Itself It Knows All). This statement reveals that Veda is the Omniscient

Brahma Itself. Sruthi is Its embodiment.

Sadhaka: Swami! In the mantras which the Vedas contain, we have the word Svaaha

occurring frequently. What does Svaaha mean?

Sai: Good! That word is generally taken to indicate only an expression used

while offering oblations in ceremonially-lit fire; people imagine that it is

not a Vedic word. They argue it is a technical expression applicable to rituals

only. There is a deity named Svaaha Devi, invoked by that word. It also connotes

'the offering of Havis (sacramental food) to the Gods.' So, the word has two

meanings. When Havis or other offerings are made to Divinity under Its various

forms and in its various names, this word, Svaaha is used. When however, one

invokes one's forefathers and invites them to accept ritual offerings, the

expression used is svadhaa, not svaaha. Since the word is full of potency, it

is revered as the manifestation of Vaak Devi, the Deity presiding over speech.

The rites prescribed as unavoidable for daily life and those that are laid down

as optional for the observance of certain holy days, all these have to begin

with 'svaaha' pronounced along with the sips of sanctified water (Aachamana).

Generally speaking, there are no ritual offerings in the sacred fire without

the accompaniment of the manthras, svaaha or svadhaa.

Sadhaka: What is the benefit that accrues when these two manthras, svaaha and

svadhaa, are additionally pronounced at the end of Vedic manthras?

Sai: When offerings are given, while svaaha or svadhaa is uttered, the gods

(Devathas) or manes (Pitrs) to whom they are directed, will be pleased.

Moreover, when those who are well versed in Vedic practices perform the worship

of fire in order to offer oblations, and do not utter the prescribed svaaha, the

offerings cannot reach the Gods. Svaaha and svadhaa are words which invoke the

respective deities. They are manthras which awake and alert the Divine. The Rg

Veda declares, "Svaahaa sthoamasya varmanaa". Svaaha has two meanings: (1) the

offering made with the uttrance of that manthra, and (2) the vedic statement

which conveys praise or glorification. Whether one of the meanings is preferred

or both are adopted, the Gods are pleased and they confer progress on the person

who pronounces the manthras - svaaha or svadhaa.

Sadhaka: Confer progress on the adorer! What does that mean?

Sai: As a consequence of the praise conveyed through words bearing the impress

of the Vedas, the person is blessed with various progressive qualities and

opportunities to achieve excellence.

Sadhaka: I would like to know some examples where the manthra 'svaaha' is used

in the Vedas to convey its traditional meaning.

Sai: Kesavaaya svaaha; Praanaaya svaaha; Indraaya svaaha. These are some

examples. Here, the meaning of the mantra is: Svaahutham Asthu, Suhurtham

Asthu. May it be svaahutham. May it be suhurtham.

Sadhaka: What do those two words mean? Svaahutham and suhurtham.

Sai: They mean, "May the offering made be well burnt", that is to say, well digested.

Sadhaka: Swami! That raises a doubt in me. Whatever thing is dropped into fire

gets burnt totally, even when not a mantra is uttered by us. This is the

general experience. So, what is the special process that takes place when

svaaha is uttered?

Sai: 'Svaahutha' does not indicate the mere burning out or the total consumption

of the offering placed in the fire. From the worldly point of view, only this

much is observed. But, the Vedas (Sruthi) concede that Fire has a divine form

and function besides the commonly known material form and function. The Divine

Forms (Gods) are beyond the reach of the senses. So, the Vedas recommend that

the Gods be worshipped through rites and rituals. And, Agni or the Deity Fire,

has in It the source and sustenance of the Gods. ("Agnirava deva yonih"). Agni

is the Divine Principle. He who offers oblations to the Gods through Agni

becomes blessed with Divine qualities. Only those who are able to understand

this fact can achieve that principle.

The person who enjoys (Bhoktha) and the object that provides joy (Bhogya) -

these two compose the Jagath (World). When these two become one, they mix and

are then known as Aththa, that is to say, Bhoktha. This is the vyavahara, the

natural conclusion. It does not stand to reason that the One, be known as

Bhogya. Well. Who is the Bhoktha? It is Agni, the Fire which accepts the

oblation.

The very first Divine Entity is Aadithya (The Sun). Its spiritual counterpart is

the vital warmth in living beings, the Praanaagni. Agni has in it Aajya (ghee)

and soma (the juice of the soma plant). The oblations placed in fire are named

Aahithayah. The word means 'deposited; placed'. The Gods prefer to be beyond

the range of sight. Therefore, the oblations are also referred to as Aahuthis.

Sadhaka: When Agni is within the range of sight, what is its name?

Sai: Then, it is named Agri. Agri means first. It was created earliest. Hence

the name. When it is beyond the range of sight (Paroksha), it is named Agni.

Sadhaka: What is the meaning of Aahuthi?

Sai: Oblations offered in the fire, lit and fed as prescribed. Besides, the word

denotes that God is invited (aahvaana) to accept the oblations. This is the

special meaning the word conveys. Vashatkaara (the explanatory formula) only

complements the effect of svaaha manthra. The Gods receive only offerings for

which they have been invited (Aahuthis).

Svaaha is a name applied to Saraswathi, the Deity of the Word (Vaagdevi), the

Deity of the Vedic Word. Since the Word expresses the Atma, the name is svaaha

too. The Devi Bhagavatham declares that the Supreme Deity is both Gayathri and

Svaaha. The Lalitha Sahasranama (the 1008 names of Lalitha, the Supreme Deity)

declares svaaha and svadhaa as Her Names. Svaaha also means 'the close', 'the

going under', 'the end'.

Sadhaka: Which Veda is named Artharva? Is it also known by many other names?

Sai: Yes. That Veda has various popular names - Brahma Veda, Angiro Veda,

Artharvangiro Veda, Bhaishajya Veda. Kalidasa has praised sage Vasishta as

"Atharva Nidhi" (the Treasure Chest of Atharva knowledge). As a result of his

earning such high renown, Vasishta was installed as Rajaguru (Royal Preceptor)

and could claim mastery over all the four Vedas (Rg, Yajur, Sama and Atharva)

and the authority to supervise ritual sacrifices and perform scriptural rites

and ceremonies.

Sadhaka: Swami! Have the mantras contained in the Atharva Veda any special names?

Sai: They are celebrated as Siddha Mantras, that is to say, Mantras that

guarantee the promised effects. The presiding deity of the Gayathri Mantra,

known as Gayathri Devi, is adored as having the Rig, Yajur, Sama Veda as feet,

the Mimamsa Sastra (Science of Interpretation and Inquiry) as the passive,

steady aspect and the Atharva Veda as Activity.

Sadhaka: This is rather complicated to me. Is there no other way of explaining

the importance of this Veda by some worldly metaphor, which is more easily

comprehensible?

Sai: Well, Listen. The Atharva Veda is a huge tree, of which the Rig. Yajur and

Sama Vedas are the trunk and branches and the Smrithis and Puranas, the leaves.

One Sun (Adithya) is worshipped in the Yajur Veda as Yajuh, in the Sama Veda as

Saama, in the Rig Veda as Oordhva and in the Atharva Veda as Yaathu.

Sadhaka: What does the Atharva mean?

Sai: It means a steady, unmoved person, one who is of stable nature. Atharva is

also widely identified in the Veda as Praana-atma, (the superconsciousness that

activates the vital airs) and Prajapathi (the ruler of all beings born). As the

former, it is also denoted as Prana-pathi. This Prajapathi is credited with the

achievement of first churning sparks of the fire and making fire manifest. Of

the Vedas, each of the three is at some time or other recognised as the first

but, so far as the last is concerned, the Atharva is always uttered as such.

Sadhaka: How many forms are ascribed to God (Parameshvara, the Supreme God) in this Veda?

Sai: "Yaatho Rudrassivaathanoraghora Paapa naasinee", it is said. That is to

say, God is described as having two distinguishable forms - the serene and the

terrible.

Sadhaka: I crave for illustration by examples.

Sai: The Narasimha form of God that emerged from the Pillar was mild and serene,

beautiful and beneficent for Prahlada, the staunch devotee, and at the same

time, the form was terrible for Hiranyakasipu, the father, who hated God to the

utmost. Well, even Nature, the concretisation of the will power of God, has

these two aspects the mild and the fearful. Water is an essential ingredient

for sustaining life in beings. It is vital and health-giving as well as fatal

and death-dealing.

Sadhaka: Pardon me for asking again for some examples.

Sai: All living beings exist because of food. According to the scriptures

(Sastras), food is of three kinds - Sathvik (promoting peace and harmony),

Rajasik (promoting passions and emotions, activities and adventures), and

Tamasik (promoting sloth and dullness). One has to choose one's food with

discrimination and control and limit its intake. Then, food will be

health-giving medicine. If, on the other hand, food is consumed

indiscriminately and beyond limit, it produces illness and causes grief and

pain. It assumed a fearful role.

This fact is made clear in the Vedas by the probe into the word 'Anna'. The word

Anna has as its root, Ad, which means 'eating'. That which is eaten by living

beings and at the same time, it eats the person who eats: food is both

beneficent and maleficent.

The Rishis (sages) Atharva and Agniras who visualised the mantras of this Veda

have recognised this twin nature of both God and Creation. They appear mild and

terrible, in accordance with the credentials of the experiencer. But, in total

effect and in a deeper sense, these mantras are intended to reveal the Atma and

promote the peace and prosperity of humanity.

***** 

 

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