AHAMKAARA...CAUSES ASANTHI...PREMA VAHINA-24-26

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Prema Vahini . Ahamkaara Causes Asanthi Man creates and develops in himself an abounding variety of selfish habits and attitudes, and he causes great discontent for himself. The impulse for all this comes from the powercomplex, the greed for accumulating authority, domination and power, the greed for things which can never be eternal and full. In fact, it is impossible for man to attain them, up to the level of satiation. Omnipotence belongs only

to Sarveswara, the Lord of All. A person might feel elated that he has become the master of all arts, or owner of all wealth, or possessor of all knowledge or repository of all the Sastras, but from whom did he acquire all these? They must indeed be greater. He might even claim that he earned all this through his own efforts, his labour and his toil. But surely someone gave it to him, in some form or other. This he cannot gainsay. The source from which all authority and all power originate is Sarveswara. Ignoring that omnipotence, deluding oneself that the little power one has acquired is one’s own,

this indeed is selfishness, conceit, pride, Ahamkaara. If a person is a genuine vehicle of power, he can be recognised by the characteristics of truth, kindness, love, patience, forbearance and gratefulness. Wherever these reside, Ahamkaara (egoism) cannot subsist, it has no place. Seek, therefore, to develop these. The effulgence of the Atma is obscured by Ahamkaara. Therefore when Ahamkaara is destroyed, all troubles end, all discontents vanish and Bliss is attained. As the sun is obscured by mist, feeling of Ahamkaara hides Eternal Bliss. Even if the eyes are open, a piece of cloth or cardboard

can prevent vision from functioning effectively and usefully. So too, the screen of selfishness prevents man from seeing God, who is, in fact, nearer to him than anything else. Many an aspirant and recluse, many a saadhaka and sanyaasi has allowed all excellences won by long years of struggle and sacrifice to slip away through this attachment to the self. For power without the bliss of God-realisation is a wall without a basement. Mere panditry is of no use at all. The Vedas, the Upanishads and the Sastras are doctrines for living out in daily practice. So, without this practice, whatever the wealth

of words, whatever the standard of scholarship, it is all a colossal waste. To bring the teachings of the Vedas, Upanishads and Sastras into one’s actual life, one has to scotch the feeling, “I know,” and open one’s eyes to the real Essence and introspect on it. Then, one can attain Bliss, without fail. The Panchanga (almanac) might indicate that ten units of rain will fall, but even if the calendar is folded ten times and squeezed, not even a drop of rain can be extracted. The purpose of the calendar is not to

give rain but only to give information about rain and its quantity. Its pages do not contain the ten units of rain. Rain is in the clouds above. So too, the Sastras can give only information about doctrines, axioms, rules, regulations and duties. The sublime characteristics of the Vedas and the Upanishads and Sastras are that they give instruction in the methods of attaining peace and liberation. But they are not saturated with these essences of Bliss, so that one can collect them by squeezing the texts. One has to discover the path, the direction and the goal as described in them. One has to tread the path, follow the direction, and reach the goal. If however, the Iconsciousness produces the pride, “I

know all,” a fall is inevitable; the delusion causes death. The secret of salvation lies in the realisation of this danger. Rebirth is inevitable if this danger is not averted. Aware of all this, if you get immersed in spiritual practice, the world and its worries will not affect you. It is only when you are far from this truth, that you suffer, feel pain and experience travail. At a distance from the bazaar, one hears only a huge indistinct uproar. But as we approach it and walk into it, one can clearly distinguish the separate bargainings. So too, until the reality of Paramatma is known, you are overpowered and stunned by the uproar of the world. But once you enter deep into the realm of spiritual

endeavour, everything becomes clear and the knowledge of the reality awakens within you. Until then you will be caught up in the meaningless noise of argumentation, disputation and exhibitionist flamboyance. 28 Prema Vahini Aspirants On The Bhakthi Path Every aspirant who seeks the Eternal through the path of Bhakthi should strive to acquire the following characteristics: He must keep away from the

turmoils, the cruelties and the falsehoods of this world and practice truth, righteousness, love and peace. This is indeed the path of Bhakthi. Those who seek union with God, those who seek the welfare of the world should discard as worthless both praise and blame, appreciation and derision, prosperity and adversity. They should courageously keep steady faith in their own innate reality and dedicate themselves to spiritual uplift. No one, not even a Mahapurusha or Avatar (incarnation of God) can ever escape criticism and blame. But they do not bend. They hold on to truth. Truth will not yield to threats. The real nature of the Mahapurusha or the Avatar is realised by those who indulge in criticism or blame only after wading through unbearable trouble, and then they too start to praise. The weakness of ignorance is the cause of this failure. So let the aspirant keep away from all such waverers and ignorant persons and desist from discussing with them his belief and his conviction. Let him immerse himself in holy books and in the company of the devotees of the Lord. Later, rich with the experience of realisation and courageous on account of that contact with reality, they can mix in any company without danger and even endeavour to direct other minds onto the truth he himself has seen. Three types

can be recognised among those who seek to do good deeds and tread the path of self-realisation. (1) Those who are too frightened by the troubles, losses, and difficulties, to begin the endeavour; they are of the lowest or adhama type. (2) Those who, after having undertaken the journey and proceeded some distance, are depressed and defeated by obstacles and disappointments and who therefore give up, in the middle. They are of the middling, or the madhyama type. (3) Those who steadfastly adhere to the path with calmness

and courage, whatever the nature of the travail, however hard the road. These are, of course, of the highest or the uthama type. This steadfastness, this faith and constancy is the characteristic of the Bhaktha. Deluded by attachment to this illusory world and attracted by temporal joy, do not barter away the means of achieving permanent and complete happiness. Carry on your spiritual duties with full devotion. Sathya Sai Baba.....Ram ChuganiKobe, Japanrgcjp

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