Ahamkaara Causes Asanthi

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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.

 

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 Chugani

Kobe, Japan

rgcjp