Brahman, the Cause of all causes
In fact,
Brahman and illusion (maya) have an intimate relationship. Truth, once
established and fixed, is ever unaffected. And illusion is not fundamentally
true. What is learned by the impact of appearance is pseudo- knowledge (mithya
jnana); it is non-knowledge (a-vidya). The illusion (mithya or a-vidya,
ignorance) will vanish as soon as the appearance is negated and the truth is
grasped. Illusion is neither invalid nor valid.
The universe
appears to each in accordance with the point of view or the angle of vision. It
has no independent existence, apart from the ideations that are projected by
and from the observer. Its support and sustenance is Brahman. Brahman is the
unaffected cause. The effect will not have any effect on It. Illusion is the
effect that is prone to inevitable change.
Brahman is
the one supreme truth, which has assumed the manifoldness of the universe
(jagath), consequent on the influence of illusion. When Brahman is cognized as
with illusion, It becomes the material cause of the universe. It is in the
universe as the universe. Brahman is said to be the instrumental cause of the
universe, but illusion is the prompting influence. Brahman is beyond both cause
and effect. It cannot be a cause, either instrumental or material.
The universe
can be conceived as a picture; the plain canvas is Brahman, and the colours
spread on it form the universe. The appearances immanent on the canvas, the
human figures, are dark. The individual soul (jiva) is the experiencer of pain
and grief through involvement with the universe. He is the “seen”, “the
observed”. Brah- man is truth; the universe is the play, the pantomime, the
sport. It is the manifestation of the will that is latent in Brahman. To
recognize the will behind the play is to attain liberation. Four prerequisites
for the Vedantic path
Meditation
(dhyana), worship (puja), rites and rituals, and other activities are laid down
for those too dull to recognize this will. Only those who can renounce triple
fruits of worldly endeavor can claim the right to follow the path of wisdom
(jnana). Spiritual seekers on the Vedantic path must be equipped with:
(1)
discrimination to distinguish the transient from the eternal,
(2)
determination to desist from worldly and other-worldly pleasures,
(3) sense
control, self control, detachment, fortitude, faith, and equanimity, and
(4) keen
yearning for liberation.
All things
have to be viewed as products of the Divine Will and used with the reverence
that this knowledge will kindle in the consciousness.
The paths of
holy activity (karma) and intellectual discrimination (jnana) are intended for
different spiritual seekers. It is not possible to mix the two and follow them
together. Righteous living can confer new life; prosperity is the gift of the
knowledge of dharma; liberation is the gift of the knowledge of Brahman.
The
awareness of Brahman does not demand for its continuance and constancy the
practice of any spiritual practice (sadhana). It does not depend on the
performance of any specific duties and chores.
Liberation
is of two kinds: immediate and gradual. The first is the result of the
attainment of wisdom (jnana). The second is the result of worship (upasana),
spiritual study, and spiritual discipline. Wisdom (jnana) is pure, unmixed,
monistic experience. Devotion (bhakthi) is of the nature of supreme love,
characterized by love for God, for the sake only of the Lord.
Love.
Thus ends "Sathya Sai Vahini"!!
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