Sathya Sai Vahini - Post 17

 

Children of immortality

 

Children of India (Bharath)! Teach your children this life-preserving, glorious, and heart-expanding truth from the early days of life. The sanctifying vision that Indians secured is this: the Atma is full and free. It is a wonderful discovery, a thrilling thought!

The Atma is by its very nature full; fullness need not be attained or accomplished and added to it. If fullness could be added to it, it could also be subtracted by the passage of time; what is built up must disintegrate.

If one is impure by nature, even though one may succeed in achieving purity for five minutes, one has to wallow later in impurity, for the purity that comes in the middle will be easily swept away by circumstances. So, all Indian spiritual thinkers declared that purity is our nature and that fullness is our genuine reality.

They said that we are never really “wanting”. This is the lesson that Indians taught the world. This is the stream of spiritual strength that flowed from India and fertilized the world.

At the end of life, one should bring to consciousness the great thoughts one has attained in life, the high feelings one entertained; this was the directive of the sages of India. They did not demand that one should bring to memory the faults and errors one committed in life. These are inevitable and universal.

 

Essence

In today’s part of the SSV, when Swami writes, “The Atma is by its very nature full; fullness need not be attained or accomplished and added to it.”, Swami is taking us back to the shanti mantra of Isavasaya Upanishad.

Swami Krishnanada writes on this shanti mantra,

“That which is anantavavtu is spoken of as pūrṇam. It is that to which there is no limit; beyond which there can be nothing. If there is something outside it, it becomes an individualised object. But objects cannot be pūrṇam.

The śāstrik meaning of pūrṇam is, that more than which nothing can exist, i.e., it is the infinite. And creation has come from pūrṇam. And this creation too is pūrṇam.

This śloka is from the Bṛhadāraṇyaka Upaniṣad and forms the mangalā-carana mantra for this Īśāvāsya Upaniṣad.

The terms adaḥ and idam have often occurred in Kathopaniṣad also.  Adaḥ means the cause from which the effect comes. 

Idam means that which is manifest and here it means the world. The objects of the sense organs are spoken of as idam. That which is beyond the sense organs is adaḥ.

As the cause is, so is the effect. The effect exists within the cause in an unmanifested form. In the seed, the tree is not seen, but it is in an unmanifested state. In reality, the world is also limitless.

Wherever you go, you still will see it extending further. You find that ether, a subtle mani­festation of the Supreme is limitless, and wherever you go you cannot find its limit.

This is so, because it is a manifestation of that which is infinite. This mantra says that, that which has come from the Infinite is also Infinite from this point of view, even though it is comprehensible to the senses.

Really speaking, the world is not outside you, that is to say, outside the senses, but within you. This, the later mantras of the Upanishad is going to tell us. The world appears to exist outside you. And hence it is correct to say, ‘this world is pūrṇam.'

Pūrṇam evāvaśiṣyate—When the effect which is pūrṇam has been removed from the cause which is pūrṇam, what is left over is also pūrṇam. It remains undiminished.

That is why Sankaracharya says that īśvara is advitīya, that which has no second. It is not a mathematical calculation where one minus one leaves zero. 

Īśvara is not a numerical like 1. Īśvara who is infinite is beyond all numericals. This is a bit difficult to comprehend with our minds. We have neither seen the pūrṇam nor can go beyond numericals.

We can go on saying crores, a hundred crores, a hundred-thousand-crores and so on, that is all. But He is beyond countable numbers. Hence the word pūrṇam is used to indicate īśvara. There is no place where He is not. This is the essence of this verse.”

Since, we as Atman, are not different from Iswara, Swami has written that Atma is ever full, ever complete.

The purpose of our existence/our birth itself, is to realize that we are ever full, ever complete, ever whole Atman and as Atman, we are neither born, nor do we die.

 

Love.

 

 

Sathya Sai Vahini - Post 16

 

Dear All,

In today’s post, we will repeat the previous post related to Swami’s writing and then capture the essence at the end.

This wave-like movement of proceeding and receding, of merging and emerging, has been happening since time; it will happen till time ends; it is eternal in its feature. This is the belief of Indians (Bharathiyas). 

A person is not just this gross body; in it, there is a subtle component called mind; inside it, as its prompter and spring, is an even more subtle principle called the individualized soul (jivatma). This soul has neither beginning nor end, it knows no death, it has no birth. This is the basis of the Indian faith.

One other article of faith, which is a unique feature of Indian mental equipment: Until the individualized soul gets liberated from the individualization and merges in the Universal, thus attaining liberation (moksha), it has to encase itself in one body after another and go through the process called living. This idea is held by no other people. 

This is the cycle-of-birth-death (samsara) idea, which the ancient texts or scriptures of India reveal and propagate. Samsara means “movement into one form after another”.

 

The nature of Atmic reality

 

All the different schools and sects among the Indians (Bharathiyas) accept the fact that the apparently individualized souls (jivatmas) are eternal and unaffected by change. 

The schools and sects may differ in describing or denoting the relationship between the Atma and God. 

- One school of thinkers may posit that the two are ever separate; 

- another that the individualized soul (jivatma) is a  spark in the universal flame of fire that God is; 

- a third that the two are undifferentiated. 

But the truth remains that the Atma is beginningless and endless; since It is not born, It has no death. Its individualized image has to evolve through a series of bodies until it attains fulfillment in the human. All schools are one in upholding this faith, in spite of the variety of their other interpretations.

We now come to the foremost among the glorious truths, the most astounding of the basic truths that the human intellect has attained in the spiritual field: the Atma is, by its very nature, purity, fullness, and bliss (parisuddha, paripurna, and ananda). This is the belief that animates all schools of thought, whether they are worshipers of Sakthi, Siva, or Vishnu or whether they are Buddhists or Jains. Every Hindu acknowledges it.

The dualists (dwaithins) believe that the fundamental genuine nature of the Atma is bliss (ananda); this is diminished and desiccated by the consequences of human actions in life after life, so it has to be restored and revitalized by the grace of God. 

The monists (adwaithins) believe that there can be no diminution or desiccation. They assert that the Atma is fully splendorous; however, through the influence of the deluding effect of ignorance (maya), which superimposes false impression on what is really true, It appears as if it has diminished.

Whatever the differences in interpretation, when we take our stand on the central core of the truth on which all agree, a deep passage will be discerned between “East” and “West”, where both do journey to the goal. 

People of the Eastern countries seek the realization of this gloriously beneficent consummation in the inner regions of themselves. While worshiping, we close the eyes and endeavor to visualize God inside ourselves. 

People of the West lift up their faces and visualize God in outer space, in the beyond. Indians believe that the Vedas — their sacred scripture — were the very breath of God conveying meanings to the sages who had installed Him in their hearts. Westerners believe that their scriptures were recorded by people under the direction of God.

Another point must be understood: We have to hold fast to the belief, always. Unless a belief is held unshaken throughout night and day, it cannot be used to achieve victory. No success is possible otherwise. When a man asserts that he is low and mean and that he knows but little, he becomes low and mean and his knowledge shrinks.

We become what we believe we are. We are the children of almighty God, endowed with supreme power, glory, and wisdom. We are children of immortality. When we dwell in this thought, how can we ever be low and ignorant? Indian spiritual culture enjoins on everyone to believe that the real nature of mankind is supreme and that one should be ever conscious of this truth.

The Indians (Bharathiyas) of past ages had faith in their great reality. They achieved victory in their endeavours as a result of this faith and rose to lofty heights. They reached the peak of progress. Today, we have slid down into the present decline mainly because we have lost faith in the Atma in us. 

This was the beginning of our fall. For, loss of confidence in the Self (Atma) involves loss of faith in God Himself. That Omnipresence is the inner motivator of all, the warp and woof of our body and mind, our emotions and intellect. 

Strengthening faith in Him is the only means of realizing the highest goal of mankind. This is the lesson that Indian spiritual history longs to teach.

 

Essence

 

Until the individualized soul gets liberated from the individualization and merges in the Universal, thus attaining liberation (moksha), it has to encase itself in one body after another and go through the process called living.

This is the cycle-of-birth-death (samsara) idea, which the ancient texts or scriptures of India reveal and propagate. Samsara means “movement into one form after another”.

After giving the beliefs that 3 schools- dvaitha, vishishta advaita and advaita schools hold, Swami reveals the truth thus:

Atma is beginningless and endless; since It is not born, It has no death. Its individualized image has to evolve through a series of bodies until it attains fulfillment in the human

Atma is, by its very nature, purity, fullness, and bliss (parisuddha, paripurna, and ananda)

If this is the nature of atman, then why we human beings fail to recognize this divine atman within ourself??

Swami answers:

The dualists (dwaithins) believe that the fundamental genuine nature of the Atma is bliss (ananda); this is diminished and desiccated by the consequences of human actions in life after life, so it has to be restored and revitalized by the grace of God. 

The monists (adwaithins) believe that there can be no diminution or desiccation. They assert that the Atma is fully splendorous; however, through the influence of the deluding effect of ignorance (maya), which superimposes false impression on what is really true, It appears as if it has diminished.

About the ignorance/avidya referred above, Swami says,

“We are children of immortality. When we dwell in this thought, how can we ever be low and ignorant? Indian spiritual culture enjoins on everyone to believe that the real nature of mankind is supreme and that one should be ever conscious of this truth.”

Still, if we were to rush to Swami and submit and confess that we are still not able to realize the atman within us, then, Swami gives the reason as well the solution for our problem and says,

“Today, we have slid down into the present decline mainly because we have lost faith in the Atma in us. 

This was the beginning of our fall. For, loss of confidence in the Self (Atma) involves loss of faith in God Himself.

That Omnipresence is the inner motivator of all, the warp and woof of our body and mind, our emotions and intellect. 

Strengthening faith in Him is the only means of realizing the highest goal of mankind. This is the lesson that Indian spiritual history longs to teach.”

 

Love.

Sathya Sai Vahini - Post 15

                

Chapter VI

Religion is Experience

This wave-like movement of proceeding and receding, of merging and emerging, has been happening since time; it will happen till time ends; it is eternal in its feature. This is the belief of Indians (Bharathiyas). 

A person is not just this gross body; in it, there is a subtle component called mind; inside it, as its prompter and spring, is an even more subtle principle called the individualized soul (jivatma). This soul has neither beginning nor end, it knows no death, it has no birth. This is the basis of the Indian faith.

One other article of faith, which is a unique feature of Indian mental equipment: Until the individualized soul gets liberated from the individualization and merges in the Universal, thus attaining liberation (moksha), it has to encase itself in one body after another and go through the process called living. This idea is held by no other people. 

This is the cycle-of-birth-death (samsara) idea, which the ancient texts or scriptures of India reveal and propagate. Samsara means “movement into one form after another”.

 

The nature of Atmic reality

All the different schools and sects among the Indians (Bharathiyas) accept the fact that the apparently individualized souls (jivAtmas) are eternal and unaffected by change. 

The schools and sects may differ in describing or denoting the relationship between the Atma and God. 

- One school of thinkers may posit that the two are ever separate; 

- another that the individualized soul (jivAtma) is a  spark in the universal flame of fire that God is; 

- a third that the two are undifferentiated. 

But the truth remains that the Atma is beginningless and endless; since It is not born, It has no death. Its individualized image has to evolve through a series of bodies until it attains fulfillment in the human. All schools are one in upholding this faith, in spite of the variety of their other interpretations.

We now come to the foremost among the glorious truths, the most astounding of the basic truths that the human intellect has attained in the spiritual field: the Atma is, by its very nature, purity, fullness, and bliss (parisuddha, paripurna, and ananda). This is the belief that animates all schools of thought, whether they are worshipers of Sakthi, Siva, or Vishnu or whether they are Buddhists or Jains. Every Hindu acknowledges it.

The dualists (dwaithins) believe that the fundamental genuine nature of the Atma is bliss (ananda); this is diminished and desiccated by the consequences of human actions in life after life, so it has to be restored and revitalized by the grace of God. 

The monists (adwaithins) believe that there can be no diminution or desiccation. They assert that the Atma is fully splendorous; however, through the influence of the deluding effect of ignorance (maya), which superimposes false impression on what is really true, It appears as if it has diminished.

Whatever the differences in interpretation, when we take our stand on the central core of the truth on which all agree, a deep passage will be discerned between “East” and “West”, where both do journey to the goal. 

People of the Eastern countries seek the realization of this gloriously beneficent consummation in the inner regions of themselves. While worshiping, we close the eyes and endeavor to visualize God inside ourselves. 

People of the West lift up their faces and visualize God in outer space, in the beyond. Indians believe that the Vedas — their sacred scripture — were the very breath of God conveying meanings to the sages who had installed Him in their hearts. Westerners believe that their scriptures were recorded by people under the direction of God.

Another point must be understood: We have to hold fast to the belief, always. Unless a belief is held unshaken throughout night and day, it cannot be used to achieve victory. No success is possible otherwise. When a man asserts that he is low and mean and that he knows but little, he becomes low and mean and his knowledge shrinks.

We become what we believe we are. We are the children of almighty God, endowed with supreme power, glory, and wisdom. We are children of immortality. When we dwell in this thought, how can we ever be low and ignorant? Indian spiritual culture enjoins on everyone to believe that the real nature of mankind is supreme and that one should be ever conscious of this truth.

The Indians (Bharathiyas) of past ages had faith in their great reality. They achieved victory in their endeavours as a result of this faith and rose to lofty heights. They reached the peak of progress. Today, we have slid down into the present decline mainly because we have lost faith in the Atma in us. 

This was the beginning of our fall. For, loss of confidence in the Self (Atma) involves loss of faith in God Himself. That Omnipresence is the inner motivator of all, the warp and woof of our body and mind, our emotions and intellect. 

Strengthening faith in Him is the only means of realizing the highest goal of mankind. This is the lesson that Indian spiritual history longs to teach.

 

Love.

 

Note - Today’s portion of Swami’s writing being a very deep subject, we will delve deeper into today’s post, in the next Post.

 

Ma Anandamayi

Sathya Sai Vahini - Post 14

Unity in diversity

Diversities in attitudes and practices are natural and should be welcomed; there is no need for an ironclad, hard faith. There is no place for one overall Faith. Rivalry among those following different paths cannot bring peace and prosperity to any country. Without the freedom to adopt faith, the world cannot progress.

India taught that a small group can never command the inexhaustible resources of the world, that for the effective functioning of the community it is necessary to divide the work of the community among sections of the people and allot the task of contributing its share of the common good to each section. This gave facilities for diversity and for mutuality. 

Diversities were approved for the sake of the practical application of spiritual powers and potentialities, so there is no need for factionalism and fights. The diversities are also only superficial; they are not really real. 

There is an entrancing sense of mystery that can explore these diversities and discover the key to visualize the ONE that underlies the many. This is what the ancient texts proclaim as the most precious revelation: The One alone exists; wise people describe it in manifold ways (Ekam sath, vipraah bahudha vadanthi).

 

Vedas: bedrock of universal spirituality

 Therefore, it can be asserted that the faith of the Indians is the one faith that accepts and reveres all faiths. When we shelter factionalism and fanaticism in our hearts in relation to our own specific faith or the faith of others, we, as descendants of those fathers, bring disgrace on ourselves. 

Whether we are adhering to the classical Vedantic faiths or are adopting recent trends in Vedantic thought, we have to bear in mind certain basic universally accepted truths. All those who bear the name Hindu have to believe in them and shape their lives accordingly. May they have the will to do so.

1. Indians (Bharathiyas) do not insist that everyone has to be bound to one attitude, or that everyone must abide by only one interpretation or commentary to the exclusion of other possible explanations or points of view, or that the way of life with all its implications has to be the one approved by some one individual or group. The Indian culture lays down that it is a heinous sin to exercise force upon anyone in matters of the spirit.

2. The Eternal Universal Dharma or Religion is taught by the Vedas. The sacred body of teachings, referred to as Vedic, is coeval with creation, without ascertainable beginning or end. With it, all inquiry into the spirit and the ramifications of faith have to find fulfilment and close. If one studies and practises the Vedas, one cannot escape this conclusion.

For all problems involving differences in spiritual attitudes and aspirations, we can get convincing solutions from the Vedic texts themselves. The viewpoints differ about what portions of the Vedas are authoritative for each; persons affiliated with one sect might regard some portions of the Vedas as holier as and more sacrosanct than others. 

In spite of this, all are brothers and co-sharers of the teachings and lessons imparted by the Vedas. All that is elevating and beneficial for us today, all which is holy and sacred to us, and all that is pure and ennobling has been made available to us from and through these wondrous texts of old. As long as we hold to this latter belief and proclaim it aloud, what can little differences of opinion over matters of minor importance do to cause rifts? For this reason, we have to announce these lessons and principles so that they spread beyond all horizons.

3. The Vedas are concerned with and expound upon the Supreme Person (Iswara) who created this universe, who fosters it, in whom It merges in accordance with the process of time, and in whom this amazing universe is again manifest as His Form.

We might have diverse beliefs concerning the nature and characteristics of this Lord. One person might picture Him as having human nature and characteristics. Another might believe that He is the embodiment of nonhuman attributes, formless, Lord (Iswara). 

Every one of these can find declarations supporting their viewpoints in the Vedas. Although they hold diverse views, they all have faith in the Godhead. That is to say, they believe that there is undoubtedly One transcendent eternal Power, that all this has originated from It, and that all this has to merge in It again. This belief is the hallmark of an Indian (Bharathiya). One who has not acquired this belief is not entitled to the name Indian and doesn’t deserve to be called a Hindu.

 

No gradation for divine names or forms

Of what nature, with what characteristics, is the Lord (Iswara) you teach about? This question is irrelevant to us. It is not so important. Let us not dispute the various points of view that divide people. It is enough for us if the Lord is accepted and emphasized. For even though one description and delineation might be better and clearer than another, no delineation and description can be “bad“. One declaration would be “good”; the second, “better”; the third, “best”. But in the stream of Indian spiritual adventure, no description or picturization can be pronounced “bad and unacceptable”. That is why the Lord confers grace on all those who teach as sacred and valid any Name and any Form that can attract and inspire mankind. May this faith grow more and more, for the more it is acted upon, the more spiritual progress it brings. But the aspiration must be related to God (Iswara).

4. For spiritual exploration and discovery, there can be no qualification like wealth or disqualification like poverty. This truth has to be handed down to the children by Indian (Bharathiya) parents. Children have to grow up with this broad feeling.

5. Indians (Bharathiyas) do not accept the belief, held by people belonging to other countries, that the universe was manifested a few thousand years ago and that it will be destroyed finally and forever, at some future date. Indians will not accept the theory that the universe arose out of nothing. They believe that the universe or this objective creation is beginningless and endless. Further, according to the laws of evolution in time, it will recede from the gross into the subtle stage and, after being in that stage for some period, will again recede into the causal stage from which it emerged. From the One into which it merges, it will gradually manifest itself as Many, through the subtle and the gross stages of expression.

 

Love.

Sathya Sai Vahini - Post 13

 

Chapter V.

Basic Belief

For centuries, the Eternal Universal Religion (Sanathana Dharma) had to meet determined opposition from Islam. Political subjection to Muslim dynasties added to the problems.

The cry “Allaho Akbar” rose to the skies and challenged the very existence of Indian culture, which had been fostered for ages by seers. No other nation suffered as long and deep from such fear. But the eternally fresh and vital dharma of this land stood the test, and even today, the Eternal Religion is as potent and valid as ever. It is ready to meet any challenge from any new quarter. 

From the signs of the times, it is evident that this culture is today dominant and powerful; why, it is prepared even to march forward and expand its area of constructive influence. Expansion is the sign of “life”, isn’t it? 

This day, the principles and practices laid down in Indian (Bharathiya) culture and the attitudes and feelings enshrined in it are not lying low within the boundaries of this subcontinent. Whether we like it or not, they cross over to other lands and establish themselves there. The main ideas, the essential outlooks penetrate the literature of those peoples and permeate their thought processes. In some lands, among some peoples, they have even won dominant roles, with no opposition. For, India (Bharath) is offering an invaluable body of spiritual wisdom as its contribution to the peace and prosperity of the world. This contribution is more elevating than that of any other country. It is more necessary, more basic, and more precious than what any other nation can give.

This fact is becoming clearer to all mankind. The ancients of this land were not averse to examining other problems, too. They tried, like other peoples, to unravel the mysteries of external nature. Even in this field, through the exercise of sharp intellect of these ancients, this amazing nation achieved results that are beyond the fondest dreams of people in other countries.

Never-changing supreme Reality the supreme end of education, the highest purpose of instruction, is to make one aware of the “universal immanent Impersonal”. This truth is loudly proclaimed in the Vedas. The seers and sages of India courageously entered upon this adventure. The ever-changing aspects of nature, the appearance and disappearance of its working, may be a fine subject for study.

But the ancients of India proclaimed that the science of the “transcendent Principle” that permeates the universe, of the unchanging Eternal, of the embodiment of everlasting, ever-full bliss (ananda), of the residence of unaffected undiminished peace, of the ultimate refuge for all time of the individual (jivi) — that science is the highest knowledge that one must gain.

The knowledge of the principles governing objective nature can at best provide one with food and clothing. It teaches ways and means of gaining them and leads to exploitation of the weak by the strong. If the people of India had bent their energies to discovering the secrets of the world, they could easily have acquired mastery. But, very soon, the people of India (Bharath) recognized that this search was secondary and that the prime position should be assigned to the spiritual.

They decided that pursuing the secrets of external nature was not the real sign of Indians. This resolution brought glory to this nation. Others cannot even approach the fringe of this problem. Like Prahlada of the legends, Indians have been able to survive ordeals of fire and escape unhurt from the torture of ages. Those who had no spiritual outlook or aspiration were not reckoned as Indians (Bharathiyas).

Many in foreign lands believed that Indians were more politically minded, an inference that was misleading. They felt that only a small fraction of Indians were spiritually oriented. But India always insisted that a spiritually directed way of life was the first and foremost duty of every Indian. Whenever the chance offered itself, after discharging this duty, Indians felt that they should collect and confirm the spiritual potency that they had. This was exactly what happened in the past.

In those days, national integration meant the concentration and commingling of all the spiritual forces and urges that were scattered among seekers all over the land. In India, the word “nation” meant the grouping together of hearts that beat time to the same song and that responded by similar vibration to the same spiritual call. The basic truths that this faith expounded were as broad as the sky, as eternal as creation. Those truths were described in many subtle ways and commented upon very closely and deeply. But, as a result of the very breadth of the vision that discovered them and laid them down, it was inevitable that many faiths emanated on the basis of the beliefs they encouraged.

Essence

There are no expressions available for today’s post in addition to what Swami has written.

Just quoting few important aspects covered by Swami in today’s portion, below

“No other nation (other than Bharath) suffered as long and deep from such fear. But the eternally fresh and vital dharma of this land stood the test, and even today, the Eternal Religion is as potent and valid as ever.”

“India (Bharath) is offering an invaluable body of spiritual wisdom as its contribution to the peace and prosperity of the world. This contribution is more elevating than that of any other country. It is more necessary, more basic, and more precious than what any other nation can give.”

“Never-changing supreme Reality the supreme end of education, the highest purpose of instruction, is to make one aware of the “universal immanent Impersonal”. This truth is loudly proclaimed in the Vedas.”

“The knowledge of the principles governing objective nature can at best provide one with food and clothing.”

“If the people of India had bent their energies to discovering the secrets of the world, they could easily have acquired mastery. But, very soon, the people of India (Bharath) recognized that this search was secondary and that the prime position should be assigned to the spiritual”.

“India always insisted that a spiritually directed way of life was the first and foremost duty of every Indian.”

“In India, the word “nation” meant the grouping together of hearts that beat time to the same song and that responded by similar vibration to the same spiritual call. The basic truths that this faith expounded were as broad as the sky, as eternal as creation.”

Love.

 

Sri Paramahansa Yogananda

 

Sathya Sai Vahini - Post 12

 

God at the core of our Self

There is no need to seek truth anywhere else. Seek it in people themselves: they are the miracle of miracles. Whatever is not in humanity cannot be anywhere outside. What is visible outside people is but a rough reflection of what is really inside! 

The ancient belief was that God (Iswara) ruled over the world, with Himself being outside it; the Indian seekers tested this belief through spiritual practice (sadhana) and revealed that God was and is in the world and of it. This is the first contribution of Indians to the spiritual world. 

God is not external to people but is their very inner core. They declared that it is impossible to remove Him from the heart where He has installed Himself. He is the very Atma of our Atma, the soul of our soul, the inner Reality of each.

Bharath: unique region of God-loving people

Those who desire to grasp the supreme vision of Vedantic philosophy have to understand a few fundamental ideas. Philosophy is neither a book nor the work of one person. The supremely great Manu named this India as the region of Brahma (Brahmavartha), the spiritual area where the quest of the ONE immanent and transcendent Principle originated and succeeded. 

The festive cavalcade of saints engaged in the quest began its march over the continents from this India (Bharath) itself. Like mighty rivers from huge mountain ranges, the stream of spiritual discipline (sadhana) for the discovery of the higher truth sprang from this land itself. This land announced to the world its spiritual message with the confidence and courage of thunder blasts emanating from the womb of clouds.

When inimical forces blasted into India, this holy land bore the brunt of the blow; it had to present its heroic chest before the attack and absorb the initial impact. Many times this land had to bear these invading thrusts and suffer fierce injuries. Yet, this land has not fully lost its fame and glory and its steadfast strength on this path.

From this land, Nanak the Great, the embodiment of equanimity and compassion, preached his highly wonderful message of love. His all-embracing heart blossomed in this land. The children of this land, inheritors of this culture, spread their arms to receive in loving embrace not only the Hindu or Vedic world but the Islamic world too.

Among those who shone as heroic supporters of the Hindu culture unto the last, the foremost was Guru Govind Singh. Undeterred by tortures that forced him to shed his own blood and the blood of his own beloved, deserted by those for whom he had undergone such torture, he did not utter a word of blame against his compatriots, but entered the Deccan and gave up his life, as the king of beasts does when his heart is hurt. May that great one’s fame persist forever on earth. Such eminent leaders render the whole of mankind indebted to them, for they serve the best interests of all people everywhere.

Essence

In the initial part of today’s post, Swami re-emphasizes the same truth which He had written in an  earlier para also. 

Swami reveals that God is not outside you, God is not apart from you, there is no separate God outside you, whom you have to search, go, reach and attain. God is within you, as Atman, the SELF.

Swami writes, “They declared that it is impossible to remove Him from the heart where He has installed Himself. He is the very Atma of our Atma, the soul of our soul, the inner Reality of each.”

The spiritual journey begins with searching for God outside us, it may even be necessary in the early stage in our spiritual sadhana, for, our mind is ever tuned to searching for things outside. So, we also search for God outside us.

However, as we progress in our sadhana, we must evolve, in our intense contemplation on God/SELF to that level where, God is no more outside us as an object of worship/object of attainment.

God/SELF is the supreme awareness within us, with which, we are pursuing, seeing, hearing, smelling, touching, thinking, searching and experiencing all other objects in the world.

The light in a room enables us to see all other objects in the room, but with that light, we cannot see the light itself. It is that light which illumines us within and it does not need another light to illumine it.

We read in Atma bodha, 

स्वबोधे नान्यबोधेच्छा बोधरूपतयात्मनः ।

न दीपस्यान्यदीपेच्छा यथा स्वात्मप्रकाशने ॥ २९॥

 

SWA-BODHE NA ANYA-BODHECCHHAA

BODHA-ROOPA-TAYAA AATMANAH

NA DEEPASYA ANYA-DEEPECCHHAA

YATHAA SWAATMA PRAKAASHANE

(To know the Self, needs no other knowledge, for, one’s own Self is of the form of knowledge.  A lighted lamp does not need another lamp, to make it visible as it illumines itself)

Let us start with the understanding that we cannot avoid the reflection of consciousness. It is the way we have been created. We cannot change that, and we will get nowhere if we deny this fact.

All we can do is to say that we are not the Jiva, the individualized being. Our strategy for escaping from our self-made prison is to dissociate ourselves from the body, mind and intellect as much as possible.

Therein lies our only practical recourse for liberating ourselves. If we did not have the “I”- sense there would be no problem in the first place. But it has happened like that, it is unavoidable. So the only way out is to feel we are the Supreme Self, and not this Jiva.

In this process our greatest instrument to accomplish this is the intellect. We have to use its power of analysis, of thought construction, of decision and command over the rest of the body’s components to the ultimate. 

In this verse we are given the assurance that once we have done that part of the Sadhana, using the intellect, the Self will reveal itself to us.

It is not in need of ‘any other lamp’ to show itself to us.

There is a classical, oft-repeated example of 10 friends   trying to ensure that all of them have reached the other side of the shore after swimming. 

One by one, each of them starts counting heads, misses counting himself and finds only nine in the row. Each one's heart sinks. The tenth man is MISSING!! Dasamo Nastaha!! 

A wise man, a sanyasi, passing that side asks them the cause of their weeping and understands their predicament and first assures them that the tenth man is ALIVE and AVAILABLE. 

Then, he makes all of them stand in the row and counts all ten people and proves to them that all ten are safe and available. 

When each person has counted the other nine, the wise man takes that person's fingers and makes it point out to himself (the one who has counted the other nine) and says, you are the tenth. 

Here, this "you are the tenth" is to be understood as the grand mahavakya, “Tat Twam Asi” / That though Art.

The very fact that the identifier is identifying and proving the existence of all others is proof of his own existence. No further proof of his existence is needed.

I have to check the existence of others but not of myself. I am myself the proof of my existence. Atma is the original Consciousness – which is ever evident. All of us experience it.

“Na Deepasya Anyadeepeccha”

There is no need for another lamp to light one that is already lit. In the same way there is no need for anything to light the Self, that is, reveal the Self to us, because the Self has this capacity built into it. It is self-luminous.

When all the things that conceal the Self from us are removed, It shines forth by Itself. 

All our Sadhana is to undo all the harm that has already been done in numberless births of ignorant living. 

Once we can grasp with our intellect the knowledge of the condition of the entrapped Jiva, then alone can we take the steps to remove the veils one by one and permit the Self to shine through.

At the end, Swami glorifies the selfless service and sacrifice made by great spiritual leaders of the great country Bharath such as Guru Nanak and Guru Gobind Singh.

 

Love.