Swami Chinmayanada Saraswati

 

  

“How can the bhakta stand apart from his sorrows?

To a devotee this is much easier than for anyone else. He is one who has already offered all of himself. He has laid at the altar of his Lord his entire being. So totally surrendered becomes his worldly and sacred personality, that not only his physical being but his ideas, his ideals, his worldly duties, even his spiritual duties come to be entirely offered at His feet. His joy is only in going on striving for Him. All worries and anxieties thereafter are His. Then on what account should he ever weep?”

 

― Swami Chinmayananda Saraswati

(Narada Bhakti Sutra)

Swami Krishnananda

 

 

The powers that we seek, the joys that we expect, do not come from anywhere other than our own selves. All the powers are inside us, just as tremendous energy is hidden in an atom. It does not come from outside, from somewhere else. It is there inside and has only to be released by adopting certain procedures. If it is not released, it will seem like nothing; it is a meaningless particle of matter about which nobody will bother, in spite of the fact that it is charged with such power and impregnated with incredible energy.

 

Swami Krishnananda Maharaj

 

Sathya Sai Vahini - Post 52

Liberation is the prime goal

The wisdom of the Indians (Bharathiyas) is nourished by dharma. Though Indian thought asserts that the “objective world” is basically untrue and though it teaches us that our involvement with life and its problems is an illusive adventure that cannot affect our reality, the scriptures (sastras) that are the roots of that thought do not advise us to discard dharma. 

For, to grasp the highest and ultimate truth, dharma is indispensable. The four traditional goals of human endeavor (the purusharthas: righteousness, wealth, desire, liberation (dharma, artha, kama, moksha)) are laid down to cater to those who live in the belief that the objective world is “true”.

It can be seen that even among the four goals, dharma has been placed first and foremost. The state to be earned by the first three achievements is moksha, which is mentioned last. The person who seeks riches and the fulfillment of desires along the path laid down by dharma can alone win victory; that way lies liberation, which gives people the highest bliss.

Nevertheless, since the individualized, limited self (jivi) is caught in the net of desire (kama), the goals of dharma and moksha do not enter its vision or arouse any interest. It takes delight in sinking and floating on the waves of material pleasures (wealth and desire, artha and kama). This is not strange in persons of that nature.

The search for food, the avoidance of fear, and the enjoyment of sloth and sleep —in these, people and animals are equally eager and equally involved. The search for moksha and the observance of dharma —these promote people to a level of existence higher than the animal level. If that yearning is absent, one cannot claim to be human.

Religions vary, not their essence

All religions are one, declares this land of India (Bharath). There may be a difference in the number and nature of the limbs, but the message each conveys is the same as all the rest. This is the discovery of India and her announcement to mankind.

For directing their prayers to God, one person uses a stone as a symbol; another, a piece of metal; a third, wood. 

But all attach great importance to prayer and believe in its beneficent effects. One person turns to the east while praying; another regards the west as really sacred. 

The prayer of both concerns the same wants and inad- equacies. This is the conclusion arrived at by Indian (Bharathiya) sages and thinkers. Each faith has its own scriptures and doctrines, but one must pay attention to the special features too. 

However one feels or thinks, one transforms oneself into the embodiment of those feelings and thoughts. If one is immersed in the truth that one is God, one can become divine. 

However, if one is immersed in the falsehood that one is the king of the land, one will be deemed mad or traitorous. One might even be beheaded for treason. God will not treat you as insane or insubordinate. 

Logic and intellectual investigation can give only partial accounts of the truth. Everything in creation has many phases and many angles. Reason can observe only from one angle; it can see only one phase. 

Without undergoing the process of purification and clarification, reason can work only within the bounds of the materialist world, so the conclusions that it presents before us can be only partially true. But the intellect subjected to the processes of cleansing and sharpening in the Vedic way can serve us by presenting a picture of the full truth of the objective world. 

God, people, and creation

The universe is the macrocosmos (Brahmanda); the individual being is the microcosmos (pindanda). But the basic truth of both is One, the same. That One is independent and unrelated to any other fact or thing. When that One is realized in this manner, it can be called Brahman. When it enters the awareness as the universe, it is referred to as the Universal Absolute Brahman (Parabrahman). 

The basic truth of the universe is Atma. The basic truth of the individual is also Atma. All that appear different from Atma are of the region of delusion (mithya). Delusion implies a condition that until inquiry appears real but on inquiry is known to be unreal. It is only an appearance, this universe and its supposed basis — an appearance caused by ignorance (maya). 

The power that deludes us into believing that the created cosmos is true and real is also an emanation from the Atma. When this power operates and the Atma is clothed with it, it is referred to as the Supreme Self (Paramatma).

Trifold primal qualities or energies

Atma is the truth-knowledge-bliss (satchidananda), treated as one inseparable composite. Illusion is also a composite of the three natural modes or qualities (gunas) — dull, passionate, and pure (thamasic, rajasic, sathwic). They express themselves in desire, deed, and wisdom.

The quality called dullness (thamas) creates the ap- pearance of diversity, hiding the basic ONE and Only. The quality called passion (rajas) explores the truth and pleasures of wisdom. The quality called purity (sathwa) is a clear mirror, giving a correct picture of things and events that happen before it. It reflects the highest Brahman and reveals God (Iswara). God thus manifested be- comes the universe (jagath) created by His will. The reflected God does not have the capacity of delusion. Just asthe clear lake water has froth and bubbles on its surface, so the Atma’s essential nature seems to be tarnished by the deluding appearance of illusion (maya) and its product — the universe, with varied names and forms.

When the three modes of delusion (maya) are in balance and in a state of unruffled equipoise, the universe is termed unmanifest (avyaktha). This is termed the “seed state” since all subsequent variations are subsumed and latent in it. When dullness (thamas) and passion (rajas) have their impact, creation is caused and the cosmos comes about. They agitate living beings into activity. The deluding force is conditioned by the three modes, as and when each expresses itself and asserts its influence over the rest. 

When purity (sathwa) predominates, it is called Atma-maya; when passion (rajas) is ascendent, it becomes ignorance (a-vidya); when dullness (thamas) holds sway, it becomes dullness (thamas). When the Atma is reflected in the pure mode, the image becomes God (Iswara); when reflected in passion (rajas), it becomes individual being (jiva); and when reflected in dullness (thamas), it becomes matter.

It is the mould or container that causes the distinction between God (Iswara), the individual being (jiva), and matter; when there is no mould or container, all these are Atma. Since the universe is God, individual soul, and matter, it can be truly described as the composite of the three modes. The universe has manifested in order to serve the highest interests of living beings and of mankind, the most intelligent of them all.

While affirming that the Atma is reflected in the pure, passionate, and dull (sathwic, rajasic, and thamasic) modes, producing impressions of God, the individual and matter, one point has to be emphasized. The mirror that conditions the image has only limited capacity. It can reflect only objects that are opposite to it. 

But when the mirror is either convex or concave in surface or when its plain surface is soiled with dirt, the image will suffer contortion or fail in clarity. However, this does not affect the object; only the image is distorted or defaced. But the object itself is usually condemned on the basis of its reflection or image.

Cosmic spirit and individual Self

Brahman also appears distorted on account of illusion and ignorance, and this distortion, which is a super- imposed characteristic, is wrongly supposed to adhere to Brahman itself! The image of the Supreme Godhead (Parameswara) is also a reflection in the mirror of illusion. Just as milk turns into curds, Brahman has turned into the universe (jagath). 

The individual being (jiva), God (Iswara), and the elements or matter (bhutha) all contribute to the progress of the individual, each in its own way.

The Lord is the fulfilment of all desires; all objects of enjoyment in the universe emanate from His will, so He has no desire at all. He has manifested the universe not for the realization of any desire of His or filling any vacuity from which He suffers but entirely for the benefit of living beings. 

“There is no duty binding on me, Partha, in the three worlds (na me, Partha asthi karthavyam, thrishu lokeshu kinchana),” says Krishna. Creation, manifestation, or emanation is His very nature. 

Without the intercession of the Lord, activity cannot result in consequence; nor can certainty arise that a particular act will result in an identifiable manner. Besides, the sages declare that activity (karma) is momentary. 

The thought arises and the act is done. The act is followed by the fruit. It is not possible to predict when the fruit will be available or what its nature will be. Hence, we have to admit that it all depends on the Lord’s command. What cannot be interpreted by our limited intellect has to be ascribed to His command.

Love.

Sathya Sai Vahini - Post 51

 Chapter XX

 The Primal Purpose

The very first step to ensure peace and harmony to mankind is for each one to observe the code of conduct (dharma) laid down for them in their own religion. If one holds one’s own faith and its essential principles mandatory, one can serve oneself best and also serve others well. 

Dharma in this context means action in accordance with the traditions of the culture of the land. In every facet of the dharma of this country, the ideal of world peace and world prosperity is immanent.

“Now, for the inquiry into activity (athaatho karma jijnaasa)” — thus begins the intellectual probe into the mystery of activity (karma), which in our scriptures extends over vast fields. For example, to give away in charity and as a gift is a very proper type of activity, but one must be aware that egotism can pollute it and make it improper. 

It is laid down that plentiful charity now will ensure happiness in a future life, so that consideration of this advantage for oneself might well lead one to good activity. Even if many have no eye on the future, it can be asserted that most charity flows from egotistic motives. This fact is all too evident.

People feel proud that they have helped others. They are eager to be praised as beneficent and munificent. In the Vedas and spiritual texts (sastras), the sages (rishis), while elaborating on do’s and don’ts, stress nonviolence, compassion, service to the world, charity, etc. as virtues to be acquired. 

Virtue: the measuring rod of wisdom

Wisdom (jnana) is the precious ambrosia gathered from all sources of knowledge and all the arts of earning it. It is the sweet, sustaining butter churned and collected from the scriptures. 

Next, we have what may be called good knowledge (sujnana), when one is able to distinguish between right and wrong or good and bad, when one can discover, “This activity is for my betterment and the betterment of oth- ers”. Both wisdom and good knowledge are confined to one’s intellect.

There is a higher wisdom, when the heart is transformed by loyalty to truth, nonviolence, and compassion. A person with this higher wisdom can understand themself and their kinship with the cosmos and its Creator. 

The person lives in accordance with that understanding, without doubt or disharmony. Ignorance (a-jnana) breeds sorrow; higher wisdom (vijnana) confers joy. If one hesitates to call any experience the higher truth (vijnana), let that person examine whether it is material or spiritual on the touchstone “Does it give me unalloyed joy?” and then classify it as such. 

The yardstick for higher wisdom is dharma. The more dharma is put into practice, the more one gets rooted in the higher wisdom.

Eras differentiated by righteousness

Action through higher wisdom is evidenced by the peace and prosperity of the nation. The decline of dharma reveals the disappearance of higher wisdom. Eras are differentiated on the basis of adherence or aversion to dharma. 

When dharma, justice, and harmony prevail fully and fearlessly, it is said to walk securely over the land on four legs. The times when it is so observed are also referred to as the Kritha Era (Yuga). When justice and harmony prevail less and less, people feel that dharma has to limp its way on three legs! The times that suffer from this handicap are referred to as the Thretha Era. 

When justice and harmony prevail only a quarter as much as in the Kritha Era, dharma has to struggle on two legs. That is the Dwapara Era. When they have no respect paid to them and when they are largely nonexistent, dharma stands on one leg, as it were. This is the Kali Era, the scriptures tell us. 

Love.

Sri Ramana Maharshi

 

 

 

 

“Become conscious of being conscious. Say or think “I am”, and add nothing to it. Be aware of the stillness that follows the “I am”. Sense your presence, the naked unveiled, unclothed beingness. It is untouched by young or old, rich or poor, good or bad, or any other attributes. It is the spacious womb of all creation, all form.”

 

― Ramana Maharshi

Swami Rama

 

 

“SELF-SURRENDER IS THE HIGHEST AND EASIEST method for enlightenment. One who has surrendered himself is always protected by the divine power. One who possesses nothing and has no one to protect him belongs to God and is constantly under the protection of the Divine.”

 Swami Rama

 

Sathya Sai Vahini - Post 50

Perform work with dedication

 

Karma is generally known to mean “work”. Transactions and actions of all kinds can be designated as “work”. There are no levels of work, like low or high. All work is holy, if it has to be done for the upkeep and uplift of life. This is why work (karma) is praised as highly sacrosanct and desirable and as fraught with meritorious or deleterious consequences.

 

The Hindus ascribe good fortune and bad, joy and sorrow, pleasure and pain, to the inescapable fruit of work, so some have labeled as idlers those who do not resist and overwhelm distress, disease, and pain. This is a partial, paralytic, view, which ignores the guiding principles and underlying philosophy of work and knows it only as reflected in worldly, material activities. This view is adopted and emphasized to help particular sections to progress, that is all.

 

Take some examples from within your own experience. The commuter working in an office, the farmer who lives on his own toil, the porter who depends on his physical strength to gather the meagre means of livelihood, the blacksmith, the potter, the carpenter, the washerman, the barber — they are conscious of the activities they have to follow and the sense of duty with which they have to follow them. They know that their lives cannot flow smoothly when they don’t fill their assignments with dedication. Therefore, they engage themselves in their profession as best as their intelligence, skills, and aspirations allow. But where is the need to prompt such people into further activity, to warn them and encourage them? We have to undertake this task only when they are unable or unwilling to carry on their duties.

 

Caste averts confusion of duties

 

In the case of Arjuna, who was confused about his duty and who withheld from battle since he was befogged by a feeling of renunciation, Sri Krishna said, “You have only to concentrate on the act and carry it out as you can. To act and only to act is the duty imposed on you.” That was the immortal nectarine advice of the Lord, and it is quoted by many. But it must be pointed out that this advice was given in the context of the restoration of righteousness. It deals with activities approved by holy scriptures (sastras), and not with worldly, sensual, and animal activities like seeking food, shelter, and mates.

 

Dharmaraja and others were immersed in worldly affairs, and they were past masters in dealing with worldly situations. They were engaged constantly in following and fostering duties and responsibilities laid down for the four castes in society and the four stages of life. Why then should they be prompted and persuaded, counseled and commanded to engage in battle? Krishna advised only Arjuna to resume his bow and arrows, presenting before him many an argument.

“You are born into the warrior (kshatriya) caste, the caste entrusted by social norms with execution of one social duty: fighting against injustice. Engaging in battle against wickedness is your responsibility. Do not desert that duty and discard that burden. People are bound to the inclinations implanted in them by nature. Again, consider this. People have to be ever involved in some activity or other; they can’t live without it even for a mo ment. Therefore, it is best that you act now, in accordance with the inclination and skill impressed on you by your ancestry and heredity.” This is the lesson taught to Arjuna, the path of the caste or class to which he belonged.

Does “work” connote only acts by which food etc. are procured? Aircraft, ships, factories, hospitals are products of work. They can also be said to involve only worldly material “work”. This type of work is important for living, and happy living here is preparation for spiritual advancement in the hereafter. The more faulty one’s activities in worldly pursuits, the less success there will be for the individual, the society, and the nation. There can be no two opinions on these points. Nevertheless, people do not exert as efficiently and as enthusiastically for spiritual advancement as they do for worldly success and fame. This is indeed a pity.

 

Love.