Sathya Sai Vahini - Post 53

Chapter XXI

 

The inner enquiry

 

Sage Vasishta explains to Rama on “creation”

 

From where did the cosmos originate? How did it emerge?

 

The questions “how did it emerge?” and “from where did it originate?” are exactly on a par with the question, how did the “serpent” appear on the “rope” and cause the “terror”? 

 

Only the rope exists there; the serpent was imposed thereon, at dusk, by the defective intellect of the onlooker — that is to say, on account of illusion created by reasoning. 

 

In other words, ignorance is the basis of the misapprehension. Brahman is the rope; the cosmos is the serpent, superimposed on it by reason afflicted by illusion. 

 

We cognize Brahman as the cosmos; we take one thing as another as long as this affliction holds sway. Therefore, it is best to conclude that the cosmos is an object that originated in our own intellect (buddhi) and emerged out of the same faulty faculty. 

 

An object born of such a delusion and confirmed by only an infirm intellect can never be true. When the delusion goes, when the infirmity disappears, the cosmos so caused also disappears. 

 

Non-dualism dispels primal ignorance If you seek to destroy the ignorance that separates and stultifies, this attitude must be transformed and the conviction that “I am the embodiment of happiness, I am the one who has realized desire” has to be cultivated.. 

 

The reason we are unable to realize the above truth lies in the absence of four requisites: 

 

(1) attention to spiritual progress, 

(2) steady faith, 

(3) devotion, and 

(4) the grace of God. 

 

Even if one of these four is absent, people cannot experience the highest bliss of the Absolute. Our inquiry should not be directed to the obvious and the superficial. 

 

The Inner Inquiry edge without personal experience is futile. Wisdom lodged within us will be of no avail if it is static. It will only assume the form of mere scholarship. If such learning is brought within the ambit of practice, it is creditable. Acquiring and hoarding wealth will be of no avail if it is not consecrated and spent for the welfare of the world. 

 

Similarly, mere acquisition of knowledge from books is a futile exercise. Knowledge becomes blessed only when it is translated into actions that promote the good of humanity. This translation of knowledge into experience is possible only when you pass through the three stages of knowing (jnatum), visualizing (drashtum), and entering (praveshtum). 

 

First, you must learn about the precious truths contained in the sacred texts from veterans in the field. When you learn about them, you naturally take an interest in them. Then you develop an urge to visualize those truths at any cost. 

 

In the second stage, you carefully peruse, examine, and collect such sacred texts wherever they are available. You read and directly visualize them. With great perseverance you enquire, comprehend, and enjoy them. Thus, you derive some satisfaction that you have discerned certain profound truths. 

 

By entering the arena of experience, one should feel complete identification with the ideal. What has been heard, seen, and understood should be put into practice at least to some extent. This is the stage of entering. 

 

Though one may gain renown and recognition in the world, one will not experience happiness without self-knowledge. “Knowledge of the soul”, “knowledge of God”, “spiritual knowledge” —all these expressions connote the wisdom that promotes full awareness of soul and God. Self-knowledge is that knowledge by which everything else is known. 

 

Human effort constitutes the prime step in one’s Endeavour to attain this highest state of Godhood. God’s grace is the second essential factor. Anyone can strive for and attain self-knowledge. 

 

Contd....

 

Love.