Divine Words of wisdom by Sathya Sai Baba – On Philosophical concepts
Divine Words of wisdom by Sathya Sai Baba - On Philosophical concepts
1. I will explain Vedanta extensively to you all
Description
Bhagawan has started Vedanta in a simple way today. Every word and mantra in it has got immense meaning. Vedantam is very easy to understand. Bhagawan will explain every word in detail so as to make every one understand it. Ultimately the entire essence of Vedanta would not even be an inch long but within it there are about fifteen thousand mantras. Bhagawan says that He would show it. This explanation can be given only by God himself and not possible by others.
2. What is Amanaskamu in Vedanta
Description
Next is the ‘Amanaskamu’. What is the meaning of ‘Amanaskam’? The thing that is seen with the help of the five elements, the entire physical world, is the manifestation of the inner vision. The entire existence is nothing but the Brahman for there exists none other than that, “yekam yeva adviteeyam Brahma”, there is only one, the magnificent Brahma. The entire creation is Brahma. There is no second entity. In that scenario, the mind that thinks, too, does not exist. The vastness of the creation is visible only when there are thoughts and counter thoughts. Without the vastness when everything exists as single entity, the mind ceases to exist. Whatever one sees is Brahman, whatever one listens is Brahman, whatever one thinks is Brahman, whatever one utters is Brahman, and whatever one does is Brahman and wherever one walks is Brahman. Therefore when everything is Brahman, there is no mind. The thoughts and counter thoughts occur only when there is a second entity. Since there is no scope for thoughts, it is called as ‘Amanaskamu’, the state of retraction of mind. In that state love alone exists. That love is the truth. Truth and love are one and the same.
3. What is Tarakam in Vedanta
Description
What is meant by ‘Tarakam’? It is ‘Khechari’, ‘Vechari’, ‘Madhyama’ and the true essence ‘Bhagawati’. One must try to analyse the essence of these four aspects. What is the meaning of ‘Tarakam’? Many people have described it in many ways. There are five signs in this. One should know clearly the five signs, ‘Pancha Mudras’. One should know these five signs, research and investigate them properly, experience them, then determine the necessary and the unnecessary and brush aside the unnecessary; have a vision of Nadabindu and realise the ‘hamsatwa’, later on experience the state of sath-chit-ananda on earth—this sums up ‘Tarakam’. Immersing and concentrating the human mind in the principle of sath-chit-ananda, the ultimate bliss is called as ‘Tarakam’.
4. As is your feeling so is your vision
Description
God is never selfish. He is selfless. How can selfish people to know the selfless? One’s own thoughts reflect as one’s ideas about others. “Yad bhaavam tadbhavathi” as is the thought so is the manifestation. People imagine according to their own thoughts and feelings. Therefore the Upanishads too reiterated: “Munde munde matir bhinna”, different heads have different thoughts. It is not enough if one punishes the body, one should also punish the mind. ‘Putta paina mardhinchina paamu maranamonduna?’ Will a snake be killed by mere rubbing of its hood?” Tanuvunu taadandinchina vishayabhogammulu anuguna? Will mere punishing the body stop the sensual desires? Aakali dappulu veedinantha aatmagnyani taanaguna? Will giving up hunger and thirst result in knowledge of Atma? Taanevaro teliyakunna tatwa gnyaani yetlaguno? Without self realization can one know the philosophical truth?! First and foremost one must know oneself for that is the very purpose of human life.
5. The words, mind, ego and the spirit belong to the same family
Description
Students!! The culture of Bharath is noblest and second to none. Man is sum total of his mind. Mind is the conglomeration of thoughts. Thoughts result in actions. Actions determine the joy and sorrow. Man’s behaviour is the cause for the joy and sorrow that he experiences. One’s behaviour is based on one’s thoughts. Mind is the collection of thoughts. Hence man is called as “Manishi”, human, as he originates from mind. Without mind man cannot be human. The one with mind is “Manishi”, human. Birds and animals do not have a mind. Therefore “Vaak”, word originates from the mind. The mind originated from ego and ego is a reflection of ‘Atma’, the soul. Hence the word, the mind, ego and the soul belong to the same family. Word, mind and ego together help man to attain Divinity. When there is harmonious relationship amidst all the three, then man attains divinity. When there is disharmony among these three it leads to restlessness.
6. The attributes of wisdom - Sraddha, Rutham, Sathya and Yoga
Description
The first one is “Shraddha”. It has two meanings: ‘interest’ and ‘stability’. Shraddha is comprised of two aspects, namely ‘interest’ and ‘stability’. It is not enough if one has just ‘Shraddha’ or interest; one should have full faith in one’s interest. Therefore intellect has these two, namely the ‘interest’ and ‘stability’. The power of intellect is ‘Rutham’. What is its effect? It is the discrimination of good and bad under at all times that is the past, present and future, the three phases of time. The harmony of the thought, word and deed is called as ‘Rutham’. The word ‘Rutham’ is truly applicable only when there is purity in thought, word and deed. Hence the second aspect after ‘Shraddha’ is ‘Rutham’. Expressing the nature of ‘Rutham’ by way of word is called as ‘Sathyam’. ‘Sathyam’ or truth is that spoken word which comes from deep faith in the purity and unity of thought, word and deed. Merely uttering that, which is seen, heard or done, as it is, does not amount to truth or ‘Sathyam’; it only becomes a fact or ‘nizamu’. There is wide difference between truth and fact. There is a gulf of difference between intelligence and intellect; they are considered as same by people who do not know the difference between the two. Therefore truth is the expression of the nature of Rutham in word. The fourth aspect is ‘yoga’. What is ‘yoga’? There are many kinds of ‘yoga’ in the world today. According to Patanjali Yoga sutras yoga is defined as “yogaha chitta vruttinirodhakaha” meaning yoga is to have total control over one’s senses. Yoga means to have all the powers in a human under his control. Having total control is called as yoga. Exercising control over what one hears is yoga; control over smell is yoga; controlling one’s speech is yoga; control over one’s thoughts is yoga- therefore yoga is having control over the five senses. However one has to talk and cannot give up talking. But how should one talk? One must talk with purity and unity of thought, word and deed. One must not engage in arguments over untruth. Arguing about things unknown to oneself is ignorance. Arguments breeds hatred and disunity. Hence Vedas say, “Vaade vaade varjyathe vairam” meaning continuous argument gives scope to enmity. Therefore students should have full faith on the control over the senses. This age is very sacred, divine and a one that lays a royal path to bright future. It is the age where one builds the royal path to bright future. Today’s youngsters are the emancipators of this country. Sense control is the first and foremost lesson that the students should learn. Therefore, the combination of steadfastness, the Rutham, the truth and the yoga amounts to the mighty power. The divine manifestation is the mighty power. In that divinity, exists the Rutham; Sathyam, the truth, shines on this mighty power. Hence it is said that ‘truth is God’. Steadfastness is also divine for it is only through steadfastness that one can aspire to attain knowledge- “Shraddhavaan labhate gyanam”. Gyanam, wisdom, is God. It is said, “Sathyam gyanam anantham brahma!” meaning God is truth, God is wisdom, and God is without limits. Therefore truth is God; Rutham is God, Shraddha is God, Yoga is divine. God has so many names viz., “Yogeeshwara”, “siddhi sankalpa”, “sankalpa siddha”, and “yoga Yogeeshwara”. Of all the five aspects “buddhi” or intellect is the most important. The vedas reiterate this fact as “buddhi graahyam ateendriyam”. Intellect is transcendental, beyond the senses. Comparing such intellect with intelligence is not proper.
7. Three p's important for building good character
Description
Embodiments of Love!! In order to be successful in the field of spirituality, every man must develop the trinity of character. The first one is ‘pavitram’ purity, sanctity. The second one is ‘sahanam’, patience. And the third one is ‘pattudala’, perseverance. These three have been called as ‘pikara trayam’- the three ‘p’s. The first ‘P’ is “purity”. The second ‘P’ is “patience” and the third ‘P’ is “perseverance”. The man, who develops the three aspects of character, sanctifies and redeems his life.
8. What is Sankhyamu in Vedanta
Description
The second one is ‘Sankhyamu’. It refers to the ‘panchendriya’, the five senses, ‘pancha prana’ the five life breaths, ‘Pancha bhoota’, the five elements , ‘Pancha Kosamu’ the five life sheaths, the mind, ‘Chittamu’- intellect, ‘Antahkarana’- conscience, jeevamu -the in-dweller- these twenty five aspects. Then one must properly investigate and research each aspect to know the real ‘I’. Investigation and enquiry must lead one to know that none of them is the real “I”. Believing that none of the aspects help in knowing the real principle of one self- the atma, one must realise that the principle of Atma is the sat-chit-ananda which is beyond enquiry and beyond the transcendental. Ultimately one realises that the sath-chit-ananda is atma and that one is atma, and realises the total identification of the “I” with the Atma. This is called as ‘Sankhya Yoga’. It involves a thorough enquiry of the inner as well as the outer senses.
9. The purpose of Life is to know who you are
Description
Will a snake be killed by mere rubbing of its hood?” Will mere punishing the body, stop the sensual desires? Will giving up hunger and thirst result in the knowledge of Atma? Without self realization can one know the philosophical truth?! First and foremost one must know oneself for that is the very purpose of human life. “Who am I?” Am I the body? Am I the mind? Am I the intellect? Or Am I the inner sense?” No, it is ‘my’ body; I am different from my body. Therefore I am not the body. This body is a means; vesture likened to the clothes one wears. Hence one cannot claim that one is the body. One only punishes the body for the mistakes committed. But there is no fault in the body. All the fault lies with the mind.
10. Swami explaining the role and workings of Pancha Koshas
Description
Man is made up of five different kosaas, sheaths viz—Annamaya, Praanamaya, manomaya, vignyaanamaya and anandamaya. Out of these five three are related to the physical world and two belong to the world beyond. It is not possible to differentiate between these two. The physical world and the world beyond are interlinked and closely bound. They are a perfect admixture. God is considered as the ‘sath, chith, ananda’ being. The sath, chith and ananda are part of one’s perception and feeling. The one that is to be experienced is the name and the form. Without the name and the form, sath, chith and ananda cannot be perceived by man. The name and the form belong to the physical world and are temporary and ephemeral. Through this medium of name and form which is transient and temporary, one can experience the everlasting sath chith and ananda. Therefore without the name and the form one cannot attain the everlasting and permanent purity that is sath, chith ananda. The body is the annamaya kosha. In the annamaya kosha, that is the body, the primary entity is the prana or the life force. This prana in turn is linked to the manomaya kosha. The totality of one’s existence on this earth consists the coming together of the three sheaths namely the annamaya, praanamaya and manomaya. To transcend from the human plane of existence to become one with divine one needs the vignyaanamaya and anandamaya koshas. Therefore two paths are shown one that pertains to the physical world and the other leading to the world beyond.
11. Conscience, Conscious and Consciousness
Description
One should not follow one’s body or mind as ‘mind is like a mad monkey’ and ‘body is like a water bubble’, so one should not follow the body or the mind but should follow the conscience. From where does one get the ‘conscience’? The ‘conscience’ has come from the all pervading ‘consciousness’. This consciousness is called as the ‘Chaitanya’ or life force. And from this life force emanates the ‘witness’. This witness is the ‘conscience’. This conscience is also called as mind. Hence, the consciousness is ‘Atma’. Body is the conscious. So there are three aspects: Conscience, Conscious, and Consciousness. Conscious is the body, which is made up of the senses. Mind is associated with the witness. Atma is associated with the Chaitanya or the life force. Therefore, conscious is ‘the one you think you are’. ‘The one, others think you are’ is the conscience. Consciousness is ‘the one you really are’. The same thing is said in Arabic language, followed by Mohammedans, as: “I am in the light!” It implies, ‘I am dependent on others, I am bound by the light.’ After a little practice it was postulated as: “The Light is in me!” And ultimately Prophet Mohammed declared: “I am the Light!!” ‘I am in the Light’ refers to Conscious. ‘Light is in me’ refers to Conscience. ‘I am the Light!’ is Consciousness. The same thing appears in Christianity too! ‘I am the messenger of God!’ refers to the Conscious. The word ‘messenger’ implies that there exists a master who is different from and not related to the messenger. After some practice, it was changed to: “I am the son of God.” This indicates a relationship with the master and that is the relationship of father and the son. This is the one that others think you are. Next it was said, “I and my father are one!” and this refers to the consciousness which is the state of ‘I am the Light’. The ultimate state is that of the ‘Holy God’. In Vedantic parlance that ultimate state is referred to as the ‘Turiya’ state. Without understanding the underlying unity of and inner significance, people belonging to the various religions are at war with each other. There is no difference in the religions as all religions are good. All religions teach the same truth! Paths are different but the goal is the same. The truth is understood by broad minded people but the narrow minded ones misunderstand and fight with each other.
12. All the joy of the world is present in you, its your own property
Description
Nityanandam, paramasukhdam, Kevalam gnyaanamurtim, Dwandateetham, Gaganasadrusham, yogi hrudhyana gamyam, Nithyam, sathyam, vimalam, achalam, Sarvadheesaakshibhootam, Bhaavateetam, trigunarahitam, The eternal bliss, the giver of supreme bliss, Embodiment of wisdom, that which is beyond dualism, Ethereal, the goal of the meditation of seers, That which is permanent, which is the truth, That which is unsullied, which is immovable, That which is the eternal witness, which is beyond thoughts, That which is devoid of the three attributes… That is the permanent bliss, the bliss of yoga, the bliss of non-dualism and the bliss of atma. Such bliss of the self cannot be received from anybody for that is man’s nature and his very own. That is man’s own property. Disregarding his property man desires other’s property. No, man should not aspire for other’s property; one’s property is enough and sufficient for one and there is no shortfall. The whole world exists in man. In this context why should man want anything else from outside? Every world scenario has originated from oneself. One cannot see anything when one closes one’s eyes. Everything is visible when the eyes are open. Therefore where has the scenery outside come from?? It has manifested from within through the eyes.
13. Swami praise on CM and people of Karnataka
Description
The former Chief Minister of Karnataka, Mr. Patel has helped a lot. The present chief Minister, Mr. Krishnan, too is helping a lot. The people of Karnataka are also striving for this. It is Swami’s decision to make the people of Karnataka happy.
14. Nothing in this world is permanent
Description
The Vedas say, “Yad drusyam tanmasyam!” meaning all that which is being seen is sure to perish and vanish with time. Man sees different forms and names, the movable and immovable objects in the world through his physical eyes. All the things that one sees with physical eyes are bound to perish with time. Neither the one that sees nor the objects that are seen are permanent.
15. Become servant of servants
Description
Every human being should keep in mind the principles of adwaitha, enter into the society with principles of dwaitha or dualism and undertake service as devotion. It is divine to be called as a servant than being called a master. Actions done with feeling of ego become crooked but those done with feeling of atma become sanctified. Having started this journey from the ocean, one has to transform oneself into a servant and attain divinity through servitude. The great Sages of yore started their spiritual journey in servitude and attained divinity. In order to remove the ego one must strive to become the servant of the servant. So Gopanna also said, “Dasaanudaasudanu kaavalenu ra, Ne nee daasulaku sevane cheyavalera!” “Let me become the servant of servants! Let me have the privilege to serve your servants!!” “Aalubiddalu koodi velavelalayandu, “Let my wife and children, too serve them at all times!!” “Let my wife and children, too get the privilege to serve your servants at all times.” Then alone can one get rid of ego. This is the path of devotion, “Bhakthi Marga”.
16. Swami explains the workings of body, mind, intellect and atma
Description
Man must aspire to become broadminded living in this vast and wide world. Every human being has four states viz., the ‘body’, the ‘mind’, the ‘intellect’ and the fourth one is the ‘Atma’ or the soul. What is the essence and duty of this physical body? “Sareeramadhyam khalu dharma Sadhakam!”- meaning body is verily the instrument to carry out righteousness. How can this instrument discharge its duty or dharma? A knife is used to cut both a vegetable and a fruit but knife by itself will not proceed to cut the vegetable or the fruit. There must be person to hold the knife and that person cuts the vegetables with a proper plan. Similarly, the physical body too is an instrument and this instrument does not indulge in activities by itself as it is not independent. The physical body works based on the stimulus and strength of the mind. Mind is the very basis for all the activity. Hence the saying, “mano moolamidam jagath!”, meaning the world is based on the mind. The world that is constituted by the five elements is also based on the mind. Therefore, one must put in efforts to understand the nature of the mind. The body suffers for the follies of the mind and that is not just. There is a small example to illustrate this. A man killed another.. The culprit is punished with death for the act. The punishment is suffered by the body whereas it is the mind that has committed the crime. How can one punish the body when the crime has been committed by the mind? Without the stimuli from the mind, the body cannot perform any act. But there is none in the world who can punish the mind!! Hence, the laws of the land punish the body!! This is the worldly way of punishment. The divine law works differently. The body is a mere instrument following the dictates of the mind which is the real doer. Therefore, the divine law punishes the mind for its doings. This body enjoys the pleasures through the five sense organs and that is the limit of its experience. It is the physical body that experiences but it is the mind that enjoys. One is hungry; how can one satiate one’s hunger? Where is the hunger originating from? Hunger arises in the stomach and that can be satiated with food. This is the nature of the body. What must the body do to satisfy the hunger? The hands must take the food from the plate and put in the mouth to make it available to the stomach. It is the hand that took the food from the plate, the teeth that chewed the food, the tongue that swallowed it and the stomach that received it. But it is the mind that experienced the satiation, contentment and happiness. The sum and substance of all this is that the body with its sense organs is merely gathering the experiences but it is the mind that enjoys those experiences. However, the mind experiences the happiness blindly. It thinks that with hunger satisfied there is a decrease in the discomfort and an increase in happiness. When hungry it will prompt the body to eat anything handy. That is the nature of the mind. But there is the third entity namely the ‘intellect’ which discriminates the food as good for body and not good for body. The body happily endures the dictates of the mind guided by the discriminating intellect. One must always use one’s intellect to dissect a task – as good or bad, as doable or not. Mind becomes blind when this discriminating power of the intellect is lost. What is it that sustains and stimulates the intellect, mind and body? That is the ‘atma’ or the soul. Man enjoys through senses when he identifies himself as the body; when identifying him with the mind, he enjoys the worldly pleasures; and when he bases his life on the intellect becomes the wise and the learned. And when man identifies himself with the atma, he reaches the realms of eternal bliss. One must pause to think here. Indulgence results in disease. On account of the indulgence of the body through its various sense organs, the mind is diseased with feelings of greed, jealousy, envy, hatred, lust etc. On the other hand when one enjoys the same with discrimination of the intellect he gathers wisdom. And when one utilises the wisdom so earned in the path of spirituality one attains the knowledge of the atma. One must decide for oneself if one wants the physical indulgence or the knowledge or the eternal bliss. People aspiring for bliss must act with the principle of atma in view. When one works keeping in mind the principle of atma, then such actions lead to unity and adwaitha. Such actions give no scope for diversity or dualism. One seeing the world sees it as big, vast and wide world, but the world becomes void for the one who sees it with the creator in mind.
17. Jagratha, Swapna, Sushupthi, Turiya
Description
The causal force “kaaranamu” is beyond the gross and the subtle. The “kaarana” form is “Sushupthi”, deep sleep. The final state is that of the “Turiya”, the ultimate, the mighty power. That state is called as “Turiya” state. There are four stages namely- “jagratha”, wakeful sate, “swapnam”, the dream stage, “Sushupthi”, the state of deep sleep and “Turiya” the state of ultimate. In Turiya state one is very restful. But many people go on thinking even in sleep.
18. Knower is present in everyone
Description
One must consider the body as the temple. This is the body; He is the Knower or the dweller of the body. Because of the ‘Knower’ in the ‘Known’, this body is called as the “Kshetra or the field’. When there is no ‘Kshetragna’ or the Knower, there is no ‘Kshetra’, the field, the body. So the ‘Kshetragna’ or the Knower resides in every being! One must develop that faith. The day one believes that it is the ‘Knower’ that is present in all, there will be no scope for evil deeds or thoughts.
19. What one enjoys today are the merits of the past
Description
It is just not possible for anyone to tell what they were in their past lives. So is the case with their present lives. Without any cause, however, there will be some effect taking place. God will go nearer to some persons even without their asking! What is the reason? It is because of their past life that such things can happen. The seed of the past grows up as a tree today. If there is no seed, there is no tree. On an evening when you take a stroll along the beach, you will see only sand. Next day it rained. Everything becomes slushy. On the third day, you find some greenery in the same area. There was no semblance of any greenery two days back but there is some greenery after two days. It means the greenery you see now was in the seed state two days earlier. They sprouted to give tiny greenery now. Seed is not seen but you see the plant! What is seen, you will hear. What you hear, you will see. What you see tempts you. What tempts you makes you forget! Therefore, whatever we see we are prone to believe and forget.
20. Sath, Chith and Ananda
Description
God is the embodiment of eternity and bliss. Among His many names the ‘Sath, Chith, Ananda’ is the noblest. ‘Sath’ means that which does not change in all the three phases of time. It coordinates all the countries, all the times and all circumstances. It is beyond time, space and individuals. That is the essence of ‘Sath”. “Chith” means wholesome and complete knowledge. This wholesome knowledge is the undercurrent of the various aspects of knowledge such as moral, physical, religious, spiritual and scientific. Therefore “chit” refers to the complete wisdom. Where “Sath” and “chit” exists there is “Ananda” the bliss.
