Practice
Divine Words of wisdom by Sathya Sai Baba - On Practice
1. Act on the good thought the moment it rises : Ravana's Message to Humanity
Description
One should steady one’s body to have steady mind. If one’s body is continuously in motion, how can one steady one’s mind? Mind can be compared to the water in a pot. When the pot is moved, the water inside too will move. That is why one needs to train one’s body to be still in meditation. Meditation includes control of body. A steady body holds a steady mind. Intellect blossoms only when both the mind and the body are steady. Wisdom shines when intellect blossoms and once wisdom shines, one gets liberated. One is unable to control the body and sit still for two minutes and even the sitting posture is not correct. When one sits with a bent spinal cord, the nerves ‘ida’ and ‘pingala’ get disturbed. The power of ‘kundalini’ which travels from ‘mooladhara’ or the last vertebra of the spine to the first, goes in the wrong way thus making today’s man a mad monkey; not just a monkey but a mad monkey! A monkey cannot sit still even for a moment; it goes on moving one limb or the other. Its looks are also not steady. The reason for man’s fidgeting is the fact that man has evolved from monkey and though he has developed, the traits of the monkey behaviour still remain.
2. Concentration, Contemplation, Meditation
Description
These western people, because of the frustrations and depressions they feel due to the materialistic way of life, are propagating this type of meditation which free them of body consciousness, but according to Indian tradition this cannot be called ‘Dhyana’, but some people describe ‘Dhyana’ as concentration. ‘Concentration’ means, now I am holding a paper in my hand. I am reading what is there on that paper. There I find the words, ‘District sevadal conference’. In order to read what is printed on the paper my eyes must be focused on the letters. I must hold the paper in my hand and I must think with my mind. Intellect must enquire. Intellect, mind, hands and the eyes- they must all work in conjunction, only then it is possible to concentrate. So only with the co-ordination of all the senses it is possible for us to read. Therefore concentration is necessary for reading. Concentration is also required for writing. Another type of concentration is necessary for walking. It is not possible for us to eat if we do not have the concentration to discriminate whether the item is appadam or a sweet or a bajji etc. To drive a motor car, concentration is essential. This concentration is below senses, becomes a routine, a habit in daily life. In order to get this concentration it is not necessary to undertake ‘Dhyana’, meditation. Therefore concentration cannot be equated to Dhyana. ‘Concentration’ is below senses. ‘Meditation’ is beyond senses. We must undertake the journey from below the senses to beyond the senses. So when we set out from what is below sense, through concentration, we reach the stage of ‘contemplation’ and when we cross the limits of ‘contemplation’ we reach the area of ‘meditation’. So there are three stages—‘concentration’, ‘contemplation’ and ‘meditation’. ‘Concentration’ may be equated to ‘The one you think you are’, ‘Contemplation’ is ‘the one, others think you are’, ‘Meditation’ enables us to recognise ‘the one, you really are’. Therefore, you are not one person. So we must carry on our journey on these three planes. With the body we must cultivate control of the senses, with the mind we must undertake the growth of the soul and with the soul we must experience the ‘Bliss’.
3. The significance of Jyothi meditation
Description
On the day of Diwali, a row of lamps or cressets are kept and with one flame all the other flames are kindled. With one flame we are able to light many lamps. The flame which kindles is the “Parabrahma jyothi”, the eternal flame and the lamps that are being lit are the “Jeevana jyothi”. At last the flame that kindles and the flame that is kindled appear alike. “Brahmavid brahmaiva bhavathi” because these two flames become identical, one and the same, it is said that one who knows “Brahma”, the Divine, “Brahmavid”, he will ultimately become “Brahma”, The Divine, himself. Therefore “jyothi” (flame) meditation is the highest form of meditation. Take for instance, this body, it changes always. But this flame doesn’t undergo change. A little example to illustrate this: There is a tub filled with water. If each one draws tumbler full water from it, the water in the tub diminishes. At one place we have deposited a lorry load of sand. If each one carries away a basket full of sand, the quantity of the sand will diminish. One may kindle a million flames with one flame but the primordial flame remains unchanged. There is no diminutive phase for this primordial flame. So after thus meditating upon the flame, slowly you can establish the form that is dear to you inside the flame and meditate on that. It is the best form of meditation to think that the form which one adores is in the flame and that that flame is in all. Today there are various types of meditation that are being propagated. We come across people who talk about it but none who have experienced it. These are all artificial meditations. If it were so easy to sit in meditation and transcend the body, would the seven sages of yore spend so many years to transcend the limitations of the body? Wouldn’t they have known of such an easy method? They say that within a few minutes the body consciousness is forgotten and then they reach state of trance. Just because the body consciousness is lost, we cannot describe that state as meditation. Body consciousness is also lost by drinking two bottles of wine; can that be called as meditation? So meditation is that which would make us forget the body consciousness and awaken and experience the super consciousness.
4. How to do Jyothi meditation
Description
Look at that flame with your eyes wide open. Now close your eyes and imagine that the flame that you have beheld with your eyes wide open, being kindled within you. There also the mind must be given a busy activity. We must make the mind bring the flame into the recesses of the heart. In the lotus of the heart we must imagine that this flame is ablaze. From there we must make the flame travel to various parts of the body. After the flame traverses through the body, then this flame must be brought out of the body. You must imagine that that flame is burning bright in all the members of the family. Then you must realise that the flame is burning bright in your neighbours, in the people of your locality and in your friends and relations. At a later stage you must prove that you are able to realise that this flame is burning bright even in your enemies. Then you will realise that, “Isavaasyamidam sarvam”, every object is enveloped by the Divine. Because the flame is burning bright in the eyes, there should be no bad sight. “Tamasoma Jyothirgamaya” since there is the flame burning bright, there cannot be darkness. Therefore you should not look at anything bad. Since the flame has burnt bright in the ears, you should not hear anything bad. Since the flame is burning bright on your tongue there is no scope to utter bad words. As the flame is bright in your limbs, they would not go to bad places. Because the flame is there in the arms your hands do not undertake any bad work. So this one flame after travelling through several objects helps us to realise the all pervading Divine flame. In this way meditation is helpful to us.
5. Swami on modern day meditation
Description
One can meditate if one finds time to do so. But in this modern age it is too difficult to do meditation or Japa. One sits for meditation as if sitting for some photograph, but mind goes around the market. One need not bother about such meditation. One needs to shut one’s mouth and open one’s heart; that is true meditation! Today one opens the mouth and shuts the heart. This is no meditation. ‘Shut your mouth, open your heart!’ this is the true meditation. Some chant the Lords name with the rosary, but the mind wanders to the barber and the washer man! This is not japa! One should not waste time like this. If one cannot find time to meditate or for japa, then one must engage oneself in service to others.
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.
