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SANDEHA NIVARINI SATHYA SAI BABA DISSOLVING DOUBTS
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Real love for GOD is called Premaa, the highest perfectional stage of life.
-Swami Prabhupaada
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GOD-BLISS
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Students! Embodiments of Divine Love!
It is only when the process of creation is understood in terms of the
close relationship between Brahmam and Man can Brahma-Vidya, the
Divine knowledge of the Supreme, be attained.
Brahman represents the Infinite. From the Infinite, Aakaasa (ether or
sound) emerged. From Aakaasa came Vaayu, Air. From Air, Thejas (Fire);
from Thejas, Water, and from Water, Earth. From the earth came the
herbal plants, Oshadhayah; from the plants, food, from food, Purusha,
Man. When the advent of Man through this process is understood, it
will be clear that Man came from the Infinite.
The term Brahmaananda is a compound word composed of Brahma and
Ananda. When this compound word is examined in two parts, it will be
seen that Brahma is different from Ananda. When this Ananda, bliss, is
united with Brahmam, it becomes Brahmaananda. Hence, it is evident
that there is an inextricable association between Man and Brahmam, the
Omni-Self.
Brahma-Vidya, the knowledge of the Absolute, can be got only through
Brahmam. But Man, because he is bound to worldly attachments, forgets
the truth about the Absolute and is lost in mundane concerns. The
common man, who is a prey to desire, fear and hatred, is far from
experiencing Brahmaananda, the Supreme Bliss. If desire, fear and
hatred are given up, men will be able to understand, to some extent,
the nature of this Supreme Bliss. But renunciation of these three
alone is not enough. Love of the Lord should be fostered. Even that is
not enough. You have to qualify yourself to be proximate to God's
love. But even nearness is not enough. You must rely entirely on the
Parathathwa, the Supreme Truth. Only then the human can become the
Divine.
The Sikshaavalli section of the Taithiriya Upanishad sought to teach
the disciples how to realize this Brahmaananda.
Brahma-Vidya is not something beyond human attainment. It relates to
spiritual practices concerning daily life. These practices have to be
observed regularly every day.
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THREE FORMS AND THREE STATES
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The Upanishad has revealed three forms in which the transcendental
Brahma-tathwa manifests Itself. The three forms are Virat,
Hiranyagarbha, and Avyaakrita. These three forms are related to the
gross, the subtle and the causal aspects- they are related to the
three states of consciousness: waking, dream and deep sleep.
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VIRAAT-SWAROOPA
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The Viraat form is the gross physical form assumed by the Atma in the
waking state for leading a long life in the world. He manifests
himself in many forms under many names. The entire cosmos, consisting
of animate and inanimate objects, is the form of Viraat, permeating
the five basic elements. The Viraat Purusha, the Cosmic Person, is
manifest in every creature from an ant to the Absolute, demonstrating
thereby that the cosmos is a manifestation of the Divine. He is called
Viraat because of His cosmic manifestation and His immanence in
everything in creation that is perceivable. Thus everything that is
seen is a manifestation of Viraat. The Viraat Swaroopa, the Cosmic
Form, is related to the external physical universe. Assuming the gross
physical form, the Cosmic Person stands forth as an ideal. He has two
other names. One is Vaiswaanara. This is the Divine in every being,
who identifies himself as `I.' From a king to a peasant, from a
millionaire to a pauper, from a child to an old man, a woman or a man,
every person identifies himself or herself by using the term `I.' `I
am so and so.' The concept of `I' is thus present in every being.
Vaiswaanara is the entity that makes every being use the term `I' to
distinguish oneself.
The other name is Vairaajasutha. It means one who has assumed a
mysterious form. While being present in every being, he appears to be
absent, while carrying on all activities, he appears to be inactive,
while experiencing everything he appears to be not the experiencer. It
is for these reasons he is called `Vairaajasutha.'
This is the inner meaning of these three different forms of the
Cosmic Person, Viraat Swaroopa.
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HIRANYAGARBHA
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The second name is Hiranyagarbha. He is the source of all kinds of
knowledge- ethical, spiritual, physical, scientific and social. He may
be described as `Jnaanabhaaskara,'-- the Sun of Knowledge. When the
sun rises, he assumes a golden hue. By his golden rays, he turns the
whole of nature golden. The entire creation emerged from Hiranyagarbha
at the beginning. Hiranyagarbha is in the form of an oval-shaped
golden egg. From Hiranyagarbha, the first to emerge was the mouth.
Sound started from the mouth. Then came the nose, from which arose
air. Then came the eyes, from which emanated fire. The ears came
thereafter. The directions arose from the ears.
Hiranyagarbha is the primary source of the origin of Man.
Hiranyagarbha is the prime source of all living beings. It is
Hiranyagarbha who endowed all these beings with the power of
discriminating between the eternal and the ephemeral- between what
should be sought and what should be renounced, between what ought to
be done and what ought not to be done.
What is the Supreme Knowledge that Man needs to make his life sacred
and meaningful and what is the path he should pursue to lead a
purposeful life? Hiranyagarbha offered to Man the knowledge he needed
for this purpose. This is the primary activity of Hiranyagarbha.
Hiranyagarbha has two other names: Suthraatmaka- this means that He
is present in all beings like the string that keeps together the gems
in a necklace. This string is called Brahma-Sutra. The principle of
Hiranyagarbha indicates how the Divine unites all human beings equally
like the string of a necklace. Hiranyagarbha thus demonstrates a
divisionless universe.
The other name for Hiranyagarbha is Praana. Hiranyagarbha assumes a
subtle form in the dream state of a human being. He is the entity who
is awake in the dream and sleeping states. In the waking state, the
Viraataswaroopa creates the visible cosmos. In the dream state
Hiranyagarbha creates the figures in the dreams. All objects in this
state have no physical basis. All that are perceived in dreams are the
creations of Hiranyagarbha. Hiranyagarbha in his subtle form creates
everything in the dream state.
The third form in which the transcendental Brahma-tathwa manifests
Itself is called Avyaakrita. He is one who has no form of any kind. He
is present in the causal body, Kaarana Sarira, without any form, and
enjoys the Sushupti state of Man, the deep sleep state. Though he has
no form, he has control over everything. Without limbs or organs, he
performs all actions. He travels long distances. Without eyes, he sees
everything. Without ears, he hears everything. He is thus engaged in
all activities relating to creation, but has no form. This
`Avyaakrita' has two other names: Antaraatma, and Iswaratwam.
Thus Viraat, Hiranyagarbha and Avyaakrita have three names each. What
is the inner meaning of these names?
Antaraatma means one who impels from within all activities,
(Antarvaani, or inner voice). Every impulse arises from Antaraatma.
All the sounds uttered by Man come from the Antaraatma. The Antaraamta
is the basic source of all sounds.
Iswara is the third name for Avyaakrita; though He is the possessor
of all forms of wealth, He is the entity who judges good and bad
action and metes out punishment or reward according to desserts. In
common parlance, He is called Layakaara. He presides over actions.
Hence He decides on good and bad actions and metes out justice. He is
known as the giver of Aiswarya, wealth. Both good and bad deeds are
comprised in Aiswarya. As Iswara is the Lord of all wealth, He gives
to each man what he deserves according to his good and bad actions.
The Upanishads should not be regarded as of no relevance to ordinary
human beings and as valid only for sages and ascetics. Why are
students today ignoring these sacred Upanishads? It is because there
are no expositors of the Upanishads who will teach the students the
relevance of their teachings for daily life. The notable advances in
science and technology we witness today represent the essence of the
Upanishads. The Upanishads are the final phase of the Vedas. Hence
they are known as Vedanta.
The Upanishads are the quintessence of knowledge. They are the very
embodiment of the highest knowledge. They are illuminating. Man should
acquire this knowledge. Physical and mundane knowledge is concerned
with the world. But to achieve peace of mind and joy of the Spirit,
knowledge of the Upanishads is vital.
Virat, Hiranyagarbha and Avyaakrita are not entities existing in some
separate place. When you examine carefully, you will find that every
human being is an incarnation of "Viraat ", of " Hiranyagarbha " and "
Avyaakrita". This profound truth is not realized by men because of
their narrow outlook. The Viraat-form (Cosmic Person) is the human
body multiplied by infinity. Mind x Infinity = Hiranyagarbha. Life x
Infinity = Avyaakrita. These three forms are related to the gross, the
subtle and the causal bodies of man. All the three bodies are in the
human being. Hiranyagarbha is not in some distant place. He is
installed in the mind. The Viraat-purusha is in the human form. The
five basic elements (representing the faculties of sound, sight,
smell, taste and touch) are in the human body, as well as in the
cosmos.
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ALL POWERS ARE IN MANKIND
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The body is Prakriti (matter or earth). The inhaling end exhaling
process is based on air. When man is engaged in motion and action,
heat is generated. This is the fire element in man. When one
performs an exercise or rubs his palms, heat is generated. That heat
is in man. The entire body is composed of water (the fourth basic
element). In this manner, all the five elements are within the human
body and hence Man is regarded as a manifestation of the
Viraat-Swaroopa (the Cosmic Person).
All powers are found in Man. The powers not found in Man cannot be
found elsewhere in the universe. Because of his external vision Man
is unable to recognize that all that he sees externally is within
himself.
On account of attachment, fear and hatred, man forgets his true
nature. This fact can be witnessed in the dream state. You have a
dream in which you are travelling by a train. You pass a number of
stations in the dream. You see many passengers and you spend your
time talking and joking. Wherefrom did the train come in the dream
state ? It is a creation of your mind. Likewise the stations you
passed by and the passengers you moved with are all creations of the
mind. All that was experienced in the dream are products of the
mind. Nor is that all. You created even yourself in the dream.
This is the activity of Hiranyagarbha.
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WAKING AND DREAMING STATES
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In the waking state, one perceives everything outside him. His
perceptions are governed by the conditions of time, place and
circumstance. But in the dream state, these triple conditions are
totally absent. You may enquire into the difference between the
waking and dream states. For instance, you learn that there will be a
meeting at 4 p.m. here. You start from the city at 3:30 p.m. by car.
You arrive here at 4 p.m. You came to attend the meeting and listen to
Swami's discourse. The time: 3:30; the action: leaving by car; the
consummation: reaching here at 4 p.m. In this sequence, you will
notice that time, aim, action and achievement are all present in the
waking state. In a dream, you have travelled to Delhi. When did you
start on the journey ? The time is not present in the dream. By
what conveyance did you go ? There is nothing in the dream about it.
For what purpose you went to Delhi is not evident in the dream. The
absence of time, purpose and circumstance is characteristic of the
dream experience. The waking state testifies to the presence of these
three elements. The Viraat-Swaroopa is related to time, purpose and
action. The absence of these three factors indicates the nature of
Hiranyagarbha (the dream state). Men experience both these states
(the waking and the dream states).
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THE EXPERIENCER
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Who is the experiencer ? It is not some one in the waking state, a
different one in the dream state and a third one in the Sushupti
state (of deep sleep). The states of consciousness vary, but the
experiencer is one and the same in all the three states. Because of
the differences in the states, the experiencers appear to be
different.
All the variations in experience are related to differences in time,
place and circumstance. The body is made up of time, actions and
obligations. Therefore, if the body is to be sanctified, time has to
be utilized in performing right actions. Karmaanubandhini manushya
loke ("The human world is bound by actions"). No one can be free
from action even for a moment. Everything a person does, whether
voluntarily or otherwise, constitutes `Karma.' For instance, a
question is asked about someone : "What is he doing?" `Nothing,' comes
the reply. "If he is doing nothing, what is he doing?" is the next
question. The answer comes: "He is sleeping ". `Sleeping' is also
an action. Likewise sitting is also an action. Respiration is also
action. All that happens within our body, like the circulation of
blood or the beats of the heart, is also action. Actions may be
performed voluntarily or involuntarily. The breathing process goes on
irrespective of what you do or feel, without any deliberate effort on
one's part. This goes on in different states of consciousness. Such an
automatic action is called "Aadhibautikam ". It relates to actions of
the body. " Aadhiaatmakam" relates to actions of the mind.
"Aadhidaivikam" relates to actions prompted by the Divine. These
three categories of actions are governed by Viraat-Swaroopa,
Hiranyagarbha and Avyaakrita respectively, the different states of
consciousness.
As the ancient sages knew the inner secret of these three divine
manifestations which governed the three states of consciousness,
they renounced all worldly attachments and strove for realizing
permanent spiritual bliss (Ananda.) People today, being ignorant of
these truths, are treating this knowledge with derision.
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THE SUN AND THE MOON
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For instance, in one Veda it is declared: "'Chandramaa manaso
jaatah. Suryo chakshorajaayata". ( The moon emerged from the mind
of the Cosmic Being; the sun came from His eyes.) The moon referred
to in this mantra is not the planet moon, a fragment of the earth on
which man had landed, as considered by scientists. They jestingly
comment that no god was found on the moon by the cosmonauts. The
Vedic reference to Chandra is not to the planet moon visible from the
earth. It refers to the mind-principle acting in every human heart.
The significance of the Vedic reference to the Sun and the Cosmic
Purusha's eye is that the human eye has the effulgence of the sun, on
account of which it is able to see the Divine in everything. No one
can determine the power of the eye. The eye which is barely half an
inch in size is able to see stars that are billions of miles away.
Wherefrom did the eye get this power ? What is the relationship
between the sun and the eye ? It is like the coming together of the
negative and the positive, which enables the eye to see this
phenomenal universe. If the one is present and the other absent,
nothing can be seen. For instance, if you go into a dark room, your
eyes cannot see anything because there is no light. But when there
is light, if you close your eyes you cannot see anything. There has
to be a coming together of light and eye-sight. Only then you
can see the forms of objects. The effulgence of the sun and the
power of eye-sight together make the world perceivable. Thus the
entire creation (srishti) is perceived through sight (drishti).
Without perception there is no creation. Perception is thus
fundamental. There is no blemish in creation. The fault lies with
the sight (drishti). Hence, one's vision should be totally pure.
This is the lesson of the Upanishads. Your eyes are your scriptures
(sastras). Therefore, develop the proper relationship between
creation and perception.
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SCIENCE AND THE UPANISHADS
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Thus, there are many things, which must be learnt through the
physical sciences, which can be understood from the Upanishads.
What science has discovered so far is very little. Scientists feel
proud about their minuscule knowledge. Spirituality affirms that
even in the microcosm, there is the macrocosm. "Anoraneeyaan
mahathomaheeyaan" proclaims the Veda ("The Divine is minuter than the
atom and vaster than the vast cosmos"). A small seed planted in the
ground grows into a vast banyan tree. The power of growing into a
huge tree, with branches, leaves, flowers and fruits is immanent in
the small seed. How does this growth take place ? When the seed has
sacrificed its original form. After it is planted in the ground it
renounces its individuality as a seed ("Ahamkaar"). When it
sacrifices its original form, it acquires a new form. As long as it
retains its original form, it will not be able to manifest its
potentialities. Moreover, in the vast banyan tree, there are
innumerable small seeds. From the microcosm the macrocosm emerges. In
the macrocosm the microcosm exists. When this process is
investigated, it will be seen that the minutest atom and the infinite
Cosmos are basically one. Only the forms differ but the substance is
one. This is one of the profound mysteries revealed by the
Upanishads.
Each Upanishad has sought to disclose the secret of creation. In
attempting to understand the Upanishads, different persons,
according to their intellectual abilities, interpreted them
variously. These differences are related to their different natures.
For instance : A hunter looking at a bird on a tree fancies what a
fine meal the bird will furnish for his family, He is thinking only
of the meat in the bird's body. But when a poet looks at the bird, he
is in rapture over the colours of its plumage and the softness of its
feathers. Although the object is one, it appears differently to
different persons according to their outlook.
How do these differences in perception arise ? They arise from the
worldly habits of the people concerned. Hence, good habits are
essential to develop right attitude. Nothing can be learnt well
except by constant practice. This applies equally to the Upanishadic
teachings.
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BRAHMA-ANANDA
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Brahma-ananda is not a commodity obtained from somewhere. It is
Self-realisation, which confers supreme bliss. Man imagines that
there is something uniquely precious by securing which be can
experience bliss. This delusion is the cause of attachment, which
arouses fear as to whether be would be able to get what he seeks and
whether he would be able to retain it. Out of this fear is generated
hatred. If there is no attachment, there will be no fear or hatred.
The first requisite is for men to realize their humanness and have
respect for human values. All the violence and discord in the world
today are due to the eclipse of human values. In the pursuit of
desire, all values are sacrificed. Of what use are acquisitions if
humanness is absent ?
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NEARNESS TO GOD
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Students! Lead ideal lives. Ideals alone survive long after men
are dead. Earn a good name by your exemplary conduct. Make your
conscience your mentor. Control your senses and make the mind the
master of the senses. This is the supreme message of the Upanishads.
The term UPANISHAD means `sitting near.' (It signifies the proximity
of the disciple to the preceptor). Nearness to GOD enables you to get
rid of your bad qualities and to acquire good qualities. The
Upanishads lead you near to GOD. Instead of wasting your time on
trashy novels, devote as much time as possible to the study of the
sacred Upanishads, which will make your lives sublime. Study as well
the sacred scriptures of other faiths. All of them contain sacred
ideas.
It is highly important for women to study sacred books end avoid
seeing sensuous films and TV shows, especially during pregnancy. The
child in the womb is likely to be influenced by the kind of things
they read or see. (Swami gave examples of Subhadra and Lilavati
to point out how Abhimanyu learnt about Padmavyuham in embryo, while
Prahlada learnt the Narayana mantra from Narada within the womb of his
mother). Mothers should be filled with pure thoughts and maintain a
pure environment. Mothers should see that their children grow up as
ideal persons in society. For this purpose, they should acquaint
themselves with the cultural heritage of the country as enshrined in
our Upanishads, puranas and epics.
(Swami concluded His discourse with the bhajan, " Hari bhajana bina
sukha santhi nahi ").
- From a discourse by Sri Sathya Sai Baba at the Institute
Auditorium, Brindavan College of Arts and Sciences, Whitefield on
May 31, 1991.
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