MESSAGE FOR THE WEEK-8

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This section of the blog presents a message of Bhagawan Baba every week. Mostly, it is the form of a question that is answered by Bhagawan, giving us the correct understanding and interpretation of a concept or a term or a practice. So watch out every week for a special message from Bhagawan Baba that could serve as our driving force throughout the week. Wish you a happy week!!

The audio clip of the message has a name that adopts the following code: Title relating to the message, Duration of the clip, Year-Month-Date of the Clip. Below the title is the English translation of the message. Below the English translation is the audio player.  

24 August to 30 August 2015

What is the reason behind the blindness of Surdas?

What is the reason behind the blindness of Surdas -5.10-1998 April 22

Surdas (a 15th-century blind saint, poet and musician, known for his devotional songs dedicated to Lord Krishna) was blind, he had no vision. This was an act he had inflicted upon himself. When looking at a woman he started running after her, the husband of the lady asked Surdas, “Why has God given you these eyes? Did He give you these eyes to look at the women who are married to others?” He admonished Surdas “Chhee (an expression of disgust), get away from here”. Surdas could not bear the pain of being admonished. He found a lemon tree in the very same garden. He plucked a thorn from the lemon tree and pierced it into his eyes.

Do you know why eyes have been given to you? Is it to run around from lane to lane? Surdas said to himself, “I do not want such eyes. O God, have you given me these eyes to be accused by others like this?” Since then, Surdas kept chanting the name of Krishna and later he reached Dwaraka. At one time, when without vision he was walking towards Dwakara (where the temple of Lord Krishna is located), he was about to fall into a well. As he was constantly contemplating on the name of Krishna, Lord Krishna followed him in the guise of a cowherd. Krishna caught hold of his hand and asked, “Where do you wish to go Dasu Gaaru (sire)?” Surdas replied, “I wish to go to Dwaraka”. Krishna replied, “I will show you the way, come with me”. Surdas was very happy and expressed the same to the cowherd.

Night approached. The cowherd asked Surdas to stay in a nearby choultry. He told him that he would come the next morning and take him along. Surdas exclaimed, “Oh! If you go away now, you may or may not come again”. Surdas prayed, “Please do not go, please do not go”. Consenting to the prayers of Surdas, the cowherd stayed back with him. Surdas asked the cowherd to sleep next to him. He said, “I do not know when you may get up and go away. Therefore, place your hand over mine and I will place another hand of mine over yours. If you move away I will come to know. So, you will not be able to go away without my knowledge”.

The cowherd placed his hand over that of Surdas and went to sleep. The impact of the touch of the cowherd brought spiritual enlightenment in Surdas. Sambhaashanam Sankata Naashanam – conversing with the Divine removes all obstacles. Sparshanam Karma Vimochanam – the touch of the Divine washes away one’s karmas. The cowherd got up the next morning and said, “Surdas, I am Krishna. I enacted this whole drama to show you the path, to dispel your ignorance. Shall I restore your vision?” Saying so, Krishna just touched the eyes of Surdas. The moment Krishna touched his eyes, Surdas got back his vision. He saw Krishna and said, “Krishna, I do not need this vision any more. The eyes that have seen you now do not wish to see anything else further”. Krishna responded, “No, go back with your vision. Move around in the world”. Surdas exclaimed, “Why these eyes? So many people have eyes and vision. But are they seeing your Divine form? No. I have seen your form. That is enough for me. Many people have ears but they have not been fortunate to hear to the melodious music of the Lord. Therefore, I do not want these ears and eyes. Give me the eyes of wisdom”.

Hearing the prayer of Surdas, Krishna placed His hand over the head of Surdas. The life of Surdas merged in Krishna. Therefore at what time, where, under what circumstances, in what situations, along which path, God will show His Grace on you, cannot be foretold by anyone. Keep chanting the name of the Lord and be ever ready to receive His Grace!         

        22 April 1998

17 August to 23 August 2015

What was the reason for delay in Lord Krishna coming to the rescue of Draupadi?

What was the reason for delay in Lord Krishna coming to the rescue of Draupadi-5.12-1998 April 22

To reach God, we need to do Naamasmarana, i.e. chant the name of the Lord. Under any circumstances, be it chanting loudly outside or silently within, we need to keep God in our heart and install Him therein. The human heart is the true altar of the Divine.

When Draupadi was being humiliated, she prayed to Lord Krishna in a number of ways. Aapadhbaandhava (the rescuer of the one in distress), Anaatharakshaka (the refuge of the forlorn), Brindavana Vihaari (the resident of Brindavan), Gokula Sanchaari (the one who moves around in Gokul)…she called Him using several such names. However, Lord Krishna did not come to her rescue. Finally, Draupadi was exhausted. She was tired because of the misdeeds of Duryodhana. She was about to collapse and she cried out, “O Hrudaya Vaasi (O the indweller of my heart)”. Lord Krishna instantly manifested there and protected her.

At an appropriate time, days later, Draupadi asked Lord Krishna, “O Krishna, when I prayed to You several times, You did not come. But when I called out to You as I was about to collapse, You came instantly. What is the reason behind this?”

Lord Krishna gave a reply that is relevant for all devotees. Lord Krishna said, “Draupadi, you called out to Me as Brindavana Vihaari. I, who reside in your heart, had to go to Brindavan and return again. Otherwise, there would have been no truth in your words. You cried out to Me as Mathuraapura Sanchaari. Residing so close to you, I had to go to Mathura and return. To return fast, do I have any helicopter or plane? I do not have any aeroplane to return from there quickly. I am Hrudayavaasi – resident of the heart. You may call out to Me at any moment, I am ever ready. Therefore, think of Me within you. Think of Me with your mind and with all your heart. This is the correct reply to your prayerful question”.

Therefore, today human beings adopt so many pathways to attain God. But it is not easy to attain God through all these pathways. Which is the easy pathway to attain God? Establish God in your heart and have faith in the fact that God is Hrudayavaasi, Hrudayavaasi, Hrudayavaasi. Then God will protect you. God does not reside in any geographical region. He does not reside in any foreign land. He resides right within our own body. He does not reside in any temple or any mosque. He does not stay in any church or in any other mansion. What is God’s chariot? The devotee’s heart is God’s chariot. Therefore, there will no obstacles for the devotee who establishes God in his / her own heart. But human beings today:

Pashyannapicha Na Pashyati Moodho Moodho Moodho

Even while seeing, the fool does not see

Though man sees God everywhere, he says he has not seen God. How foolish he is. Human beings call for God outside them, externally. The God outside is your own reflection, reaction, resound. Reality is within you. Everything is a reflection of the inner being. Therefore, have total faith in the God who resides in your heart. Be firm in the feeling that the same God is present everywhere.     

 22 April 1998

10 August to 16 August 2015

What are the two pathways to overcome Maya (Delusion) and reach God?

What are the two pathways to overcome Maya (Delusion) and reach God-1.57-1998 April 22

Without thinking of God, how can we expect God to come to us? There are two types of Sadhana (spiritual pursuits).

The owner / master stays on the top floor of the mansion. There is a huge Alsatian dog near the entrance gate. To enter into the mansion, either we need to befriend the Alsatian dog and bring it under our control or we need to call out loudly to the master of the mansion. Unless we do one of these it will not be possible for us to meet the master. What is this Alsatian dog? It represents maya (delusion). We need to either control this maya (delusion) or we need to call out loudly to the Master (God) by chanting his name loudly.

If we chant the name of God loudly, He will “come down” from where He is currently residing. Along with the Master (God), we can easily enter the mansion. Even the Alsatian dog (maya / delusion) will not affect us in any way. Therefore, to reach God we must do Naamasmarana (chanting of the name of the Lord). Under any circumstances, be it chanting loudly outside or silently within, we need to keep God in our heart and install Him there. The human heart is the true altar of the Divine.      

 22 April 1998

03 August to 09 August 2015

What is the significance of Vibhuti?

What is the significance of Vibhuti-1.24-1987 July 11

Swami gives Bhasma (Ash/Vibhuti) to devotees. Many devotees use Vibhuti (place it on their forehead). What is the inner significance of this Vibhuti? When you burn an object that has a name and a form it gets transformed into ash. The ash is devoid of any name or form. Such nameless and formless ash represents Advaita (non-dualism). Therefore, ash or Vibhuti is given to you with the message that you must become an Advaitin. Vibhuti is given to you with a message that you must destroy your ego related to your name and form. 

Where does the ash come from? It is the final stage of an object that has a form and name. When we destroy the name and the form the object gets transformed into ash. That means the ego associated with the form and the attachment associated with the name needs to be destroyed. 

11 July 1987

27 July to 02 August 2015

What are the unique characteristics of the Treta-Dwapara-Kali Yugas?

What are the unique characteristics of the Treta-Dwapara-Kali Yugas-4.38-1987 July 11

Today I will give you the inner meaning of the Yugas (eras): Treta Yuga, Dwapara Yuga and Kali Yuga. In Treta Yuga the deities were all on one side and the demons were all on the other side. In the times of Sri Rama, the deities (pious people) lived in Ayodhya and Kishkinda. The demons lived in (the forest of) Dandakaaranya. In every region they were located in separate places. Lord Rama voluntarily engaged in war, entered Dandakaaranya and destroyed all the demons, thus protecting the deities (pious people).      

In Dwapara Yuga, the deities and the demons both started staying in the same kingdom. Pandavas and the Kauravas ruled over the same kingdom. When both deities and demons lived together in this manner, what did Lord Krishna do? He gave His entire army to the Kauravas, whereas He helped and supported the Pandavas, but did not engage Himself in war nor did He lift any weapon.   

In Kali Yuga, the deities and the demons are staying in the same human body. In Treta Yuga, the kingdom of the deities was different from the kingdom of the demons; in Dwapara Yuga, the deities and the demons lived in the same kingdom; and in Kali Yuga the deities and the demons occupy the same human body. In Treta Yuga, Lord Rama willingly engaged in war. In Dwapara Yuga, Lord Krishna did not engage in war but remained as a witness. That is, He did enter into the battle field but did not engage Himself in war. In Kali Yuga, since the deities and demons are in the same human body, God remains unaffected and neutral.

(In Kali Yuga) Human beings should themselves recognize the discrimination power in them. God has given this responsibility to human beings themselves. Human beings have to distance the demonic qualities in them using their own discrimination power. They need to nurture the Divinity within themselves using their power of enquiry. Thus (in Kali Yuga), God gave freedom to human beings. Human beings who have been granted such freedom are lost in the thought of what they should do and what they should not do. In this process they are nurturing the demonic qualities in them and forgetting their Divine traits. This is the impact of Kali Yuga. Under the influence of this Kali Yuga, we need to destroy the demonic qualities in us by ourselves. When we destroy the demonic qualities in us, the Divine qualities will manifest and shine on their own. Therefore all our attempts to remove the dirt in our minds should be considered as our true Sadhana (spiritual exercise).      

11 July 1987

20 July to 26 July 2015

What are the three garments covering the Divinity in humans?

What are the three garments covering the Divinity in humans-2.01-1987 July 11

I have told you this number of times. If you wish to have a vision of your heart (figuratively, the chest literally), what should you do? If I look at myself I will only be able to see my clothes, but not my heart. Only when the garments covering the chest are removed, we can see our heart. However, today unable to bear the chill of the world, man is covering himself with three thick clothes. On the top is a thick coat. Inside the coat is a shirt and inside the shirt is a thin vest. Being covered by these three pieces of garments, we are unable to see our heart.

The thick coat is equivalent to Tamo guna. The shirt represents the Rajo guna. The thin vest symbolizes Satva guna. Only when these three (Gunas) are removed we would be able to see our (spiritual) heart. Only when we transcend the three Gunas we will assume the form of Sat Chit Ananda. Keeping these Gunas in ourselves if we aspire for Sat Chit Ananda, how can we get it? Even if we die, we will not be able to get this Sat Chit Ananda. We need to destroy these three Gunas. We need to remove all our defects. Only then can we get a vision of our true form.    

11 July 1987

13 July to 19 July 2015

How do we understand the unique relationship between the individual and the Divine?

How do we understand the unique relationship between the individual and the Divine-5.39-1987 July 11

Embodiments of Love, if we wish to see God and converse with Him, we need not undertake any special Sadhana (spiritual practice). All activities we undertake that help us to cleanse the dirt in us (and purify our mind) may themselves be considered as Sadhana. But such Sadhana only cleanses the dirt (malinya) in our minds but does not create God (Madhava) or manifest Him. God is not someone or something that can be created by you. It is self-resplendent, self-illuminating, and always remains in its true Form. All that we need to do is remove the obstacles (that prevent us from seeing God).

A sculptor shapes and chisels a rock in several ways to create an idol. But truly speaking, the sculptor has not created an idol from the rock. The idol already exists in the rock. All that the sculptor does is to remove the unnecessary pieces (pack) around and then the idol emerges. He has not created the idol. The idol was very much there in the rock. When all the pack (akin to packaging material) is removed, the rock assumes the form of the idol. But the excess pack is also part of it.

A small example to explain this; there is a rock on the top of a mountain. A sculptor shapes and chisels the rock into an idol and then throws away all the pieces of stones over there in the mountain. Earlier, all these (idol and the pieces of stones) were part of the very same rock. Now the rock is broken into several pieces. Among them, a big piece is chiselled into an idol of Lord Krishna that is consecrated and installed in a temple. The idol in the temple is worshipped with Shodashopachara (16 forms of worship). But, there is no one in the mountains to talk to the other pieces of the rock. Though there is no one to talk to them, the pieces of rock call out, “Tat Tvam Asi, the idol of the Lord installed in the temple is verily us only”. That is, all of them had earlier assumed the same single form of rock. Later, one piece may be installed in the temple, another piece may be lying elsewhere, yet another piece may be used as a tool. Though these different pieces may be used in different ways, making a different impact, the rock is one and the same; is it not?

Therefore, we need to recognize the fundamental principle. It is the same stone that we tread upon (tokkedi), it is the same stone that we worship (mokkedi), it is the same stone that is used for building (kattedi) and the same stone that is used for hitting (kottedi). The fundamental rock or stone remains the same. In the same manner, every object or material is the form of Sat (Being) Chit (Awareness) Ananda (Bliss), i.e. Asti Bhaati Priyam. Sat Chit and Ananda are verily the form of God. To this we add an imaginary name and form. These transform into the quintuple Prapancha (creation) consisting of Sat, Chit, Ananda, Name and Form. When you remove the name and form it becomes Divinity (creator). With name and form it becomes Prapancha (creation). Thus we need to change our Drushti (vision) and not the Srushti (creation). We need to change our vision with respect to the name and form.                            

11 July 1987

Also see:

15-Sadhana is required to see Unity-Example of Sculptor-Tat TvamAsi-4.34-1996 July 20

06 July to 12 July 2015

What is the best relationship one needs to have with God?

What is the best relationship one needs to have with God-2.33-1987 July 11

Only when we are able to cleanse the dirt in our mind, we will be able to develop the right vision. That is why in the Bhagavad Gita, Lord Krishna does not ask Arjuna to surrender to Him (Lord Krishna). He asks Arjuna to surrender to himself. Now, who is this “himself”? Who are you? We need to find out this Truth. We chant the sloka: Tvameva Maatacha Pita Tvameva…You are my Mother, You are my Father, You are my Guru, You are my friend.   

When we say: You are my Mother, You are my Father, You are my Guru, You are my friend; finally the word “you” is left unanswered. We say, “You are my Mother”. Fine, the other person may be your mother, but who are you? Similarly when we say, “You are my Father”. Fine, the other person may be your father, but who are you? Therefore, instead of saying, You are my Mother, You are my Father, You are my God; if we instead say You are I, that is enough. We need to reach this state of “You are I”. This is the essence of the all-pervading principle, the basis of all scriptures, the goal of all the Vedas, and the essence of all the religions.

Therefore, you are I. You and I are not separate. Why develop unnecessary relationships like mother, father, Guru and God? You do not see your very own mother. Now you call Me father and then you will not see Me too. We need to gradually reduce all these bondages. 

11 July 1987

29 June to 05 July 2015

What are the 16 aspects that need to be shed to shine in all our fullness?

What are the 16 aspects that need to be shed to shine in all our fullness-2.13-1987 July 11

Today is Gurupurnima. Purnima (full moon day) stands for the fullness of the moon with respect to its 16 aspects. Mind is the reflection of the moon and the moon is the reflection of the mind. If we also aspire to achieve our full glory, we need to sacrifice and give up 16 aspects. What are these 16 aspects? These 16 aspects comprise the following:

Eight types of pride: kula madam (pride of clan of birth), bala madam (pride of physical strength), yauvana madam (pride of youth), sundara madam (pride of beauty), vidya madam (pride of scholarship), dhana madam (pride of wealth), tapa madam (pride of penance), and rajya madam (pride of authority and power);

Six kinds of enemies (arishad vargas), namely: kama (desire), krodha (anger), lobha (greed), moha (infatuation), mada (arrogance) and matsarya (envy);

The above constitute 14 aspects and the last two are:

Rajo Guna (passionate traits) and Tamo Guna (slothful traits)   

When we shed away these 16 aspects from our being we will become complete and attain fullness in our life. Because these 16 aspects reside in human beings, they are becoming devoid of good qualities and traits. These 16 aspects come in the way of recognizing the Brahma Tatva (Divine principle) that is resplendent with 16 Divine characteristics.   

11 July 1987

22 June to 28 June 2015

What are the three types of Maya that prompt humans to act in this world?

What are the three types of Maya that prompt humans to act in this world-1.45-1987 July 11

There are three types of Maya (delusion). They are Swechcha, Parechcha and Ayichcha. Swechcha is to be prepared to act in accordance with one’s own will and then be ready to bear the consequences of joy or sorrow thereafter. Parechcha is when one enters into action based on the inspiration and enthusiasm provided by others and is then prepared to silently bear the consequences of joy or sorrow thereafter. Ayichcha means to transform one’s will so as to align to Divine Will. If something joyful happens, that is God’s Will. If sorrow befalls on you that is also God’s Will. If difficulties come your way that is also God’s Will. If you get profit, then that is also God’s Will. The true Ichha (wish or desire) is to consider both happiness and sorrow as God’s wish (Will).

We say Swechcha, Swechcha, Swechcha…What is the meaning of Swechcha? Can doing whatever you want, just like a dog, be called Swechcha? Can living like a mere ordinary human being, be called Swechcha? Can living a demonic life by moving away from Divinity, be called Swechcha?   
  

11 July 1987

15 June to 21 June 2015

What are the four Pratibandhakas (obstacles) to be overcome to understand the Divine Principle?

What are the four Pratibandhakas (obstacles) to be overcome to understand the Divine Principle-5.32-1987 July 11

Matter + Being = God. We must make an effort to understand this Divine principle. However, there are many obstacles that come in the way of our understanding this supreme principle. There are primarily four obstacles that come in the way. One is Avidya Pratibandhakam. Second is Prajna Pratibandhakam. Third is Kutharka Pratibandhakam. Fourth is Viparyaya Duraagraha Pratibandhakam.

What is Avidya Pratibandhakam? It is the feeling of weakness that I am after all a Jeeva Tatva, i.e. an individual being who is not free, who is under bondage. Man cannot understand his true nature until this weakness exists in him. Prajna Pratibandhakam is when one is not willing to listen to sacred thoughts either from great people or saints. He has no mind to listen to others. This is also referred to as Prajna Maandhyam. Third is Kutharka Pratibandhakam. In this case man takes a wrong or contradictory meaning of anything that is told by elders. He takes an extreme view about everything. Viparyaya Duraagraha is when man feels that he knows everything, none needs to tell him anything, and there is no one who has the authority to advise him. Such a person loses his humanity and makes no effort to understand Divinity.

What is the reason for this? The entire creation is the effect of Maya (delusion). Maya means considering what does not exist as existing and what is existing as not existing. It is like a reflection seen in the mirror where left is seen as right and right is seen as left. This is an indication of the impact of Maya (delusion). Such people (under the influence of Maya) see the Jagath (world) as merely Jagath (world). But individuals who have recognized the inner principle consider the Jagath (world) as Jagadeeswara (Divine). Therefore, the world is verily a manifestation of God.          

11 July 1987

https://en.wikipedia.org/wiki/Pratibandhaka

08 June to 14 June 2015

What are the five Kleshaas (afflictions) that torment human beings?

What are the five Kleshaas (afflictions) that tormet human beings-5.38-1987 July 11

Because of increase in bad feelings (defects) in humanity, human being is not able to shine in full glory as his / her very true Self! There are five kleshaas (afflictions) in this path (to realization of one’s true Self). Kleshaas mean obstacles. The first obstacle is Avidya Klesha. The second obstacle is Abhinava (Abhinivesha) Klesha. The third obstacle is Asthitha (Asmitha) Klesha. The fourth obstacle is Raaga Klesha and the fifth obstacle is Dwesha Klesha. 

Avidya Klesha is the feeling that I am a Jeeva (limited individual being), I am not God, I am not free, I am bound and I am weak. Such feelings make a human being weaker over a period of time. Abhinava Klesha means the weakness that does not allow us to give up or sacrifice the mind that is the basis for this entire creation. Mind is the sole cause for all our bondages. We are so weak that we are unable to give up the bondage associated with the mind. Thus we fall prey to a number of worries and sorrows. Asthitha Klesha is the wrong desire that propels us to enjoy all the sensory objects and pleasures. If we become unsuccessful in fulfilling these desires, we become greedy. And if we become successful in fulfilling these desires, we become egoistic. Human beings deteriorate and perish on account of these sorrows and joys, and their sacredness does not increase. Raaga Klesha is the desire to acquire wealth, property, vehicles, and other conveniences. This klesha comes in the way of the progress of human beings. The fifth obstacle is Dwesha Klesha. To eke out a livelihood, we approach other people and if we do not get what we want, we keep criticizing and abusing them. This takes humans to a still lower (meaner) state. This is Dwesha Klesha. It makes human beings slide down from his / her glorious state to a mean state.    

The scriptures declare that among birds, the crow is the meanest. Everybody looks down upon it. One of the reasons is that the crow never desires for good ripe fruits. It has a taste only for rotten food. Among animals, the donkey is considered as the meanest. It is always loaded with (made to carry) unclean and dirty stuff (like unwashed clothes). Among human beings, the one who indulges in slander (criticizing and abusing others) is most despicable.      

11 July 1987

Also see:

Message for the Week - 19 May to 25 May 2014: What are the five afflictions that prevent us from experiencing Atmic Bliss-2000 March 04

http://hismessagehisvoice.blogspot.com/2014/05/message-for-week-5.html

Also see:

https://en.wikipedia.org/wiki/Kleshas_(Hinduism)

https://en.wikipedia.org/wiki/Kleshas_(Buddhism)

01 June to 07 June 2015

How do we overcome Maya to experience our Divinity?

How do we overcome Maya to experience our Divinity-5.36-1987 July 11

There is an increase today of ignorant people who acquire a wrong understanding about Divinity. Ignorance is not a separate entity that can be removed. To attain Divinity, one need not perform any specific Sadhana (spiritual exercise). All the Sadhana (spiritual exercises) that we perform are not for the sake of God; they are performed for our own sake. There is no necessity to perform any action for the sake of God. God cannot be perceived as a separate entity. Being God himself, when man eliminates the dirt of Raaga (attachment) and Dwesha (hatred), he will verily shine as His true Self. Therefore, all actions are actually exercises in removing the dirt from the mind. 

In every human being there is a combination of Maayatvam (Deluding principle) and Brahmatvam (Divine principle). If there is no Maayatvam, it is impossible to recognize Brahmatvam. If there is no Brahmatvam, the Maayatvam cannot function independently. In the infinite ocean the waves start forming. The waves need some reason to originate; they cannot originate without any cause. Since the wind mixes with the water, the waves start taking form. On account of the pressure from the wind, the water gets transformed into a wave. If there is no wind, the water will not get transformed into waves. Thus, this wind is equivalent to Maya (delusion). The water presents the infinite form of Sat Chit Ananda. The waves that commence and end in the ocean may be compared to the Jeeva Tatva, i.e. the life principle (living beings). Therefore, for the existence of the Jeeva Tatva (wave), it is the Maya (wind) that is the cause.

The waves are mere reflections and are not the real objects. How long will we have these reflections? We will have the reflection so long as there is a mirror. Once we remove the mirror, the image or reflection also disappears. But the object remains always. Our human body is like the mirror. So long as we have this physical body, the image of the Jeeva Tatva (life principle) is perceptible to us. Even when the body along with the image of the Jeeva Tatva disappears, the object of Divinity continues to remain always. 

Therefore, the entire creation is a form of Maya (delusion). This creation is a Kreeda (game) and not Peeda (pain / suffering). We may perform actions in this creation but we must not get entangled in it. We may love the creation and the world but we must not get attached to it. We may have friendship with relatives and friends, but we must not develop attachment to them. What is required is not renunciation of action, but renunciation in action.     

11 July 1987

25 May to 31 May 2015

How can the individual experience the universal aspect of Sat-Chit-Ananda?

How can the individual experience the universal aspect of Sat-Chit-Ananda-4.26-1987 July 11

Two powerful analogies to illustrate our reality

What is the Sadhana (spiritual exercise) that a human being needs to undertake to achieve the infinite form of Sat Chit Ananda (Being, Awareness and Bliss). What type of relationship and connectedness can exist between the infinite and infinitesimal? We may doubt whether this is possible at all. But we must not be weak minded to give room to such doubts. In the vast ocean we find three characteristics of coolness, whiteness and wetness. These three characteristics are present in an equal proportion even in the waves that arise in the vast ocean. In the same manner, even in the Jeeva Tatvas (living beings) that have manifested from the infinite form of Sat Chit Ananda, the eternal truth of Sat, Chit and Ananda shine forth brilliantly. We must not become victims of a mind-set that promotes differences between the infinite and the infinitesimal, between the macrocosm and the microcosm. The omnipresent Divinity is verily the form of Sat Chit Ananda.   

By inherent nature a human being is the form of Sat Chit Ananda (Being, Awareness and Bliss). “Sat” is a steady state of eternal oneness that is not affected by the three dimensions of time (past, present and future). “Chit” is the supreme intellect that enables one to be aware of everything that exists inside and outside the human being. “Ananda” is the form of eternal, unconditional joy. But as Sat Chit and Ananda appear to be separate aspects with different consequences, how can we experience the unity among them? To demonstrate the unity among these apparently differentiated aspects, here is a small example. A flame of light has three characteristics: heat, illumination and red (golden brown) colour. Though these may be three different characteristics, it is only the unity of these that manifests as a flame.       

11 July 1987

18 May to 24 May 2015

What is the true meaning of Upavaasa or Fasting?

What is the true meaning of Upavaasa or Fasting-1.05-1996 March 31

Many parents (of our students) are also devotees. They too perform Upavaasa or fasting. They do Bhajans. But, what type of Upavaasa or fasting do you need to do? Upavaasa means your mind should always be close to God.   

“Upa” means “close” or “in proximity” and “Vaasa” means “to stay or reside”. Therefore, “Upavaasa” means “to stay close to God”. This is the true meaning. Not eating anything for one full day and then eating stomach full (even overeating) the next day is not Upavaasa (fasting).

It is said in Kannada language (language of the people of Karnataka state in India)

Hinde Madida Ekaadasi, Bandu Tinde Nalvattu Dose

One performs Ekaadsai (eleventh lunar day of every bright or dark fortnight of every lunar month, a day of fasting and prayers for all Hindus) fasting the previous day and the next day consumes forty Dosas (Dosa a fermented crepe made from rice batter and black lentils is a staple dish in South Indian states)

We say Ekaadasi, Ekaadasi fasting and prepare dough for forty Dosas for the next day. Is this fasting? No. Upavaasa means we must go close to God. You must learn that Upavaasa. This brings true fulfilment to our lives. This is the goal of our life. Lead your life in this manner Bangaroo (children who are like gold).  

31 March 1996

11 May to 17 May 2015

How do we see unity in the three schools of philosophy?

How do we see unity in the three schools of philosophy-6.09-1996 June 18

In this world there are three schools of philosophy: Dwaita (dualism), Vishishtaadwaita (qualified non-dualism) and Adwaita (non-dualism). In Dwaita there is no relationship between the two. There is not much difference between Vishishtaadwaita and Adwaita. Be it any clan, family, country, religion or tradition, the Truth is seen as only one. Ekam Eva Adwiteeyam Brahma (Brahma is only one, not two). Take sugarcane for example. The cane has so many bends on it. The cane may have multiple bends on it but the juice within (and its taste) has no such bends. Adwaita may be compared to drawing the juice from the sugarcane. Thus, sugarcane juice symbolizes Adwaita. You may draw the juice from anywhere; the sweetness will be the same. There are no different tastes.

Later Ramanujacharya enquired deeply. He thought, “How long can we keep this sugarcane juice with us? It will not last for very long”. Therefore, he converted the sugarcane juice into sugar. Once converted to sugar, it can be used any time, at any place and can be added to anything. Thus, sugarcane juice symbolizes Adwaita and sugar symbolizes Vishishtaadwaita. It is a special non-dualism. It will remain forever. It can be mixed with anything.

Next, Madhwacharya propagated Dualism. Shankaracharya propagated Adwaita, Ramanujacharya propagated Vishistaadwaita and Madhwacharya propagated Dwaita. What did Madhwacharya say? He said, “O God, I do not want to come here as sugar. I do not want sugarcane juice either. But I want to be born as an ant that can eat and enjoy both: the sugar and the sugarcane juice. Sugar can never know its own taste. Only the one who eats sugar can know its taste. Therefore, O Lord, you are the very embodiment of Love. Hence, I must not become Love but I must be the one who can experience this Love. You are God and I am an individual. We must be separate. Only when the individual is separate, he / she can experience the Divinity of God. Thus, I want to be the one who eats the sugar; I do not want to become sugar”. This is Dwaitam, means two: God and the individual. The individual will eat the sugar, digest it well and once he / she recognizes the principle of sugar, he / she will become sugar itself. Brahmavid Brahmaiva Bhavati – The knower of the Brahman becomes Brahman itself.

Bharatiyas keep debating about the differences between Dwaita, Vishistaadwaita and Adwaita and merely waste their time. Eventually, all these three (schools of philosophy) are one and the same. Sugarcane juice symbolizes Adwaita, sugar symbolizes Vishistaadwaita and the one who eats the sugar symbolizes Dwaita. Thus Dwaita, Vishistaadwaita and Adwaita are one and the same. Mysorepak, Gulabjamoon, Barfi, Paalkova, Mithai, Kheer (Indian sweets), biscuit: all these have the same sugar in them. The names and forms of the sweets are different. In the same manner, in this world, all the nations, all the names, all the forms appear different. But the Divinity in all is one and the same. Ekaatma Sarvabhoota Antaraatma – The one soul is the indweller in all the beings.

We see so many bulbs here. But the current flowing in them is only one. That is the Divine power. The same Divine power resides in you, in me and in all. Then where does the difference lie? One bulb is red in colour, one is blue, while one is white. Also, one bulb is dim, another is bright and yet another is still brighter. The reason for this is not the current; the reason is the difference in the bulb. God resides as the One in all. But for one person the capacity of the heart is less, it is dim. For another it is bright, for yet another it is light. The difference is in the voltage of the bulb. Sarvada Sarvakaaleshu Sarvatra Harichintanam - When you think of the Lord always, at all times, and at all places, the voltage can be raised to any extent. Change the bulb, change the voltage, but do not change the current. To make the dim heart into a bright one, develop Love. Develop your Love. When we expand our love it will become light and bright.    

18 June 1996

04 May to 10 May 2015

How do we understand fact-truth and absolute reality?

How do we understand fact-truth and absolute reality-4.40-1996 June 18 and 2001 November 20

Bhagawan mentioned three words: Nijam (fact), Sathyam (truth) and Ritam (absolute reality). What is Nijam (fact)? Fact is to state what one sees at a given point of time; for instance, stating what dress has been worn by an individual at a given point of time is a fact. Let us say you have come here wearing a white dress. I have seen you wearing a white dress. This is a fact. But let us say that as soon as you return home you change your dress and put on a blue bush coat. Then what Bhagawan has said earlier would not be a fact now. Speaking what you are seeing at a given point of time is Nijam (fact). When it changes later, it is no more a fact. Therefore, narrating whatever you see or experience at a given point of time is a fact at that instant.

What then is truth? You have been changing a number of shirts and banians (vests / undershirts) over a period of time. But you have never been able to change your physical body. That which does not change is truth. Trikaala Bhaadhyam Sathyam: that which does not change in the three dimensions of time (past, present and future) is truth.

But in this world, in an ordinary sense we consider Nijam (fact) and Sathyam (truth) to be one and the same. However, they are different. They do not mean the same. What is seen by the eye is a fact. Now you may be wearing a shawl. Tomorrow you may not wear a shawl. So to state that you are wearing a shawl is a fact only for the time being. It is not a fact for the next day. Hence, if there is something that remains the same the next day, the day after, for all the days to come, in all the three dimensions of time, i.e. the past, present and the future; that is the truth. Truth is that which does not change or move or waver but remains permanent across the three dimensions of time. That which changes, wavers or gets manipulated from time to time is not truth, it is only a fact. That which is seen at a given point of time is a fact. That which is seen forever is truth (In some Discourse, not sure which one, Bhagawan gives the example of birth, death, hunger etc. to be the truth, as these do not change over time…they are permanent phenomena).

Bhagawan tells us often: You are not one person, but three. What are these three? They are: i) the one you think you are, symbolized by the dress worn by you. This is the physical form ii) the one others think you are, i.e. the mind. The mind cannot be seen by anybody. Based on your actions they decide whether your thoughts are good or bad iii) However, there is one which is beyond these two. That is Ritam (absolute reality)! The one you really are. This is related to the Atma (Self).

You are the embodiment of the body, the mind and the Atma. The body changes from time to time. But the heart never changes. The (spiritual) heart is ever permanent. That permanent heart symbolizes Ritam. It is the Vedas which labelled reality this as Ritam. It is that which is changeless and attributeless.     

18 June 1996 & 20 November 2001