Shirdi Sai Baba Stories,Leelas and Teachings.: Inner Voyage To Explore Sai-Unity In Diversity.

Dear all,
Today I am uploading 7th chapter from the book "Inner Voyage To Explore Sai ".Devotees are requested to follow the link given at the end of this post if they miss on any part/chapter of the book .Jai Sai Ram.

Chapter VII
UNITY IN DIVERSITY

From which all things originate; that which sustains all things; that into which all things will be dissolved so one should meditate in tranquility.
- Chandogya III, XIV, I

We learned the importance of Ganesha, the Hindu God with the elephant head, who is remover of obstacles. Before bhajans, meditation or any other important event, one prays to Lord Ganesha to remove any impediments that might prevent one’s accomplishment. Everywhere in India there is decoration of pictures and statues of Ganesha because it is believed that without His blessings there is little chance of success, either in the spiritual or temporal life. We also learned that if His trunk goes to His right, it signifies spiritual success, to His left, worldly success. Prayers are offered at the lotus feet of Sri Sai Ganesha for the embodiments of atma to evolve into higher realms of spirituality (Thamaso ma Jyothir Gamaya).

There is only one common feature for all living things in this world and that is the eternal spirit. In all manifold forms of creation in Unity and in Diversity, we find only the spirit of Atma and nothing else. It is the realisation of the aspect that constitutes the essence of all learning. Vedanta stands for ultimate wisdom. It is most useful for a man to know himself, the knowledge of Diversity. What is this atma? Is it identical with one’s body? Is it the same thing as our mind? Is it the same thing as our intelligence?

We have our eye. This eye looks at the body and looks at the various organs that compose the body. Here it is quite clear that the organs in the body which are being seen and the eye which is seeing them are quite distinct from each other. The eye not only looks at the body and the organs but also looks at everything around us – the table, the house and the surroundings. It is obvious here that the things which are being seen different and distinct from the eye with which we see things. The analogy the eye is an instrument, likewise ear for hearing, nose for smelling, mouth for tasting, etc. are to be regarded as part of the instrument. It becomes clear that neither organs nor the human body is identical with atma. Mind, which has this form of a bundle of desires, cannot be identified with the Atma.

Come to intelligence, we will notice that intelligence is also an instrument used at the command of atma. If we enquire in this manner and go step by step, it is evident atma’s identity is separate than other things as foretold. While questioning the nature of the atma, we conclude in all three stages namely the waking state, the dreaming state and deep sleep state, it doesn’t change. When we talk of “I”, we note that there are two kinds of “I”. It in one sense is the recognition of our external human form. There is second ‘I’ referring to the inner aspect. These two relate to two aspects, the body and the Brahman inside the body. Between these two extremes, there is also an intermediate state and that is the identification of the ‘I’ with the jeeva in us.

The ‘I’ when it identifies itself with the Brahman in us it is divinity. On the contrary, when it identifies with body, it is ego or ahamkara.The true identification should be above ego and selfishness. There is no place in the universe where atma is not present, that kind of omnipresent atma enters a container, a form and through that container, the human body, it makes use of us. Our thoughts and our desires are like the flowers that blossom on the tree. On the same tree is also fruit of liberation or moksha. If we really want to get the fruit of moksha, we can do so only if we protect the leaves and the branches as well.

If this faith does not exist in the form of roots, if the character does not exist in the form of juice in the root, then it is no longer a tree, it is as bad as a firewood. The first thing we must do is to promote our faith in atma, faith in one’s own self and then we must try and reach the fruit of liberation.

All the rishis knew that Rama was an avatar of God but in order that the story of Ramayana may progress, they did not reveal this secret out to others. Viswamithra knew very well that Rama was an avatar. But if they gave out this truth then the main purpose for which Sri Rama had come wouldn’t be achieved. In the same manner, it is not possible for any avatar to proclaim to the world that the Avatar has come and if so for what purpose. That is the maya of God. The joy we experience will be inversely proportional to our desires. The greater the desires the lesser the happiness we will experience. Therefore, let us try constantly to reduce our desires. In the journey of life, as in a railway journey the less luggage (desire) one carries the greater the comfort one will have.

Recognize what holiness is associated with human life. But because of the vagaries of the senses man develops attachment to various objects and persons entirely for selfish reasons. All the love he professes is not out of affection for others but out of self love. If the selfishness goes, there will be real oneness. Both love and hatred will be absent. There will be equal mindedness (samatram). There will be no separateness. That is true liberation (Moksha). Moksha does not mean attending some desired state. Divinity is within us.

All we have to do is manifest it. That which does not exist, will not come forth. That which exists will not go away. Everything is present here and now. Hence there is no need for any search or for any other special sadhana. Whatever we do, do it as an offering to God. Let us not make distinction between “My work” and “God’s work”, when we make a division, we give rise to enmity, because of differences. When there is enmity, there is no room for Divinity, Purity or Unity. When we install God in our heart there is no room in it for anything else. But today’s aspirants treat the heart as a musical chair.

They go on from one “Swamy” to another and shift from one kind of sadhana to another. Of what avail, is this kind of merry-go-round? It is a waste of time and of life itself. One heart, one thought, one God, one goal, whether we utter the name of Allah or Jesus, Buddha or Zoraster, Nanak or Sai Ram. It is all the same. We should develop this faith of equality, only then we will be aware of the Unity that underlies the Diversity.
Courtesy: Sai Chetna

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