The Mighty Mahavakyas

How profound are the statements of the yore, of the Vedas, Scriptures and that of Avataric Voices of God Incarnated time after time! Yet, man is caught in the whirlpool of Maya, not recognising the great grand opportunity. To remind himself, man must time and again focus on such beautiful teachings, teachings of highest wisdom, as he should not take his life for granted at any point in time. Read on Sri Sathya Sai…

In these days, when the black clouds of hatred are spreading from state to state and poisoning the relations between man and man, spiritual discipline and spiritual illumination alone can serve as a beacon light. People feel helpless before the flood of falsehood, injustice and violence. They can be saved only by the four-fold refuge of Sathya, Dharma, Shanthi and Prema. They are infused in man by the religious scriptures and by the stories of the saints and sages in the Puranas which depict their search after God.

The enthusiasm which is aroused by the study of these books should not fade away, like the boiling over of milk on the stove. After a few minutes of bubbling over, the milk starts cooling off. When one reaches home, after listening to a discourse, the fervour derived from the message fades into nothingness and one slides back into the fateful routine.

This is called purana-vairagya–the gust of renunciation that one gets when he hears a religious discourse, which soon passes off into the realm of neglect. The sadhaka (spiritual aspirant) must crave for deeper impression; the Mahavakyas (Vedic Statements of Truth) he hears, the visual experiences he gains, have to be imprinted on the heart. There are no two entities but only One, Brahman.

All the manifold rules, regulations, limitations, directions, do’s and don’ts, have just this aim: to merge the soul with the OverSoul – the jeevathma with the Paramathma. The shastras prescribe yama (various forms of abstention from evil-doing), niyama (disciplined observances), asana (physical posture), pranayama (control of breath), prathyahara (withdrawal of the mind from sense objects), dhyana (meditation) and samadhi (super-conscious state of absorption in the Atman), etc., as limbs of Yoga; besides japam (repetition of Lord’s Name or mystic formulae), shravanam (listening to God’s glory), mananam (recapitulation of what was heard), nidhidhhyasanam (constant musing on God’s glory), etc.- all with this one end in view— of merging the jeevatma with Paramatma. Spiritual Sadhana is like a duel with a tiger, maya; it is like playing with fire, maya. By means of the hammer strokes of joy and grief, the iron piece is shaped into a hollow vessel, so that it may not sink in the sea of maya (world illusion).

Mix honey and sea water; the concoction will be undrinkable. In the same way, do not mix the nectarine Grace of the Lord with the greed for sensual pleasures. Develop Prajnana – the pure, unsullied vision of the Reality; then you can visualise the One that is appearing as this many. Prajnanam Brahma, says the Veda; “the constant integrated awareness is Brahman.” It is that by which the intelligence integrates, that by which the senses co-operate in bringing about workable conclusions.

The physical body and the Prajnana are related through the senses and the intelligence. When man and God operate together, like the positive and the negative, Prajnana, the current, is generated. It is this Prajnanam that establishes in you the conviction, Aham Brahmasmi, I am Brahman; not that there are two entities, Aham and Brahman, but, as in syrup, where water and sugar have merged, Aham has merged in Brahman and there is only one entity, Brahman.

The Sama Veda has the great statement, Thath Thwam Asi (That Thou Art), meaning ‘That which is beyond Rupa and Nama (name and form) is you, who now pitiably differentiate yourself and feel distinct, by means of name and form, two transient changing insignia of individuality.” Contemplation on these grand expressions of the Truth fills one with inexplicable joy. Not being aware of these and their sweetness, man misses the great opportunity.

II Samastha Lokah Sukhino Bhavantu II