SATHYA SAI BABA ON THE STHULA SUKSHMA...

23
5/23/2016 Print Preview 1/6 Print Close 221,915 people like this. Like 'Like' us on Facebook Follow us: Posted on: May 02, 2016 SATHYA SAI BABA ON THE STHULA (GROSS), SUKSHMA (SUBTLE) AND KARANA (CAUSAL) WORLDS PART 1 Part 02 || Part 03 || Part 04 by Ms. Christan Mackenzie Gold Coast, Australia uch of our knowledge of the sentient universe is derived from scientific and rational exploration. But such tools, we must admit, are inadequate to understand the subtle unseen world, which often forms the basis of creation. What is the relationship between the Creator and the created? What is our true nature? Are we the perishable body, or are we the one garbed in the body and mind? When an Avatar comes in our midst, apart from benefitting from the proximity of such a pure being, we also get to listen from Him some secrets about creation which are beyond the ken of reasoning. Sadly some of the words of the Avatar and certain spiritual concepts are being misused by people with vested interests to give spiritual authenticity to their otherwise unacceptable, unfortunate actions. One such concept is that of the ‘Subtle Body’. Instead of blaming people for misusing these concepts, going to the very ‘Source’ and learning these concepts would be a rather fruitful effort. The article we wish to share with you today, is the brilliant compilation by Ms. Christan Mackenzie, where in, she gives us a complete idea of what Swami speaks about the nature of creation, the seen and the unseen world and its relation to the Supreme. Going through this article only makes us feel gratitude towards Bhagawan for having shared with us such esoteric wisdom. And of course, our sincere thanks to Ms. Mackenzie for bringing His words to us from various sources (Discourses over the years, interactions with devotees and Swami’s writings). For us Sai devotees there can be nothing more authentic on this theme, or any for that matter, than His words. Om, the Primeval Sound Through All of This God is said to be a word (Om) made in form. Divine Discourse, 31 Aug 2001 Om is the primeval sound, the sound caused by the vibrations of creation through the Emergent Will of the formless and attributeless Brahman (Divine Source/Self/God), and this sound is referred to as Sabda Brahman (divine transcendental sound). Divine Discourse, 06 Jun 1978, Bala Vikas Gurus Training Camp. Om is termed the Pranava. The Pranava is also described as the embodiment of the eight forms of Aiswarya (divine wealth) and hence described as: M

Transcript of SATHYA SAI BABA ON THE STHULA SUKSHMA...

Page 1: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

1/6

Print Close

221,915 people like this.Like'Like' us on Facebook Follow us:

Posted on: May 02, 2016

SATHYA SAI BABA ON THE STHULA (GROSS), SUKSHMA (SUBTLE)

AND KARANA (CAUSAL) WORLDS

PART 1

Part 02 || Part 03 || Part 04

by Ms. Christan Mackenzie Gold Coast, Australia

uch of our knowledge of the sentient universe is derived from scientific and rational exploration. But such tools,we must admit, are inadequate to understand the subtle unseen world, which often forms the basis of creation.What is the relationship between the Creator and the created? What is our true nature? Are we the perishable

body, or are we the one garbed in the body and mind? When an Avatar comes in our midst, apart frombenefitting from the proximity of such a pure being, we also get to listen from Him some secrets about creation which are

beyond the ken of reasoning.

Sadly some of the words of the Avatar and certain spiritual concepts are being misused by people with vested interests togive spiritual authenticity to their otherwise unacceptable, unfortunate actions. One such concept is that of the ‘Subtle

Body’. Instead of blaming people for misusing these concepts, going to the very ‘Source’ and learning these concepts wouldbe a rather fruitful effort. The article we wish to share with you today, is the brilliant compilation by Ms. Christan

Mackenzie, where in, she gives us a complete idea of what Swami speaks about the nature of creation, the seen and theunseen world and its relation to the Supreme. Going through this article only makes us feel gratitude towards Bhagawan forhaving shared with us such esoteric wisdom. And of course, our sincere thanks to Ms. Mackenzie for bringing His words tous from various sources (Discourses over the years, interactions with devotees and Swami’s writings). For us Sai devotees

there can be nothing more authentic on this theme, or any for that matter, than His words.

Om, the Primeval Sound Through All of This

God is said to be a word (Om) made in form.

­ Divine Discourse, 31 Aug 2001

Om is the primeval sound, the sound caused by the vibrations of creation through the Emergent Will of the formless andattributeless Brahman (Divine Source/Self/God), and this sound is referred to as Sabda Brahman (divine transcendental

sound).

­ Divine Discourse, 06 Jun 1978, Bala Vikas Gurus Training Camp.

Om is termed the Pranava. The Pranava is also described as the embodiment of the eight forms of Aiswarya (divine wealth) andhence described as:

M

Page 2: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

2/6

Sabda Brahmamayi (Sound) Characharamayi (Mobility and Immobility)

Jyothirmayi (Light)Vangmayi (Speech)

Nityanandamayi (Eternal Bliss)Paratparamayi (Supreme Majesty)

Mayamayi (Delusion)Srimayi (Wealth)

­ Divine Discourse, 31 Aug 2001, Prasanthi Nilayam

Shankara (Easwara) refers to the one who is endowed with all types of this Aiswarya (wealth). The types of wealth that we enjoy inthe worldly sense are not what we mean by Aiswarya. Everything in the phenomenal world, every person, every bit of matter that wesee, has this principle of Aiswarya in it. This Aiswarya is nothing other than Easwara. In other words, the entire phenomenal world ismade up of Easwara. This has also been described as Sathamatra Chaitanya (Pure Consciousness). This principle of Chaitanya

cannot be directly seen; it exists unseen. It is eternal, it is permanent, it is all pervasive.

This is the Aiswarya that permeates and fills this world. This is the very embodiment of Easwara Itself.

For this principle of Easwara there are two aspects. One is Saguna (attributeful) and Sakara (formful) and the other is Nirguna(attributeless) and Nirakara (formless). Associated with the mind and thoughts, and responding to the joys and sorrows, the

pain and sufferings of human beings, various forms of Divinity have been visualised. These are the Saguna and Sakaraaspects of Easwara

­ Divine Discourse, 17 Feb 1985, Prasanthi Nilayam

'Ayam Atma Brahma' means that this very Atma is identical with Brahman or Divine. Atma is not something distinct from us.This Atma is present in everyone, in all living beings and in all things. That Atma is identical with Brahman and has an

indestructible form. It is filled with sabda or sound. 'Om' is the ekaksharam Brahman.

­ Summer Showers in Brindavan 1977, 151­157

Issuing from 'Om' are the words of the second line or ‘face’ of the Gayatri Mantra, ‘Bhur Bhuvah Suvaha’. These words individuallyrepresent the broad ‘worlds’ of Body, Mind and Spirit, and all their manifestations and energies ­ ‘formful’ (Sakara) and attributeful(Saguna) or formless (Nirakara) and attributeless (Nirguna) of the past, present and future. There is simply nothing in creation

whatsoever that is not encompassed by these three mega­worlds, and the three worlds are all permeated with Atma or Divine Spirit.

The Pranava, constituted by the three sounds A+U+M, pervades the three worlds represented by the terms: Bhur, Bhuvah(which is above the Bhuloka) and Suvaha (the top­most of the three worlds). The three Vedas ­ Rig, Yajur and Sama haveemanated from the Pranava. The three Vedas in their hymns glorify the Pranava. Thus, the Pranava is the all­pervading

primordial sound.

­ Summer Course Brindavan, 28 May 1991

The Story of Creation

Page 3: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

3/6

Before creation of the ‘three worlds’, nothing existed in the universe. In the beginning, the sun, the moon, the stars, theearth, the sky, etc., did not exist. There was only pitch darkness all around. The combination of atoms resulted in the

formation of hard matter of a very high density. As a result, a lot of heat was generated. Then all of a sudden, the hard matterexploded with a big bang into pieces and spread all over. This was the cause of creation. The sound that emanated when the

big bang took place is known as ‘Pranava’ or Omkara, the primordial sound. This sound of Pranava is all pervasive. Itoriginated from paramanu (minutest atom). 'There is nothing other than atom in this creation.' The primordial sound ‘Pranava’

is verily the Divinity, which is subtler than the subtlest and vaster than the vastest. It is all pervasive and stands as theeternal witness. It is from this Pranava that the sun, the moon, the earth, the sky, etc., originated. The atom is the

fundamental basis of the entire creation. Every human being is a combination of atoms. There is no matter without atoms.”

­ Divine Discourse, 24 Jul 2002, Prasanthi Nilayam

From Om, the word of God, three aspects of creation emerged.

First is gross physical matter that we call ‘body’ (sthula). Second is the ‘mental world’ or ‘sukshma’ an invisible, subtle world imbuedwith the vital airs and discriminatory wisdom. Third is known as ‘causal’ (karana), which is the highest wisdom and this is associated

with spirit and bliss (above these are the mahakarana or supercausal, which is also supreme bliss).

When we add the word ‘deha’ (body of the individual), ‘sarira’(body which is liable to be burnt), ‘karana’ (instrument), or

‘rupa’ (form) to these aspects we are talking of theexperience of Divinity, the Atma in the embodied state. Thebodies of creation are interwoven with Divinity, which is inand through them all. Together, these bodies are describedas God’s Temple. Sarira is the most usual word associatedwith the three bodies, because they are impermanent andeach body is eventually consumed/subsumed in the kosa

(shield) that is above it.

The ancient sages sought to popularise the idea ofoneness of body, mind and Atma. They discovered thetriad principle in creation and explored it from a numberof angles, in order to show this unity. Tat­Twam­Asi (ThatThou Art) refers to the role of the mind in integrating the

body, mind and spirit. It is an aphoristic declarationcalling upon everyone to realise this integral unity, and a

call to experience the Divine.

­ Divine Discourse, 23 May 1991, Institute Auditorium,Brindavan

Whereas the sthula (gross), sukshma (dream/light) and

Page 4: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

4/6

karana (causal) bodies together form the basis of creation,the three deities or goddesses respectively, Durga, Lakshmi,

Saraswati are said to preside over them.

Durga is associated with bhur or body and has thequality of materialisation.

Lakshmi is associated with bhuvah or mind andrepresents the power that activates the inert body and

makes it vibrant.

Saraswati is associated with suvaha or spirit and is thepower that induces radiation of energy.

These goddesses are also the three respective powers(shaktis) ­ kriya (the power to act), iccha (willpower) and

jnana (the power to know) and three respective qualities ofcreation. Rajoguna (explores the truth and pleasures of

wisdom), thamoguna (creates the appearance of diversity)and satwaguna (purity and wisdom, a clear mirror reflectingthe highest wisdom). There are also negative aspects of thefirst two gunas. Together the gunas, in different combinationsare the vestures of Maya, or Divine Illusion, and they are inevery being in differing amounts, giving the appearance of

diversity.

In man, the three ‘bodies’ have between them five kosas orshields that encase the Atma, and which give a sense ofindividuality and separation from the whole to the jivi

(individual soul). These sheaths are:

Food sheath (Annamaya­kosa) ­ associated with thesthula (gross) body

Vital sheath (Pranamaya­kosa) ­ part of the sukshma(subtle) body

Mental sheath (Manomaya­kosa) ­ part of the sukshma (subtle) body

Intellectual sheath (Vijnanamaya­kosa) ­ part of the sukshma (subtle) body

Bliss sheath (Anandamaya­kosa) ­ associated with the karana (causal) body.

All these bodies refer to conscious states ­ vibration, radiation and functioning of the Atmic power embodied in man.

­ Summer Showers in Brindavan, 1993 pp 2­3

About the Three Bodies

How do the three bodies of creation, the sthula (gross) the sukshma (subtle) and the karana (causal) collectively termed ‘the templesof God’, function, and how do they relate to the mysterious mahakarana, which is a state of consciousness above them?

Page 5: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

5/6

Bhagawan teaches that the body functions only because of the Atma which powers it, and each body is a manifestation of maya orillusion ­ a ‘god thought’ or ‘will’ made manifest and as such it is subject to death and change. The differences between each bodyare best understood by knowing that each is separate and yet interdependent in some way with the others. Simply, each body isassociated with the individual experiencing different states of consciousness in different situations. Together these ‘bodies’ can be

understood as Brahman manifesting at different levels of consciousness in and through the created world.

Man awake in sthula is called Viswa, because he is fully invoked in the objective physical world. When dreaming he is sukshma andalso referred to as taijas, meaning he is lit by the inner light ­ a subjective, experiential non­physical world. In deep sleep he is inkarana consciousness and this state is also called sushupti, where all is latent in cause but unmanifest and beyond all sense of

duality. In mahakarana, man is subsumed in Universal Consciousness, bliss way beyond body and mind.

Part 02 || Part 03 || Part 04

Radio Sai Team

What do you think about this Article? Please let us know by writing in to [email protected] or you may leave yourthoughts in the comments section. Do not forget to mention your name and country.

Page 6: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

1/5

Print Close

221,915 people like this.Like'Like' us on Facebook Follow us:

Posted on: May 05, 2016

SATHYA SAI BABA ON THE STHULA (GROSS), SUKSHMA (SUBTLE)

AND KARANA (CAUSAL) WORLDS

PART 02

Part 01 || Part 03 || Part 04

by Ms. Christan Mackenzie Gold Coast, Australia

These bodies are examined individually below in a little more detail.

Sthula (Gross)

Sthula the ‘outer temple’ (prakaram) is associated with bhur (gross world/body). It pertains to the physical world and its quality isknown as material, thus it is also called the ‘material world’.

The sthula­sarira, the gross body, is related to the waking state, or wakefulness. In man it specifically means the physical body. Itspurpose is to give the Atma a vehicle to perform action and deeds. The physical world gives man the opportunity to act on Truth – to

experience the subtle (and beyond).

The body of man is associated with the Annamaya kosa, the food sheath. This is the first of the five sheaths which are said toencase the Atma in Maya (delusion). The Annamaya kosa ‘feeds’ into all the other sheaths (which depend upon it to function), and

for this reason eating properly and maintaining bodily health is said to be very important for spiritual progress.

The sthula of human beings has twenty­five constituents – the pancha pranas (five vital airs), pancha jnanendriyas (five subtleelements related to the senses), the karmendriyas (the five organs of bodily action), the five Inner Instruments and the pancha

Page 7: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

2/5

bhutas, (the five elements).

When man experiences anything through the body, the experiencer is known as the anthah­karana or cogniser. This is comprised ofthe mind, intellect, ego and subconscious (manas, buddhi, chittha and ahamkara.)

It is important to distinguish how the subtle world operates for man when he is in the waking state. The gross world is perceptible toour senses, while the subtle world is not. However, Baba says the gross world exists for us to learn about the subtle. The

interrelationship of the two is discussed in more detail in the section below on the sukshma.

When a person’s heart stops beating, the life force no longer inhabits the body and the body dies, decays and is eventuallydestroyed, rendered to dust.

The Sukshma (Subtle World)

Sukshma, the ‘inner temple’ is associated with bhuvah (mental world) and it is subtle, without any physical basis and its quality isvibration.

There are two ways we consider Sukshma – the wider subtle ‘world’ of emotion, thought, feeling and higher wisdom, and secondlythere is the Sukshma­sarira (subtle/dream body) a vehicle of experience with its constituents of three kosas or body shields.

The Wider Subtle World

Firstly, let’s consider the wider subtle world.

The subtle world is not of the physical realm but operates within it. Bhagawan gives examples of this when He discusses stories inthe ancient Hindu texts. In the dialogue with a devotee Baba answers detailed questions about the gross, subtle and causal bodies

(and the states beyond) and their relationship to the spiritual heart.

Devotee: How can that be all­pervading?

Baba: Nothing else possesses the extent, the area, the breadth that this firmament of the heart has. See howmany scenes, how many feelings, how many conjectures are immersed and embedded in it!

Devotee: Then do we also have a Sun in that subtle sky?

Baba: Of course! Who said no? Without that, how could there be all this splendour, all this light and wisdomand brightness?

Devotee: What is its name, Sai Baba?

Sai Baba: When the heart is the firmament (akasa), naturally, the intellect (buddhi) is the Sun that illuminatesthat sky. The effulgence of the intellect is as bright as the rays of the Sun, so the intellect is the subtle Sun.

Devotee: Then it is possible that the moon is also in the firmament of the heart in subtle form.

Sai Baba: Why do you ask about all these, one by one? Didn’t I tell you at the very beginning? Every grossname and form has its corresponding subtle name and form. The moon in its subtle form is love (prema), with

its cool rays pleasing to the heart. Love is the subtle form of the moon.

Page 8: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

3/5

Devotee: Excuse me. The Pandavas and the Kauravas waged a war, didn’t they? How are they supposed to havewaged the ‘subtle’ war, these ‘subtle’ Pandavas and their opposite number, the ‘subtle’ Kauravas?

Sai Baba: Why do you say “supposed to have waged”? They are waging it even today in the subtle form! Inthis war, the evil qualities are the Kauravas and the good qualities ­ truth, righteousness, peace love, andnonviolence (sathya, dharma, shanthi, prema, and ahimsa) ­ are the five Pandava brothers. The evilqualities are many, so the Kauravas are also a horde. Each one, under their own firmament of the heart(hridayakasa), on their own earthly consciousness, is waging this struggle, every moment. (Sandeha

Nivarini)

Thus while the gross world is evident to our senses, the subtle world is imperceptible and experienced in the realm offeeling/intuition/higher wisdom. The Subtle World has form only when we name or try to describe it. Baba talks of this ‘all pervading’

subtle world in terms of thought, feeling, intuitive wisdom qualities ­ subtle, invisible, intangible ­ but full of energy and power.

Bhuvah represents the power of the Will. Baba says that every gross name and form has a corresponding subtle name and form. Hesays the gross world is only there to help you understand the subtle world. When He talks about subtle ‘forms’, it is only in terms offormless qualities, given form by naming and imagining or feeling them and to illustrate a point. For example, he discusses the all­

pervading Sukshma­hridayakasa ­ the subtle firmament of the heart.

Indeed, Baba gave a discourse in which He made this point when talking about the Avatar Krishna.

Krishna revealed that all that is seen in the phenomenal Universe is within Him.

In this context, the difference between Divinity (as Universal Consciousness) and the Avatar (the Divine in humanform) should be understood.

The Para­Brahman (the Omni­Self) is not subject to change. The Avatar has name and form and is liable to change by its own Will.

The Omni­Self has no name or form. The difference between the two can be illustrated by the example of the sun,

And the rays coming from the sun. There is no difference in substance between the sun and the sun's rays.

They are one. Whatever the situation in which the Avatar appears,

There is no limitation on the Avatar's Poornathwam (Completeness).

­ Divine Discourse, 01 Oct 1994, Prasanthi Nilayam

The Sukshma­Sarira (Light/Dream Body)

Bhagawan teaches that our goal as man is to remember the Source, to resonate with Love, Om, Brahman ­ and thus, we need to‘lighten up’, and become more in tune with the subtle, so eventually we can merge back with the Source. Merging with God, theultimate goal of man, is about returning to That from which we came, That which has no form and which is beyond all bodies andattributes, Atma Itself. Through spiritual exercise and practice, we progress from the physical to the subtle realms before moving

beyond those sequentially. Sai Baba describes this as a process of peeling off the kosas or the body sheaths.

The sukshma­sarira:

Page 9: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

4/5

• Is a combination of three kosas or shields. It is made up of the Pranamaya, Manomaya and Vignanamaya kosas (the vitalair sheath, the mental sheath and the sheath of intellect or discrimination).

• Is the term for the dream or ‘light body’ unique to man because it contains the Vignanamaya kosa, thediscrimination/higher wisdom shield which other embodied beings do not have.

• Has all the constituents of the sthula (gross body), except it doesn’t have the organs of bodily action.

• Undergoes the consequences of karma ­ good deeds and bad which we can understand because it is in the realm ofmind, feeling and wisdom.

• Functions in the dream state.

It (the sukshma­sarira) functions in the dream state. In this state, the individual is oriented inwards. In it, man creates forhimself a new world. The dream is itself the proof of its reality. It (the sukshma­sarira) is self­constituted with no external

relations. In the dream state, everything is created by the mind ­ forms, sounds and taste, which are experienced without anyphysical basis for them. This entire experience is limited to the individual concerned. If, for instance, ten persons are

sleeping in one room, each person's dream is unique to himself. Each one's actions in the dream are unique to himself. Thereis no relationship between the dream and the waking state.

­ Divine Discourse, 07 Jul 1990, Prasanthi Nilayam

Bhagawan gives examples of this in various discourses. What happens in the dream state is not real in the waking state, and whathappens in the waking state is not real in the dream state. For this reason, Bhagawan says the waking and the dream state have norelationship. However He describes the sthula (gross) and the Sukshma (subtle) bodies as twins. How can this be understood? Sai

Baba teaches this is because one reflects the other, like object and subject in a mirror.

Scholars have expressed different views regarding the sthula, sukshma and karana sariras. In My view the gross and subtlebodies are like twins, resembling sound and its echo, an object and its image.

In certain places, when you raise a cry you hear the echo. In other places it is present but not audible. The whole universe isan echo of God. It is like a mirror that reflects the image of God.

­ Divine Discourse, 02 Jul 1989, Prasanthi Nilayam

The dreaming stage has a subtle form. This stage is called ‘taijasa’. Whatever one has experienced when he is awake, duringthe waking stage, attaches itself in some form with the mind and continues to appear in the dreaming stage. In this stage, allthe nineteen aspects, which we have mentioned earlier, will still appear as subtle forms with a subtle phase. Mind, in theManomaya Kosa and intelligence in the Pranamaya Kosa, play an important role. Both the waking stage and the dreaming

stage are somewhat on the same footing and are equally important.

­ Summer Showers in Brindavan, 1977 pp 151­157

The results of man's good and bad actions are experienced by this subtle body. All the pleasant and unpleasant happiness in(reactions to) the world are experienced by the subtle body. This body is also Yathana (experiential) body because it is a prey to

various experiences.

Page 10: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

5/5

Subtle Body contains in it seventeen principles of five sensations, five organs of perception, five vital airs, mind andintellect. Since the subtle body consists of the seventeen principles suffused with ‘Tejas’ (effulgence), the subtle body iscalled ‘Taijusudu’ (the effulgent one). It is the subtle body which experiences the trials and tribulations, joys and sorrows

of the world. Hence, the subtle body is also known as ‘Yathana Deha’ (the suffering body).

­ Divine Discourse, 24 May 1993, Brindavan

So what happens in the physical world reflects in the subtle world. The subtle mind is influenced by activities in the physical world(thus it pays out or experiences karmas). On the spiritual path in which we seek to elevate or expand our consciousness, we

progress through the sthula­sarira, the Sukshma­sarira and karana­sarira until our consciousness is subsumed in the Divine Bliss ofAtma.

Part 01 || Part 03 || Part 04

Radio Sai Team

What do you think about this Article? Please let us know by writing in to [email protected] or you may leave yourthoughts in the comments section. Do not forget to mention your name and country.

comments powered by Disqus

Loving Sairam from the Heart2Heart Team, Prasanthi Nilayam© Copyright 2009 Sri Sathya Sai Media Foundation

www.h2hsai.org | www.radiosai.org

Page 11: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

1/7

Print Close

221,915 people like this.Like'Like' us on Facebook Follow us:

Posted on: May 14, 2016

SATHYA SAI BABA ON THE STHULA (GROSS), SUKSHMA (SUBTLE)

AND KARANA (CAUSAL) WORLDS

PART 03

Part 01 || Part 02 || Part 04

by Ms. Christan Mackenzie Gold Coast, Australia

Distinguishing External Appearances

We need to distinguish the uniquely individual and private experience of sukshma­sarira from the visions or apparitions of God whichmay rarely occur for some people in the waking state. Baba says categorically that in all cases such experiences are generated byman’s own mind. When they are not mere hallucinations, waking visions and manifestations of forms of God, arise from within man’s

heart. Man, through his intense focus or devotion, may bring about the conditions for God to appear in the objective world.

To experience Divinity (Atma) in this wayEkantha­Bhakthi (one pointed devotion) alone

will help you. On any other path you mayexperience visions of different types. These arenothing but hallucinations and products ofimagination. Without virtuous qualities, you

cannot control your mind. How can you build ahouse without brick and mortar? To achieve

purity and steadiness of mind, earnest practiceis essential. Ekantha­Bhakthi is not obtained bylocking yourself in a room and worshipping anidol with devotion. This can only be called

Ekaki­Bhakthi; after all, the idol is only a createdobject. You should experience your Atma­

Swarupa and not a created object. You shouldhave a vision of the Primordial Divinity, whosereflection is your Atma. Worshipping an idol isnecessary as a first step. But do not devote all

your lifetime on the first step!

(Divine Discourse, 23 Jan 1982, Madras)

You say that Rama or Krishna or Sai Baba, etc.have appeared before you. Several people makesuch claims. These are all figments of one's

illusion (bhrama). As long as you have bhramayou will be far away from Brahma (Divinity). Onthe other hand if you have realised Brahma,

bhrama can come nowhere near you. The needof the hour is therefore to overcome this illusion.

Get rid of the body attachment. Cultivateattachment to the Atma instead. Your true

identity is Atma. It has neither a name nor a form.

Page 12: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

2/7

It is the embodiment of bliss.

(Summer Showers in Brindavan, 2002, page 74)

Bhagawan does not qualify this statement with‘some are real’; He says, ALL are imagination.

Remember, this is the universe of Maya, in whichall forms are imagined!

Imagination is called the faculty of imagining. It isthe ability to form new images and sensations in

the mind, hence the term, ‘the mind’s­eye’.Imagination is thought turned inward and helps

make knowledge applicable to solving problems. Itis fundamental to integrating experience and the

learning process.

Bhagawan talks about the great power of thought.He says that, ‘thought waves make up the cosmos’.

The mind is extremely powerful. It runs at greatspeed. It is subtler than the sky and even moresubtler than electricity. The mind can run fasterthan light. The mind also operates like radio

waves, just as you are able to hear a broadcastof music from a radio station in Delhi, in

Whitefield. Thought waves emanating from themind have also got properties of radio waves.There is no end to the waves arising from theocean of the mind. The power of thought isimmense. Thoughts outlast the human body.Thought waves radiate very much like heatwaves, radio waves and light waves. The

thought waves are the cause of man's joy orsorrow, health or disease, birth or death. The

potency of these waves has to be understood byman and his conduct has to be based on thisawareness. The whole cosmos is made up ofthought waves; hence, the scripture declares:'The mind is at the root of the cosmos.' There isno place, or form or action wherein the mind is absent. Hence, all thoughts of man should be turned in the right direction.

(Divine Discourse, 23 May 1993, Brindavan)

So the question is then, if apparitions of Sai Baba, Rama, Krishna and other deities are arising from imagination ­ but whose

Page 13: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

3/7

imagination is it? From Baba’s teaching (excluding hallucination and misrepresentation) it is about a connection that happensbetween the intensely focused individual (the force of thought) and God. Such an apparition may be karmic, for example the result of

actions done in a past life, and occur to an individual without any apparent reason in this life.

An example of a true apparition of the Lord is told by Bhagawan in the story of Dhruva. Dhruva, a five year old boy was doingsevere penance in a forest, in order to win his father’s love. The Lord finally appeared before him due to the intensity of his

devotion, which was even burning the forest and alarming the sages.

As the Lord came closer and closer, His effulgence intermingled with Dhruva’s aura and Dhruva shone brighter and brighter.Suddenly, finding his heart empty of the Lord’s Form, Dhruva opened his eyes. He saw the Lord standing in front of him.Smiling, Dhruva said, “O Lord, so long You were in my heart. Now You are outside me. Are You trying to leave me? I won’t

allow it.”

Dhruva had recognized that what we see outside is a reflection of our own hearts. If you feel that someone is bad, that bad isnot in him, but only a reflection of your heart. Your own thoughts, both good and bad, appear to you outside as reflection,

reaction and resound.

Even Lord Narayana was taken aback at Dhruva’s ideal qualities! The Lord mused, “How surprising that these eternalfeelings have entered this young boy! He is enjoying the benefits of many past lives spent in the divine quest.”

(Summer Showers in Brindavan, 1995 pp 87­92)

Baba tells how Druva went on to merge in the Anandamaya­kosa (the bliss sheath). A similar lesson is told about Radha andKrishna.

Since Radha had Krishna in her thoughts at all times, Krishna was also thinking of her. Just as by having continuousknowledge of the Brahman, one can hope to become identical with Brahman, so also by constantly thinking of Krishna,

Radha wanted to merge in Krishna. If you keep on repeating the word Radha continuously, it becomes Dhara and similarly ifyou keep on saying Radha Krishna continuously it becomes Krishna­Radha. Therefore, Radha may be transformed into

Krishna and Krishna may be transformed into Radha. The nature of God is such that the thoughts with which we think of Himand the ideas that we ascribe to Him will determine the kind of response that He will give.

God is like a clean, clear mirror. The actions that you perform will be reflected in that mirror. Radha said, “Krishna! Willanyone want to see the image, if the original itself is available to him? Will the beauty of an object be fully reflected in its

image? Out of milk which has been broken, can we get curds?”

While Radha was thinking of Krishna in this manner, Krishna’s divinity also came out in a bright and effulgent form. Whenthis took a separate form, it left Krishna and began moving forward. In order to get back His brightness, Krishna was

physically following the effulgence. Gradually, this effulgence came and merged in Radha.

In the context of this Jyothi coming and merging in Radha, she was also described as Ahladini ­ a name that signifiesAnanda. Since this bliss came out of Krishna and merged in Radha, Krishna had to come to Radha for receiving back His

effulgence.

(Summer Showers in Brindavan 1978,pp 163­168)

These discourses show how the powerof thought, intensity of focus result inreflecting the Inner Divine outwardly,and this power can build and travel

across lifetimes!

Does the Sukshma­Sarira Manifest inthe Waking State?

The subtle world (of higher wisdom andits opposites) is experienced in thewaking state through the twenty­fiveinstruments of the sthula. We havelearnt that in the waking state, man in

called Viswa. In the sthula­sarira(physical body in the waking state), thesubtle world is experienced as emotion,feeling and wisdom, with the added

ability to act upon these in the physicalworld through the organs of bodily

action.

The sukshma­sarira or the ‘dreambody’ which lacks the organs of action,is illumined by the mind and the Tejas,the inner light, and so it is called Tejas

(light). The Divine Principle in thedream state is referred to as Taijasa.

Page 14: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

4/7

Painting Courtesy: Vidhi S. Bhojwani, India

Taijasa is Atma. Baba teaches that thesukshma­sarira, the dream or ‘lightbody’ lit by the Atma, is unique to theindividual concerned, is private to themand it functions in the dream state.

There is no suggestion that theappearances of God to Radha and

Druva were the sukshma­sarira of theLord, and one needs to be carefulabout making such deductions aboutvery specific terms such as this. It isnot suggested in Baba’s discourses

that Radha and Druva were dreaming!Simply, the term sukshma­sarira is notthe correct application for apparitions of

God in the physical world.

Does the Sukshma­Sarira SurviveDeath?

In conversations with John Hislop, SaiBaba answered this question directly

(He also points out that the subtle bodydoesn’t have body­senses).

Hislop: When I am absent fromBaba's physical person and far away

in America, I know of His actualPresence by the jasmine perfume.Someone said it was smelled by thesmell­sense of the subtle body, is

this correct?

Sai: No. Senses are in the physicalbody. Subtle body does not have

senses. The perfume is known by thephysical senses.

Hislop: Does man have three bodies?

Sai: Yes. Body, Mind and Soul. Physical body, subtle body and causal body. On death, the physical and subtle bodiesdisintegrate, but the causal body remains.

Hislop: How about the five kosas, the five sheaths?

Sai: The food sheath, life sheath and mind sheath are impermanent. The intelligence sheath and bliss sheath remain. Thebody is mud. Out of the mud everything grows. Only the body dies. Life and all the senses merge into mind. Mind merges

into wisdom. Wisdom merges into bliss, into God. Thus there are five sheaths.

(Conversations with Sai, Part 18)

The Life Sheath (pranamaya kosa) and with it the vital airs (digestive, circulating, upward moving, life­breath, downward moving)which circulate in the living physical body, disintegrates or is destroyed on death. It is the end of the sukshma­sarira as it is knownand defined by Baba, because this ‘dream body’ is the function of the three kosas associated with Atma in the living body of man.

Baba also says that after death we may experience some of the fourteen heavens or hells, which are all in the body of people (askarmas). (Prasnothara Vahini)

In ‘Conversations with John Hislop’ He describes these ‘places’ as thought.

Page 15: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

5/7

The merging of the kosas and the existence of heavens and hells after death suggests that the disintegration of the manomaya­kosa(the mental sheath) is gradual after death, because there must be a ‘cogniser’ for ‘mental stuff’ that is eventually played out or

subsumed into the karana (causal).

There is some confusion by writers concerning a statement of Baba’s regarding the Emperor Bali who is said to return annually in hissukshma­rupa to visit devotees. This is sometimes quoted and used to support an argument of precedence for such ‘returns’.

Bali was an embodiment of tyaga (renunciation) and he personified the aspects of dhathru tatwam (principle of charity) anddharma tatwam (righteousness). Since Onam is a festival day to be celebrated in memory of the reappearance of Bali in his

sukshma­rupa (microscopic subtle form), it is imperative for everyone to remember and practise the ideals for which he stoodwhen he was alive.

(Divine Discourse, 4 Sep 1979, Brindavan)

Being a sukshma­rupa ­ such a ‘form’ could not be seen by anyone at any level of waking consciousness. Sai Baba’s statement mayrefer to people dreaming of Bali and sensing ‘presence’, since the form is described as ‘microscopic’ and could not be actually seen.A more understandable view of Bali is provided by Sai Baba when He refers to the ‘belief’ of Keralites that Bali comes back to blessthe region once a year. He refers to the faith and devotion of these people, and from what we have learned about Radha/Krishna

and Druva and the Lord, we can better understand any apparitions as arising from the Atmic hearts of intensely devoted people withtheir special inner connection with the Divine.

The Bhagavata Purana declares that he was consigned to Suthala, the most sacred of the nether regions. In other words, Baliwas blessed with an inner vision of the Lord in his heart. The Lord assured him that He would grant him His constant

presence in the Suthala region. The Message of Onam is that the Lord is won by means of total surrender of the ego. Whenthe heart is pure, the Lord resides therein and guides man to Himself.

(Divine Discourse, 07/09/1984)

Bali merged with the Lord, and thus the constant presence of the Lord in that region can be best understood.

Karana (Causal)

Karana, the shrine (Garbhagriha), is associated with suvaha, spirit. It reflects Atma and pertains to the spiritual world, and meanscausal and its quality is radiation.

The karana­sarira (the causal body) is related to the deep sleep state. In this state all the senses are submerged in the mind andnothing can be seen or imagined – prajna, the highest wisdom, alone exists. Karana is also called, ‘Constant Integrated Awareness’.

In deep sleep, all the impulses (vasanas) are suspended; though they still persist, they are not manifest or active. In the causal body,the subconscious mind (chitta) is in association with the knower, the knowing principle (jnatha).

The karana­sarira has only two instruments – the Will and Constant Integrated Awareness. It has no vital airs, no subtle elements, nobodily organs and no elements.

Page 16: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

6/7

It has one sheath, the anandamaya kosa, the sheath of Bliss. Even this sheath must be peeled away, as man reaches back to knowand experience his pristine, Divine state, which is beyond the kosas.

The karana­sarira is the only body of man that categorically survives death of the sthula­sarira and the disintegration of thesukshma­sarira. The anandamaya kosa (bliss sheath) and the vignanamaya (the discriminatory power, the intelligence sheath)

remain – but the other three kosas that form the body and mind (Annamaya, pranamaya and manomaya) do not.

Where the sukshma­sarira may be understood as the experiencer of karmas, and the sthula­sarira is the action body where karmasare played out on the physical plane, the karana­sarira is wisdom and knowing, beyond the mind. It can be likened to a storehouse,

where things are kept for later distribution (later life play or new incarnation).

Mahakarana (Super Causal)

Beyond all these bodies or aspects of creation is the Mahakarana, known as the Super­Causal. Its state of consciousness is Turiya,complete ineffable Bliss in which the Universal Consciousness alone is experienced. It is beyond description, beyond both intellect(buddhi) and mind (manas). The experience is inadequately described as peace, grace, and oneness (santam, sivam, adwaitam);

that is all. The mental agitations are stilled, so there is no more mind. It is the conquest of the mind, its negation, the mindless stage.

The Mahakarana is the pure consciousness unmixed with any or elemental principle (tatwa), the witness eternal, the Self­luminous. Itis referred to as the Supreme Cause. It is also known as Cosmic Intelligence (Hiranyagarbha). Because it is stateless (beyond states

of consciousness) it is described as the Imperishable (Akshara­purusha).

Part 01 || Part 02 || Part 04

Radio Sai Team

What do you think about this Article? Please let us know by writing in to [email protected] or you may leave yourthoughts in the comments section. Do not forget to mention your name and country.

Page 17: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

1/7

Print Close

221,915 people like this.Like'Like' us on Facebook Follow us:

Posted on: May 20, 2016

SATHYA SAI BABA ON THE STHULA (GROSS), SUKSHMA (SUBTLE)

AND KARANA (CAUSAL) WORLDS

PART 04

Part 01 || Part 02 || Part 03

by Ms. Christan Mackenzie Gold Coast, Australia

On the Avatar

What about an Avatar, an incarnation of the Divine? Is this subject to the rules and laws of incarnation applicable to man? Sai Babasays there are important differences.

The Avatar (Divine Incarnation) is the Atma­Shakti (power of the Supreme Soul) that has put on the raiment of Kriya­Shaktiand Yoga­Shakti (power of action and power of divine communion).

Generally, Avatarana (the process of incarnation of an Avatar), is described as a 'coming down' from a higher status to alower one. But, no! When the baby in the cradle weeps, wails and clamours for help, the mother stoops and takes it up in her

arms. Her stoop is not to be described as a 'coming down.'

(Divine Discourse, 23 Nov 1978, Prasanthi Nilayam)

We learnt (see ‘The Wider Subtle World’ in Part 2) that when an Avatar incarnates, It takes form and name which is the onlydifference from the Omni­Self.

Page 18: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

2/7

(Divine Discourse, 01 Oct 1994, Prasanthi Nilayam).

About His own incarnation, Sai Baba says:

You have the chance to see, experience and be sanctified by the Incarnation of the Lord; this chance you have got as aresult of the accumulation of merit in many previous lives. That merit has brought you here, when I have come down. For this

chance, Rishis (sages) and Devas (demi­gods) have prayed long in the past. Having won this chance, strive to taste thesweetness and achieve the bliss of merging, without wasting even a single moment.

The rays that emanate from Me are of three grades: the Sthula (physical, gross), filling this Prasanthi Nilayam; the Sukshma(the subtle), pervading the earth; and the Karana (causal) covering the entire Universe.

The people who have the privilege of living in this Abode (Nilayam) are indeed lucky, for they are nearest to the rays.

The physical rays make one a spiritual aspirant; the subtle rays make one a great soul (mahatma), and the causal raysconvert one into an ascetic of the highest order (paramahamsa).

Do not therefore waste your days entertaining worldly desires and ambitions and planning to achieve them. Success in thisline or failure should not elate or depress you. When a banquet is in store for you, why run after the droppings from others'

tables? Such plans and desires have no finality or fixity. They have no genuine worth.

(Divine Discourse, 28 April 1962, Prasanthi Nilayam)

So how do we understand the difference between an incarnation of a man, and an Avatar? The Avatar has no karma. Therefore, theAvatar does not experience any karmic effects from actions. In this way, while using a physical body, the Avatar is not subject to the

usual laws of cause and effect that apply to man. For example, we have learnt that upon death man experiences his karmas ­heavens, hells and beyond, the fruits of his actions. Even if it still existed (which it doesn’t) what need would an Avatar have of a

mirror reflection, of His sukshma­sarira, after the body passes? None at all! One would expect for one without karma that the kosasor body shields would be immediately dropped for there is nothing to cause them to continue. There are no residual karmic

impressions of these bodies to stick to an Avatar. There are no causal seeds, karmas to be worked through.

The Lord can appear at any time todevotees according to His Will and Grace.

We have learnt about that special connectionwith the intensely feeling heart of devotees.Incarnation of an Avatar through a livingbody is used from time to time so theHighest Wisdom can talk with and move

amongst groups and the masses, who are allat different levels of spirituality and devotion.

Indeed, Baba says (below) that the Avatar isnot at all constituted on the five elements

that make the experience of incarnated man.It is understood as the Avatar assumes thebody but has no other association with it and

its parts.

“Avatars have no merit or demeritsaccumulated in former births, which, likeordinary mortals, they have to pay off inthis birth. Theirs is a divine sport (leela), abirth taken on. The goodness of the goodand the wickedness of the bad provide thereasons for the Avatar of the Lord. Forexample, take the Avatar of Narasimha.

The merit of Prahlada and the wickednessof Hiranyakasipu combined to cause it.

“As a result of the coming of the Lord, thegood will be happy and the bad will suffer.The Avatar (Divine incarnation of God),

however, has no joy or grief, even when Itis enveloped in the body It has assumed.The Avatar is not constituted of the fiveelements; It is spiritual or consciousness(chinmaya), not material (mrinmaya). It can

never be disturbed by egotism or thesense of mine and thine; It is untouched

by the delusion born of ignorance.Although people mistake an Avatar as just human, that does not affect the nature of the embodiment.

“The Avatar has come for a task, and it is bound to accomplish it. I shall tell you what that task is. It is to protect thevirtuous, to punish the wicked, and to support dharma. By the virtuous, I do not mean the monks and ascetics who are

indicated generally by that word. I mean virtuous qualities, like goodness, uprightness, virtue, and these can be possessed

Page 19: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

3/7

by animals and even insects. Really speaking, the promotion of the quality of purity (satvaguna) is the best means offostering the virtuous. The Avatar is the embodiment of this sacred quality (guna), so He fosters this quality wherever it is

found; but since renunciants (sanyasins) are striving to earn it, they are called good people and are supposed to bespecially blessed by the attention of the Lord.

(Gita Vahini: Stream of Divine Song, Chapter VIII)

Owning God Within Ourselves

Understanding that Atma is our very Self requires one to own that God is within us, is us ­ and that the giving and receiving weexperience during our human incarnations on earth are in fact coming from our own hearts and minds. Baba teaches we are

ourselves God, that God is within, that we are therefore very powerful beings. We have learnt that our Divine Imagination is quitecapable of leading to the grace of Vision ­ internal and external, based on the power of our own devotional thinking, feeling and Godgiven wisdom, which is a reflection from the Atma within ourselves. This understanding should not give a feeling of reducing the

experience, rather, it should give a joy that one is getting in touch with or dancing in our own Inner Divine!

Every individual is the image of the Atma. The same truth was propounded by Krishna: Mamaivamso jivaloke jivabhutasanathana (the eternal Atma in all beings is a part of My Being). All of you are the embodiments of the Atma. You may behaving different names, but the Atmarama in all of you is the same. Therefore, do not think Rama is somewhere else. Your

heart itself is the temple of Rama.

Therefore, constantly contemplate on Rama who is immanent in your heart. Rama is there with you, in you, around you notonly in your waking state, but also in the dream and deep sleep state also. He is eternally with you. Rama is not limited to a

particular form. He assumes innumerable forms. Though the forms are many, the Divinity in them is one.

Therefore, whomsoever you see, offer your salutations to him, considering him as the form of Rama. Now Sai Baba is beingextolled as Sai Rama and Sai Krishna as He embodies the same principles of Dharma (righteousness), Prema (love) and

Santhi (peace) which Lord Rama and Lord Krishna had personified.

In fact, you yourself are Rama. Establish this truth in your heart firmly and spend your time profitably. Then your life will befilled with everlasting bliss. Constantly recite the name of Rama.

(Divine Discourse, 27 Mar 2007 (on occasion of Ramayana festival)

It is a big step to own God within ­ an important and a very exciting, powerful and yet humbling step we are encouraged to take ­humbling because He is in everyone and everything else too, at all times. In this contemplation we feel our own smallness in the vast

scheme of things. However, we need to get rid of conditionings and notions that we are not worthy. In many teachings Sai Babaprescribes methods of working towards opening to the Inner Divine and having deeper experience of our own Divinity, and He

encourages us all to do it.

Understanding Our Own Experience

Bhagawan teaches that all life is a dream, all this is an illusion, a projection of Brahman. Nothing except the underlying Atma is real.None of the so­called bodies are real. Life is in constant flux and change. Yet Truth is eternally Truth, but actions of the bodies areall based in Maya! He calls the sthula, sukshma and karana the bodies of deception ­ in fact, He says that they are demons to be

transcended!

(Bhagawan refers to the Tripura­asuras, as the demons of the three bodies, Sthula, Sukshma and Karana ­ Divine Discourse, 11Feb 1964, Prasanthi Nilayam)

Page 20: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

4/7

Baba describes how even Avatars take form on earth due to the prayers and the strong urges of devotees. This makes one reflecteven more closely upon the God given power of man.

People talk about the wonderful energy in certain places and attribute this to Sai Baba or other deities. We have learnt how Babasays, as powerful incarnations of Atma with special connection to God through the heart, devotees are responsible for all their own

experiences.

What about experiences had in special places or with groups of other people? One can have experience anywhere, but when groupscome together fired with fervent belief, such things tend to happen more often. Baba says on this point:

The entire earth is permeated by magnetic power. All the living beings and objects that are present on this earth also havethis magnetic power. The rivers that flow, the wind that blows, the flowers that blossom, etc. Everything is endowed with

magnetic power. The rivers flow on earth because of magnetic power. The magnetic power is all­pervasive.

People with Bhakti and Prapatti (devotion and faith) visit temples, which have the magnetic power. The flowers and fruits thatpeople offer with devotion in temples also have this magnetic power. As thousands of devotees gather here, our Mandir is

suffused with magnetic power.

The all­pervasive magnetic power shines with added brilliance in this Mandir. This magnetic power is ever on the rise asthere is a continuous flow of devotees.

Even an iron nail turns into a magnet because of its association with the magnet. In a similar manner, people who visit theMandir are filled with magnetic power. It is only from the magnetic power of the devotees, that the Mandir gets charged with

mighty powers.

Every individual is filled with magnetic power from head to toe. But man does not realise his innate potential and visitstemples for blessings and grace.

One does not acquire any special powers from temples. What one gets is only the reflection of one's own magnetic power.People visit various pilgrimage centres like Tirupati, Haridwar, Rishikesh, etc. The power that is present in pilgrimage centres

is only due to the power of devotion and faith that pilgrims carry in their hearts.

(Divine Discourse, 14/08/1979, Prasanthi Nilayam)

Page 21: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

5/7

However, when we are feeling flat, bored, doubting or even feeling rejected we may put our magnetic energy into something newand appealing, something or someone outside of ourselves. This can be likened to a kind of spiritual tourism that brings a sense of

excitement, the thrill of adventure and discovery. Sai Baba says:

Human life is given to man to know himself and to realise God. People worship God and pray to Him. When their desires arefulfilled, they are very happy. If their desires are not fulfilled, they change even the photo of the deity in their altar. If weworship God only to fulfil our desires, then it is not true worship. Our love and devotion for God should be changeless. It

should not change under any circumstances. Love is the very form of God. Love is God. Live in love.

(Divine Discourse, 14/04/2006, Kodaikanal)

Bhagawan strongly advises to watch out for shysters, tricksters and frauds and imitators. He is so strong on this topic and thedangers of following ‘gurus’ who have a trace of ego. He also distinguishes between the powers of His Body (that of the Purna

Avatar Sathya Sai Baba) and lower level ‘magic’ practised by magicians.

Of course, there is magic in the world both white and black; but, the manifestation of Divine Power must not be interpreted asmagic. Can the crow's egg and the cuckoo's egg be identified as belonging to one class? Magicians play their tricks forearning a livelihood. They use it for worldly fame and wealth. They are based on falsehood and they thrive on deceit andignorance. This Body can never stoop to that level. No; never. This Body has come through Divine Sankalpa (Resolve), tocome. That resolve is intended to uphold Sathya. Bhagavath­sankalpa (God's resolve) is always Sathya­sankalpa (resolve

that comes true). Everyone knows the strict discipline of Prasanthi Nilayam; the order is "Not even a flower is to be brought!"

(Divine Discourse, 17 Dec 1964, Vyasashram, Yerpedu)

One might think He had said all these, knowing the very real dangers and challenges that would be present for His devotees whenHe passed. These days there are tricksters and ‘black magicians’ about cashing in on and abusing Baba’s name in the game for

money and power. People who would be devotees of Sathya Sai Baba ­ beware of these sticky traps!

Clarifying Our Motives

The power of devotees’ magnetism and howthey create magnetic energy with their ownthoughts explains how people very easilymisunderstand manifestations they mayperceive, which may be caused by eitherthemselves or perhaps by other people.

Bhagawan taught that we are embodiments ofAtma, and as such, we are very powerful andcreative with tremendous ability to project andmanifest. God/Atma is within waiting to be

known by the individual. When oneexperiences God’s Bliss or a Form of God ­this experience is coming from one’s ownInner, the Atma which is in and through all.We can also project the contents of the mind– good, bad, true and untrue ­ and thereforewe must be careful and discriminating inunderstanding and dealing with our own

Page 22: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

6/7

projections (and those of others), both toourselves and with others. It is a big leap toown our power ­ and to own one’s own

projections and experiences, and to be clearsighted when projections are coming fromanother person or some unknown source.

We must always question our own motives, beaware of our personal projections and wishes,know we are powerful and creative, that wegenerate magnetic energy with our thoughtsand our devotion, and ask with all our heartsfor Truth and only Truth, laying aside personalwishes and desires for excitement and fun

and desire for the latest gimmicks and gurus.Let us all pray that our paths stay true and

clear of such distractions that lead us to wasteour energy and time.

You may come and go, but I am with youforever. Divinity is changeless. Instead ofaspiring for the changeless, man is runningafter all that is fleeting and temporary. Allthat we desire in this world is subject to

change. Bodies are subject to change. Youmay see a body today and may not see ittomorrow. There is nothing in this worldthat is permanent. There is only one entitythat is permanent about whom it is said,Sarvatah panipadam tat sarvathokshisiromukham, Sarvatah sruthimalloke

sarvamavruthya tisthati (with hands, feet,eyes, head, mouth and ears pervadingeverything, He permeates the entire

universe). There is only One that is presentalways, but during our short life­span we

develop many illusions.

(Divine Discourse, 14 Apr 2006, Kodaikanal)

Above all, while appreciating God is everywhere and in everyone and thing, let us seek to know that God is within our very own selfand one’s prime duty is to unveil the Atma which is waiting for us to engage our willpower to peel off our delusions and be true to

our own Inner Light. When God begins to shine within, when God starts to dance within us and kick up His heels, when we start ourawakening, let’s own It and, while being grateful to our guru, let’s not attribute our very own experience to something or someone

other outside ourselves, no matter how great we may think they are.

Sai Baba says to take God as the Inner Guru.

Do not seek human Gurus, however great their reputation. They are not gu (gunatheetha ­ beyond the gunas).

They are bound by the qualities they have developed. They are not ru (rupa varjita ­ beyond form);

They are still in need of form, so that they may conceive of Reality.As they themselves are limited, how can they communicate to you the Unlimited?

Pray to the God within you, The Maheshwara, the Vishnu, the Brahma, or Parabrahman Principle to reveal Itself.

Accept That as the Guru and you will be illumined.When the Guru is himself struggling in the dark, how can he lead others on?

When he is himself a beggar, in search of moneyed men, How can he be free and strict as a teacher?

When moha (infatuation) predominates, moksha is a will­o'­the­wisp. You may eat a tiny grain of sugar like an ant and be contented with the grain.

But you must grow into an elephant that will eat with relish a whole bundle of sugarcane!The Gayatri Mantra is a prayer for the progressive upsurge of intelligence,

So that Truth may be grasped by the seeker.Subordinate the mind to the pure intelligence that is but a reflection of the God within.

Then, you have the Guru of gurus, as Guide.

(Divine Discourse, 18 Jul 1970, Prasanthi Nilayam)

Bhagawan Baba’s teachings will possibly challenge our conceptions and notions about our own experiences. He says that spiritualteaching can be difficult to understand at first, but with steady enquiry and dedicated intent, it is possible to know our own Truth.

Thus we are invited to begin our own Golden Age of Awareness.

THE END

Page 23: SATHYA SAI BABA ON THE STHULA SUKSHMA …saiaustralia.org.au/wp-content/uploads/2016/05/RadioSaiArticle.pdf · SATHYA SAI BABA ON ... 'Ayam Atma Brahma' means that this very Atma

5/23/2016 Print Preview

7/7

THE END

Part 01 || Part 02 || Part 03

Radio Sai Team

What do you think about this Article? Please let us know by writing in to [email protected] or you may leave yourthoughts in the comments section. Do not forget to mention your name and country.

Loving Sairam from the Heart2Heart Team, Prasanthi Nilayam© Copyright 2009 Sri Sathya Sai Media Foundation

www.h2hsai.org | www.radiosai.org