http://www.proza.ru/2011/10/07/708
Ñàè (íà English) >>> 3 ÑóáÔèçè÷åñêèå ×àñòè Âñåëåííîé
=3 Ïðîñòðàíñòâà Ôàç Ñîçíàíèÿ Åäèíîãîß
=ÃèïåðÐåàëüíîñòü _ Àêòóàëüíîñòü _ Ðåàëüíîñòü
=×èäÀêàøà _ ×èòòàÀêàøà _ ÁõóòÀêàøà
=Chidakasha _ Chittakasha _ Bhutakasha=…
=Âñåëåíñêàÿ Òðèàäà Åäèíîãîß
Àíãëîÿçû÷íàÿ âåðñèÿ ëåêöèè Ñàè=Ñàòüÿ Ñàè Áàáû 23.05.2002
=9-é ëåêöèè íà Ëåòíèõ êóðñàõ â Áðèíäàâàíå 2002 ã.
_ïî êíèãå SUMMER SHOWERS IN BRINDAVAN 2002
Discourses of Bhagawan Sri Sathya Sai Baba
http://www.sssbpt.info/english/sum2002.htm >>>09. 23/05/02
http://www.proza.ru/2014/12/26/249
ÎÃËÀÂËÅÍÈÅ:
1.Chidakasha_ Chittakasha _ Bhutakasha
=ÃèïåðÐåàëüíîñòü _Àêòóàëüíîñòü_ Ðåàëüíîñòü
= ×èäÀêàøà _ ×èòòàÀêàøà _ÁõóòÀêàøà
(ñîîòâåòñòâåííî)
Àíãëîÿçû÷íàÿ âåðñèÿ ëåêöèè Ñàè âå÷åðîì 23.05.2002
2. Ïîÿñíåíèÿ ê Ôîòî Ñàè, ê Èíòåðíåò-àäðåñàì è ê òåêñòó
1. Chidakasha _ Chittakasha _ Bhutakasha
=ÃèïåðÐåàëüíîñòü _Àêòóàëüíîñòü_ Ðåàëüíîñòü
= ×èäÀêàøà _ ×èòòàÀêàøà _ÁõóòÀêàøà
(ñîîòâåòñòâåííî)
Àíãëîÿçû÷íàÿ âåðñèÿ ëåêöèè Ñàè âå÷åðîì 23.05.2002
SUMMER SHOWERS IN BRINDAVAN 2002
Discourses of Bhagawan Sri Sathya Sai Baba
PRASANTHI NILAYAM
SRI SATHYA SAI BOOKS & PUBLICATIONS TRUST
Prasanthi Nilayam - 515 134
Anantapur District, Andhra Pradesh, India.
Grams: BOOK TRUST STD: 08555 ISD: 91-8555
Phone: 87375 Fax: 87236
International Standard Book Number 81-7208-113-8 (set)
First Edition : August 2002
SUMMER SHOWERS IN BRINDAVAN 2002
Discourses of Bhagawan Sri Sathya Sai Baba
9. God has no Specific Form
A tree can be fashioned without any twist and turn,
A stone can be fashioned without any defect.
Can we fashion the mind, without any defect?
The word of Sai is the word of truth.
(Telugu Poem)
The Three Akashas
Embodiments of Love!
OUR warden has asked me to talk about
the three Akashas (infinities). “Akasham
Gaganam Soonyam.” That which cannot
be seen by the eye, or cannot be heard by the ear or
cannot be expressed by words characterizes the realm
of Akasha. It cannot be comprehended by the mind
either. The sun and the moon, the clouds and the
stars belong to the realm of Akasha. There are
three akashas: Bhutakasha, Chittakasha and
Chidakasha. The Bhutakasha envelops the visible
and the invisible phenomena. For example, some stars
are visible in the sky; but there are many more that
remain invisible. The distance between the earth and the
sun is about nine crores and eleven lakh miles. The
Bhutakasha spreads over an extent that is impossible to
calculate. The sun is a star and there are countless
numbers of other stars scattered in the cosmos. They
match our Sun in size. Since they are so far away, they
appear like tiny stars to us. Each star shines with the
splendour of the sun. The light of these stars travels at
an incredible speed of 1,86,284 miles per second! There
are other stars whose light has not yet reached the earth.
The light emanating from the stars is stupendous in
its intensity. The brilliance cannot be withstood by
anything or anyone on the earth. Our sun imparts only a
portion of its radiance to earth. Neither the huge stars
nor the sun and the moon are capable of generating this
effulgence on their own. There is a fundamental power
that is the basis of all this. Its is the basic illumination
from which the rest of the brilliance originates. This
primordial power is that of the Atma. It allows the stars,
sun and moon to shine.
Chittakasha is a Reflection of Bhutakasha
All these mentioned above are encompassed in the
Bhutakasha. What is Chittakasha then? Since
everything that is visible is Bhutakasha, it cannot be argued that those invisible belong to Chittakasha. There is a power that is invisible, silent, imperceptible and
eternal. This power is the Chidakasha. In Chittakasha
is reflected or imprinted everything that is seen in
Bhutakasha. The span of the Chittakasha is very small
and subtle. On the other hand, the gross and visible
Bhutakasha spans a terrific extent. Yet, the entire
contents of Bhutakasha appear in the Chittakasha as
small blips! For example, you see a huge mountain.
When you close your eyes after seeing it, you will be
able to visualize the image of the mountain from the
Chittakasha. Similarly, the stars and sky and all that is
seen are permanently etched on the Chittakasha.
The exact physical extent and dimensions of the
Bhutakasha have not been estimated to date. But
something can be known of the Chittakasha. The entire
visible creation is stored in Chittakasha in a subtle
form. Every form and sound in the Chittakasha is
a reflection of some entity in the Bhutakasha.
Bhutakasha is physically perceptible. That which is
mentally perceptible is Chittakasha.
Chidakasha or Atma Encompasses All
The third is called Chidaksha. It is also
called Atma. Atma has no form. It has no
movement. Nirgunam, Niranjanam, Sanathana
Niketanam, Nitya, Suddha, Buddha, Mukta, Nirmala
Swarupinam (attributeless, pure, final abode, eternal,
unsullied, enlightened, free and embodiment of
sacredness). He who has seen this Chidakasha is
one who has had the experience of Atma. No
educational qualifications, scholarship or special
abilities are required to see Chittakasha. On the other
hand none can see even the reflection or shadow of
Chidakasha, however strenuous the effort.
The distance of several stars from the earth is
measurable. But there are many more which are so far
away that they are beyond any human estimation.
Scientists have made several attempts to investigate
such a phenomenon. They attempted to reach the
Chidakasha with their scientific examinations. All their
efforts can take them at most till the Chittakasha only
and not a step more. Chidakasha could not be
adequately described even by the Vedanta. Science too
fails in its efforts. However, pointers are to some extent
available from Vedanta on Chidakasha. The reflection
of Bhutakasha is Chittakasha. That which reflects
Chittakasha itself is Chidakasha. The relation between
the three is explained as follows:
1. The one you think you are, which is Bhutakasha
because it contains all that you see, hear and experience.
2. The one that others think you are, which is the
Chittakasha, because, it reflects in your mind’s eye
whatever you contemplate on.
3. The one you really are, which is the Chidakasha
or the principle of Atma – your true nature. It is Divine
Bliss. Bliss, I, reflection of Divinity and Atma all mean
the same. ‘I’ is related exclusively to the Atma. ‘I’ is a
single lettered word. The Vedas declare “Ekam Sat
Vipahraha Bahuda Vadanti”. ‘I’ is the truth. It is
interpreted in several ways by scholars. I may call ‘Anil
Kumar’ and the reply comes ‘I’. I may call ‘Girigaru’ –
once again the reply comes from the other side ‘I’. In
this way I may call out the names of several lakhs of
people; the reply is always ‘I’. This unity in diversity is
‘I’. It is the Atmatatwa. It cannot be explained as being
the sky or earth, etc. It is so infinitely expansive that it
has no measure at all. Scholars therefore say, “Akasham
Gaganam Soonyam.” There is nothing but empty space
in which you may see a few stars and clouds. But, to
what extent can you see them? Only upto a certain
distance. Anything beyond that is invisible to your eyes.
That which cannot be seen but only visualized is
Chittakasha. ‘I’ also cannot be visualized. None can
give its true meaning.
However, Vedanta always propounds unity in
diversity through all its teachings. For instance the
phrase “Aham Brahmasmi” translates to ‘I am
Brahma’. The word Brahma follows the single letter ‘I’.
Any other word has to follow Aham. Without the letter
‘I’ the word Atma cannot appear. Therefore the letter ‘I’
signifies the primordial principle.
The Vedanta advises that though one may have
read scriptures and texts, he should still make every
effort to find out his true nature. He should repeatedly
ask himself: ‘Who am I?’ This question cannot
be answered with your scholarship or practical
applications. When asked ‘Who are you?’ you reply, ‘I
am Anil Kumar’. To whom is the name ‘Anil Kumar’
given? Your parents have given that name to your body.
What was your name before you were so named? There
is no answer. Therefore all names are only given, none
of them is born with you. They were all added to you at
the time of your birth or later for identifying you in this
material world. They do not establish your true identity.
Atma has no fixed name. It is its own identity. It has no
other form.
Chidakasha is Attributeless
Bhutakasha and Chittakasha can be discussed
and studied upto some extent. However Chidakasha
has no form or attribute. What form and name can you
assign to the formless one? It is therefore its own
identity. No one is able to comprehend the true meaning
of the word ‘I’. Aham (I) should not be confused with
Ahamkara (ego). Ego has form, but not ‘I’. Vedanta
describes ‘I’ by negation. It is not ether, ego, sound or
any such thing. A master once asked his disciple to find
out who he really was. The next day the disciple
appeared and said, “Sir, I’ve found the answer.
My name is Ramaiah.” The master once again asked him,
“Who are you?” After further enquiry, the answer came,
“I am the son of Mallaiah and my mother’s name is
Pullamma.” These are all names of various bodies. None
of them is your true identity because names relate to the
body. They are useful for you to introduce yourself in
the physical world. Only one name was born with you
and not given. It is ‘I’. Atma, ‘I’ all mean the same.
Make efforts to realize the nature of ‘I’. That is true
Sadhana. There is nothing else you need to know
further. There is no need for you to say, “I am Ramaiah”
when announcing your true identity. ‘I’ is itself enough.
No other words need to follow ‘I’ to reinforce your
identity. ‘I’ is unique and always single. Realising this is
the secret contained in all of Vedanta.
God is Formless – an Analogy
Chidakasha has nothing to do with reflections,
reactions and resounds. It is beyond all the three. It
cannot be identified or comprehended with any name or
form. At one point of time, in Uttar Pradesh, there was a
bangle seller on the banks of river Ganges. One day a
radiant form emerged from the Ganges and asked him, “
Sir, will you please sell me some bangles?” The bangle
seller complied and taking out some bangles for her size,
he made her put them on. She said, “ I don’t have the
money for these bangles with me. However, I will give
you an address and directions to reach the house.
Go to the person and collect the money from him. He is my
father. Tell him that money is kept in the locker.” The
bangle seller then asked her, “Mother, what is your
name? I will need to identify you at your house for
collecting the money.” The form replied, “You can tell
them that my name is Ganga” and then vanished.
As directed, the bangle seller reached the house
and told the owner that he had come to collect the
money due to him from the owner’s daughter Ganga to
whom he had sold some bangles. The astonished house
owner replied, “I am not even married. How can I then
have a daughter and how would she buy bangles?” The
bangle seller replied, “ The lady was certainly telling the
truth. How else could I have discovered and found my
way to your house? She even identified your name for
me. Is this your name or not?” The person agreed that it
was so. The bangle seller argued, “ If all this is true, the
lady certainly was not lying.” The house owner did not
even know that he had the amount with him. He
searched in his locker and was astounded to find the
amount there exactly as predicted.
This person was an ardent devotee of mother
Ganges. He was thrilled and told the bangle-seller, “Sir!
I worship mother Ganges. She is my patron deity. I have
offered myself to her and have hence chosen to remain
unmarried. I am eager to see the sacred spot where you
saw my mother Ganges. Let us go!” The bangle seller
obliged and soon both arrived at the banks of the river.
The bangle-seller ardently prayed, “Mother! You
appeared to me and took the bangles. You guided me to
your devotee’s house to take the payment. Will you not
appear again and show me your form? I have come to
you with gratitude to tell you that I have received the
payment due to me.” A voice replied, “Here is the
blessing that I confer for your gratitude” and a hand
emerged from the river, with the newly bought bangles
adorning it! The devotee saw the hand and was ecstatic.
He exclaimed, “Mother! Will you not show me your true
form and sanctify me?” He thus kept pleading and
praying. The voice replied, “Son! I cannot show any
form to anybody. That is because I do not have a
particular form. All forms that you can see are God’s
forms only! God can appear in any form that a devotee
prays to Him to appear in. God Himself has no specific
form or attribute. I showed you my hand filled with
bangles just as a proof that I have indeed bought the
bangles and you must pay the bangle seller.” The
devotee saw the hand; he was thrilled at the grace
conferred on him and said, “Mother! I have seen at least
your hand and have been sanctified! I do not want
anything else in life”. He then fell into the Ganges and
breathed his last.
Ramakrishna’s Dilemma
Divinity always assumes the form that a devotee
visualizes and prays for. None can actually fix and
estimate what Divinity looks like, because there is no
form at all! Ramakrishna Paramahamsa too had a similar
experience. He was staying at Kamarpukur. He was
gripped by a strong desire to have darshan of Goddess
Kali. Unable to bear the pain of separation anymore, he
attempted to commit suicide by jumping into the
Ganges. Surprisingly, however far he walked into the
river, he found that the water came only up to his knees!
He prayed, “O’ Mother of the universe! Why are you
testing me so? Why do you not reveal your form to me?
Why do you not allow me to merge in you? I am unable
to bear this tortuous pain.” The mother Goddess
replied, “Son! I can show you my form if I had one in
the first place! I have no form for you to see. My only
form is that of Atma. So, contemplate on the principle
of Atma. You can see God in any form that you think of.
All the forms that you attribute to God are products of
your illusion. None of them can be taken to be the true
identity of Divinity.”
Be Attached to Atma
You say that Rama or Krishna or Sai Baba has
appeared before you. Several people make such claims.
These are all figments of one’s illusion (Bhrama). As
long as you have Bhrama you will be far away from
Brahma (Divinity). On the other hand if you have
realized Brahma, Bhrama can come nowhere near you.
The need of the hour is therefore to overcome this
illusion. Get rid off the body attachment. Cultivate
attachment to the Atma instead. Your true identity is
Atma. It has neither a name nor a form. It is the
embodiment of bliss. Atma is therefore described
as, “Nityanandam, Parama Sukhadam, Kevalam
Jnanamurtim, Dwandwateetam, Gagana Sadrisham,
Tat twamasyadi Lakshyam, Ekam, Nityam, Vimalam,
Achalam, Sarvadhee Sakshibhutam, Bhavateetam,
Trigunarahitam” (God is the embodiment of eternal
bliss, He is wisdom absolute, the One without a second,
beyond the pair of opposites, expansive and pervasive
like the sky, the goal indicated by the Mahavakya
Tat twamasi, the eternal, pure, unchanging, the witness
of all functions of the intellect, beyond all mental
conditions and the three Gunas of Sattwa, Rajas and
Thamas).
These are the various names and descriptions of
the Atma. However, it has no form. Hence do not aim to
see the form of God. Instead consider all the forms that
you see to be that of God. Do not fix various forms as
unique to God.
Atmic Bliss Alone is Eternal
The feature of Bhutakasha is that, it encompasses
the sun, the stars and all the galaxies in it. Do not take
these to be the permanent attributes of God! They will
all perish someday, pass on or change forms. They will
withdraw themselves and disappear from creation itself
at some point of time. There is only one thing that will
always be with you, in you, around you, above you and
below you and that is bliss.
Bliss has no form. There is only one way to know
it. People think that bursting out into laughter is bliss!
Even laughter should not be a guffaw. The bliss of
divine personality is expressed by a delicate smile. No
sound accompanies this smile. It is not a guffaw; but it
confers plenty of joy to those who see it. Loud laughter
is called a “prahasan” while the soundless smile is
called “hasan”. God always smiles and never indulges
in loud laughter. What you see in cinemas is an exercise
in histrionics that is passed on as laughter. Seeing this,
people imagine that God too must be laughing like this!
Identify God by Expressing Gratitude
There is one aspect that you can use to identify
Divinity and show your gratitude. God is giving you so
many things. When you are not well a doctor comes and
gives you an injection. You pay the doctor his fees. Your
expression of gratitude ends there. When you are
hungry you tell your mother that you would like to eat
something. Your mother gives you some food that you
relish with great joy. This itself is an expression of
gratitude to your mother. You may be suffering. When
someone comes and consoles you and gives you
strength, you express gratitude to him. In this way, all
help rendered is gratefully acknowledged without fail.
This should be the custom. Unfortunately, there is no
such tradition today.
God is giving you so much. You are getting free
education, free medical aid and free water. He is talking
with you so freely and moving about amongst you so
freely. He is giving you everything so ‘free’! How do
you express your gratitude for all these? You must give
up your ego and spread happiness like He does. That
will be the right thing to do. As it is said,
“That heart which you have given me, O Lord!
I give it back to you, O mighty one!
What else can I offer you, my Master!
I offer my prayerful salutations with tears of
gratitude. O Lord!
Accept them all with my heart.” (Telugu Poem)
Offer your salutations to God. Without doing this,
you will become an ungrateful wretch. You will collapse
into the endless cycle of birth and death. Suffering and
agony will cling to you. Your tears of gratitude will
liberate you from all such problems. You will always be
blissful, with cheerful smiles. This is the result of
constantly expressing your gratitude to God.
Once, there lived a devotee of Lord Krishna who
spent his time ceaselessly contemplating on Krishna’s
name. But he had a problem! Krishna was depicted in
various ways in different pictures. Which form to select
while contemplating on Lord Krishna? He could not
decide. These photographs are artificially created ones.
It is said, “Daivam Manusha Roopena” – God is in the
human form. The crowns and jewels in the pictures are
additions provided by artists; they are not his true form.
His true nature is that He is ever smiling and is always
making others smile! He is always blissful and presents
bliss to others. That is the true hallmark of Lord
Krishna. ‘Be happy; make others happy.’ It is a give and
take philosophy! Give bliss and accept bliss in return.
That is the only true form of gratitude you can express
to God.
Without expressing your gratitude, you cannot aim
to please God with anything that you may do. You will
not attain any happiness in return. When you see your
presiding deity, give a smile. Do not stand with a
frowning face! With such a serious face, you can never
hope to experience bliss. You must always be happy
because bliss is your true nature. Always maintain a
pleasant smile on your face. You may definitely
encounter problems and obstacles in life. Grief and
sorrow may sometimes assail you. Do not break down
and cry. These are things that come and go. They are
passing clouds and will never stay permanently to
trouble you. Do not yield to them; face them head long
instead. A steady faith in God will give you the
satisfaction of being a true devotee.
Merge in Chidakasha
Today, you worry about your mother, father,
kith and kin. How do you expect to attain happiness
with so many worries? Who are your parents? They are
the ones who gave you a physical body. Whose body is
it? It is only a physical entity. Forget the body.
Contemplate on Divinity instead. This is true devotion.
Ignore Bhutakasha entirely, though it is what you
actually see. Chittakasha can be relied on to the same
extent. Once you assimilate everything in Chittakasha,
you will reach Chidakasha. Hence, develop the
capability to completely merge in Chidakasha.
How will you visualize and merge into
Chidakasha? I shall explain it in detail later. In this
world, several scholars and experts explain Divinity
quite extensively. However, Divinity that can be
explained is not the true Divinity! These are only
descriptions and pointers to Divinity. They can easily
make you happy or even delude you. But you must go
beyond these and aim to see the reality that is ‘Tat’. ‘Tat
Tvam Asi’ – Thou Art That. ‘Thou’ means ‘this’.
‘That’ is ‘Tat’. Both should therefore become one.
In response to Narasimhamoorthy’s prayer, I
have explained the three Akashas of Bhutakasha,
Chittakasha and Chidakasha to you. True ‘Akasha’ is
‘Hridayakasha’ – the heart. Chidakasha is vital and
ultimate. Every attempt should be made to know its
nature.
Summer Course, Brindavan, 23-05-2002
2. Ïîÿñíåíèÿ ê Ôîòî Ñàè, ê Èíòåðíåò-àäðåñàì, è ê òåêñòó.
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