http://www.proza.ru/2012/02/04/975
Учительское выступление Саи=Сатья Саи Бабы 29.07.1988
на Празднике в Честь учителей (=на Празднике ГуруПурнима)
Официальная книжная версия перевода с языка Телугу на Английский [1]
опубликованная под названием:
Three in One=Три в Одном
(=версия интерпретации Принципа Пресвятой Троицы в каждом человеке)
_скачанная из http://www.sssbpt.info/english/sssvol21.html
_и конвертированная из ПДФ в ВОРД
(Пока отсутствуют какие-либо публикации Русскоязычного перевода
этого выступления.) [2]
ОГЛАВЛЕНИЕ:
1. Огневой Глас ЯЕдиногоЯ Вселенского Наставника ИСАИ
Предисловие: об этом выступлении >>>
>>> http://www.proza.ru/2015/06/23/142
2. Выступление Саи 29.07.1988. Перевод с Телугу на English
3. Пояснения к АвтоФотоПортрету Саи (приведенному выше) и к ссылкам [ ]
1. Огневой Глас ЯЕдиногоЯ Вселенского Наставника ИСАИ
Предисловие.
Текст>>> http://www.proza.ru/2015/06/23/142
2. Выступление Саи 29.07.1988. Перевод с Телугу на English
Three In One
Man's foremost duty is to make
The stream of Divine Love
Flow throughout the world.
It is not for living for himself
That every man has been born;
Only by having the noble thought
That he has to serve the society
Will he ennoble himself
And achieve self-satisfaction.
Of what avail is human birth
If you cannot get rid of narrow feelings
And resolve to serve all mankind?
What greater message can the Guru give ?
Embodiments of Divine Love!
Forgetting his inherent eternal divinity, man today regards life as
intended only for the pursuit of selfish aims. It is this divinity that should be manifested in man's life.
Creation is the projection of Divine Will. It is called Prakruthi (Nature). In every object
emanating from Nature the Divine principle exists and must exist. It is to proclaim this im-
manence of the Divine that man has evolved.
Consciousness in Nature is not purposeless. When it is filled with ego, it gets deformed. When it
is turned towards the Atma, it becomes Divine. To whom is this consciousness to be dedicated?
Not for selfish ends. It should be offered to the Divine. However, man today is caught up so
much in selfish pursuits that he has degraded himself to the level of animals and is displaying
demonic traits. At every step he is violating Dharma (Righteousness). Every desire is turning
into greed. Large-heartedness is on the wane. Man's vision has lost the light of love. Truth is the
casualty in man's speech. Spirituality has become a form of ostentation. Qualities like Kama
(lust) and Krodha (anger) are having a free rein. Consciousness has become dormant in man.
Human relationships have become mechanical and artificial. In fact, humanness has virtually
disappeared.
Why the Divine incarnates
In this situation, what is it that man should seek? How can he attain peace and happiness? The
first requisition is the cultivation of the love of God. The Puranas and the ancient sages have
declared that the Divine incarnates to punish the wicked and protect the good. This is not correct.
The Divine incarnates to inculcate love in mankind and teach how love should be promoted and
practised. Only when such love is developed will man be free from sorrow and trouble. Sins will
be wiped out and fear will cease to haunt men.
Where there is love of God, there will be fear of sin. When both of these are present, society will
experience morality. Man's primary duty is to foster these three--Daiva Preeti, Paapa Bheeti and
Samaja Neethi (Love of God, Fear of Sin and Morality in society). This has to be done by
developing Bhakti (devotion) on the basis of faith and love. Actions have to be performed with
devotion. Love is devotion; the faith generated by love is jnana. The actions done on the basis of
love and faith are karma. The combination of jnana and karma leads to upasana (worship).
Upasana is the combined outcome of Bhakti, Jnana and Karma.
Develop love to experience bliss
The dualistic attitude is rampant in man today. Dualism can never eliminate sorrow. It can only
increase it. It takes man far from bliss. Therefore, it is essential to cultivate the sense of ekatwa
(oneness). Love alone signifies that oneness. For this love, there is no path, no reward, no
discipline other than love itself. The more you develop this love the more you experience bliss.
Today love is cribbed and confined. It is limited to one's kith and kin. Our love should transcend
these narrow limits, embrace the whole world and extend love to every living being. Love is
present in everyone in varying degrees. In Nature everything functions according to its specific
qualities. "Swabhaavastu pravarthathe," declares the Upanishad---(Everything behaves
according to its specific nature). It cannot be altered or destroyed by anyone. This is the inherent
attribute of Nature. It manifests the Divine principle, which is eternal, immutable and
unchanging. To bring out this divine aspect in Nature and make it manifest, all things have been
endowed with certain gunas (qualities). They are Satwa, Rajas and Tamas. To endow nature with
these qualities, certain media are necessary. These have been described as Brahma, Vishnu and
Maheswara.
The Gunas and the Trinity
Brahma, Vishnu and Maheswara are not entities with forms. The Trinity represent the deified
expression of three qualities. The Puranas have misrepresented Brahma as a four-headed deity
engaged in cosmic creation. This is not correct. In fact, the Trinity represents the three gunas.
There are five elemental powers in Nature--Bhoomi, Aapa, Agni, Vayu and Akasa (earth, water,
fire, air and space). If you want to understand the process of creation, the order of describing the
elements has to be reversed. Starting from Akasa (space), we have in succession air, fire, water
and earth. Nature has to be understood in two ways: one, in relation to the process of creation;
the other, in relation to everyday experience. Likewise, when the order of Brahma, Vishnu and
Easwara is viewed in relation to creation, it has to be reversed; we have Easwara, Vishnu and
Brahma in that order.
To begin with, what does the principle of Easwara signify? The Gita declares:
"Easwarassarvabhootaanaam hriddese Arjuna thishtathi" (Easwara dwells, O Arjuna, in the
heart region of all beings). Easwara, therefore means the Lord of the Heart. He illumines the
heart of every being. This means that the Divine power of Easwara is present in every heart. The
other name given to Easwara as Lord of the Heart is Atma.
The Supreme Guru
It is from the heart that the mind has emerged. The mind corresponds to the Vishnu principle.
Vishnu means one who is all-pervasive. The mind is equally all-pervasive. "Manomoolam idam
jagath," it is said. (The mind is the basis of the cosmos). The mind pervades the entire universe.
Hence it signifies the Vishnu principle.
Brahma is traditionally described as arising from the navel of Vishnu. It is from the mind that
Vaak (speech) has come. Vaak is the embodiment of Brahma. Hence Brahma has, among other
names, "Sabda Brahmamayee" (Sound as Brahman).
Thus Easwara, Vishnu and Brahma symbolise the heart, the mind and the faculty of speech. The
combination of all these three represents the Atma. Hence each of the three should be revered as
the one supreme guru in three forms.
Gurur-Brahma, Gurur-Vishnuh,
Gurur-devo Maheswarah.
Gurussaakshaath Parabrahma
Thasmai Shri Gurave namah.
This sloka, which has a profound and sacred inner significance, has been given a distorted
meaning, elevating the role of the ordinary teacher, fragmenting the Divine and missing the basic
truth of oneness expressed in it.
Gurur-Brahma: The Brahma referred to here is not the creator. It refers to Vaak.
Gurur-Vishnu refers to the all-perva-sive mind, which is present in all beings. This is the Vishnu principle.
Gurur-devo Maheswarah: This refers to the seat of the heart.
Gurus-saakshaath Para Brahmah: This means that the unity of speech, mind and heart represents the Supreme Atma, which should
be revered as Guru.
The Gunas and the Cosmos
What is the role of the Guru? It is the total removal of the darkness of ignorance. As long as
there are the three gunas, there can be no freedom from darkness. It is only when one transcends
the three gunas that one attains the state of the Guru. Alternatively, when one realises the unity
of the three gunas, the message of the Guru is comprehended. The import of the unity of the
three gunas is indicated in the Gita declaration: “Mamaatma Sarvabhootha Atma" (My Atma is
the indwelling spirit in all beings). That which dwells in all beings is the One only. "Eko vasi
Sarvabhootha antaratma" (The One that is the Inner Spirit in all beings). Forgetting this basic
principle of Oneness and lost in the wilderness of multiplicity, men are having no peace.
It is on account of the varied functioning of the three gunas that the process of creation, growth
and dissolution takes place. The three gunas are the primal source, the basis and the life-breath
of the universe. They are responsible for the manifestations and transformations in Nature. The
permutations and combinations of the three gunas in varying proportion account for the infinite
diversity in the Cosmos.
The Trinity and their colours
Three colours have been ascribed to the three gunas. It is commonly believed that Vishnu
represents the Satwa Guna. It is not so. The Satwa Guna is really the attribute of Easwara. It is
not subject to Maya. In the state of Yoga nidra (yogic sleep) it acquires the chith-shakthi (the
power of Awareness) and appears as Suddha-Atma (the Pure Absolute). Hence Satwa represents
the Easwara principle. Its colour is white.
The Rajo Guna manifests itself in likes and dislikes. It used to be associated with Brahma. But
this is wrong. It is a quality associated with Vishnu. Vishnu has been depicted as a deity bearing
a conch, the discus, the mace and the lotus. Vishnu has also been described as
Alankaaraswarupa--one who is embellished by decorations. Vishnu also bears the name
Viswambhara--one who protects and rules over the universe. As a Raja (ruler), he has the Rajo
Guna. The colour of Rajo Guna is red.
Then, there is Brahma. The Rajo Guna has been attributed to Brahma. This is incorrect. Brahma
represents Tamo Guna. Tamo Guna is associated with Murkhatvam (irrationality) and
andhakaara (the darkness of ignorance). It is filled with Mamakaara (the sense of
possessiveness) and Abhimana (attachment). These two impulses account for creation. If there
were no sense of 'I' and "Mine," the creative process would not go on. These two are the insignia
of Tamo Guna, which is represented by black colour.
White, red and black are the most important colours. All colours are merged in these three.
Likewise, there are in the world, people with Satwa Guna, Rajo Guna or Tamo Guna and are
distinguished by one or other of the three colours.
Five kinds of sadhana
What is the way to bring about unity in diversity of colours? The ancient sages, after deep
enquiry, have indicated five different paths for achieving this objective. They are: Sathyavathi,
Angavathi, Ananyavathi, Nidhaanavathi and Swarupaatmaka-jnanam.
Sathyavathi is a kind of sadhana. This sadhana reveals the presence of the Divine in the subtle
form everywhere, in everything, in the same manner in which butter is present in milk. The
sadhana provides the proof for the view that God is the Universal Indweller abiding in all
beings. No one should think that God dwells in a particular place or in a particular being. The
purport of this sadhana is to make one realise that God is present in all beings and to act on that
conviction.
Next is Angavathi Sadhana. There are the five elements: Space, air, fire, water and earth. The
Divine is present in each of these elements in a specific form. In Akasa (space) the Divine is
present in the form of sound as "Om." Akasa is the base and the form of Pranava (Om) issues
forth from Akasa. Vayu (air) has the power to sustain life. This power is represented by hydrogen
and oxygen in the atmosphere. Oxygen has this Divine life sustaining potency. The Divine is
thus present in air in the form of Prana (life-giving breath). This is the matter of daily experience
for everyone. When somebody faints, the people around him are cleared so that he may have
more air and breathe more freely. This is the recognition of the presence of the life-energy in air.
In fire, the Divine is present as an alarm-signaller. Even when a fire is mild, people are careful.
Consciously or otherwise, when we have to deal with fire, we develop a sense of cautiousness.
In water, the Divine is present as Prajna (Constant Integrated Awareness). The scriptures
declare: "Prajnaanam Brahma" (Integrated Awareness is Brahman). This Prajna arises out of
water. When a person becomes unconscious, water is sprinkled on him to restore consciousness.
The potencies present in the five elements
The fifth element is the Prithvi (earth). In the earth, chaitanya (consciousness) is present. The
potencies present in the five elements--Prajna-shakthi (Integrated Awareness), Jaagrata-shakthi
(the awakening or warning potency), Chetana-shakthi (Consciousness), Sabda-shakthi (the
potency of sound) and Jiva-shakthi (life-sustaining potency) are all different forms of the Divine
power. Those who are engaged in the Angavathi sadhana regard the five elements as
manifestations of the Paramatma (Supreme) and offer worship to them.
The third sadhana is Anyavathi. In this sadhana the Divine is worshipped on the basis of certain
insignia in a particular form like that of Vishnu or Shiva. Shiva, for instance, is envisaged as a
deity with the trident, the damaru, three eyes and is worshipped in this form. Similarly Rama is
pictured as one bearing the Kodanda bow and Krishna as the Lord with the flute, wearing a
peacock feather on his head. In this manner each deity is distinguished by certain special insignia
for purposes of worship.
Nidhaanavathi is the common type of sadhana
Next is Nidhaanavathi. This is the common type of sadhana practised by most people today. It
comprises the nine types of worship practised by devotees: Sravanam, Kirtanam,
Vishnusmaranam, Paadasevanam, Vandanam, Archanam, Daasyam, Sneham and
Atmanivedanam.
The fifth sadhana is Swarupaatmaka Jnanam. This sadhana aims at achieving the realisation
that every individual is the embodiment of the Divine and hence the Divine is present in
everyone. The Gita declares: “All feet are His; all eyes, heads and mouths are His." That means,
all human forms are Divine. True education should enable one to realise his inherent Divinity.
We speak often about prayer. Prayer does not mean petitioning to God. Prayer is an index of the
experience of Atmic bliss. It is a means of sharing this bliss, spreading it all around, being
immersed in that bliss. Prayer must come from the heart. Prayer that is not heartfelt is utterly
useless. The Lord will accept a heart without words. But He will not accept words and prayers
that do not come from the heart. This is why God is described .as Hridayesa (the Lord of the
Heart). It is only when you have faith in this that you will be able to manifest your divinity.
Regard the body as a temple in which the Trinity Brahma, Vishnu and Maheswara--reside. There
are no separate places where Brahma, Vishnu or Easwara dwell like Vaikunta or Kailas. These
are the delusions born out of ignorance. God is inside you, outside you, around you. You have to
recognise this truth and live according to it. Chittibabu (who had addressed the gathering earlier)
referred to persons who are racked by doubts all the time. As long as you are filled with doubts,
you cannot experience peace or happiness. We must perform all actions in the firm belief that
"we are God and God is in us." We must experience this sense of ekatwam (oneness).
From unity to Divinity
What is the use of all the sadhanas you are doing? Only when the underlying unity of the Satwa,
Rajo and Tamo Gunas is recognised can you experience the bliss of Self-realisation. For
realising the Atma (Self) there is no need to go to any place. Do not imagine that the Divine
comes from somewhere to give you darshan. What need is there for One who is Omnipresent to
go from place to place? The Divine is beyond coming and going.
Realise the importance of unity. To achieve unity you have to cultivate purity. Where you have
purity, you realise Divinity. Today you have no unity, purity or divinity. You have only
community in the narrow sense of "mine" and "thine." You must develop fraternal feelings,
without regard to barriers of race, religion, caste and class. When you develop this sense of
spiritual kinship, the nation will progress and prosper.
In the name of Guru Pournima, you perform some pujas for some persons and waste your lives.
There is only one Guru. He is God. That Guru is within you. You are seeking the Guru all over
the world. Your gunas (qualities) are in you in the form of Brahma, Vishnu and Maheswara, and
can protect you, elevate you or ruin you. When you act righteously and pursue the right path,
they will protect you by their Vishnutva (Divine potency).
Do not give up God; realise God is one
Sin or God have no separate existence. Our actions and thoughts assume the forms of sin or merit
as the case may be. The royal road to happiness and the removal of sorrow is fight action. The
essence of all religions, all teachings and spiritual paths is only one thing: Love. Develop that
Divine Love.
Above all, whatever your difficulties, whatever the ordeals you have to undergo, in any situation,
do not give up God. God is One. Whether you are affluent or destitute, whether you are a scholar
or an ignoramus, whatever troubles you may be faced with, whatever spiritual practices you may
adopt, whether you are regarded as a sinner or a saint, "Do not give up God and realise God is
One."
Sathya Sai Baba
Discourse 29 Jul 1988
in the Poornachandra Auditorium
on Guru Pournima Day
Man suffers from two types of ills, physical and mental; the one
caused by the disequilibrium of the three tempers of Vatha, Pitha
and Sleshma and the other caused by the disequilibrium of the
three Gunas, Sathwa, Rajas and Thamas. One peculiar fact about
these two: types of illnesses is that the cultivation of virtue cures
both. Physical health is a prerequisite for mental health and
mental health ensures physical health! An attitude of generosity,
of fortitude in the presence of sorrow and loss, a spirit of
enthusiasm to do good, to be of service to the best of one's
capacity; these build up the mind as well as the body. The very joy
derived from service reacts on the body and makes you free from
disease. The body and the mind are closely interrelated.
Sathya Sai Baba
3. Пояснения к АвтоФотоПортрету Саи и к ссылкам [ ]
(1) Перед текстом _ АвтоФотоПортрет Саи
_скачанный из публикации http://www.proza.ru/2014/11/27/507
9Д-Принтер=Ладонь._Саи воссоздал Самсунг с фотоплёнкой
_в которой рассказана чудотворная история создания АвтоФотоПортрета.
Саи= так кратко Именуется Сатья Саи Баба (23.11.1926-:-24.04.2011) Sathya Sai Baba.
Саи_современное Воплощение ЯЕдиногоЯ=БогоЧеловек=Аватар=Мессия=…=
=ПреПодобный Иисусу Христу.
Саи_Продолжатель Дела Иисуса Христа
_неустанный Проповедник ЯЕдиногоЯ (=Атмы_на Санскрите Саи)
_всемирно признанный Вселенский Учитель
_ПреСвятой ВсеЗнающий ВсеУмелец
=Универсальный Гений_ Величайший Чудотворец и Целитель
>>> http://www.proza.ru/2014/12/26/249
ИСАИ=Иисус и Саи=Иисус Христос и Сатья Саи Баба_презентация
(2) Пояснения к ссылкам [ ]
[1]
Сатья Саи Баба говорил и выступал на языке Телугу
http://www.proza.ru/2013/07/27/1054
Три официальные версии переводов Саи на Инглиш
http://www.proza.ru/2013/07/27/1215
Книжная версия перевода на English этого выступления
опубликована в 21-м томе 42-томного Собрания выступлений Саи, называемого :
Sathya Sai Speaks =Сатья Саи Говорит
_привожу полный путь скачки этого выступления:
Привожу также полный путь скачки:
http://www.sathyasai.org/ >>> Discourses-Writings
http://www.sathyasai.org/discour/content.htm >>> Sathya Sai Speaks vols 1-42
http://www.sssbpt.info/english/index.html >>> Sathya Sai Speaks_English
http://www.sssbpt.info/english/sss.htm >>> Volume 21 (1988)
21. 29/07/88 Three in One <<< скачка ТЕКСТа на Инглиш
http://www.sssbpt.info/english/sssvol21.html >>> listen прослушивание АУДИОАПИСИ на телугу с синхронным переводом на Инглиш
http://www.sssbpt.info/english/sssvol21.html >>>dwnld =скачивание АУДИОАПИСИ.
прямой адрес для прослушивания АУДИОАПИСИ.
[2]
По https://ru.wikipedia.org/wiki/Библиография_Сатья_Саи_Бабы
_с последним изменением 14.01.2014
_видно:
что из 42 томов Собрания выступлений Саи, называемого :
Sathya Sai Speaks =Сатья Саи Говорит
_в Русскоязычной версии издано лишь треть, то есть: 14 томов
_а именно изданы тома: 1,2,3, 6,7,8, 10,11,12,13, 25, 26, 28, 33
_из них в Интернете на http://scriptures.ru/sai/ выложены лишь 7 томов
_а именно: 1,2,4,6,25,26,28.
Отсюда очевидно отставание Духовной сферы Русскоязычного Мира от Англоязычного.
[В том числе налицо отставание Духовной компоненты России --от Духовной компоненты США (что особенно опасно на фоне захвата власти в США <<<группой агрессивно наступательного мошеннического беспринципного и коварного СШАизма).]
Глушков http://www.proza.ru/avtor/vg891 23.06.2015