Weekly Food For Thought

1.     Thai! Thai! Thai! Thai! Thai! Dummy!
See the ignorant (thamas) play of this puppet doll.
O soul (jiva), listen to the long long tale
Of its past, its future, behind and front!

2.    It rolled at first in mushy mire
Of mother’s womb, its prison dark.
It came with a whimper, but all around
They smiled in joy and feasts galore.

3.    “O tragedy! I am born again”,
It knew and wept, both loud and long.
But all the while, they caressed it
And laughed to raise a laugh!

4.    In its own dirt it wallowed by day,
Without a sense of shame;
It rose and fell, at every step,
Acting daily a childish play.

5.    It runs and skips with gangs of chums
And learns a hundred tricks and trades;
It grows so tall and thick and broad;
From year to year, very fast and fair.

6.    It moves in pairs, and bills and coos
In rosy rainbow style;
It sings in tunes unheard before,
And quaffs the cup, unique and strange.

7.    ’Tis Brahma who makes these dolls in pairs
And dolls and dolls in millions,
But this our puppet does not know
When it plays with dollies:
Thim! Thim! Thim!

8.    This illusion (maya) doll, like the holy bull,
Has the slothful (thamas) rope in nostril hole;
Lust and anger are the scorpion whips
That whack the back of the slave.

9.    It scans and spells, it scribbles and swots,
It does not know the reason why,
It runs in panic trying to glean
Fodder for belly, willy nilly.

10. It proudly pats; what? – its own back!
For beauty, brawn, vitality,
While all the time and step by step
It moves on toward senility.

11.  It totters and blinks through wrinkles and folds;
And when the children cry, “Old Ape, Old Ape”,
It gapes and grins a toothless grin;
Its bones do clatter so!

12. Unto the last, it is lost in fear,
Wear and tear and many a tearsome fray!
Of what avail, O dummy doll, you gasp and groan,
Your needs must meet the doom.

13. Aha! The bird! It shakes its wings!
It flies out, brrrr, from out the cage of skin.
Empty, it tightens; vacant, it straightens;
O, drag it out of sight; it bloats and stinks.

14.  The elements join their parents five;
The doll’s desires are dust and ash;
Why weep, you fools, when one of you
Falls on the crowded stage?

15.  Uncles, cousins, aunts, and friends
March in gloom until door of the room!
The illusion (maya) doll, alas, forgot its kin,
The divine name, redeemer true!

16.  O soul (jiva), don’t lean upon this slender reed;
Just a sneeze! This frail skin boat
Endowed with thrice three leaks
Will plunge you, middle stream!

17.  This puppet weeps, it sleeps and wakes,
When the string is pulled by unseen hand
The Lord it is, who stands behind,
But the dummy swears, it is I, I, I.

18.  Dharma, fate (karma) are the hardy strings
He tightens or He loosens.
Unaware, the puppet swaggers
Criss-cross, on the planks.

19.  It takes the world as stable,
This silly strutting dummy!
A twinkle! He winds up the show!
Exit the pomp and pride!

20.  O soul (jiva), you have waded
Through ant and snake and bird;
Seek and find without delay,
The road to lasting bliss!

21.  Bless your luck! You now can see
Sai Krishna, He has come!
Be kin with him and you will know
Your what and why and how.

22.  A million words so clever and nice,
Can they appease your hunger’s maw?
Light the lamp of the soul instead,
And, freed from bondage, run out and play.

23.  This song that tells of dummy doll
Makes soul (jiva) sad and wise! I know;
But (jiva)! See the grand play (leela) of
Sathya Sai Nath and . . . know Thyself!

Weekly Food For Thought

Who is a Sad-Guru?

The Rishis of ancient times were revered with the utterance of this laudatory verse as gurus by those who approached them for spiritual guidance. Let us probe into the implications of this authentic summary of the credentials attributed in this verse, to the Sad-Guru or Proper Preceptor.

Brahmanandam Paramasukhadam Kevalam Jnanamurthim
Dvandvathitham Gaganasadrsam Thathwamasyadi Lakshyam
Ekam Nithyam Vimalam Achalam Sarvadhee Sakshibhutham
Bhavatheetham Trigunarahitham Sadgurum Tham Namami

Brahmanandam:

The Guru is the embodiment of Brahma-Bliss, since he is merged in the Ananda which Brahman is. It is not imported or acquired or attained. It is inherent in every heart. The world, the cosmos, every particle, is Ananda itself but being ever in it, with it, of it and for it, man is unable to be It, on account of the darkness that misleads him and deludes him.

Man has the potency to elevate himself to this Ananda. Only he has to get rid of the obstacles that deny this experience. He is Brahmam and so his nature is Brahma-anandam. But, he does not know that all he believes he knows is known only as distorted or deluded. His waking experiences are as unreal and self-contrived as his dream experiences. The I-sense, the ego, constructs the world it is after. It shatters the One into many and takes pride in deceiving itself. It reduces the Ananda by resorting to polluting desires and actions. When ‘I’ is eliminated, Ananda is experienced fully. One becomes truly and genuinely One’s Self when this ‘I’ does not intrude. ‘I’ sets one apart and establishes Dwaita (Duality). No ‘I’ brings together and establishes Unity, One-without-a-second, Adwaitha (Non-dualism). ‘I’ sense arises, persists and disappears. It is Kshara , liable to deteriorate. The One-without-a-second is AKshara , it is symbolised by OM, the Pranava , the Ever-alive. The Guru who is ever in this consciousness has Brahma-ananda. Such a one is the Guru to be sought.

Parama-sukhadam:

The Guru grants the highest joy. What exactly constitutes this joy? Is it physical well-being? Mental poise? Intellectual alertness? Sharpness of the senses? No. The rishis declare that words return crestfallen after attempting to describe that state. Even the mind with its fast-moving wings of imagination cannot reach that state. The highest joy has its source and spring in the Atma , the spark of the Cosmic Splendour. The person who is ever aware of the Atma in him and in all is therefore the Sadguru.

Kevalam:

Beyond all limitations of time and place the guru is pure chaithanya , Is-ness; his consciousness is all pervasive; that is to say, God alone is the Sad-Guru.

Jnana Murthim:

What is meant by Jnana?

“Advaitha Darsanam Jnanam”: the awareness of the One, without a second, is Jnanam (the supreme wisdom).

And the sadguru is the embodiment of that wisdom, having unbroken experience of the One. Those who are commonly known as gurus are signposts, name boards. They have not travelled the entire journey and reached the goal. But the Jnanamurthi is with you right through, beside you and before you, smoothing the path until the journey ends in him.

Dvandvathitham:

The Sadguru is unaffected by the inevitable dualities of life: joy and grief, profit and loss, ridicule and respect.

Gaganasadrsam:

Untouched by happenings and incidents but forming the perennial base, like the sky enveloping the nature.

Thath-thwam-asyadi-Lakshyam:

The living exponent and experiencer of the four crucial axioms of the Vedic thought – That-thwam-asi (That Thou Art), Ayam Atma Brahma (The Self is verily Brahman), Aham Brahmasmi (I am Brahman) and Prajnanam Brahma (Consciousness is Brahman).

Ekam:

The One; though apparently passing through varied experiences and even no experience while awake or dreaming and in deep sleep, The One is unaffected and remains as One – the guru is firmly established in the One.

Nithyam:

Eternal, untouched by time, the Sadguru is eternally pure, aware, serene. 

Vimalam:

Faultless, nothing can tarnish its purity. The Guru has no desire or sense of want. He is perfect.

Achalam:

The Sadguru, which is another name meant for God, knows no change in his primal perfection, whatever form he may assume. The motion picture film projects 16 pictures a second on the screen in the cinema but they give transitory and counterfeit experiences. The Achalam is the unmoving screen. 

Sarvadhee:

All-pervasive, all-activating intelligence. 

Sakshi Bhutham:

That which has become the witness of everything, everywhere, like the sun which activates but is only witness of the activity.

Bhavatheetham:

He is beyond all urges, emotions, feelings and thoughts.

Trigunarahitham:

Not bound by the three modes of qualities that divide living beings into categories – the serene mode, the active mode and the dull. When bound, you are human, when you are free from entanglements and limiting characterizations, you are divine.

Sadgurum:

The worthy Guru.

Tham:

To Him

Namami::

I offer my reverential homage.

Let us pay homage to that Sad-guru who lead us on the path of illumination to the realization of the one Self.