Preface - part - 3

The great Guru Bhagavan Sathya Sai Baba refers like this-

The name GOD means

G – generation, [creation] – first pura;
O – organization [maintenance] – second pura;
D – destruction [scrapping of old obsolete materials] – third pura;

In the world, there is nothing other than the above three actions. Any activity whatsoever, is contained in one of the above three.

The micro part functions in each individual [vyashti] called pinda, and the macro part forming all the micros put together is world [samashti] or anda.

Everyday, each one of us enjoy the two states of dvaita and advaita; but we are not remembering this correctly [due to ajnaana or non-apprehension]; also we conclude wrongly [because of anyathaajnaana or misapprehension] about these, which is the reason for all our sorrows in life; if we get the secret of this Tripura Sundari / Sree Cakra, we can get out of the problems for ever, and we will always be happy, whether in heaven or hell.

But, the problem with many of us is that we create so many imaginary janmas by sankalpa, [now also we are not born – it is our illusion that we are born, and if we think you are born, then, the shadoormi will land us in trouble and it will continue for so many births] and get trapped in the infinite [birth-death] loop, as in computer software programs, and we and go on crying like the ten foolish disciples of the great Guru.

Shadoormi –
Birth, Growth, Development, Decay, Disease and Death.

We have been taking this world of dvaita – the objects, indriyas, pancabhootas, and the Mind-Buddhi-Chitta-Ahamkara complex- all insentient objects as true and trust in only the pramanas as pratyaksha etc and hence, have developed a very strong, wrong conviction or conclusion that there is nothing other than the world of objects and the imaginary Gods in name and form. We don’t trust even when the Rishis or Sad Gurus say that God is all pervading and is merciful devoid of any sorrows. This is due to lack of Sraddha; it is also very clearly referred in Bhagavad Gita chapter 9 – whrein it is referred by the sloka thus –

Avajaananti maam moodhaah maanusheem tanum aasritam.

Those who consider me as embodied are really fools only – they don’t realize my eternal nature [which is all-pervasiveness or the Lord of the whole universe].
But we discard altogether such clear statements and become opportunists and find out a method to escape. Of course, a doubt may arise, as to, how to see the Consciousness or God, and without seeing which, how we can get the Realization or Bliss or Moksha. For that sake only, the stotras like Soundarya Lahari and other similar slokas give an alternative to remove our wrong conclusion developed in so many janmas that - Saguna Brahman [or forms and names of Gods] are preferred and giving an alternative that - Gods can be propitiated in name and form with the idea of taking for example –

That Siva and Sakti together will give bliss, as referred in Soundarya Lahari.

But, we have to understand clearly that, without the Consciousness or Supreme Power, nothing is possible and hence, in this context, -Siva is taken as the Nirguna Brahman or Pure Consciousness and Sakti is considered as Saguna Brahman in name and form.
When it is considered from Paramaartic level, it is the all-pervading Consciousness called akhanda sat-chit-aananda bodha which is pure aananda.

But, when taken as the Saguna Brahman, it is Sakti which is full of activity, referred by the three powers Icchaa-Sakti, Crea-Sakti and Jnaana-Sakti. But, Sakti [world] cannot exist without Siva or Consciousness.

Hence, we must try to include Consciousness along with the Saguna Brahman or any god, which alone will help us to achieve our goal. All the great Gurus or Rishis refer about this by a very simple example like this –

If you have three zeroes viz., 000 it is valueless.

But when it is preceded by a single 1, it becomes 1000 which is very powerful. Similarly, the body, the mind, the intellect, the pacha-indriyas, the karma-indriyas are all zeroes in the absence of the Bodha or Consciousness. But when Consciousness is added to it, it becomes very powerful.Another practical example given by masters is the case of a very practical example – We find and discard altogether – we will refer in the next part.

A soap – however good it is – without color is not preferred by us; but with so many attractive colors – we prefer this to the one without color.

Color [indriya] is the one which traps us.The indriyas are dependent; if you depend on another dependent one, you are trapped.

The indriyas are doing functional jobs only and only when consciousness is there.

One indriya can perform only one function and the other.

Eye can only see - cannot hear, smell, feel or taste.

Ears can hear only - cannot see, smell, feel or taste.

Nose can smell only – cannot hear, see, feel or taste.

Skin can feel only – cannot hear, smell, see or taste.

Tongue can taste only – cannot hear, smell, feel or see.

The Indriyas are taken for granted as pramanas – mainly eye.

But we discard the Consciousness – Tripura Sundari , because, we don’t see that, in spite of the great Gurus and Rishis guiding all through our life without expecting anything. But this is the cause of all sorrows.

Let us take an example –

We see a wall in front; we see that it is still and not moving;.
But even the scientists have proved that the wall is ultimately built of energy only and is full of protons and electrons moving at enormous speed always.

But we see it as stationary. This is the distracting trend of the eye; then -What to talk of about the ears and so on then?

There is a famous saying in Tamil –

Kannaal kaanpatum poy,

kaataal ketpatum poy,

teera visarippate mei.

[Meaning – what you see with your naked eyes and hear with our ears is not the right one and you have go deeper find out the truth behind].

One song of amma goes like this –

Kan turanneeduvor kandeela nin rupam

Kaatortidunnavar ketteela nin naadam

Kannadacheedu kaatadakkeedu

Ullil teliyum hridaya nivasini

Ullil teliyum hridaya nivasini

Aanandarupiniye tiranju

Amritaswarupiniye tiranju

Ajnaananasini jnaanapravahini

Aatmaswarupiniyennarinju

Aatmaswarupiniyennarinju


The meaning of the sloka is about the controlling of the indriyas which will distract you as the Maareeca [golden deer representing kaancana] did with Rama which made him lose Sita or the beloved. this will make us lose the happiness throughout life.

We have to wait till we get another birth and study till college so as to understand this and at that time, we don’t know what will be the circumstances. Hence don’t waste time and try to implement now itself; we are not going to lose anything by this. This is not like mathematics – wherein

As amma says –

If you add half plus half it is 1 – o.k

But if you multiply half by half – is ¼

Still if you multiply half by half by half, it will become 1/8.

This is the reduction process of the happiness by us when we come across others and share the worry with them without knowing this principle of consciousness.But, if we add the consciousness part with anything, we get rid of the sorrows altogether.

The problem for our struggle is referred in the Bhagavad Gita , 3rd chapter
by the sloka –

Karmanyakarma yah pasyet akarmani ca karma yah
Sa buddhimaan manusheshu manushyaa partha sarvasah

[meaning – one who is able to see action in inaction and inaction in action is the wise among men].
As long as we are in vyavaharic or worldly level, we take this active world as real; but what is required for happiness is -When we act in the world at the vyavaharika level, act without getting the mind perturbed, by understanding that all the actions are possible due to the one all pervading consciousness or God – Tripura Sundari.
But have the intellectual thinking that the world of names and forms is not at all there, but seem to exist just as a snake seem to appear in a rope or just like the mirage in a desert. Don’t get affected by the environmental changes in the world.Behind this world and in and throughout, there is the Consciousness or Bodha without which the world is not there. The Consciousness, by itself is sentient, and unmoving and all pervading, and cannot and need not move. Consciousness is not an object, but it is the subject of all objects in the world and self luminous. Refer the sloka given by a great Keralite poet in his Harinaama Keertanam [which is chanted by many in Kerala even now] - like this –

Arkaanalaadi velivokke grahikkumoru
kanninnu kannu Manamakunna kannu
atinu kannayirunna porul Taan ennurakkumalavu
Aanandamendoo Hari Naaraayanaaya Namah

Arka= sun,
anala- agni or fire,
aadi= so on
velivu okke = whatever is seen in the world
grahikkum oru = a grasping power
kanninnu kannu – the eye of the eye [the mind]
manamaakunna kannu = mind which functions as the eye
atinu kannayirunna porul = eye of that mind
taan ennu urakkumalavu = if it is grasped that it is the self or pure consciousness within one’s self
aanandam endu = how much happiness you get!
hari narayanaya nama = prostrations to that narayana

Of course, Sankara is referring to the same in his Ekasloki, those who are knowing the same can refer back; we will refer about it later. We may still doubt -is there anything other than the world and if so how to prove it?

We will easily accept the scientific experiments, theorems etc and accept the basic fundamental principles behind, which goes on changing day by day. But this, the principle of Consciousness is most simpler as referred in Bhagavad Gita- chapter 9 like this –
susukham kartum avyayam

susukham – very easy
kartum – to implement
avyayam – which once acquired never decays [meaning very easy to learn and apply in life]which never decays unlike sukha, santosha, aahlada but is aananda for ever, as referred by Lord Krishna in the Gita in chapter 2 as

yaavaanaartha udapaane sarvatah samplutodake
taavaan sarveshu vedeshu braahmanasya vijaanatah

meaning – if we have a small pond, you can get water for your field, plants etc, very limited use only, whereasthis consciousness is like ever overflowing waters of the ocean, which gives bliss for ever. Many come and taste the bliss and it is still not reduced and remain in tact; Suka, the great Rishi has just tasted it and gave bliss to Pareekshit, just in seven days. Ashtavakra, tasted it and imparted it to Janaka. So many taste it, but it is still avyayam.Why can’t we, in our life try to extract this honey, as referred by Lakshmidhara Kavi [who refers that he was able to extract the makaranda], in his Advaita Makaranda – honey of advaita or aananda which will permanently remove our sorrows for ever?The state referred is only moksha and not getting out of this body somehow, and escape.