http://www.proza.ru/2011/01/21/39
Саи>>>ЯЕдиноеЯ= Brahman =...= вся Полнота Человеческой Вселенной…
Саи=Сатья Саи Баба =Sathya Sai Baba [1]
>>> Brahman Denotes The Totality Of Prajna In The World
=Англоязычная версия 3-й главы (=3-й лекции)
из книги курса лекций Саи >>> Summer Showers1974, Part I
(=Летние Ливни 1974 _часть 1-я) [2]
В этой лекции (а ещё полнее во всей книге и всех своих текстах)
Саи показывает_что
Ведическое понятие на языке Санскрит: Брахман= Brahman [3]
_охватывает всю Полноту Человеческой Вселенной
_представленную множеством других Имён=Понятий в Качествах:
Космического Существа=ПарамАтмы =ЕдиногоЯ
+ Космической Личности=Пуруши=ЯЕдиногоЯ
+ для людей в Качествах ЯЕдиного Бога
=называемого разными Именами в Религиях Мира
= Яхве=Иисуса Христа=Аллаха=…=…и так далее.
Русскоязычная версия есть на
http://www.saiorg.ru/ >>>БИБЛИОТЕКА | КНИГИ
http://www.saiorg.ru/?id=712 >>> Бхагаван Шри Сатья Саи Баба
«Летние ливни в Бриндаване», 1974 _О Брахмане и Бхарате [2]
ОГЛАВЛЕНИЕ этой 3-й главы :
1. Об искажении смысла Брахмана
2. Ведический смысл Брахмана
3. Арджуна молился Господу, понимая, что такое Бог.
4.Для Пуруши, воплощения Вед, мантра является колесницей – носителем
5.Веды берут свое начало не от человека.
6. Мы забываем ведическую культуру
7. Истина объединяет всех
8. Люди дают разное название тому, что несет в себе начало жизни и развития.
9. Границы познания_духовный поиск и научный поиск
10. Различие между святыми и учеными
11. Понять что нам доступно и принять законы Нефизической Реальности
12. Брахман внутри нас_закон кармы
13. Притча : глаза и уши Брахмана внутри нас
14. О преданности _аналогия с флейтой
15. О летних курсах _борьба с курением и др. вредными привычками
Brahman Denotes The Totality Of Prajna In The World
(3-я глава книги Саи >>>Брахман)
SUMMER SHOWERS IN BRINDAVAN 1974 Part - I
Discourses by BHAGAWAN SRI SATHYA SAI BABA on Brahman
(translated into English)
Brahman Denotes The Totality Of Prajna In The World
Diverse branches of Education are like the
details of the art of cooking, but each one
of these diverse branches corresponds to
each item that we are cooking. Why do we
give up the individual item and go to learn
only the method of cooking? Listen to the
truth that is contained in this question, Oh!
youth of Bharath.
The theme of today’s discourse is to acquaint
you with the meaning of the word Brahman.
For the Vedas and the Vedic religion, this word
Brahman is synonymous with all the contents thereof.
However, many historians who have given the meaning
of this from time to time, have adopted an alternate path
and have also inserted into the commentary their own
notions and ideas and have thus made available a
distorted version to the people. Although this word
Brahman has infinite number of meanings and could be
interpreted in infinite number of ways, these
commentators have given it a colour and meaning which,
in each case, depended on the individual taste and
individual experiences.
This word Brahman has been explained by some
as having something to do with the Brahmanas in the
Vedas. On the other hand, when some writers gave it the
meaning of the purohit (performer of rites) in the Rig
Veda, they also explained that he is not to be confused
with one of several Rithwicks of the yajna, but they gave
him a special place and called him by the name Hota.
These historians have explained that the particular
Rithwick who has the responsibility of looking after the
sacrificial ceremony of the Yajna and seeing that the ritual
is conducted properly is called by the name Hota, and he
has been regarded as the important Brahman in the Yajna.
Several scholars have been giving this kind of
connotation for this word. In this explanation of the word
Brahman, they have not taken care to see that the aspect
of Easwara or divine is included in this word.
Some other historians have understood this aspect
and given this a meaning which covers the aspect of the
divine. In this context we have to take into
consideration the comments of some of the western
scholars who have made an effort to understand our
Vedas, our civilisation, and our culture. One great
western scholar has taken this word Brahman as
originating from the root word Bruh. This root word
indicates expansion, or to swell, or to grow. He has taken
this word as the starting point for understanding the
divine aspect of the creation.
Another western scholar has given a different
meaning for this word Brahman. He has regarded this
word as something which is specially related to the
divine strength and to the force of will which is directed
towards God. There is a necessity for us to enquire into
the interpretations given by these western scholars as
well.
Apart from these two scholars who may not be so
well known in this country, there is another western
scholar by name Max Mueller who is more widely known
in this country. He has also commented and given a
meaning for this word. He started with the idea that this
is a word which signifies sound and linked it with names
like Vachaspati, and so on. At this point, we have to
examine whether all these interpretations have the
authority of the Veda and whether these interpretations
are contained in the Veda. We have to examine where
and how this word Brahman occurs in the Vedas and what
meaning is conveyed by the word in that context. This
has been mentioned in Sama Veda by equivalents like
Brahma and Veda Rupa. Sama Veda has established that
the form of Veda is Brahman. In the Rig Veda, it has also
been said that the song of Brahman is the essence of the
Vedas. Again, when we look at this word from the point
of view of Bhagavad Gita, we come to the conclusion
that everything in the creation is filled with Brahman.
Our Vedas have not stopped at this point by merely
giving a form and a meaning to this word Brahman. They
have also given a more distinctive and special
significance for this word Brahman. It has been taught
to us that an aspect of the word Brahman means that it is
something which has no discernible dimensions and
which is limitless. If in this world we have things that
can grow, then the aspect of Brahman has the capacity to
grow so much that it is far beyond the growth of such
things. The growth capacity of whatever is signified by
the word Brahman exceeds the growth capacity of
everything that we can comprehend. That aspect which
is not discernible, and which is beyond our
comprehension, and which is infinite, has been described
by the word Brahman. It has been established that this is
synonymous with growth and with complete growth. This
Brahman which represents complete growth in all
respects has been represented as the characteristic of
Purusha.
This word Purusha refers to one who has
experienced completeness or fullness. Our
Purushasuktha has described this aspect of Purusha as
something which has one thousand heads, one thousand
eyes, and one thousand feet. In this interpretation, we
are not taking the true inner meaning; instead sometimes
we are getting the wrong meaning as well. The words
“Sahasra Seershaha Purushaha” should not be
interpreted in a limited way by thinking of only one
thousand heads. This really means that thousands and
thousands of heads are contained in this aspect of
Purusha. The word head immediately conveys to us the
meaning and picture of the head that we see in the
ordinary worldly way, and we think of the Lord as
having a thousand heads. This is not correct. When we
use the word head, it connotes Prajna or wisdom in this
context. The totality of Prajna, or the wisdom that is present
in all the heads, represents the concept of Purusha here.
When we describe the Purusha as Sahasraksha
what we mean is that we worship the concept that the
Lord has thousands of eyes. In accordance with the
authority of the Vedas, the inner meaning of this is that
all the energy and effulgence that comes out from the
eyes of the various people, or the totality of that energy,
represents Paramatma. This is the inner meaning of
referring to Him as Sahasraksha or one with a thousand
eyes.
We also describe him as Sahasrapad, or one who
has a thousand feet. What is it that we mean by
describing God as one who has a thousand eyes, a
thousand feet, and a thousand heads; and what benefit
do we get by describing him in this manner? The
physical ability to carry this material body rests in our
feet and in our legs. Because such strength is contained
in our feet, however big the body may be, we are able to
move the body with comfort. The totality of the capacity
to understand or Prajnana and the totality of
brightness and the effulgence, and the capacity of
locomotion have been given the name Brahman.
The ability by which we have our vision and we
see, the ability by which we are able to hear, and the
ability by which we can have our mind functioning, and
the ability by which we can bear the weight of the material
body are given to us by God and because all these
strengths are given to us by God, God is also referred to
as Prajnanam Brahma, or the embodiment of wisdom.
When we say, Purusha eva idam sarvam, what we mean
is Paramatma, who has got all these strengths in Him, is
moving about everywhere manifesting all these strengths.
Whether we talk of the Veda or use the word
Brahman or the word Purusha, these are only different
names given to the same aspect and to propagate the same
idea that is contained in all these words. The words are
different, but they describe one and the same idea. All
the energy that is present in the gross form and also in
the minutest and infinitesimally small thing represents
the aspect of Brahman.
It is only by having this all-knowing, all-
powerful, and omnipresent personality of the Lord in his
mind that Arjuna prayed to the Lord in the form of Viswa
Virat (Cosmic being). “Can we understand you? Oh Lord!
Krishna, You are smaller than the smallest particle and
bigger than the biggest body. You are present everywhere
and always in the eighty-four lakhs of the living species
and one knows you as the biggest thief among all the
thieves.” Arjuna had prayed to the Lord by understanding
these aspects of the Lord.
Because of this, Arjuna could understand the real
aspect of the Lord. “Brahmanam Brahmana Vahanam.”
Brahma has also been described as the carrier of the
Brahman. We must examine the meaning of the word
Brahma in this context. The word Brahma has been
understood to connote Manthra. In this place, the
meaning is that the Purusha, who is the embodiment of
Vedas, has the manthra as his carrier. This is the reason
why people in our country have relied on such great men
who achieved their greatness on the basis of manthra.
They started learning these manthras and getting
purification for themselves with the help of these great
people. Mere utterance of words like “Om Namo
Narayana,” or “Om Nama Shivaya,” cannot constitute a
manthra. A manthra has two aspects. The first is Manana
or what has been learned has to be taken into your mind.
The second is the aspect of Trana that is what has been
taken into your mind has to be established firmly therein.
By taking the divine into your mind and firmly
establishing it therein, if you can carry on your life and
do the work that is ordained for you, then your life will
be full of happiness.
Such meaning of the word Brahman which has
the authority of the Veda has been distorted by the
historians and because of this we have also started
getting a distorted picture of the nature and creation that
is around us. In this situation, we see that the inner
meanings of these words which have the authority of the
Vedas and the interpreted meaning given by the various
historians are very different because the historians
brought their own ideas into the interpretation. We should
note that there are essential differences between the
actual meaning and the interpreted meaning. Common
people have begun to lay complete confidence in what
has been given by these historians and having accepted
the meaning that is given by the historians, they are
promoting wrong notions and wrong meaning.
Whether it is for our own countrymen or for people
from outside our country, there is no escape from our
accepting that the meaning contained in the Vedas is the
authoritative meaning. Veda is something which does
not have its origin in human beings. It has come from
sources other than human beings. All history is
something that is created by experienced people. In such
things which have been created by men, there are
possibilities for changes, additions and alterations; but
there is no such possibility in the case of the Vedas which
have not had their origin in human beings.
Because Veda has been obtained merely by
listening to sound, it has been referred to as Sruthi. This
is something which is directly connected with the Lord
taking in and giving out His breath. Such divine breath,
which constitutes the Vedas, is our life and if there is no
breath and life, there will be no belief and faith; and if
there is no faith, man will be lifeless. Therefore, any
citizen who has faith in the Vedas can really be described
as one who has life in him. When the aspect of Easwara
is not present in your heart, then you have no human
quality in you. Because we have forgotten the Vedic
culture which has had neither a beginning nor will have
an end, and placed our faith in material comfort, and we
have tried to give more importance to what we see around
us in the form of material comforts, we have given up
what is essential for our own culture and brought our
life into great difficulty.
To have faith in the Vedas and to accept the
injunctions of the Veda is being regarded by the modern
youth as outmoded and uncivilised. Young people
today are not making an enquiry as to what is contained
in the Vedas or in the Sastras. They go further and say
that those people who have faith in the Vedas and the
Sastras are only having blind faith. This is the kind of
attitude which the young people are developing. If one
argues, after acquainting oneself with the contents of
what he is arguing about, one can argue for any length
of time, but if a person is arguing without knowing the
contents, it is not possible to argue with him.
A blind man will always see darkness
irrespective of how bright a light you might put in his
presence. As far as the limited capacity of the blind man
is able to discern, the truth is that it is dark even though
you might put a bright light there. In the view of the rest
of the people, this is not the truth. Therefore, absolute
truth is not something which can depend on and vary
from individual to individual. It is something which can
depend only on the entire cosmos.
But, modern man has recognised the individual
aspect and he is proclaiming that what he sees as an
individual to be the truth is also the truth for the rest of
the world. He is not making any attempt to recognise the
infinite divinity. Our Vedas have been teaching us
several aspects of Sathyam or truth, of Jnanam or
wisdom, and of Anantha or infinity. We should ask
ourselves whether the people who describe truth as truth
and knowledge as knowledge are foolish, or the people
who describe truth as untruth and knowledge as
ignorance are foolish. These questions can be answered
and decisions reached by yourselves. People who have
faith in the Vedas are like people who say that 2+2=4,
while those who do not have faith in the Vedas are like
the people who say that 2+2=5.
We shall ask ourselves a question regarding the
extent and the basis of the world. In the world there are
many people. Some of them are believers, some of them
are non-believers, and some of them are believing
non-believers. There are many people in other countries
who have no faith in God and who believe in individual
strength. They are proclaiming and honouring individual
strength. Not only this, there are people who belong to
other countries and many other religions. There are
multitudes of people, religions, and faiths. Christians may
worship Jesus, Muslims may worship Allah, and Hindus
may worship Rama, Krishna, and so on. Different people
have different faiths and they adhere to different faiths.
But all these people, although they may have different
faiths, and profess different Gods, and worship different
Gods, yet none of them can be distant from truth. Truth
is something that is common to all of them. Whether the
people are Russians or Chinese or Pakistanis, 2+2 is
always four and this truth is recognised by all of them.
People of all countries and all religions must
understand that Vedas are something which establish the
authority of truth. I mentioned yesterday that during this
one month I will explain the meaning of Brahman and
the meaning of the word Bharath. Some of you may feel
that these words Brahman and Bharath are words
relevant only to the citizens of this country. This is not
correct. These words are significant for people of all
countries. Those who belong to Bharath might use the
word Brahman and others may use a different name, but
no one will be against the aspect of Brahman.
Suppose we take water in a tumbler. Foreigners
may describe this as water while people belonging to
the north will call this Pani, and those people who speak
Telugu will describe it as Neeru, and so on. Although
different names are used, the contents are the same. The
place may be different, the names may be different, but
the material for which you have given the name cannot
change. In the same manner, the significant divine
aspect is the same although different people describe it
by different names in different places. What is mainly
responsible for growth in different places is being
referred to by different names. For Bharath, this is the
aspect of Brahman. Some call it the “Force of nature.”
They are using the words “Force of nature” to describe
the aspect of Brahman, but they do not understand what
is signified by the word “nature.”
Every matter in any form must have some basis
for its existence. We must examine and find this basis
for its existence. Even if you are not able to see the one
that is responsible for its birth, there should be present
someone who has given birth to it. When you wear a
wristwatch, for example, and ask where it was
manufactured, you will state that it was made by some
Swiss company. We have neither seen the Swiss
Company nor the persons who made the watch, but we
are using the watch. Has this watch come spontaneously
or has someone taken the time to manufacture this in a
workshop? The person who has made this watch must
know how to divide the time and how time is to be
measured. If he does not know about this, he cannot
prepare a watch. Therefore, some individual who knows
the process of assembling a watch has to exist
somewhere. We readily accept that there must be some
individual who has assembled such a watch.
Similarly, there are artificial satellites in the sky
which are going round as temporary planets. We accept
that some scientists have put them up, but these rockets
and satellites are alive only for a limited time. If you
accept that these rockets, which have only a limited life,
have been created by individuals, we ask who has
created the permanent planets that we see. The motion
of the sun, the moon, and the earth takes place regularly
and without faltering. We have to ask who has given
them such steady motion. The creation of this infinite
world, the creation of the sun and the moon, which are
moving so regularly, or the generation of a steady heat
in a human body, the functioning of the lungs, are such
mysteries that unquestionably there is a divine hand of
creation behind them. Who can create all these things
which are so permanent and steady? When we ask such
a question, people simply push away the question and
say that these are natural. They do not recognise the
creator who has created all this.
Not to accept the existence of such a creator is to
be very foolish and hard-headed. The divine strength or
the divine aspect who is the creator of all these things is
Brahman. Our people have been able to go up to a
certain point, using their intelligence. Having gone up
to a certain point in that manner, they have learnt that
there is a limitation and that they cannot go beyond that
point. In that context, it is better to accept that there is
something which they do not know; instead, to say that
nothing exists beyond what they comprehended is very
foolish. We must make an attempt to understand and
search for the truth and put it into practice.
Even today what the scientists have really learnt
is a very small fraction of what there is to learn, but the
pride they have accumulated after having learnt such a
small fraction is out of all proportion. When we give
room to such ego and pride, we are not able to understand
even the things which we can understand. The
decisions which the scientists are arriving at as a result
of their work are being altered in a short time by the
scientists themselves. They are criticising and changing
the very same conclusion which they arrive at, and there
is no scientist who can say that this is the final stage and
there is no more to be done.
In the adhyatmic path, as well as in our traditions,
it has been usual to declare that this is not the truth, this
is not the truth, and so on. Ultimately they reach a stage
where, by their inner vision, they are able to say that this
is the truth and signify the aspect of the Atma and realise
what ultimate truth is.
The scientists of today are devoted to a machine
philosophy. They do not recognise the capacity of
manthra. Their knowledge is something which is
accumulated from studies of the external. It is not
something which is generated from within as an essence.
Those who are devoted to machines and those who stuff
information from outside into one’s self are scientists
and those who develop the inner strength and who are
devoted to the strength of Manthra are saints.
This difference between a scientist and a saint is
very deep and is one of essence. It is very difficult to
understand this basic difference. Trying to understand
this difficult relationship and spending our time in such
a pursuit is something which you should not do. That
which is the basis for everything and that which
constitutes the power and the strength which is at the
base of all this creation has been recognised by our
culture and has been named Brahman. You may try for
years and years to understand the aspect of Brahman and
yet it will not be completed. The moon that we cannot
reach can be only pointed at with a finger and shown
from a distance. In the same manner, we cannot
understand the aspect of the infinite and unreachable
Brahman, and we should only recognise its divinity in
terms of something we can adopt. The aspect of
Brahman is something which is beyond time and easy
reach and if we want to understand it, we ourselves must
adopt methods which are above and beyond time. It is in
this context that our ancients have said “Brahmavit
Brahmaiva Bhavathi” meaning that one who knows the
aspect of Brahman will himself become Brahman.
Vivekananda once said that if anyone wants to
understand his sagacity and his ability, he must first
himself become an able and sagacious person. The
result of your effort would depend on the extent of your
effort and your sacrifice. The final result will only
correspond to the effort that you put in.
This power or strength which we attempt to
describe by the word Brahman is not something which
is external to and outside you. It is present in you and is
in your own self. If you acquire some good or bad, and if
you have the misapprehension that Brahman outside is
causing good or bad to you, or that He is giving some
punishment to you, this is not the right attitude. Do not
cultivate the habit of building castles in the air and
getting tired by thinking that you will do this and that,
you will achieve this and that. The fruits that you get
will correspond to whatever seeds you plant. If the seed
is one thing and if you have the ambition to get a
different fruit, how is it possible? You may be very clever,
but all the cleverness is of no avail if you are not giving
up your mean qualities. Whatever good or bad you may
have done, the aspect of Brahman is not going to break
the good and bad into separate parts.
Paramatma is going to give you an unbroken
garland of all the good and all the bad that you have
accumulated. This is the invisible garland which
everyone wears round his neck, and it surely consists of
all the good and all the bad that you have done. When
you are born from your mother’s womb, you do not
physically see this necklace. You do not have a necklace
of pearls round your neck; nor do you have a golden
necklace when you are born. You neither have a necklace
of diamond nor one of emerald round your neck. But,
while all these things are absent, whatever good or bad
deeds you may have done in your past are being brought
along with you when you are born.
By doing a good act, you cannot get an evil result
and by doing a bad act, you cannot accumulate good.
Whatever kind of work you do, the result will correspond
to that kind of work. Therefore, it follows that today you
should make up your mind to do only good things and
thus you will reap, in your future lives, the benefit of
only good things. You should do good things today and
thus aspire to get good for yourself. Brahman is present
in your own heart and is functioning as a witnessing
consciousness all through. To imagine and to deceive
ourselves into thinking that there is no one seeing us do
a bad thing is not correct. Whether anyone sees it or not,
the aspect of Brahman which has been described as one
which has thousands of heads and thousands of eyes is
always watching you and the good and bad that you do.
This aspect of Brahman is always with you and is
constantly present in you. Without recognising and
understanding this basic truth that Brahman is always
with you, you spend a great deal of time and energy
thinking that God is somewhere and that you should find
Him elsewhere and outside of your heart. In the
Bhagavad Gita, this is the reason why God has been
described as being present wherever you go. When you
walk, God is walking along the same footsteps; and in
fact, we hear His footsteps often. There are devotees who
pray to God and say, “Oh! God, are you not seeing my
difficulties and are you not seeing the situation in which
I am?” For such people, only the eyes of God become
apparent. In the case of devotees who say, “Oh! God, are
you not able to hear my prayers and why is it you are not
listening to my difficulties?” For such people, it is only
the ears of God that become apparent. For one who asks
the Lord whether He does not see troubles, only the eyes
of Lord become manifest, while for one who asks the
Lord whether He does not hear his troubles, just the ears
of the Lord become manifest; and to one who wants the
Lord to be always present with him following Him in his
work, only the feet of the Lord will become manifest.
One devotee once prayed to Krishna, “I have so
many difficulties which I want to convey to you, but I
am so distant from you and I can convey my difficulties
to you only if I get near you.” Then she requested the
flute with which Krishna uses to play music, because it
goes so close to the lips of Krishna, to convey her trouble
to Krishna because the flute has a chance of going very
close to Krishna. Asking for such recommendations is a
practice prevalent from that day to this day. Asking such
recommendations to the Lord through instruments close
to the God was a practice prevalent then and continues
even today.
We should also recognise what kind of instruments
and what kind of people will be close to the Lord. In this
story, the flute has been mentioned and it is a very good
example of an instrument close to the Lord. There is one
great quality in the flute and that is its complete
surrender. There is nothing left in the flute, and there are
no residual desires. In fact, the inside of the flute is
completely hollow. The flute has nine holes in it, and the
flute of our body has also nine holes. That flute has been
able to go close to the Lord because there is no pulp left
in the flute, and it is completely hollow. So also, if we
can remove all the pulp of desires from our body, then
there is no doubt that this flute of our body can also go
close to the Lord.
This word, surrender, has been misinterpreted and
people promote idleness in the name of surrender. We
think that our mind, thought, and body have been
surrendered to the Lord. This, in fact, is not true and is in
the direction of deceiving the Lord. We are undertaking
to cheat the Lord. Your mind is not under your own
control and under such circumstances, how can you hold
it and give it to the Lord? You have no control over your
own body. If you have a small cut, blood oozes from
your body and you run to a doctor asking for a bandage.
If this is your body and if you have complete control
over it, why is it that you are not able to control the
outflow of the blood. In this context to say that you have
surrendered your mind and body to the Lord is a
statement which is untrue.
This word “surrender” conveys that there is
someone who gives and someone who accepts and that
you are surrendering to someone. There is a feeling of
duality implied in this word surrender. A man with a dual
mind is half blind. In this manner, while he remains with
this dual thought, how can he recognise the non-dual
aspect?
The true meaning of surrender is the recognition
of the fact that in everyone and everywhere God is
present. The recognition of the presence of God in all
Jivas is the true meaning of the word surrender. We should
perform all the tasks enjoined upon us as our duty and it
is not right to neglect our duty, sit idly and say that you
have surrendered everything to the Lord. If you have the
feeling that all the work that you do is to please God,
then that is the right aspect of surrender or Saranagathi.
It cannot be the meaning of surrender to give the
consequences of all the bad that you do to God and take
the consequences of all the good that you do to yourself.
The unity that is present in the diversity is the
aspect of Brahman. That such an aspect of Brahman is
present everywhere and always is the truth that we should
recognise. To develop faith in this statement from the
bottom of your heart is also an aspect of surrender.
Therefore, if you want to understand the meaning and
significance of the word Brahman, you have to put in a
considerable amount of effort and care and you have to
understand and listen with much care and attention to
what is being said.
To be able to develop concentration, you should
also practise Yoga; but the learning and the type of
education that you are getting today is giving you habits
which are contrary to these requirements. Many
experienced educationists are coming and telling you on
various aspects every day. You should listen with great
care, to what they say. You must never miss the ultimate
objective. The methods to which you are accustomed in
your daily college classes must change as a result of your
stay here in the Summer classes. Sometimes, even in
small classes, when the teacher is teaching some special
aspects, some students, sitting in the back benches, keep
reading useless novels which have no relevance to what
is being taught. When the teacher finds out about this,
the students simply grin. Do not do such things in our
Summer classes. We have started to learn sacred things
in this summer school. Therefore, you should try to
control your conduct. There is no reason for excessive
talking. This is no place for such talking. If you need
something or want to get something, you need not go
out. There are people who are assigned with the specific
task of helping you in this regard. Do not go out of the
campus and lose control over your conduct.
Similarly if you are habituated to smoking or
drinking, you must stop such things and any small needs
can be obtained with the help of volunteers. You are going
to be the future citizens and guardians of the welfare of
our country and so you should develop the habit of
controlling your behaviour. If you are not able to give
up small trivial habits like smoking, how are you going
to develop the capacity to control your sensory organs?
How are you going to control the difficult things when
you are not able to control the small things? In the course
of this month, if you are not able to control these small
and trivial habits, how can you achieve the object of
controlling bigger things? You would simply have been
a burden on the earth and wasted the food that you have
eaten. When you go back to your own homes, your
parents and your friends should recognise the many
desirable changes in you and they should be able to see
the good that you have acquired in the summer classes
and speak well of the summer classes.
2. Пояснения к АвтоФотоПортрету Саи,
к ссылкам [ ] и к тексту
(1) Перед текстом приведен многократно чудотворный АвтоФотоПортрет Саи=Сатья Саи Бабы
_скачанный из публикации http://www.proza.ru/2014/11/27/507
9Д-Принтер=Ладонь._Саи воссоздал Самсунг с фотоплёнкой
_в которой рассказана чудотворная история его создания.
(2) Пояснения к ссылкам [ ]
[1]
Саи= так кратко Именуется Сатья Саи Баба (23.11.1926-:-24.04.2011) Sathya Sai Baba.
>>> http://www.proza.ru/2014/12/26/249
ИСАИ=Иисус и Саи=Иисус Христос и Сатья Саи Баба_презентация
[2] О приведенной здесь Англоязычной версии.
Саи говорил и выступал на языке Телугу
http://www.proza.ru/2013/07/27/1054
_и существуют 3 официальные версии переводов Саи на Английский
http://www.proza.ru/2013/07/27/1215
В настоящей публикации приведена
_выложенная в свободном доступе в Интернете
(Весь путь скачки:
http://www.sathyasai.org/ Discourses-Writings
http://www.sathyasai.org/discour/content.htm Summer Showers
http://www.sssbpt.info/english/index.html Summer Showers English )
>>> http://www.sssbpt.info/english/showers.html 1974, part 1 Brindavan
_официальная книжная Англоязычная версия по изданию 2004 года книги:
SUMMER SHOWERS IN BRINDAVAN 1974 Part - I
Discourses by BHAGAWAN SRI SATHYA SAI BABA on Brahman
Delivered during the summer course in Indian Culture and Spirituality _May-June 1974
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: 287375. Fax: 287236
_со следующим пояснением Издателя:
PUBLISHER’S NOTE
The Book “Summer Showers in Brindavan 1974”
was first printed in 1993. As this book was of smaller
font, the need for a revised and enlarged version with a
bigger font was strongly felt. This has resulted in an
increase in the number of pages and, therefore, it is being
brought out in two parts – first part dealing with Brahman
and second Bharath. Accordingly, the present volume
deals with Brahman.
There is no doubt that both parts will be cherished
and studied with love, faith and concentration for the
solution of every manner of difficulty or dilemma one
may encounter in spiritual sadhana.
20 June 2004 CONVENER
Русскоязычная версия есть на
http://www.saiorg.ru/ >>>БИБЛИОТЕКА | КНИГИ
http://www.saiorg.ru/?id=712 >>> Бхагаван Шри Сатья Саи Баба
«Летние ливни в Бриндаване», 1974 _О Брахмане и Бхарате
Перевод с английского В. Федоровой
Главный редактор: О. Кирпичникова
Научный консультант: А. Парибок
Верстка, дизайн: А. Крылов
Корректор: Г. Журба
Ответственный за издание А. Филиппов
ISBN - 5 - 936646 002 - 8
Издательство "СаиВеда", Санкт-Петербург
Подписано в печать 01.03.01.
Подробнее о специфике переводов текстов Саи:
http://www.proza.ru/2011/02/05/133
О форматировании текстов переводов ИСАИ. Связка эссе
[3]
http://www.proza.ru/2013/01/07/269
Арии с ВЕДами на Санскрите шли в Индию с территории России
http://www.proza.ru/2015/06/12/1053
Брахман _одно из из Русскоязычных Имён ЯЕдиногоЯ=ЯЕдиного Бога.
По ИСАИ
Глушков http://www.proza.ru/avtor/vg891 19.08.2015
_с доп. Оглавления 23.07.2016
Саи ЯЕдиноеЯ Brahman вся Полнота Человеческой Всел
© Copyright: Глушков, 2015
Свидетельство о публикации №215081900932
Свидетельство о публикации №215081900932
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