Vedic religion is the very foundation of the universe. As Sri Ramana expressed it: “Because you are accustomed to identify yourself with the body and sight with the eyes, therefore you say that you do not see anything. What is there to be seen? Who is to see? How to see? There is only one Consciousness which, manifesting as ‘I’ thought, identifies itself with the body, projects itself through the eyes and sees the objects around. The individual is limited in the waking state and expects to see something different. The evidence of his senses will the seal of authority. But he will not admit that the seer, seen and sight are all manifestations of the same consciousness - namely, contemplation helps one to overcome the illusion that the Self must be visual. In truth, there is nothing visual. How do you feel the ‘I’ now? Do you hold a mirror before you to know your own being? The awareness is the ‘I’. Realise it and that is the truth.”
The truth of the matter lies in the fact that the law of karma (actions) is the supreme law of the universe. This is why it is central to the Vedic religion. Indeed, it is the very foundation of the universe and no aspect of worldly existence is beyond its operation and no human action can be explained without reference to it. I recall an occasion when Sadguru Murali Krishna was on a house visit. It happened to be my house and my son (who was 17 years then) asked Him whether self-realisation was an absolute state or whether there could be a fall from that state, or words to that effect.
Swamiji gave a very instructive answer and like most of His utterances, it was pregnant with meaning. Swamiji’s utterances can be likened to peeling an onion. Unfolding each layer of meaning, reading of scriptures, pilgrimage to sacred places, and exposure and adherence to religious instruction cannot by themselves lead to self-realisation. This is why what the ancients declare gives way to yet another deeper layer of meaning! He said that in life ‘there was only promotion’ and I completed the sentence for him without necessarily meaning to, by saying “and demotion”. He turned towards me and with a smile nodded appreciatively.
This means that meditation or tapas is absolute and everything depends on our ability to hold on to the meditative state. If we hold on successfully, we progress. If we do not hold on and disregard the Guru’s injunctions, we experience a fall. The question is often asked: How should a spiritual aspirant or sadhaka behave towards a Sadguru or a Universal Teacher?
This is an important question and should be understood at multiple levels of abstraction. One of the most distinguishing characteristics of Sanatana Dharma lies in the fact that it discourages dwelling upon the notion of sin. If at all it acknowledges a notion of original sin, it lies in confusing our physical bodies for the Supreme Self.
The Self is not the body, mind or intellect. It cannot be grasped by the limited intelligence of the human mind. It can be experienced only after the sense of ahamkara and mamkara is annihilated.
This article has been taken from the book The Global Mission Of Sadguru Shri Saravana Baba