Why is it important to be generous?

We have two internal tendencies:

1. Taking from another.

2. Giving to another.

Which value system we are imbibing in our children is worth noting. If our children are hesitant to take or ask, then that is a sign of good values. But if they are hesitant to give, then there is something wrong there.

If people feel hesitation to put their hand out to take, that is a good sign, but if they hesitate to extend their hands out to help, then we need to change the direction society is going in. If a child is sattvic (positive state of being), s/he will always make an effort to share her/his belongings with everyone. But if a child is rajasic (restless state of being), then s/he tries to take things from everyone. Children should feel happiness in giving and sharing, and hesitation in taking. They should feel hesitation to put their hands out and ask.

There are people who have enough, and yet they keep asking for more. This is very strange.  So, when there is an attitude to give and hesitation to take or to ask, then the direction of life has reached an elevated level. If there is hesitation to give and no shame in taking, then, comparatively, that is of a lower level of existence. And there are some people who even go to the extent of pouncing, grabbing, and seizing, which is an even lower level of existence.

Now, in this world, there are all kinds of people and all sorts of things happen. So we must not hold anyone guilty or judge anyone. The important message is that we must set an example for others, but not make another feel guilty. 

Give in such a way that the other does not even feel they have taken. That is generosity and that is the beauty.

Principles of the universe

There are four levels of speech – para, pashyanti, madhyama, vaikari. Human beings speak only the fourth level. The language we speak is vaikari.

It is the most manifest form of speech. Subtler than vaikari, is madhyama. Even before you say it, the thought form is cognized. When you catch it at that level, it is madhyama. Pashyanti is cognitive. There is no need for spoken words. Para is the untold, un-manifest knowledge that is beyond. 

The whole universe is spherical. It was never born nor will it ever die. It is anadi, beginning-less, and anantha – endless. Then what is the job of Brahma, the creator? They say there are many, many Brahma, Vishnu and Shiva in every yuga (age). In time and space this keeps happening. So what is the source of this creation? 

Knowledge lies beyond the akasha. Knowledge lies beyond the five elements. Vedas which were cognized are not vaikari. This cognition is beyond the space. 

All the Divine impulses are established in that field which is all permeating. What is akasha? Akasha is described as vyoma, vyapti – it means all-permeating, all-pervading. What is it that is beyond akasha? It is unimaginable to think of something that is beyond space. Everything is contained in akasha, all the other four elements are in akasha. 

The most gross is earth, then water, fire, air and space. Air is finer, subtler than fire. Space is the subtlest. What is it that is beyond even akasha? That is the mind, intellect, ego and the mahat tattva. This is tattva gyan – knowing the principle of the universe. Unless you know the principle of the universe, you cannot know the Self. When you go beyond the akasha, it is an experiential field. The whole realm begins beyond the akasha. The ancient seers have spoken about the relationship between the substance and its quality. There is a very interesting debate – if we can separate the quality from the substance.