One source of sorrow is Asath (the unreal). The second cause is Thamas (the darkness of ignorance). The third cause is death. In this context the Vedanta mentions three categories: Prakruthi (nature), Jivaatma (the individual soul) and Parmamaatma (the Cosmic Spirit).

    The second that has to be given up is Jiva Bhaava (the feeling of separate individuality). Who is a Jiva? Jiva is God. "The Jiva (the individual self) resides in the body. God dwells in the heart." They come together and engage in mutual sport. The Jivaatma (the individual self) and the Divine principle are not two distinct and separate entities.  When the Divine nature of the cosmos is understood, human being is free from the delusion of separateness.
    The supreme message of the Vedas is unity as proclaimed in the manthra: "Sahanaa vavathu, Sahanau bhunakthu, Saha veeryam Karavaavahai" (May we be protected together. May we be nourished together. May we work together with great energy). 

    The destination that human should attain is the awareness of one's own true Self. Hence the human's destination is the realisation of his divinity (the original source). This realisation must come through the Vedantic process of exclusion ("Neti, neti" - not this, not this).

    God as the embodiment of Time, is worshipped by the name Samvathsara (year). God is also known by the name Kaalaathmaka (the Time Spirit). The name Samvathsara represents the cosmic manifestation of the Divine. The Upanishad describes God as "Narayana who is inside and outside and pervades everything." He is the One who willed to become the Many.
    Human being is all the time seeing the universe around him and yet declares he has not seen God. What is the form of the Cosmos? Is it not Divine? You are seeing the Divine in the form of the physical universe. In the Bhagavad Geetha this cosmic form of the Lord is described as Viswa Viraata Ruupa. What is Viswa ? It is the whole cosmos. The Viswa Viraata Ruupa is the collective form of everything in the universe.

    Sarvathaah paani paadham - "In all places, His Hands, His Feet" says Geetha. The Purusha Suuktah of the Vedhas says: Sahasra Seershaa, Purushah, Sahasraakshah, Sahasrapaadh - "The Supreme Sovereign Person has a thousand heads, a thousand eyes and a thousand feet."

    In the Geetha, the Lord has declared, Beejam maam sarva bhoothaanaam - "I am the seed for all beings." The tree is a broad spread of leaf and flower, fruit and green. It is a fanned, out system of trunk, branches, twigs! All have grown out of one single small seed! And, every fruit of that tree has seeds of the same nature inside it! So too, contemplate for a while on the magnificent
multitude of life, all its rich variety of strong and weak, prey and hunter, distressed and delighted, creeping, crawling, flying, floating, walking, hanging, burrowing, diving, swimming - all this uncountable variety of created beings have come out of the beejam (Lord) and each of them has in its core, the beejam, again (the Lord)! Visualise this Immanent Divinity; you become humble, wise, and full of love.

Swami teaches.... (17 February 2005)

    Dharma on the Arena of the Divine Play

    The presence of this Dharma cannot be established by sense of perception or through inferential deduction. It transcends the canons of logic.

    Dharma (Righteousness) and Moksha (Liberation) are transcendental - beyond the intellect and sense perceptions.  Even the Vedas are not competent to provide direct access to Dharma and Moksha. That is why the Vedas have declared: "Naa Karmanaa, Na Prajayaa Dhanena Thyaagenaike Amrutatvamaanasuh" (Not by meritorious deeds, progeny or wealth can immortality be attained. It can be experienced only through renunciation). But the Vedas show that through good deeds and practices, one can acquire the competence to realise Dharma and Moksha.

    Dharma is a term which is all embracing. What is the need, it may be asked, for propagating Dharma when it encompasses everything. The reason is that, though Dharma is present everywhere, it is covered by ignorance and pride, like fire that is covered by ashes or water by moss. These coveting elements have to be removed so that the true nature of Dharma may be revealed to the world. Dharma Prachar (the propagation of Dharma) is needed only for this purpose. 

    Propagation of Dharma does not mean spreading knowledge about something that is not known. Only those who practice Dharma are qualified to propagate it. A human is judged by the nature of his actions. One's qualities and actions are interdependent. Actions reveal qualities and qualities determine actions. Hence, everyone should strive to reform himself by developing good qualities. Qualities like kshama (forbearance), dhaya (compassion), truth, love and sympathy are not associated with any particular nation, faith or community. They are spiritual qualities and are essential for people anywhere, at all times.

    Among the qualities human being has to develop the foremost is Kshama - forbearance or forgiveness. It is supreme among other virtues.
    Kshama is Truth, Righteousness, Sympathy, Non-violence and all else. Kshama comprehends every quality.

 It is acquired by practising four kinds of purity:
 Purity of materials (clothes, rooms, food, etc.)

 Purity of mind;

 Purity in speech;

 Purity in action, purity of body. 

    The general advises to this are following:
    To banish from minds differences based on caste, nations and religion. To develop deep faith in God. To nourish the spirit of Anaasakthi (desirelessness), cultivate Virakthi (detachment) and experience bliss. hese are the means to transcend the three gunas and to practice of Dharma.  

    You see things only through the illumination of the Aathma; you love only because the Aathma is Love; you know because the Aathma is knowledge. You have shaanthi, for the Aathma is the source and repository of shaanthi. The subtle effect of manthras (mystic formulae) mentioned in the Vedhas cannot be seen or heard by the senses; they have to be experienced in
and through the inner consciousness.
    The sound of manthras has the power of transforming the impulses and tendencies. The word manthra means "that which saves when turned over in the mind." Revolve the manthra ever in the mind; that will keep off wild talk, purposeless conversation, aimless gossip and scandal. Talk only when the talk is most essential and talk only as little as is necessary.

    Repeat the Gaayathri - a universal prayer. It has three parts, dhyaana---meditation on the Glory of God as the Illumination immanent in the worlds, upper, middle and lower (Om Bhuhbhuva- swah; thath savithur varenyam); it has Smarana or picturisation of the Grace (bhargo devasya dheemahi) and Praarthana, prayer for compassion for the sake of liberation, through the
awakening of Intelligence that pervades the entire Universe, not to any particular Name or Form of that Intelligence; and so, all can use it and be saved by it.

    Manthras are as person's protectors and subtle power generators on the way to experience and practice Dharma.  

    Don't deny the validity of your own experience. Stand on your strength. Be unmoved, either by adulation or denigration. Follow My lead: I am unaffected by either, I march on, alone, undeterred and of My own accord. I am My own Guide and Witness, have full faith in this.

    If you have confidence in your strength and skill, you can draw upon the inner springs of courage and raise yourselves to a higher level of joy and peace. For, confidence in yourselves arises through the Aathma, which is your inner Reality. The Aathma is peace. It is joy, It is strength. It is wisdom. So, it is from the Aathma that you draw all these equipments for spiritual progress to perform your Dharma on the arena of the Divine play.   

    All Avathaars teach, the first step in the long road of Spiritual discipline or exercise, self effort (Sadhana), is the giving up of attachment. In the Threthaayuga, the Yoga-Vaasistha taught the same rule. In the Dwaparayuga, Krishna taught Arjuna to give up Vishaya-Vaasana (attachment to the objective world).
   There was an ascetic once, who had given up all attachment. He was going along a Himaalayan track, when the wind blew his hair on his face and blocked his vision. So, he turned and walked in the opposite direction. He was not attached to any direction or place!
    People utter, with apparent faith, "Krishna-Krishna-Krishna," but they never give up thrishna (thirst) for worldly good or fame. In each Yuga, you have the Avathaar of the Lord come to redeem, revive and re-build. At the present time, Mahaashakthi (Super Power), Maayaashakthi (Power of Illusion) and Yogashakthi (Power of Vision with God) have come, all together, in one
Human Form; your endeavour should be to draw near and earn Grace therefrom. (Reet's compilation from, Sathya Sai Speaks. Vol.7, "The key the sages own," Chapter 10, " Three-in-one now," Chapter 25 and "Jumping to conclusions," Chapter 37;  Sathya Sai Speaks, Vol. 21, "The Crowning Virtue ", Chapter 1 and "Transcending The Gunas ," Chapter 2 ). 

   PS: Related contribution: Swami teaches... (25 January 2005)

   Dharmic Path of Life Guided by Character and Karma

    Though the earth is revolving at a speed of several hundred miles an hour, we are not aware of its motion at all. It is simultaneously moving in orbit round the sun at 66,000 miles an hour, carrying with it all things on earth. The earth seems firm and unmoving, while the sun and planets and stars appear to be going round the earth.

    The entire creation is a conglomeration of subatomic particles. These particles are waves of energy. All of them emanate from the same source of energy. Even the scientist who knows all about electrons does not seek to find the primary source of all energy-the Paratathva (the Supreme Principle).     Different combinations of atoms result in objects of different kinds like copper, gold or oxygen, which have varying utility and value. But the primary energy which manifests itself in different kinds of atoms and objects is one and the same. The Vedas indicated this truth when they declared: "Ekoham Bahusyaam" ("The One willed to become the Many"), "Ekam Sath Vipraah bahudhaa Vadanthi" ("The Reality is one, the wise call it by many names").
    If the Universe is itself the manifestation of the one primary energy, everything in it is also an expression of that energy. For instance, a wall which you see as a solid block can be seen as a vast congregation of minute particles when it is viewed through a microscope. Empty space between different particles can also be noticed.
    Thus, there is a difference between the appearance of objects as we observe them in daily life and their inner reality. But the external appearance is based on the inner reality. It is the basic truth of the internal which enables us to experience the external. "Anoraneeyaan Mahatho maheeyaan" ("It is subtler than the subtlest and vaster than the vastest"). This means that what is subtle can become the immense.
    All experiences in daily life are variation in form of the basic Reality and not different from it.
Experience of this Basic Reality will reveal how the changes in the primary energy bring about the emergence and the disappearance of material substances. That experience is one only with no difference. This may be illustrated from mathematics. All numbers up to infinity are simply multiplication of the primary number one. It should be clear from all this that there is one primordial power which is the basis of all that is.  

     To acknowledge it, one should recognise the cosmic basis of education. However, scientific knowledge alone does not constitute the content of education. Education enables you to score marks, but you also need elevation of your personality. Qualities contribute to elevation. Education and elevation combine to develop the human personality.
    It is essential that the development of science should be accompanied by a corresponding development-of the power of Viveka (discrimination). Vijnaana (Science) is doubtless, necessary. But it should be combined with Prajnaana (divine wisdom). Prajna is the essential principle in man. This 'Integrated Awareness' in Vedhaanthik parlance, Prajnaanam has been
equated with Brahman (the Supreme Absolute).

    Education should be the life-breath of human beings. By converting education into a means of earning a livelihood, people are forgetting the meaning of life. Character determines life. Of course, knowledge of the natural sciences may be firmly required. But together with this it is essential to acquire knowledge relating to human values.  

    We are today concerned with education in Human Values. Whoever tries to understand the human values of Truth, Righteous conduct, Peace, Love and Non-violence properly, who practises these values and propagates them with zeal and sincerity can alone be described as a truly educated person.

       The body demonstrates the organic unity of every limb and organ. If we fully understand the workings of this human workshop.  Every limb or organ has done its duty in harmony with the others. Our senses and limbs demonstrate these human qualities and serve as excellent teachers for us.
    Knowledge and skill are required for doing anything. The body has to be kept in a fit condition for this purpose. All parts of the body, from head to foot, are equally important and have to be cared for with love and regard. Our life is like a block of ice which is melting away every moment. Before it spends itself, devote it to the service of others. Education in Human Values is designed to prepare everyone for this life of dedicated service.

    Together with worldly education, is important to cultivate the human values and undertake spiritual discipline.

    Society, community, or nation can be safe, secure and happy only when the individuals comprising it are mutually helpful and bound together in skillful and sincere service. Every generation has to receive education and training in such intelligent cooperation and service. Or else, the world has to face confusion and chaos.
    Teaching and learning have both become mechanical routines. They have lost the freshness and joy which vitality alone can give. The value of the teaching process lies in raising the level of consciousness of the learner, in heightening the sense of wonder and awe and in emphasising the
unity of one with all. Education must pay attention not merely to the material and intellectual progress of the pupils but, even more, to their moral and spiritual progress. Education should help student to live a meaningful life. It should not direct all efforts to provide only a livelihood.
    Education can claim success only when it results in the student gaining awareness of the Divinity inherent in him and others. It has to be transmitted by teachers who have it through a sense of duty and in a spirit of love. It has to be accepted by students who have cultivated faith in the teacher and reverence for his role.  The teacher has to watch every word and gesture of his, every action and reaction of his, in order to avoid any infringement of these virtues. For, the teacher is, for the pupils, the ideal, the example, to whom the parents have entrusted them. Women teachers can discharge this responsibility better than men. Children can be moulded more easily through
sweetness and softness which maternal affection implies, rather than by fatherly advice and admonition.

      There are people who dispute among themselves whether God is Saguna or Nirguna, (with or without attributes), Saakaara or Niraakaara! (with form or formless).  Are you Saguna or Nirguna? Are you Saakaara or Niraakaara? Of course you are Saguna and Saakaara, because you are with body. So long as you feel you are with body, you cannot transcend the Saguna, and realise the Nirguna. When you liberate yourselves from bondage to this limitation, you become Nirguna. That happens in a flash. There is no more fear or hate or even love. All are subsumed into the One without a Second.

    The boy had full faith in his mother's words. Another day the boy was returning home from school late at night in the darkness. He shouted: "Anna Krishna" (Brother Krishna). After a few moments Krishna appeared before the boy in the form of a lad and told him  -  "Why do you fear when I am here? I shall escort you home." He accompanied the boy to the village outskirts and disappeared.  

   When you have full faith, God will surely help you and make you fearless. You need not search for God. It is God who is searching for a real devotee. God has to act in different ways in different situations. When He takes human form He has to act as a human. 

   Faith to God (Almighty, Absolute) and dedication are the basis of human existence and consequently the basis of whatsoever education system connected with spiritual roots.
    The Vedhas, Upanishadhs and Shaasthras are like traffic signs on the road of true education with spiritual signposts; if they are removed, the journey is rendered slow and difficult, replete with accidents.

    It is not enough if a student is endowed with scientific and worldly knowledge. He should have essentially moral and spiritual knowledge also. The aim of education should be to bring about an all-round development of the personalities of the students. Education should make all virtues emerge and shine forth in students. Indian culture essentially aims at developing human beings with such a personality. The Raamaayana, Bhaagavatha and Mahaabhaaratha are like three important life-breaths for Indian culture.

    Education should promote culture. Culture promotes refinement. It is termed as Samskaara which consists of Sadhguna (good character), Sadhaachaara (good practices) and Sadbhaavana (good feelings). For a person to be deemed educated, his behaviour should be good, his actions useful to society and his feelings should be compassionate and kind. "Sarvabhuutha Hithe Rathah" (One should have concern for the welfare of all beings).
    What is education without culture? It is like a kite cut off from its main thread. It is not possible to predict where this kite would land - whether on thorny bushes or on dwelling places. It is difficult to predict how such education is going to affect and harm society.  

    It would be wrong to call it education if it merely teaches the meanings of words. The basic aim of education is to make men of character and virtue. Education without humility, action without discrimination, scholarship without wisdom, words without truth, friendship without gratitude, music without melody, politics without morality and integrity can never shine in society. One's personality blossoms only when one has humility along with knowledge.

    Education should inculcate in students the spirit of self-reliance and self-confidence. The first thing in life is self-reliance, second is self-confidence, third is self-sacrifice, fourth is self-realisation. What is it that made Raama God? It is imbibing of the six qualities, namely character, compassion, non-violence, control of the mind, control of the senses and fame.

    Knowledge without action is useless. Action without knowledge is foolishness. Aathma-Vidhya (Spiritual knowledge), is the basis of all education. It is like the ocean while all other types of education are like rivers which must merge in the ocean. The essence of spiritual education is faith and dedication. It is the absence of spirituality which is responsible for all the problems, violence, agitation and strike.

    Sai Sankalpam is to bring together once again the Paalakas (Rulers) and the Pandiths, the guardians of the welfare of the people in the secular and the spiritual fields. That is why the ministers and the legislators are here on this platform, along with Pandiths and Shaasthris. Without the cooperative functioning of these two, there can be no progress, no success in the attempt to build up a new world.

    When plans are laid by the rulers for the uplift of the people and for training the children of the land, I want that the ancient wisdom of this land, still preserved and practised by these Pandiths, must be consulted. I want that the knowledge embodied in the Upanishadhs should be handed down to every one. Bhakthi-directed education must take precedence over the Bhukthi-directed (enjoyment-directed) schooling that prevails today in most countries of the world. (Reet's compilation from, Sathya Sai Speaks. Vol. 4, "Sai Sankalpam. Scriptures are like traffic signs," Chapter 15 and  "Are words mere sound," Chapter 44.  Sathya Sai Speaks, Vol. 27, "The power of faith," Chapter 15 and "Education and culture," Chapter 30).