Swami teaches....Part 11


Link to Swami Teaches....Part 10

Sai Ram

Light and Love

Swami teaches.... (18 February 2005)


    "In All Places, His Hands, His Feet" Says Geetha

    The Cosmic consciousness illumines everything. Like the thread that runs through a necklace of gems.
    All things happen, good and bad, according to the dictates of Time as one aspect of Cosmic consciousness. Time is the cause of all happenings in the Universe. There is none who is not subject to the sway of Time.

    It is the duty of everyone to realise the purpose of life and utilise time in the performance of the duties to sanctify his existence.    

    The greatest cause of  human bondage is the failure to know him/herself. A person who is not aware of the true Self cannot escape from sorrow.

    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).

    Let the petty wishes for which you now approach God be realised or not; let the plans for promotion and progress which you place before God, be fulfilled or not; they are not so important after all. The primary aim should be to become Masters of yourselves, to hold intimate and constant communion with the Divine that is in you as well as in the Universe of which you
are a part.

    For that what has to be given up is Jagath-bhaavam (the fascination for the world). The reason is the world is not different from God. "Eashaavaasyam idham jagath" (God dwells in the Universe). "Viswam Vishnu-swaroopam." (The entire cosmos is the embodiment of the Supreme). Disregarding this profound and sacred truth, person is becoming a prey to grief by his worldly attachments. The world should not be treated as merely physical, but should be looked upon as a Divine manifestation. The Divine Master illumines the entire cosmos and the cosmos shines in the Divine.

    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.

   Person who is the embodiment of the immortal Spirit, falls a prey to worldly desires. How can such a person be a true devotee of God? Such a person is only a devotee of Prakruthi (the phenomenal world of Nature). If you regard even Prakruthi as Divine, it will be a good thing. But even here, ones separate the Paramaatma (Divine) from Prakruthi (Nature). As long as this sense of separation exists, all forms of japa and worship, performed even over many lives, are of no avail. 

    In general, people have specialised in the various methods of worshipping God; there is a host of rites, ceremonials, hymns, festivals, fasts, vows, pilgrimages; but, the best form of worship, the one
that will bring the Grace of God in ample measure, is to obey the commands of God.

    Make your lives simple; fill the daily tasks with love and mutual co-operation; be tolerant towards the errors and failings of others; look upon them with sympathy and understanding; be calm and without agitation, under all conditions. God is not involved in either rewards or punishments. He is the Eternal Unaffected Witness! You decide your own fate. 

   In the human body, there are two important organs. One is the heart and the other is the head. All the actions in the world, all their consequences, originate in the head. The Vedas have declared that all things that originate in the head relate to the Pravritthi Marga (the External Path) and those that arise from the heart relate to the Nivritthi Marga (the Inward Path). All that you think, all that you do, all your achievements, gains and losses, are all related to the head (to thoughts) and relates to Prakruthi (the phenomenal world), grows from it and ultimately merges in it. But, feelings like peace, kindness, compassion, forbearance and love emanate from the heart.
These transcend Prakruthi (external phenomena). Consequently, what should be cherished in the heart should be pure and sacred, and nothing that is sullied.    

    When Love has filled the heart, it has really been transformed into Divinity. It is this Love, and the compassion that flowed from it that made the great saints of India and of other countries, like Kabeer, Tukaaraam, St. Francis, Raamakrishna, immortal.
    When someone sitting near you is sunk in sorrow; can you be happy? No. You will get tears in your eyes in sympathy. Why? There is an unseen bond between the two. Human alone has this quality of sympathy; he/she alone can be happy when others are happy, and miserable when others are miserable. Human being alone is capable of seva; that is the special glory, unique skill. The privilege and pleasure consists in the use to which you put your skill and time for helping others.
(Reet's compilation from, Sathya Sai Speaks. Vol.10, "A flower at His feet," Chapter 6 and "Stone as God," not "God as stone," Chapter 8; Sathya Sai Speaks. Vol. 25, "Manifest Your-Divinity," Chapter 2 and "The Head and The Heart," Chapter 9). 

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. 

    Everyone in the world is the creature of one or the other of these three gunas. One's actions are based on these gunas. The phenomenal universe that we perceive is the product of the three gunas (Satwa, Rajas and Tamas). The gunas are the life-breath of the Cosmos. They are responsible for all that happens in the Cosmos.  

   To practice of Dharma one has to transcend the three gunas and experience Right conduct what  constitutes Dharma.
   The first stage in spiritual sadhana is to put to an end the Tamasic quality. The Tamo Guna is characterised by Murkhatvam (foolish obstinacy). A Tamasic person lacks intelligence and is inclined to indulge in meaningless questioning and argumentation. Endless verbal debates over every trivial mattermshould be avoided. Such controversies result only in provoking bitterness instead of harmony.
    The Tamasic person is incapable of perceiving the truth and cannot realise the Divine. He will be caught in an endless cycle of birth and death.
    The person with Rajo Guna is one who is excessively happy when he gets what he desires. His ego gets inflated thereby. When his desires are not fulfilled, he develops hatred. Thus, for the Rajasic person, whether the desires are fulfilled or not, the effects are not good. He is consumed
by anger and bitterness. Rajasic qualities make a person hot-blooded and hot-tempered.
    The third quality is Satwa. Even this results in a form of bondage. It becomes a redeeming quality when all pure and meritorious actions are done as an offering to the Divine.
    The three gunas are represented by different colours. Tamas is depicted in black. It symbolises darkness and ignorance. The Rajo Guna, which rouses anger and hatred in a person, excites his blood and turns his eyes red, is represented by the red colour. The Satwa Guna which is characterised by purity and dedication, is represented by the white colour.

   Expounding a philosophy of Dharma (and Sadhanas which as lead person to realization of one's Dharma) is easy. Living up to it is difficult. He alone is a true Siddhanti (preceptor) who practices what he professes. Time is wasted on metaphysical dialectics. We need today people who practice what they have learnt. Such persons should explain to the common people the truth about righteous living (Dharma) and transform them into good and honest persons.

    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

Swami teaches.... (16 February 2005)


    Methodological Aspects of Education


    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.

    There are two kinds of learning in the educational system today. One relates to information about various subjects. The other relates to the rectification of the individual's life. The first relates to the physical. The second relates to the spiritual. The former is concerned with earning a living.
The latter is concerned with the basic goal of life.

    In the first type of education, you have opportunities to investigate various matters, and arrive at scientific truths. For instance, you find out that water is composed of two parts of hydrogen and one part of oxygen. 

This enhances your scientific knowledge. But what is relevant from the social and spiritual point of view is how to ensure fair distribution of water among all people. 

    A complete education is that which makes a student compassionate. The true form of knowledge is humility. The students today have a two-fold duty: One is to face the challenges of modern civilization, the other is to protect and preserve the ancient spiritual and cultural heritage of the country.

    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.

     Today the eternal verities proclaimed in the scriptures have assumed bizarre forms. Sacred nature is divorced from humanity. The ancient wisdom is in eclipse. Perverted knowledge is growing. Education is mostly based on mechanical skills. Education today is not inculcating in the students the spirit of compassion and kindness. Once Gandhiji told a foreigner that he was feeling sad because education was making students heartless and lacking in fellow-feeling. They have no sense of gratitude. Of what avail is such an education?  

    Today every step of human is marked by unrighteousness. His thoughts are not free from evil. All his desires are rooted in selfishness. Caste and religious conflicts are rampant. Parochialism is growing. In short, humanness has reached its nadir. 

    In such a situation, how can ethical and spiritual values appeal to youth? 

    The entire educational system should be changed. The true purpose of education should be understood. Students should strive to promote blossoming of the heart together with development of the intellect. 
     True science should foster the well-being of the people and promote unity amongst them. Unity will lead to purity and both will lead to Divinity.
(Reet's compilation from, Sathya Sai Speaks. Vol. 19, "Human values are for everyone," Chapter 5 and  "The teacher and tomorrow ," Chapter 29.  Sathya Sai Speaks, Vol. 26, "New horizons for the Sai Institute," Chapter 8 and "Education should develop human values," Chapter 35). 

Swami teaches.... (15 February 2005)


    Faith and Dedication - Basis of Education


      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.

    If you trust in inert matter, life becomes inert; trust in the active principle and life is activated.
    You do not know the gem shining inside you, the Divinity whose effulgence is your to intellect, whose reflection is the Prema you evince.

    Death stalks you at every step. Before he mauls you mortally, know the Truth and be blessed. The Name of the Lord is the rifle which guards you against beasts of prey in the jungle of life.

    Nowadays, people laugh at the idea of Naamasmarana and Naamasankeerthana (remembering and singing God's holy Names). They ask, what is in a Name? It is just an assortment of sounds. My words too are assortments of sound, but, when they enter your hearts, you feel content, you feel encouraged, is it not? Words have tremendous power; they can arouse emotions and they can calm them. They direct, they infuriate, they reveal, they confuse; they are potent forces that bring up great reserves of strength and wisdom. Therefore have faith in the Name and repeat it
whenever you get the chance.

    One living without faith in the Divine is like a lifeless corpse. The following little story illustrates the power of faith.
    A young boy used to go from his village to school which was in a nearby town. He had to cross a forest en route to the town. Generally he used to return home well before sunset. Once he had to leave the school late in the evening and darkness set in. The boy was afraid to walk through the forest in darkness and told his mother that he was afraid to walk in the night without company. His mother said: "Why are you afraid? Whenever you are in need of company, shout aloud calling your brother. He will help you."
    The boy asked her: "Who is my brother?" The mother replied: "He is none other than Lord Krishna.

    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). 

    Namaste - Reet


to be continued