Swami teaches....Part 80
Links to Swami Teaches - Part 79
The five values of Sathya (Truth), Dharma
(Righteousness), Shanthi (Peace), Prema (Love) and Ahimsa (Non-violence) are
related to different inner instruments and realms of the body.
The value of Truth is expressed through speech or words.
The value of Dharma is expressed through the body. This
is related to the Annamaya kosha (physical sheath). Shanthi can be
experienced only in the mental plane - Manomaya kosha (mental sheath). For
Sathya, Dharma and Shanthi one has to purify the instruments of speech, body
Prema (Love) comes out of Anandamaya kosha (mental and
bliss sheath). Ahimsa (Non-violence) comes from Bliss sheath. Prema flows as
an undercurrent in all the inner instruments and purifies them. So all the
five values are having relationship with the five sheaths.
By means of dhyana shakthi and prana shakthi, you can
experience Divinity in the Bliss sheath, which fosters the five human
Shanthi Comes from Manomaya kosha.
In these five sheaths are encased three types of
bodies: physical, subtle and causal bodies. Divinity is there in all the
sheaths of the body in different forms in action, speech, and feelings.
Those who are conscious only of the Annamaya kosha, can
claim to be only just Karnaswarupa, not Ramaswarupa (embodiment of desire
but not of Rama). That is to say, they will be swayed by every gust of
desire; they will scarce be able to control desire and rise to the demands
made on nobler virtues by the Divinity latent in them. They will get proper
inspiration and instruction to explore and exploit the inner realms only
from the Vedas and the Sastras that expound the Vedic truths.
A study circle does not mean only just reading and
discussing and taking information into the head, but also putting into
practice what is learnt. If knowledge is stored in the mind, it causes
confusion and confusion leads to blowing of the fuse. How will real jnana
develop if there is too much confusion? For instance, if you go on eating
all the 24 hours, it will result in indigestion.
What is eaten should be digested and then only you
should eat again. In the same way, you should listen in the study circle and
put into practice (digest) what you have learnt.
Now what you are doing is only loading and loading and
no unloading. How much can you sustain like that? So, you should go on
loading and unloading, listening and practising.
Whatever we hear and practise should also be
distributed to society at large, such gratitude is very important for human.
In the study circle you can learn a lot of things, but the most important
thing to be learnt is your own true nature - your Atma-tathwa.
Learning all about external things without knowing your
real Self is like studying the branches of a tree, ignoring its roots. There
are many fruits on the tree. We can see the fruits. What happens if you
water those fruits? They will fall down. But if you water the roots down
below, the tree flourishes and will give fruits which can be enjoyed. You
have to develop self-knowledge and self-confidence and then you can help
The Guru reveals you to yourself. He trains you to
cleanse the mirror of your heart, so that you may be reflected in it,
without warp or twist. The spiritual disciple must obey the commands of the
Guru, without flinching and to the full.
The child has its tongue and the mother has hers. The
mother keeps the child on her lap and pronounces the words so that the child
may learn to speak. However busy the mother's tongue may be, the child has
to speak through its own tongue. The mother cannot speak for the child and
save herself all the bother.
The Guru, too, is like that. He can only repeat,
remind, inspire, instruct, persuade, plead; the activity, the disciple must
Krishna told Arjuna that his mastery of archery was not
conferred on him by his preceptor, but the preceptor only drew out the
abilities that were already in him. No preceptor can enable a disciple to
accomplish what is not potentially within him. When you dig a well and find
water at a level of 100 feet, the water was already there. You merely found
it by removing the earth above it.
Impart value to your own words. You are endowed with a
pair of eyes, with two ears, but only one tongue. Truth is the life-breath
of speech. The ways of the Divine are not easily comprehended. God will not
succumb to abuse or feel elated by praise even if the whole world joins in
either blame or adoration. When you have the conviction that the Divine is
pure and unsullied, you will have no need to worry about any other thing.
Grieve for lost chances, lost time; move on, everyday,
forward to the Goal. Amidst all these absurd loves and hates, the
meaningless game of having and hoarding, losing and lamenting, building and
demolishing castles in the air, you have no moment of real calm.
It does not depend on your bank-balance; or on the
diplomas you have collected. It can come only when, you deny the danava
(demon) in you all chances of moving you, when you encourage the Divine in
you to manifest Himself. Everything in the Universe is Divine; it is; it
shines; it is lovable. It is the same as the Universal, Eternal, Absolute,
which is also Sath-Chith-Ananda (Being-Awareness-Bliss).
Samadhi means merging the mind in the Atma. In that
state, there are no two entities. Samadhi is a state of equal-mindedness. In
that state there are no dualities like joy and sorrow, profit and loss, sin
and merit, Nature and Paramatma. It is the state in which the oneness of
everything is experienced.
As long as the mind is active, no one can be truly
free. In the worldly sense, one may claim that "This is my money. I am
giving it to him. He may think that he is acting freely. But this is not
real freedom. It is an act of goodwill arising out of the sathwic aspect of
the mind. The mind is a mixture of all the gunas (sathwa, rajas, tamas). At
various times, different qualities are prominent. If you give a donation in
response to the appeal of a human in need, it is a mental reaction to a
particular situation and not an exercise of real freedom as oneness with the
whole Divine existence.
(Reet's compilation from, Sathya Sai Speaks. Vol. 3.
"Revealing you to yourself," Chapter 2; Sathya Sai Speaks. Vol. 6.
"Unrivalled mastery," Chapter 13; Sathya Sai Speaks. Vol. 18. "Practise what
you learn," Chapter 5; Sathya Sai Speaks. Vol. 23. "The Spirit of freedom
and freedom of the Spirit," Chapter 21; Sathya Sai Speaks. Vol. 26. "The
senses and values," Excerpts from Discourse on 12-4-1993).
Namaste - Reet
The Vedas and Sastras have declared that human can
attain that stage of happiness through activity considered as duty, as
'worship' considered as dedication and revelation of the oneness of the
Universe, in an intelligence cleared of the dust of doubt and delusion, by
that dutifulness and that dedication.
Several people think that freedom consists in speaking
out whatever they feel. No one in the world has absolute freedom. Freedom
came to be used as a political concept. It was believed that to liberate the
country from foreign rule and establish government by the natives of the
country constituted freedom. This is neither individual nor fundamental
You must recognise that you must accord to others the
same amount of freedom which you claim for yourself. Freedom in real life is
interdependent and cannot be absolute or unrestricted.
Your freedom to use the public road is subject to
traffic regulations, which you have to observe.
A man swinging a stick on the top of his terrace may be
free to do so. But he cannot do the same thing on the public road lest he
should hit someone who has an equal right to the use of the road. If he
swings the stick on the road, either he may be arrested by the police or
taken to a mental hospital. What a man does in his own house is not freedom
but indulging in satisfaction of his wishes. There is a real distinction
between the exercise of freedom and the satisfaction of one's desires. The
latter is based on self-interest.
What were done in the name of freedom were really
manifestations of impulses of mind.
Even to describe Rama and Swami as a kshatriya
(protector, warrior) and Krishna as a Yadava (Krishna's clan into which
Krishna was born, which was founded by Yadu) is a sign of narrow-mindedness.
The Divine transcends such distinctions. Only the
Divine is free. But this cannot be described as freedom, because the Divine
is One. In what respect did the people acquire freedom? There is no use
merely mouthing the word freedom. Only when unity is achieved will freedom
be meaningful. Without unity, to talk about freedom means only freedom in
words and not in real life. The freedom consists in the recognition of that
Divinity by knowing which all else is known.
Freedom should express itself from the spiritual heart.
There is only one seat of freedom and that is the
hridaya (the spiritual heart). For instance, the term hridaya is used as
relating to the physical heart. But hridaya refers to the spiritual heart,
which is common to all. It is present everywhere and has no form. Like sugar
in a variety of sweets with different forms, it is present in all beings as
one and the same spirit. The Divine makes no difference between one person
and another. All differences relate to worldly associations. As long as
human is swayed by the mind, there will be differences and distinctions.
These are due to the waywardness of the mind and are not indications of
For instance, a student seeking an answer for a certain
problem has to adopt the proper procedure for approaching the teacher. He
should not regard asking the question and obtaining the answer as an
exercise in freedom. It is part of your duty as a student. A clear
distinction should be made between what has to be done as one's duty and
what is obligatory in other contexts.
Keeping the Atmic consciousness in the forefront, you
may perform any act. You will be acting in freedom. In whatever way the
question of freedom is considered, it will be clear that human is bound from
the time of birth. A cow tethered to a post has freedom to move about
limited by the length of the rope tied to its neck. A freedom limited in
this manner cannot be called freedom. It is not even "limited freedom." It
is really a form of restraint.
Spirituality essentially means realising oneness with
God. God and you are not separate. Once you acquire this conviction there is
no need for any kind of spiritual sadhana. This oneness should not be a mere
intellectual concept. It should be a living reality. Then you will
experience true freedom - the freedom of the Spirit, divorced from any
association with the body and the mind. When you experience your inherent
divinity, you will be free from sorrows and difficulties. (Human can raise
him/herself to a higher level only without the egoistic behaviour).
Salokyam (to be in the realm of God),
These appear to be different from each other, but are
all merely steps in the realisation of oneness with the Divine.
It is interesting to note that God is said to be of
blue colour. It does not mean that His skin is bluish. He is the embodiment
of wisdom or shining with the light of wisdom. He is also endless like the
sky or fathomless like the ocean. Since both are of blue colour God is also
described as bluish. He is infinite and fathomless.
The spiritual heart of the human being is like the sky
in which the 'Self' is the sun shining constantly. Just as passing clouds
obstruct the vision of the Sun temporarily, attachment to world and worries
and troubles will obstruct the vision of the inner Self but once the clouds
clear, you can have this vision which is resplendent within.
In the Universe the Divinity is the base and the
superstructure, the material and the manner, the inner motive and the outer
movement. The body is the temple of the Lord; the atmosphere of this temple
is by its very nature filled with love for all beings. But human,
overpowered by egoism, fouls it with envy and greed and so it festers with
disease and distress.
Kaama and krodha (lust and anger) are the two
arch-enemies of human which undermine the Divine nature and drag down into
The Ramayana story is woven round the anger of Manthara
and the lust of Surpanakha. The Ramayana of each individual too is woven
round these two elemental passions. When the first intimations of these evil
influences threaten to invade your mind, stop and inquire coolly into the
nature of the urge, the manner of the promptings, the type of the
consequences for you and others. Reason out these things, in silence and
Why waste precious time in scandals about others and criticisms of others' behaviour? Cultivating envy, malice, hatred and anger against others is an evil pastime that recoils on oneself. In every one there is resident the self-same Divine spark; so cavilling at the neighbour is tantamount to cavilling at Divinity.
(Reet's compilation from, Sathya Sai Speaks. Vol. 3. "Revealing you to yourself," Chapter 2; Sathya Sai Speaks. Vol. 6. "Unrivalled mastery," Chapter 13; Sathya Sai Speaks. Vol. 18. "Practise what you learn," Chapter 5; Sathya Sai Speaks. Vol. 23. "The Spirit of freedom and freedom of the Spirit," Chapter 21; Sathya Sai Speaks. Vol. 26. "The senses and values," Excerpts from Discourse on 12-4-1993).