Swami teaches....Part 99
Links to Swami Teaches - Part 98
Light and Love
Swami teaches... 23-25 March 2007
Part 3. The spiritual lesson before Sri Rama Navami celebration
Spirituality is recognizing oneness of all beings. Spirituality also is
discovering who you really are.
"If we live in the Spirit, let us also walk in the Spirit" (Galations 5:25).
Here is an example. When we close our eyes, we cannot see anybody. However,
the moment we open them we can see the surrounding with trees, street,
people… Where have these trees, street, people come from? If you enquire
into the truth, you will recognize that your eyes notice all heads. They
have not come from anywhere outside.
Spirituality is not merely singing bhajans, performing worship, and going to
temples or on pilgrimages or undertaking any other good activity.
To recognize unity in diversity is spirituality. There is only one Atma in
all beings. The entire creation has emerged from Love. Therefore, from this
aspect there is also no difference between spirituality, educare and
religion.
Whatever impression we have about others is a reflection of our feeling
towards them. Therefore, you should not find fault with others. You do not
have the right to find fault because your assessment of a person is limited
to your experience. There are so many aspects concern to the personality of
this or that person you do not know. If you want to know a person completely
you should investigate into all the aspects of his personality.
"Judge not, that ye be not judged. For with what judgment ye judge, ye shall
be judged: and with what measure ye mete, it shall be measured to you again"
(Matthew 7:1-2).
In modern times, people go by the physical appearance and judge people based
on their external actions. Hence, defect lies in the vision. When you put on
red glasses, everything appears red and when you put on blue glasses,
everything appears blue.
Here is a ring, a chain and the earrings - all these are different forms of
the same gold. If one realises this unifying truth then where is the scope
for multiplicity? Therefore, God is One though He may appear to you in
different forms.
The Vedas speak of four varnas (social groups). Varnas are directives for
the exercise and experience of the rights and responsibilities of
individuals in ancient Bharath (India; descendent of Bharath, first emperor
of India).They declare that the Brahmin group, the 'intellectuals and the
spiritual seekers must serve as the face of society - the face that hears,
sees, tastes and 'smells' the changing moods of the community. This group
has the duty to warn the community of impending calamity, of oncoming
distress and latent drawbacks. They have to guide, lead, counsel, and
comfort the rest of the people aright. They represent the Head of the Cosmic
Person.
The Kshathriya group is the "arm" of the Cosmic Person. The group consists
of the rajasic individuals who equip themselves for guarding the country
against internal and external danger. They dedicate their all for the safety
and security of the country.
The Vaisya group is the "thigh" of the Cosmic Person - the support and
sustenance of the arms and the head. They gather and preserve the
where-withal on which the community lives and prospers. They adhere to the
limitations imposed on profit and exploitation.
The Shuudhra group is "the feet" of the Cosmic Person, bearing the burden of
feeding and fostering the community. The four varnas form one organic whole
one indivisible unity. No one can do without the other.
On the harmonious cooperation of all the four depends
the peace and prosperity of the community. The head is immediately aware of
what happens to the feet; the slightest pain anywhere is cognized by the
entire body. When a thorn pricks the sole, the eye reprimands itself for not
noticing the thorn and warning the foot in time. It sheds tears of
repentance. The eye has the responsibility of warning, leading, guiding, and
saving the foot. Every caste has to ensure the prosperity and strength of
all the rest ones.
When you invite a person into your home, you cannot request him to bring in
only his head. The feet too have to be welcomed with equal solicitude. The
feet are important. In fact, homage is offered' at the feet of the Lord. The
feet of the Lord are the objects of adoration and worship.
The limbs may be different, with distinct names, forms, and functions. But,
they function only because of the unceasing grace of one Heart which
supplies each with a single stream of blood. The qualities of each limb and
its special activity may be different but the same Divine Impulse activates
each one. There can be no question of inferior or superior, when all are
cooperating in one common endeavor. One Divine Impulse activates all the
limbs.
(The pictorial comparison to four social groups is four Yogas - Bhakthi,
Jnana, Karma and Raja - all four are needed, and all four contribute to the
ultimate victory.
Karma yoga is the earthen lamp;
Bhakthi yoga is the oil in it;
Raja yoga is the wick;
Jnana yoga is the light.)
Caste by Vedas has to be determined on the basis of qualities though a human
belonging to a caste can be judged fit or unfit, on the basis of karma. If
caste has to be decided on the twin bases of guna and karma (qualities and
actions), as evidenced by the character and activities of the individual, a
person will have to be labeled differently every hour or every minute.
Good karma will lead to the attitude of devotion and
dedication, seeing God in all beings, witnessing the hand of God in all
happenings. This leads to worship; as a result of worship, breathing of the
vital airs, the process of concentration - all set themselves right; and, as
the climax of all this sadhana (spiritual practice), the reality is revealed
in its full splendor.
The fundamental basis for everything is Love.
"But the fruit of the Spirit is love, joy, peace, long-suffering,
gentleness, goodness, faith" (Galations 5:22).
Do not worry about religion. There is only one religion, the religion of
Love.
Religions are many but the path is only one and we need to discover this
path. No religion is bad for the one who has a good sense of understanding.
Everything in life including all the religions and belief systems of the
world are a learning experience, a primary principle of why we are here.
Every religion has elements of truth, but the Absolute truth is a thread
that runs through all.
You can pray to God - Allah, Jesus, Krishna or Zoroastra. It does not make
any difference. Develop virtues and get rid of vices.
Resist the temptation to satisfy the senses, to acquire what the world can
give, to accumulate material gains. Set limits to your wants.
There was a pupil once, in the kingdom of Raghu, who asked his preceptor at
the conclusion of his studies what dakshina (thanksgiving offering) he would
accept from him. Dakshina means offerings made in gratitude for service
rendered. The Guru told him that he needed no other dakshina than his
gratitude; it was enough if he lived according to his teachings and brought
honor to his preceptor thereby. Nevertheless, the pupil insisted that he
must indicate his need and tell him some sum of money or gifts that he would
accept. Therefore, just to ward him off and get rid of him, the Guru named
an impossible sum of money; "You learnt sixteen Vidyas (branches of
knowledge) from me; well, bring me sixteen lakhs of gold nishkas (coins)."
At this, the pupil went off, to collect the sum.
The disciple went to Emperor Raghu, and got from him the promise that he
will fulfill his every desire; then he placed his petition for sixteen lakhs
of gold nishkas before him. Raghu was rendered desperate by the vast sum
needed; though Emperor, he was too deep in austerity to have the sum on
hand. Still, in order to keep his plighted word, he invaded the realm of
Kubera (the God of wealth), and brought back as loot enormous stocks of
gold. "Take all this and give your preceptor what he has asked for; keep the
balance for yourself" the king said.
The pupil refused to take a coin more than what he had
to offer as dakshina to his Guru. "I have brought them for you; it is all
yours, take them," insisted Raghu. But the young man resisted the temptation
and stood his ground.
The word 'religion’ consists of two parts' 'Re,' meaning 'again,' and 'ligio'
meaning 'come together' or 'unite.' That is to say, "Reuniting with God" is
Religion. People consider religion as a bundle of doctrines and of rigorous
do's and don'ts prescribed for people. This is totally wrong. All religions
have come into existence to make human realize the source from which human
has come and to which should return. So the sacred aim of religion is to
remind human of own Divine origin and help to lead human back to God.
Religion is realization. Religion is realization of your own Self. Only when
you realize the truth about yourself, will you stand what religion is.
Life X Infinity is God.
Body X Infinity is Virata Swarupa (the Cosmic Form).
Mind X Infinity is Hiranyagarbha (the Cosmic
Consciousness).
God, Virata Swarupa and Hiranyagarbha are not distinct
entities located in specific places. They are immanent in human.
This profound truth is contained in the Upanishadic dictum: "Tat Twam Asi" (That Thou Art). "Uniting That with This" is the meaning of this declaration.
"Prajnanam Brahma" (Brahmam is Cosmic Knowledge) is another declaration
which is designed to remind human of own Divine essence and enable to merge
in the Divine.
"Ayam Atma Brahma" (This Atma is Brahmam) is another declaration expounding
the same basic purpose of religion, namely, to make the individual realise
the oneness with the Supreme.
The dictum "Aham Brahmaasmi" ( I am Brahmam, the Absolute), is the final
declaration by the Self-realized person.
The essence of the religion of Bharatiyas as proclaimed in the Rig, Yajur,
Sama and Atharvana Vedas, is the attainment of the unity of the individual
with the Divine by the recognition of human's inherent Divinity. The hymn to
this inherent Divinity is the Gayatri Mantra, the cosmic hymn to the Great
Oneness. Gayatri does not belong to any particular religion or country. It
is only the name and the form of a deity. It represents the three aspects of
materialization, vibration and radiation.
These three are present in everyone irrespective of one’s country and
religion. In this Mantra, one prays for inspiration and stimulation of one’s
intelligence. Swami does not force anyone either to chant it or not to chant
it; you can do whatever gives you joy.
(Reet's compilation from, Sathya Sai Speaks. Vol. 4. "Sai
Sankalpam," Chapter 15; Sathya Sai Speaks. Vol. 8. "One-fourth and
three-fourths," Chapter 14; Sathya Sai Speaks. Vol. 14. "Four in One,"
Chapter 25; Sathya Sai Speaks. Vol. 24. "Ideals of the Rama Avatar," Chapter
6; Sathya Sai Speaks. Vol. 33. "Pari Prashna -The Divine Answers" Chapter
21).
References:
http://www.masterstech-home.com/The_Library/The_Bible/Bible_Chapters/Galations/5.html
Namaste - Reet
Light and Love
Swami teaches... 21-22 March 2007
Part 2. The spiritual lesson before Sri Rama Navami celebration
In the Ramayana, the Gita and in other the ancient scriptures spiritual
seekers find the light on the beginning of the path. The Ramayana is as a
candle in the dark that shines on our path through its examples and links us
to our most human, moral and spiritual reality.
Swami brings many examples from the Ramayana as
guidelines for our thoughts and actions towards family, relations, and
society. Through these examples He as underlines that the meaning of karma
is not a punishment and reward system, but rather the operation of the
Universe through which we learn by experience from remote past until today.
Swami helps us to bring close the Ramayana and makes it easily accessible to
everybody.
It is the duty of every one to gather and cherish in hearts the wise words,
the drops of amritha (nectar), which pandiths (scholar, wise person) offer
from their knowledge and experience. These pandiths are repositories of
ancient learning.
At present, in all countries, as a rule, the link between the pandiths and
the politicians, the religious heads and the rulers has snapped and each
goes his own way, irrespective of what the other thinks or feels.
The system of education which promotes an attitude of
contempt towards the learning, which does not yield immediate pecuniary
benefits, is very largely responsible for this and the fall in the general
level of morals. When all are sliding down the easy path of flippancy, those
who advise against it and warn the victims about the inevitable disaster are
ignored and laughed at. Sunk in the search of pleasures and cheap
recreation, people become deaf to the counsels of the past and calls of the
sublime.
Sai Sankalpam (will, resolve) is to bring together once
again the rulers and the pandiths, the guardians of the welfare of the
people in the secular and the spiritual fields. Without the cooperative
functioning, 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, Swami wishes that the
ancient wisdom of His Motherland and the ancient wisdom of other lands,
still preserved and practiced by these pandiths, must be consulted.
Here Dasaratha, Rama's father is an example. When he desired to crown
Ramachandra, he consulted the representatives of his people, as well as the
pandiths of the court. He placed before the people, not merely his personal
wish, but also the reactions of sages like Vasishta to his proposal.
In spite of his noble actions as a ruler, Dasaratha is the symbol for the
individual, having ten chariots (senses - five for action, five for
knowledge). He listened to the charming voice of delusion, and engineered
his own destruction. Kaikeyi, his youngest queen, enticed him into the path
of grief. Pravritthi (worldly activity, attachment) must result from
nivritthi (spiritual detachment); activity must result from the awareness of
detachment.
The whole Ramayana is a great example to the modern civilization. Below are
the brief fragments with Swami's explanations from this Great Epic.
Lakshmana as a child raised such a long and loud wailing, one night, that
Sumitra (his mother) feared that an evil spirit had possessed him. She
hurried to sage Vasishta and asked him to apply some sacred ash to the fore
head of the child so that the spirit might leave. Vasishta knew why
Lakshmana was weeping so pathetically. He said, "Take the child and put him
next to Rama; he will stop wailing." Lakshmana could not bear even as a
child a moment's separation from Rama.
For each one, the place he/she needs most is the
natural habitat. That is the reason why Lakshmana accompanied Rama, when
Vishwamitra (sage, known for his efforts to equal Vasishta) led him into his
hermitage.
By wish of stepmother Kaikey, Rama might don the bark of trees, wear the
mantle of an ascetic, and leave for the forest. There was no such obligation
on Lakshmana's part. However, as a younger brother he felt that it was not
proper for him to stay and enjoy life in Ayodhya when his brother was
leaving for the forest. He was ready to renounce his mother and wife and
accompany Rama. Thus, he followed Rama as an ascetic, treating Ayodhya
without Rama as a jungle and a forest with Rama as Ayodhya. Indefatigably he
served Rama and Sita night and day.
(The behavior of brothers today in similar situations would be entirely
different. They are likely to indulge in litigation over the sharing of
property and lose them all in carrying the dispute up to the Supreme Court.
They will not agree to enjoy the property in common and will ruin themselves
through litigation).
Lakshmana's mother, Sumitra, when her son fell at her feet and sought her
blessings before leaving for the forest with Rama and Sita, rejoiced in
giving him her blessings. She told him: "The forest where Rama is will be
Ayodhya for you." Will any mother send her son to the forest in this manner?
These examples show how pure-hearted were the members of Sri Rama's family.
Take, for instance, the other example of sisters-in-law. In families today,
there is no harmony between the wives of brothers. But, look at how
Lakshmana's wife, Urmila, behaved. She said: "I would also like to come with
you. But if I come, my presence will detract your single-minded service to
Rama and Sita. I shall stay back, while you dedicate yourself
whole-heartedly to their service." Urmila thus made a greater sacrifice than
even Sita.
How did Rama's mother Kausalya bless him when he prostrated before her prior
to leaving for the forest? She declared: "May that Dharma for protecting
which you are going to the forest protects you always. May you have for your
protection all the raksha (amulets) which great mothers gave to their sons
when they went out to fight the forces of evil."
Thus, Rama received the blessings of his mother, and all others when he set
out for the forest to honor his father's word.
Rama also exemplified the ideal relationship between husband and wife in a
family. When Rama decided to leave for the forest, Sita wanted to accompany
him. Rama tried in many ways to dissuade her, telling her about the dangers
in living in the forest, infested by wild animals and demons on the prowl.
Sita replied, "When I am with the lion among men, what can any animal do to
me?" Rama argued with her that the rakshasas (demons) were capable of
assuming any form and that it would be difficult to safeguard her. Sita
retorted, "Can't you, who are the protector of the fourteen worlds, protect
a lone Sita!" By these arguments, Sita tried to make Rama agree to her going
with him.
Rama then employed a different argument. He told her that she should stay
behind to render service to the aged parents. Earlier Sita had listened to
the advice Rama had given to his mother Kausalya when she wanted to go with
Rama to the forest. Rama had told mother about her duties towards her
husband and said that in no circumstance should she leave him and follow
Rama. "Your first duty is to serve my father Dasaratha and not come with
me," said Rama.
Sita accordingly urged Rama to act up to his own words and take her with
him. "You are going to the forest to honor your father's words. I am
following you to act up to my husband's words," she said. In this manner,
the Ramayana demonstrates the proper relationship between husband and wife
and their respective duties.
If you consider the conduct of Bharata (Rama's brother, Kaikeyi's son), you
find that even though the kingdom was offered to him by his father and
mother, he did not desire to enjoy what belonged by right to the eldest son,
Rama. He considered it immoral and opposed to the traditions of the Ikshvaku
family to accept the kingdom in such circumstances and firmly renounced it.
When Dasaratha decided to take Kaikeyi as his third wife, with the consent
of Kausalya and Sumitra, so that he could have a son to succeed to the
throne, Kaikeyi's father imposed a condition that he would offer his
daughter in marriage only if the son born to her would be made king, without
regard to the claims of the son that might be born to the eldest queen.
Dasaratha was not willing to accept this condition, but Kausalya and Sumitra
persuaded him to accept it, saying that no one born in the Ikshvaku line
would go against dharma.
Bharata not only refused to ascend the throne, but he took a vow to stay out
of the capital until Rama returned to the kingdom. He declared he was not
prepared to sully the good name of his great ancestors for the sake of the
throne. "When Rama has gone to the forest to honor his father's command, I
shall also go to the forest," said Bharata. Ultimately, he secured the
sandals of Rama, installed them on the throne, and himself led the life of
an ascetic in Nandigrama, a village outside the capital. Is it conceivable
that anyone would give up a great good fortune that came his way in the
manner Bharata did? Will anyone spurn the windfall that comes to him? But,
Bharata did not regard the kingdom as a blessing. He felt that it would be
infamous to succeed to the throne.
The Great Epics, Vedas, Upanishads, and Sastras are like traffic signs on
the road; if they are removed, the journey is rendered slow and difficult,
replete with accidents. We have to restore them in interests of humanity
itself to protect the dharma and eternal human values through personal
examples, knowledge, and education.
It is only ignorance that makes people talk of equality; knowledge reveals
basic differences in health, equipment, attitude, and tastes.
By modern science waves of light and other subatomic particles cannot exist
in static form, they vibrate and flow and so the Reality of Maya is created
as reflection in human's mind, as expression of diversity. We live and all
of us have our own 'beings' in the frame of unity in diversity within this
great Cosmic Creation - Energy field (Macrocosm) as individuated Energy
field (Microcosm).
The new developments in quantum physics, human's consciousness, and
spirituality have a strong connective link - the same source what has
explained in different ways. They show that the world we see and experience
including the deep connection between us as the observers, and what we see
within Maya Reality is diversity where practically no equality exist. Behind
all this is the single Atmic Reality as the initial Source, what has no
time, no space. It simply "Is" and has ever been only "Is."
Swami encourages considering a deeper meaning of life. If you are beginning
to think with your heart as well as your mind, it awakens your own true
Reality - Self. The knowledge embodied in the Upanishads, Vedas, and Great
Epics should be handed down to every one. Bhakthi-directed
(devotion-directed) education must take precedence over the bhukthi-directed
(enjoyment-directed) schooling that prevails today in most countries of the
world.
The word ?education? is derived from the Latin root "educare". While
education refers to collection of worldly facts, educare is to bring out
from within. Education is for livelihood. Educare is for the ultimate goal
of life. It is easy for us to recognize things outside us and difficult to
look within. There are many things inside us, which are not manifest. When
you join the three letters G, O, D, we get the word GOD. When you look at
the letters individually, they have no meaning of their own. Our effort lies
in putting together these letters to get the meaning. This is educare.
Educare means to bring out from within. Educare means to bring out the
Divine Love latent in human. That is why it is said, Love is God, live in
Love. Then there would be no conflict in the world and all would live
together happily.
Of course, it is not possible to make small children understand the essence
of educare. They are too young to understand it. It can be introduced at the
college level. However, at school level, we can cultivate good thoughts and
good habits among little students. We can also inspire their young hearts by
narrating the stories of great persons of their respective lands, and
exhorting them to follow the ideals set by them.
For example, if children explain to the parents the meaning of the prayer
saying, "Food is given to us by God. Therefore, we must offer it to Him
before partaking of it. Then the food becomes Prasadam and will not be
tainted by impurities." This is the way to bring the parents on the right
path through their children.
Hence, educare must be taught to the parents through their children. Most of
parents do not know what educare is. Since you understand what educare is,
you should teach them about it through your actions. First, you practice and
then set an example. (For example, if you smoke in the class, students will
also emulate you and start smoking. If you try to correct them by saying,
smoking is bad for health; the students will in turn ask you, "Sir, then why
are you smoking)?"
If you want to take students into your confidence, you have to approach them
with love. You have to point out their mistakes and lead them on the right
path.
For the progress and prosperity of the nation, teachers
should develop love for students and mould their character.
The teacher must first have a thorough understanding of own mind before trying to understand the minds of the students. If the teacher's mind is good, the students will reflect it in their behavior. Since the teacher cannot see the student's mind, he/she has to understand it only by observing the student's behavior with his parents, his friends, and his fellow students. Basing on this, he will be able to lead the student on to the right path.
The teacher must advise the student regularly that his/her conduct will be
responsible for the name he earns for his parents and the school.
In some countries, the concept of kindness and respect
for elders is not stressed. The teacher must advise the student that he is
born as a human, and that he is neither a ?wild animal? to strike terror in
the hearts of people nor a ?domestic animal? (docile person) to be afraid of
others. He has no cause to fear nor should he cause fear in others.
You should become a 'composer' and not a 'computer'.
(Of course, there are benefits accruing from computers. You may use this
technology to develop science. You should use it depending on the need).
However, firstly, set right the computer that God has given you. That is
your head itself.
The Atma is our innermost reality. That is what educare should bring out.
Therefore, there is actually no basic difference between the three - educare,
spirituality, and religion.
(Reet's compilation from, Sathya Sai Speaks. Vol. 4. "Sai
Sankalpam," Chapter 15; Sathya Sai Speaks. Vol. 8. "One-fourth and
three-fourths," Chapter 14; Sathya Sai Speaks. Vol. 14. "Four in One,"
Chapter 25; Sathya Sai Speaks. Vol. 24. "Ideals of the Rama Avatar," Chapter
6; Sathya Sai Speaks. Vol. 33. "Pari Prashna -The Divine Answers" Chapter
21).
Namaste - Reet
Light and Love
Swami teaches... 18 - 20 March 2007
Part 1. The spiritual lesson before Sri Rama Navami celebration
The motto:
"Life is a long journey and must not be dismissed in a trivial manner. It
must be spent in the most auspicious manner possible. We should aspire for
the Divine life and not long life" (Sai Baba).
Celestial spheres are revolving and disintegrating; time is fleeting; age
follows age; era succeeds era; bodies that have taken birth, grow and end;
but, the urge to sanctify life with good works and good thoughts is nowhere
evident; the fragrance of sincere sadhana is not traceable anywhere. Through
the process of 'giving up' great things can be achieved. Cultivate
detachment, and the Lord will attach Himself to you.
The past is beyond recovery; those days are gone. But,
tomorrow is coming towards you. There is no need to worry about what awaits
us in future. Do whatever you are supposed to, in the best way you can. This
will lead you to a brighter future.
Future is not sure, it is not in our hands. Present is
important. Present is not ordinary present; it is omnipresent.
Take care of the present, the future will take care of
itself. Resolve to sanctify it with Love, Service, and Sadhana.
From birth, human's activities have to be directed to moral purification and
spiritual attainment. The most direct method of spiritual success is
Nishkaama karma (desireless action), action without any attention or
attachment to the fruit therefore, action as duty, action as dedication,
action as worship. But, action and the fruit thereof are not two separate
entities, the fruit is the action itself, in its final stage, the climax,
the conclusion. The flower is the fruit; the fruit is the flower; one is the
beginning, the other is the legitimate end. The flower becomes the fruit.
The action becomes the consequence.
One's duty is to act; act well, act within the bounds of morality; act in
love; continue acting; the consequences will naturally follow as the fruit
follows the flower. The ideals and sacred objectives established in human
hearts shine forever.
If one has to live up to an ideal, he/she must be
prepared to face many ordeals, difficulties, calumnies, trials and
tribulations. These ideals have continued up to the present day to glow in
the hearts of the people because they have upheld in spite of vicissitudes
and ordeals. Eons may come and go, continents may appear and disappear, but
ideals and values remain a perennial source of inspiration to the world.
What cannot be achieved through physical prowess, the
strength of numbers or the power of wealth, can be accomplished through the
power of buddhi (intellect). Viveka (wisdom) is the hallmark of
intelligence. Human acquires wisdom only by adherence to Truth and the
pursuit of Dharma (Righteousness).
The Sun and the Moon are shining in the world. The Sun is regarded as
selfluminous. The Moon shines because of the reflected light of the Sun.
Light of wisdom is derived from the buddhi. The illumination of the buddhi
is due to the Atma (the Indwelling Spirit). Human beings in their ignorance
consider only the illumination emanating from wisdom and intelligence,
forgetting the basic source of their effulgence, the Atma what is the
foundation. It is Brahmam. It is Paratatwa (Supreme Cosmic Principle). It is
the Paramatma (Omni-Self). It is the Avataric principle.
The common people can derive no benefit if the Formless Absolute remains in
Kailaasa (Shiva's mountain abode) or Vaikunta (Vishnu's heaven). It is not
possible, as a rule, to worship the Formless Absolute. Hence, the Rama-Avatar
appeared in human form to enable humanity to experience the Formless in a
form, which is accessible to them and helpful to them. An Avatar assumes the
form that is beneficial to and within the reach of human beings.
An effort must be made to understand the nature of divinity. When God comes
in human form, human beings can have the full opportunity to experience and
enjoy the Divine. When human life is sublimated, it gets divinised. God is
said to reside in every being. Yes, He resides as Prema. (Devoid of Prema,
the world becomes a cauldron of misery. It is as water to the fish. Keep a
fish in a golden bowl, set with gems; it will struggle in mortal agony to
leap back into water).
The Divine manifests His powers according to the needs,
the circumstances, and the conditions prevailing at a particular time or
place.
Take, for example, the case of a Chief Justice of the
Supreme Court. He has the power to inflict the supreme penalty on any number
of persons, according to the law. He has also the power to protect the
rights of citizens. He has both the power to protect and to punish. These
powers can be exercised only when he sits in his judicial chair. The same
Chief Justice, when he is at home, confers joy on his grandson by letting
him ride on his back.
By allowing this grandchild to play in this manner,
does he forfeit his powers as a Chief Justice? Similarly, the Avatar does
not forgo any of His supreme powers merely because He lives and moves among
human beings as a man.
This phenomenon could be noticed in several instances
in the case of the Rama-Avatar. In the Ramayana, Rama is depicted as one
who, like other ordinary human beings, experienced the pangs of separation
from Sita. For what reason did Rama exhibit such feelings? Rama behaved in
this manner to serve as an example to the common people how individuals
should behave in similar circumstances.
The foremost lesson to be learnt from the Rama-story is how to foster unity
and harmony in a family.
What should be the relations between a father and a
son, how should a husband and wife conduct themselves, how should brothers
behave towards each other, what should be the relations between the rulers
and the citizens, how should sisters-in-law conduct themselves - all these
are exemplified in the story of the Rama-Avatar.
Rama was prepared to honor a boon given by his father to his step-mother in
fulfillment of an old promise. He renounced the throne at the moment of
coronation and elected to go to the forest as an exile. Eminently qualified,
as he was to become the ruler, nevertheless he chose to go to the forest to
honour his father's plighted word. This is a glorious example of an ideal
life.
(Today people would set at naught promises given by the
father and place their self-interest in the forefront).
Rama demonstrated to the world that men born in the Ikshvaku dynasty were
unflinching in honoring the pledges of the fathers. Rama was prepared to
face any ordeals and troubles in upholding this sacred principle.
Rama was ever active in fulfilling the wishes and
responding to the opinions of the people. Highly sensitive even to the
remarks of a petty washer-man, Rama sent away Sita to the forest out of a
feeling that the washer-man's comment might be an indication of the unspoken
feelings of many others among his subjects.
Rama stands out as an ideal ruler intensely responsive to the wishes of the
people. (Today persons who are incompetent and unworthy are aspiring for
positions of power). People of character, who are totally free from
self-interest should occupy the seats of power. Rama demonstrated the ideal
relations that should exist between the ruler and the ruled.
Egotism is the mightiest enemy that has to be overpowered and destroyed.
When Rama was proceeding from one hermitage to another in the forest, the
rishis (sages) who were expecting Him to visit them made elaborate
preparations to receive Him; they prepared lists of grievances to be
presented to Him, and hoped to win His Grace by competitive pomp and
adulation, by exhibition of superior asceticism.
The old woman, Sabari, who was the attendant of the sage Mathanga, told by
her dying master that Rama will be passing that way and so, she longed in
sincere anguish that she must be spared until she could wash the Lotus Feet
of Rama with her tears. The sages sneered at her audacity and laughed at her
foolish hope.
Rama visited the hermitage of the egotistic ascetics on his way; they read
out the verses of welcome they had composed; they presented a petition in
which they had listed the atrocities committed by the Rakshasas (demons);
they complained that river water - their only source of supply - has
contaminated and had become undrinkable. Rama told them in His reply that
the water will be rendered pure and potable as soon as they stop reviling
Sabari and start appreciating her simple, sincere yearning for God. Shabari
had strong and steady faith; that was enough to bring Rama to her lowly hut.
Austerity, scholarship, power, authority, experience, riches - these are
handicaps that obstruct the acquisition of that simple, sincere faith that
God will accept.
To get the attitude of surrender, of dedication, you must have faith in God.
This world is His play; it is not an empty dream; it has purpose and use. It
is the means, by which one can discover God; see Him in the beauty, the
grandeur, the order, the majesty of Nature. These are but shadows of His
Glory and His Splendour. Upasana (adoration of God), leads to the knowledge
that He is all; when you experience there is no second that is jnana
(spiritual wisdom).
Today the people are bedeviled by distrust and suspicion at every step.
Different questions are asked out of narrow-minded doubts. There will be no
room for such doubts if the infinite nature of the Divine is properly
understood. The petty-minded folk who cannot grasp the omni competence of
the Divine raise such questions.
God can protect as well as punish. In the Ramayana He
punished Ravana and Kumbhakarna and crowned Vibhishana as King.
There is a story, which points out the difference between a genuine disciple
and others who behave in one way when they are with the preceptor, and
differently when they are away from him. The preceptor, when he was nearing
his end, sent word to all his old disciples to come to the ashram for a last
meeting with them before he passed away. All the disciples had arrived
except one who had to come from a long distance. While he was coming, he had
to cross a river in spate before reaching the guru's village. Despite
warnings from the villagers not to get into the swollen river, he walked on,
in his anxiety to reach the guru, reciting the mantra the guru had taught
him.
Miraculously the river was only knee-deep while he was
crossing it. Everybody was struck by the miracle. On reaching the ashram,
the other disciples felt that the guru had imparted a different mantra to
this disciple, which had enabled him to wade through the swollen river with
ease. They even accused the guru of partiality. The guru told them that the
mantra imparted to all of them was one and the same, but there was a
difference in the spirit in which it was uttered by the disciples and that
made all the difference in its protective efficacy. The disciple who had
crossed the river was saved by his faith in the guru.
If the name of the Lord is not recited in the proper spirit, of what use is
all the sadhana? Faith is the primary requisite. Chanting the name endlessly
without faith is utterly useless. If faith is lacking how can Bliss be
experienced?
Sadhana is only one-fourth of the process; vichara
(enquiry) is the other three-fourth. (Insulin injections are but a fourth
for the diabetic; the other three-fourths are dietary restrictions, physical
exercises and other such disciplines). So too, in the sadhana of Namasmarana
(continuous remembrance of Lord's name), two other complementary processes
are included: along with the recollection of the Name, the fixation of the
mind on the Name, there must also be acquired purity of feeling and dwelling
on the meaning of the Name.
Alas' this is the Kali age. People are blind, lacking the eyes of faith. A
rich man will trust a gurkha watchman for the safety of his home. One will
trust a driver for the safe driving of the car. A person will trust a dhobi
for washing valuable clothes. One submits the head for tonsure to a barber
wielding a sharp razor. But, unfortunately, in spite of all their studies,
educated persons do not have faith in God. People are prepared to place
their trust in an array of inferior beings, but have no faith in the
Supreme.
"Faith" is not some abstract "belief," faith is rather a very powerful
feeling, a knowing and trusting beyond all doubt that we do indeed have
God-given powers which will manifest anything at all in accordance with our
thoughts.
"And Jesus said unto them, because of your unbelief: for verily I say unto
you, If ye have faith as a grain of mustard seed, ye shall say unto this
mountain, Remove hence to yonder place; and it shall remove; and nothing
shall be impossible unto you" (Matthew.17:20).
Probably the source of our ability to achieve anything is the the Self, Atma.
Faith often has misunderstood in the past taken by people to mean that
providing they have faith to their chosen religion. However, true faith is
belief in the infinite power of the Self, and is not subject to some
external influence.
The brain is not the mind; the mind resides in every cell, molecule, atom,
subatomic particle and quanta of energy that comprise the energy-information
field that constitutes what we perceive with the five physical senses.
We can easier perceive the field of energy-information
by impressing our wishes on the Self by prayer. However, this prayer is not
mechanically reciting a verse either from memory, or from a book, or by
repeating words after someone else. Such prayer has very little or no
effect. The sincere prayer is not dogmatic, or conforms to the creed or
dogma of others, it is rather a science, the awareness that Cosmic
Principles of Creation will be influenced the thoughts and emotions behind
the prayer. Such prayer is designed to influence to change something in our
lives within us.
"Whatsoever ye shall ask in prayer, believing, ye shall receive" (Matthew.
21:22).
Probably the power of Christ was due to the faith that his followers placed
in Him. The same words are valid about Krishna, Rama, Swami, and other
Avatars. The Avatar incarnates not alone but with His companions devotees
who have faith to Him.
"And when He was come into the house, the blind men came to him: and Jesus
saith unto them, Believe ye that I am able to do this? They said unto him,
Yea, Lord. Then touched he their eyes, saying, according to your faith be it
unto you. And their eyes were opened" (Matthew 9:28-30).
The blind man was healed by the power of his faith to
Christ.
"Ask, and it shall be given you; seek, and ye shall find; knock, and it
shall be opened unto you" (Matthew 7:7).
Faith - it is the awareness of our true Reality (Swami's Cosmic Form within)
and our infinite powers of the Self as an integral aspect of the Cosmic
Consciousness to manage our own life and destiny.
However, before anything can be achieved, there have to be harmony between
the mind and Self. The last is always in harmony and never argues about
anything; it is the mind (the ego), that needs to be convinced.
Above all, develop faith in the ideals of Rama. Faith in these ideals has
been responsible for their survival after eons. Ideals, not ostentation,
should be the watchword.
The Rama-Era will come into existence from the moment we give up ostentation, develop faith in the Self, and lead a godly life. Then everyone will be a lover of Rama. Rama does not mean the son of Dasaratha. The Atma is Rama and hence Rama is referred to as Atma-Rama.
(Reet's compilation from, Sathya Sai Speaks. Vol. 4. "Sai
Sankalpam," Chapter 15; Sathya Sai Speaks. Vol. 8. "One-fourth and
three-fourths," Chapter 14; Sathya Sai Speaks. Vol. 14. "Four in One,"
Chapter 25; Sathya Sai Speaks. Vol. 24. "Ideals of the Rama Avatar," Chapter
6; Sathya Sai Speaks. Vol. 33. "Pari Prashna -The Divine Answers" Chapter
21).
Namaste - Reet