Sri Sathya Sai shares Inner Significance of Instances from the Ramayana – Part 1

King Dasharatha and the Four Princes

Once, the four brothers as young lads were playing a game with a ball. After the game Rama ran to Kaushalya and rested on her lap. He was full of joy. When Kaushalya asked Him why He was feeling so happy, Rama said that Bharata had won in the game that day and that made Him so happy. Kaushalya remarked that an elder brother rejoicing in the success of His younger brother is a great example for brotherly love. Shortly thereafter Bharata came to Kaushalya with a sad look. Kaushalya asked him why he was feeling sad when he had won in the game. Bharata said: “When I was about to lose the game, Rama managed to lose the game and made me the winner. I am feeling unhappy because of the defeat of my elder brother. Is it not sad that on my account my elder brother should lose the game?” What an example of fraternal love! The elder brother should rejoice in the success of the younger, even by losing the game Himself. This is the lesson taught by the Ramayana.

“Spiritual Significance of Shivaratri”, Sathya Sai Speaks, Volume 29, February 17, 1986, Prasanthi Nilayam

In the first twelve years of Rama’s life, He encountered three types of women. When He went with the sage Vishwamitra to protect his sacrifice, He encountered the ogress Tataki. He put an end to her without any compunction or aversion. After Vishwamitra’s sacrifice was completed, Rama went with the sage to Mithila. On the way, He came across Ahalya, who had been transformed into a stone. He gave her life, absolved her of sin through penitence and restored her to her husband. 

Rama redeems Ahalya

At Mithila, He encountered Sita. He accepted Sita without any hesitation. What is the inner meaning of these three incidents? They show that even from His boyhood Rama displayed extraordinary qualities and stood out as an example to the world. Tataki, the first woman He encountered symbolises the Tamas quality. He destroyed the Tamasic quality. Ahalya represents the Rajo Guna. He taught the right lesson to Ahalya, purified her and sent her safely to her place. He took to himself Sita who represented the Satvic quality. Bhagavan approves of and accepts only that which is Satvic. He values the Satvic quality. He protects and fosters it.

- “The Name that Redeems”, Sathya Sai Speaks, Volume 22,
April 14, 1989, Kodaikanal

Sita-Rama Kalyanam (The Divine Marriage of Lord Rama and Mother Sita)

King Dasharatha sent Rama and Lakshmana with Sage Vishwamitra to safeguard his Yaga (fire ritual). In cinemas and dramas, the character of Vishwamitra is portrayed as the one with anger and cruelty. But Vishwamitra is very noble. The Gayatri Mantra is the gift of Vishwamitra. By teaching the Gayatri Mantra to the world, he became the friend of this world. Vishwamitra – Mitra (friend) of the Vishwa (world). But his earlier name was not that. His earlier name was Kaushika. Since he gave the sacred Gayatri Mantra to the entire world, he became known as Vishwamitra - the friend of the world. He did good to everybody. With a feeling that Rama and Lakshmana would safeguard his Yaga, he gave all the weapons and other forms of instruments to them. He said, “Rama, only You have the authority to use these weapons.” Vishwamitra gave them all the Astras (weapons). He even gave them the Pashupatastra and the Sarpastra.

At that time, King Janaka was also performing a Yaga. He sent a message to Sage Vishwamitra requesting him to attend the Yaga that he was performing. Vishwamitra asked Rama and Lakshmana, “Now that this Yaga is over, will you accompany me to the Kingdom of Mithilapura?” Rama thought over it for some time. Even Lakshmana was very thoughtful. Both of them were very intelligent. That is the sign of Divinity. They had complete awareness about everything (Paripoorna Jnana). Rama replied, “Guruji! My father asked me to follow you to protect the Yaga, but not to go to Mithila. I followed the command of My father. Your Yaga is completed and if you give us permission, we will go”. Vishwamitra was not a small man. He said, “Rama, both of you are under my control. I promised your father that I shall bring both of you back to Ayodhya. He did not prescribe any limits. So you should follow my command”.

Along with Sage Vishwamitra, Ramachandra was given accommodation in Mithilapura. Rama was given a room and Lakshmana was given another room. When Rama sat on the bed, He sat cross-legged and started pressing His own feet, because He had walked a long distance from Siddhashrama (Vishwamitra’s Ashram) to reach Mithila. Vishwamitra noticed this from the door and asked, “Rama! What is this drama! Do You have leg ache? You are also drowning me in the illusion (Maya). Tomorrow all this illusion will be exposed!” Saying so, he called Emperor Janaka and said, “Janaka you have the Shiva Dhanusha (the bow given by Lord Shiva) in your house. Tomorrow, so many emperors and kings are going to attend the Yaga. Tonight I will bring these two boys to show that instrument”. Janaka happily agreed. When everyone slept in the palace, Vishwamitra took Rama and Lakshmana to that place where the Shiva Dhanusha was kept. Vishwamitra told Rama, “Tomorrow this bow has to be broken. For that purpose, I have brought you here. I must watch Your marriage. There is going to be the union of earth and heavens here. Mother Sita is born of Mother Earth. She is Bhoojata. You are God. There will be the union of the Nature (Prakriti) and the Divine (Purusha)”. Hearing all that Vishwamitra said, Rama beatifically smiled.

Lord Rama breaking the Shiva Dhanusha

The Shiva Dhanusha was brought and kept in the public the following morning. Even Ravana had come there to break the Shiva Dhanusha. He wanted to take Sita to Lanka at that time only. The madness of Ravana was there even at that moment. All attempted to lift the bow but no one could lift it up. Then, Vishwamitra signaled towards the boys. Janaka didn’t notice this. Then Rama got up and came forward. Everyone started laughing seeing this small boy trying to lift and break the Shiva Dhanusha. It is said that the parrot may be small, but its voice is very loud. Rama came there and lifted the bow with his left hand. He bent it and the bow broke at the centre. However the thread at the both the ends didn’t break. The stick broke but the thread didn’t. Rama at one end and Sita at the other end, there is no separation between both of them! Then Janaka brought Sita with a garland. Sita came there ready to garland Rama. Then Rama said, “This not the time. Without the command of My father, I cannot marry. Even if Vishwamitra says, I am not going to accept”. All the sages present there, including Vishwamitra said that it was the rule of the Yajna that Rama had to marry Sita. But Rama didn’t listen to anybody. He wanted to seek the permission His father. Then Janaka sent his men to inform Dasharatha. They took 4 days to reach Ayodhya.

When Dasharatha heard the good news, he was ecstatic. Janaka was an emperor and a man of great wisdom. Dasharatha thought to himself, “What good luck is it that my son is going to marry the daughter of such a noble person!” Dasharatha was overcome with the feeling of affection towards his son. Entire Ayodhya started their journey to Mithila. They travelled day and night for four days. And on the ninth day after Rama broke the Shiva Dhanusha, they reached Mithila. That was on Navami (ninth day of the fortnight). Rama was born on Navami and was married also on Navami. That is why Rama Kalyanam (ceremonial marriage of Rama) is performed every year on the birthday of Rama.

The wedding took place on the Navami. Sita was married to Rama. Urmila, her younger sister, was married to Lakshmana. Mandavi and Shrutakirti were the daughters of the younger brother of King Janaka. They were married to Bharata and Shatrughna. All the four were married at the same time. Vishwamitra fulfilled his desire by performing the marriages. Then he said that he was leaving for the Himalayas as his life was sanctified. 

All the sages played their own role in doing Rama Karya (Rama’s work). They knew that Rama was the incarnation of Lord Narayana. Vishwamitra, Gautama, Jamadagni, Vamadeva and all of the sages knew this truth. But whatever has to happen has to happen. If it would have been declared that Rama is God, nothing else would have happened as per the Divine Master Plan. Everything has to wait for the right time.

- “The Panorama is His Divine Drama”, My Dear Students, Volume 05, May 14, 1994

The Inner Significance of Rama-Sita Marriage

Sita-Rama Kalyanam: The Divine Marriage Ceremony of Lord Rama and Mother Sita

Vishwamitra tells us that Sita should be regarded as the symbol of creation and Rama should be regarded as Divinity, or the Atma, and the marriage between Rama and Sita is the confluence between Divinity on one hand and the essence of human beings on the other. Sita’s aspect is symbolic Vignana and Pragnana or knowledge and wisdom. She is the embodiment of Shakti. Vishwamitra, who realised and recognised this sacred aspect of Sita, was wanting Rama, the Divinity, to secure this aspect of Sita. The story of Ramayana teaches us the confluence or the coming together of these two Divine aspects. Such a confluence is for the prosperity of the world. All the great and Divine ideas that are contained within us feel exhilarated when we look at the coming together of these two aspects. All the good qualities that are contained in Sita were being described in terms of beautiful gems, diamonds, pearls and flowers. Everyone was anxious to go and see the marriage of Rama and Sita. They believed that Rama will look after people with greater joy and bliss and will give them all kinds of weapons and strength during the marriage. When we see the meaning of the words that have been used on that occasion, we realise that creation, with all its beauty, with all its attractiveness is in the form of Sita, who is born out of the Earth. This beauty of creation is being described by Vishwamitra in this story.

The marriage ceremony of Rama should not be regarded by us as a simple marriage where Rama married Sita on His own; but we should regard it as a confluence of all the noble qualities that are born with us, with the Divine spirit of Atma which is Rama. We call this moment an auspicious moment, and that is the moment where the aspect of Jiva is brought together with the aspect of Paramatma. When our mind can get fixed on God, that is also referred to as an auspicious moment. Many people ask the question, why is it, Swami, that my mind is not getting fixed on Divinity? When we look at it from another angle, say we want to get a girl married to a boy, we talk of issuing an invitation which is called a Lagna Patrika. The word ‘Lagna’ truly means confluence, the coming together of the Jivatma and Paramatma.

On the night when that Lagna, that confluence, took place between the Jivatma and Paramatma, Vishwamitra disappeared from the scene. Till that merger took place, Vishwamitra was keeping the Divine aspect of Rama a secret. Not only Vishwamitra, but also all the Rishis kept it a secret because they wanted the destruction of Ravana to come about with certainty.

If, even before the marriage of Sita and before the destruction of Ravana, they told everyone that Rama was an incarnation of God, marriage of Sita would not have taken place; Sita would not have been stolen and the death of Ravana would not have come about. This is the reason why from the very birth of Rama, He was conducting Himself and appearing to people as if He was an ordinary person. At no place, at no moment and in no circumstances did Rama proclaim that He was God in human form. The secret of Divinity is always like this and is hidden until the task, which God undertakes, is completed successfully.

- “The World is an Illusory Projection of the Substratum of Brahman”, Summer Showers in Brindavan 1977, Brindavan

Continued in Part 2…

Source: Rama, Chapter 4, Sai Vani: Avatar on Avatar Purushas

Sri Sathya Sai: Anatha Natha – By Dhiraj Sembhi

Each devotee has an interesting tale to narrate of how he was brought to the Lotus Feet. If we start collecting these experiences, we will have to use the earth as a paper, the oceans as ink and the mountains as a pen. Even this will not be sufficient to describe His glory.

My father and uncle were working in the British Merchant Navy and were on the same ship. In January 1971, they went to Canada. They had to move to Vancouver. In the evening, my father (who was a radio officer) gave clearance for the ship to move. But the ship never reached Vancouver. It was just 400 km away from the port, when it was caught in a furious storm which was raging at a speed of 65 km/hr. The engine room of the ship started flooding. My father sent an SOS message to the port, but did not receive any help. The last message received at the port was, “Engine room flooding, crew vacating the ship.” All this happened at 4 a.m. on January 9, 1971. The crew left the ship with the help of life boats and life belts. Help arrived from the port; helicopters and submarines rushed to the spot. A massive search operation was carried out for three days continuously, but they could not locate even one life boat.

Our family was plunged into grief when we came to know about the loss of our two near and dear ones at the same time. However, when the lifeboats of the members of our family were sinking in the deep ocean of grief, the Divine Savior arrived. He brought us to Puttaparthi and gave us solace to our hearts by His loving care and concern. He made us realise that He alone can save us; but the grief was boundless. None at home used to talk to each other; not even a single day would pass without shedding tears. But we always used to pray to Bhagavan that He should never leave us. The prayers were answered.

The Book - "Man of Mracles"
- By Howard Murphet

On Krishna Janmashtami day, when we children were making preparations to attend the night’s Akhand Bhajan, suddenly we smelt a strong fragrance. We looked around and found that there was not a single incense stick burning. In the evening, I had mentioned to my mother that Bhagavan never seemed to accept my fast (I was fasting at that time) as He never gave us any indication. A little later, I just happened to go to the Puja room and what I saw astonished me. All the pictures of the Lord were dripping with some watery substance, which I later came to know, was Amrit. The fragrance was very strong. Our eyes were filled with tears, but this time, with tears of joy. We did not want to leave the Puja room at all, but we had to go to attend the Akhand Bhajan. When we entered the Puja room again, just before leaving the house, to our great surprise, the whole scene had changed. All the pictures were covered with a thick layer of deep red colored Kumkum. None of us had ever seen such a thing before. We had read about it in Mr. Murphet’s book and that was all. So, we could not believe our eyes. That time we never thought and understood the reason behind it. We never told anyone about this. But the next day, there was a Bhajan in our house and everyone saw this miracle and they were all surprised because they also had never seen such a strange thing. Soon, many people started coming day and night - they used to do Bhajan. Sometimes appearances of grey ash or Prasad could be seen. We were caught in a tight routine.

Strangely enough, this tight routine of attending to people, listening to the Leelas of Bhagavan, and doing Bhajans worked wonders. We were forgetting about our grief and God became the center of our thinking. When the Lord felt perhaps that we could live without it, He stopped His play. The Kumkum which used to appear profusely now and then, and the Vibhuti which used to manifest on the pictures, stopped completely. When this Leela was over, we were capable of living in this world with the strength given by Him and by holding on to His Feet.

He guided us on each and every step and is still our guiding light. He gave us a new life - full of enthusiasm and joy. He proved that He is the Anath Nath. I cannot express my feeling of gratitude, for I have no words to express. I can offer only my most humble prayers to keep me always at His Lotus feet and to make me His worthy instrument.

- Dhiraj Sembhi
Alumnus, Sri Sathya Sai Institute of Higher Learning
Prasanthi Nilayam Campus
Currently, Quality Controller at Das Holding L.L.C., UAE

Source: Sai Nandana 1995 (70th Birthday Offering)

“Indian Culture is Ancient and Eternal…”

March 16, 2002 (Friday)

Swami came out after the evening interviews.

Swami : P. V. Narasimha Rao (Prime Minister of India, 1991-1996) is coming tomorrow. Yesterday, he was acquitted by the Court. He wanted to come directly from there. He did not want to drink even water till he comes here.

Prof. A. K. : Yes, Swami. He had to undergo so many problems. He had to suffer a lot.

Swami : When you are on the right side, the victory is yours. Yes, it will take some time, but ultimately the truth prevails. Satyameva Jayate (Truth alone triumphs). Previously, he was the Education Minister (Government of Andhra Pradesh), then he became the Revenue Minister and finally, he became the Prime Minister. He is an ardent devotee of Swami.

Swami then elaborated on the differences among people. He then said that people have lost faith in God. Asked whether idol worship should be done or not, Swami said, “It is necessary and nothing wrong in it.” He then gave the analogy of the finger and the kerchief. Swami said, “When you want to show something on a kerchief, you point your finger in the direction. Subsequently, you look at the kerchief and are no longer interested in the finger. In the same way, the idol will lead you to the Divine. It is not the stone or the idol which you should concentrate on. Even in the country, people are divided into different segments. People fight over God. If a Vaishanvite (devotees of Lord Vishnu) hears the name of Shiva, he would immediately close the windows of his house, and the same is true with Shaivites (devotees of Lord Shiva). Even Vaishnavites and Shaivites are divided. In Vaishnavites, there are people who keep Naamam (mark on the forehead) in a ‘V’ shape and others in a ‘U’ shape. Once, on a temple elephant’s forehead, the Naamam was kept in a ‘U’ shape instead of the ‘V’ shape. There was a dispute regarding this among the two sects and the case went upto the Supreme Court. The elephant died before the Supreme Court gave its judgment.”

Swami then asked a teacher which God he worshipped. The teacher replied that they worship all Gods. Swami then said, “Indian culture is Sanatana (ancient and eternal). All other religions came up recently. Christianity also came up recently. Even in Christians, they are two types, Catholics and Protestants. Initially, there were only Catholics, but few of them protested most of the time. So they were called as Protestants.”

Source: Students with Sai: Conversations (2001-2004)

Sri Sathya Sai Landmark Messages in Coastal Andhra Pradesh – Part 3

Sunday, March 21, 1965 to Tuesday, April 06, 1965

Nellore and Guntur Districts

Sri Sathya Sai Darshan

… Continued from Part 2

Swami visited Kavali (in Nellore District) and Razole (in East Godavari District) on the 3rd, from where He proceeded to Sathyavada. On 4th morning, He addressed a large gathering of devotees at Sathyavada. He gave the clarion call to uplift villages. He said:

“The very first function in the New Year Vishwaavasu is this vast gathering at Sathyavada, a veritable ocean of humanity, formed by rivers and streams from miles around, an ocean of joy, rather than an ocean of humanity! Man is born for the attainment of that joy, not for sheer eating and reveling. Real and lasting joy can be won only by a life led along the path of Dharma. Dharma makes the inherent Divinity of Man shine forth; that illumination is the purpose of Life, of the recurring sequence of birth and death. Man has in him the spark of Divinity, which is omnipresent, omniscient, omnipotent and immanent in the entire Universe; in order to become ever aware of this innate Reality, man must learn the technique laid down by the scriptures, revealed by the same Divinity.

The very first lesson in the primer of this spiritual text is the control of speech. Speech is the armament of man; other animals have fleetness of foot, sharpness of claw, fang, horn, tusk, beak, talon. But, man has sweetness of speech, which can disarm all opposition and defeat all the designs of hatred. Sweetness makes you Pashupati, (Divine); harshness makes you Pashu (bestial). Mere outward politeness or sweetness is hypocrisy! Sincere speech must flow from real sweetness of heart, a heart full of love. Remove all evil from the Manasa Sarovara, (the pellucid Lake of your Mind), and make it a fit abode of Godhead.

The Thundering Discourse 

Dedicate the deed and its consequence to God

Do not aspire to be a servant of God, working for wages; you reduce yourself to that level if you ask for this and that from Him in return for the praise that you offer or the sacrifice you undergo; even if you do not ask, if the bargaining attitude is in your mind, or, if you feel disappointed that God did not give you desirable objects in return for all the trouble you took to please Him. Do not calculate profit; do not count on returns; do not plan for the consequence; do, since you have to Do, since it is your duty. That is real Puja. Dedicate the deed as well as the consequence to Him. Then you become His own, not a coolie, demanding wages. That is the highest level a Bhakta can reach through Sadhana. That is the reason why Nishkama Karma (desireless action) is so highly extolled in the Geeta by Krishna. The heart has the precious treasure of Ananda, but man does not know the key to open the lock; that key is Namasmarana - the repetition of the Name of the Lord with a pure heart. Purify the heart with the four instruments' Sathya, Dharma, Shanti and Prema. Always endeavour to do good to others, to think well of them and to speak well of others. This endeavour will wear away your egoism and attachment to things that cater to your pleasures. Do not behave like birds and beasts, always engaged in earning a living or rearing a family. Struggle for higher things; use the higher talents with which you are endowed.

Sri Sathya Sai Darshan in the Village

I am glad this village has responded so well to the call of the higher things in life! All villages must awaken to this Vision of the Supreme. Do not be dispirited; it will happen soon. As a matter of fact, humility and reverence are fast disappearing in the towns; uppishness and irreverence are becoming the fashion there. The fear of sin has faded; there is no faith left in the towns, either in God or in themselves. But, these virtues - humility, reverence, dread of sin, faith in the victory of truth and the efficacy of virtue, the existence of an eternal ever-present witness - these are still existing and flourishing in the villages. People who have themselves fallen are now attempting to ‘uplift’ the villages; people who are suffering from the mania to imitate strange cultures are talking of preserving and propagating the genuine culture of India which villages are still nourishing, and planning for the same.

Man becomes a prisoner of his own desires

Some consider themselves great because they have vast territory, some because they have finance, some because they have arms, some because they have vast populations; but, the real wealth, real greatness is virtue which earns the Grace of God. The Kauravas had everything that the world honoured and envied; arms, ambition, friends, allies, forces, riches. But, God was not on their side, for, they were wicked; and they reaped disaster and disgrace. All things that people pride themselves on having, give Anandam only when they come, but they have grief when they disappear, as they must some day or other. But the Grace of God is Satya, that is to say, persisting without change at all times and at all places; it is Nirmala, uncontaminated by any blemish, full, complete, almighty; it is Nischala, unaffected by modifications. Instead of earning that Grace and the Ananda that flows from it, man spins a cocoon around himself from the sticky fluid of objective attachment and becomes a prisoner of his own desires. ‘I’ and ‘mine’ are the two poison fangs of the cobra of worldly life. Pluck them from your make-up and you are no longer dangerous to society, and to yourself.

Discover the prime purpose of human life

I know that you have to lead an exacting life in the villages, waking with the cock-crow and sleeping when the birds start sleeping. Of course, you have to work for your food, raiment and housing and for your family, to keep all those depending on you happy and comfortable. But, I want to ask you a question: Is this all? Does this complete the task? What has happened to the prime purpose of human life, which you have earned after ages of struggle? Of what avail is all the long years spent in this body if you have not discovered the answer to the essential question: "who am I?" Know that, become masters of your own realm, the realm of the senses, the intellect, the feelings, the impulses, the instincts, the attitudes, the prejudices. Then only can you claim to have Swarajya. When in your own household, the sons rebel against the parents and brother harbours hatred against brother, how can you call yourself 'master'? So, too, when your senses drag you in one direction and your intellect in another, how can you claim to have Swarajya?

I must warn you against two infectious diseases that are rampant in the country now; selfishness and the habit of reviling others. Investigate, examine, and then you have the fight to pronounce judgement. Investigate, examine and then, you will realise that the self is better served by serving others; you will realise that there are far more useful ways of spending time, the little time that you have here in this life than reviling others or praising them. Rather than, concerning yourselves with the faults and excellences of others, care more earnestly for your faults; foster more carefully your own excellences. That is My advice to you today.”

On the Dias before the Discourse

He further proceeded to Repalle (in Guntur District). At Repalle, He discoursed to the devotees on the 5th and 6th. Giving His New Year Message at Repalle, He said:

“The New Year is called Vishwavasu and you must take it as a call to strengthen your Vishwasa (faith); faith in your own Atma, your own Divinity, which manifests itself as Love, as desire for immortality, as detachment, as admiration of virtue, the awe and wonder that Nature provokes. But, man is neglecting a grand opportunity, the opportunity of imbibing his own genuine grandeur. He prefers to burn the sandalwood trees for sale as charcoal, for, he does not know the value of the wood. The Divine he takes to be just human; the goal he has set before himself is the winning of Sukha and Shanti; that is the proper thing to do, but, he stops after a few steps, mistaking the pseudo for the real, that is the tragedy. He believes that if he gets two full meals a day, a few yards of cloth to wear, and a roof over his head, with a few sundry superfluities, he has reached the goal; but the joy he derives is paltry, mixed with grief, easily turning into pain, harmful to others, full of pride, envy, malice, greed and other harmful ingredients. The body that is sustained on food which will not keep fresh for even a few hours, how can it be fresh for long? That which is made and marred cannot for that very reason be truth; for, truth cannot be made and marred. It is, was and will be, without any modification.

What is the immortal part of man? Is it the wealth he has accumulated, the residences he has built, the physique he has developed, the health he has acquired, the family he has reared? No, all that he has done, developed or earned are destroyed; he has to leave them all to the ravages of time. He cannot take with him even a handful of earth, the earth he loved so much. If only the dead could take with them a handful each, earth would have become so scarce that it should have been rationed by now! Discover the immortal 'I' and know that it is the spark of God in you; live in the companionship of the vast measureless Supreme and you will be rendered vast and measureless.

Consider all objects that you collect here as given on 'trust' to be used in this caravanserai, during your pilgrimage, in this Karmakshetra (the field of action). You have to return them when you leave; they belong to another. When you hold a currency note in your hand and say proudly, 'This is mine" that note laughs at you, for, it says, "O, how many thousand persons have I known, who have prided themselves like this!" The body is but a tent. Don't fondle that delusion; pant for the Dehi (Indweller), He who resides therein and makes it active, makes it ponder and conclude and act.

Sri Sathya Sai with the Villagers

The body is but a tent for the pilgrim 

As the carpenter shapes the wood, the blacksmith shapes iron, the goldsmith shapes gold, so the Lord shapes in His own way, as the fancy suits Him, Prakriti or the Created Universe, the Manifold, woven of Space and Time and Guna. Know that the Lord is the basis; and lose all fear. The tiny sparrow sits on the storm-tossed bough, because it knows that its wings are strong; it does not depend upon the tossing bough to sustain it. So too, rely on the Grace of God; earn it and keep it. Then, whatever the strength of the storm, you can survive it without harm. Discriminate; discriminate all the time; use Viveka and Vijnana (spiritual knowledge) and experience of the waking stage, the dream stage and the stage of deep sleep. In the dream stage the senses are negated; Buddhi (intellect) does not work; only the mind is the master: it creates its own 'world'. A tiger mauls you in the dream; a snake strikes deep into your leg. You feel all the pain and all the fear. How do you cure the unhappy man? There is no need to bring a doctor or a magician with his charms. Wake him; he is cured! He knows that there was no tiger or snake or bite or pain. So too, Jnana will immediately remove all the dual experiences of joy and grief, derived from these non-real objects.

You say, "I was awake", "I dreamt", "I slept soundly". Now who is this "I"? Who is this "I" that has none of the three stages, that persists from birth to death, that deals with the body and all the organs and senses, all the various feelings, impulses and experiences as 'its', 'its possessions', 'its instruments'? That 'I' is the thing to be known and once known, you must not allow your mind to stray away from it. An empty iron box gets valued when it contains jewels; the body is honoured when it contains the jewel of consciousness and the valuables called virtues. Life has to be lived through, for the sake of the chance to unfold the virtues. Otherwise, man is a burden upon the earth, a consumer of food. Whether you like it or not, the length of your life is being clipped every day; the Sun takes a day off it when He sets. You have to pay Him this tribute. You cannot get it back, however hard you pine for it or promise to put it, if given back, to better use' once gone, it is gone forever. And how can you be sure of the day ahead? You may not live to see it. So, sanctify every moment by holy thoughts, words and deeds. Even if you have no steady faith in God or in any particular Name or Form of that Immanent Power, start by controlling the vagaries of the mind, the pulls of the ego, the attractions of sense attachment. Be helpful to others; then, your conscience itself will appreciate you and keep you happy and content, though others may not thank you. Life is a steady march towards a goal, it is not a meaningless term of imprisonment or a stupid kind of picnic. Be patient, humble; don't rush to conclusions about others and their motives.

You have six fires raging in you

When fire rages, you try to put it out by throwing sand or water, and you keep a stock of these in readiness. But, you have six fires raging inside you - lust, anger, greed, attachment, pride and hatred. What have you in store to put them out? Keep ready Satya; Shanti, Dharma and Prema. They will help you to scotch the flames; they are effective extinguishers. Each one eats to assuage his own hunger; so too each one must discover the best way to appease his own spiritual hunger. Do not be led away by the scorn of others or by the recommendation of others. Contact your own reality in the silence that you create by quietening the senses and controlling the mind. There is a Voice that you can hear in that silence. The true witness of your having listened to that Voice is your behaviour. A tree is held and fed by the roots that go into the silent earth; so also, if the roots go deep into the silence of your inner consciousness, your spiritual blossoming is assured.

Yesterday, a very large number of old men, women and children were put to great trouble, since there was great rush and jostling for space. Since all were moved by Prema towards Me, I felt responsible for all that. I sometimes feel that I should not thus move out to places, for when lakhs of people come, quiet becomes difficult. The loudspeakers too joined in adding to the confusion by going out of action. You must learn not to lose patience, but to wait and put the chance to the best use.”

From Repalle, Swami left for Madras on 6th. He completed one of the most insightful and action-packed trips to the Coastal Regions of Andhra Pradesh.

Source: Sri Sathya Sai Digvijayam (1926 – 1985)

The Three Types of Human Lives

There are three types of ‘lives’ in humanity. The remaining are contained within these three. The first one is Pushti Jeevi, the second one Maryada Jeevi and the third one is Pravaaha Jeevi. 

Pravaaha Jeevi 

Pravaaha Jeevitam means the life which is ever flowing. It is the one that centres on birth and death repeatedly (Punarapi Jananam, Punarapi Maranam). The main reason for birth is action. The basis for action is attachment (Raga) and hatred (Dwesha). The basis for attachment and hatred is illusion (Bhranti). The basis for illusion is ignorance (Ajnana). The result of ignorance is misery (Dukkha). So the beginning is action, the end result is misery, and all that goes on in between is ever flowing life: Pravaaha Jeevitam. 

The lives of the Pravaaha Jeevis (the ones leading the Pravaaha Jeevitam) are dedicated to ephemeral, transient, physical and worldly matters. There is no trace of Divinity or sacredness in their life. There is no spirit of service or of helping others. With all the determination, such a person will accomplish what he wants to do. His ambition is important to him. He does not think of the actions and consequences thereof. These actions transform into various types of seeds. These seeds germinate into saplings. Therefore, Pravaaha Jeevi, the ever flowing life, is the path that germinates the seeds continuously. No attempt is made to end such a life once and for all. Therefore, in spite of ages (Yugas) gone, in spite of infinite time gone, such beings continue to spend their time between repeated births and deaths. Why is such a life called Pravaaha (flow) Jeevitam? In a river there is an incessant flow of water. The water continuously flows forward. Hence, such an ever-flowing life is called Pravaaha Jeevitam. It has no end. These Jeevas, in pursuit of the ephemeral worldly desires, spend their lives in such a manner. They do not bother about the consequences of their actions. They do not bother about what would happen to them in the future. They make every attempt to derive joy and happiness from the artificial and temporal scenario in the world all around them. There is no trace of theism, theistic atheism or atheistic theism in them. In this way, they go through various forms of life.

Maryada Jeevi 

Maryada Jeevitam is a nobler level of life as compared to Pravaaha Jeevitam. The ones leading such a life are concerned with their desires, their happiness, their joy – for themselves and their family. They lead their life keeping in view the happiness and joy of others too. They also think of the life here and hereafter. In this world there are lot of people of this cadre. More than the ever-flowing life Pravaaha Jeevitam, there is scope for inquiry in Maryada Jeevitam. 

Not able to understand the nature of Divinity, not able to understand the nature of the world, enquiring and relying on the physical world to experience temporary happiness, they step into the spiritual field. It is like riding two-horses in a race (the two horses symbolise the worldly life and the spiritual life). It is dangerous. In times of happiness, they do not have any faith in God. In times of difficulties, losses and problems, they think of God. What sort of life is that? They are frustrated with problems and get elated in happiness. Such a life of elation and frustration is full of bumps and jumps (unsteady). It also makes one restless. 

From the worldly point of view, people respect the Maryada Jeevi as a respectable person, as the Maryada Jeevis are serving the society to a certain extent and also thinking of the welfare of others. However such people do not understand the inner feeling and do not know the inner nature. Though there is selfishness (Swartham) and self-interest (Swaprayojanam) in such people, they also express from the outside, the welfare of others and the society around. Therefore, it is a life of courtesy. Sometimes it may take us along the perverted path.

Tyagaraja (1767-1847)

Tyagaraja said, “Think of Rama in full knowledge of the true nature of Rama”. On one hand, the Maryada Jeevi pretends as if he knows Divinity. He expresses as if he is in full knowledge of spirituality but he knows neither spirituality nor Divinity. As he conducts himself in utter state of ignorance, he faces certain problems. An ignorant man, if he pretends to be all knowledgeable, it amounts to cheating. The modern education is on this path of Maryada Jeevitam. The modern educated man pretends as if he knows all, but he doesn’t know anything. All he knows is just bookish knowledge. He has neither experience, nor knowledge, nor discrimination. He has no practical knowledge. He doesn’t know what Divinity is. He says that Divinity exists. Even though he talks of the existence, he doesn’t have full faith in Divinity. He carries out his life in a mechanical routine way, just as one brushes one’s teeth with toothbrush and toothpaste after one gets up from bed in the morning. Because everyone says that God exists, he also follows the same. But he is not doing so in full awareness of the existence of Divinity. By such behaviour in the external physical world, he earns respect. One can teach many people in various ways. One can also teach the essence of Vedas and Shastras. One can pretend as if he knows all. One can also create the feeling that he is all knowledgeable people. However, in practice or by experience, he doesn’t know anything. This is Maryada Jeevitam. This can also be called pompous life (Adambara Jeevitam). The one who leads such a life is a Maryada Jeevi. There are lots of people of this type. The inner current in this sort of life is attachment (Mamakaram) and ego (Ahamkaram). 

Pushti Jeevi 

The next type of life is Pushti Jeevitam. Pushti Jeevitam means satisfying one’s own self, knowing the nature of one’s Self, conducting one’s own self according to the reality known, teaching the same to others, practising the same thing in daily routine, having full faith in Divinity, thus making one’s life sacred. The basis for the entire world is God. Those people who make false claims that they have done this or that are under the state of ignorance. It is only out of ignorance, that there is attachment and ego. For all difficulties, the basic reasons are ego and attachment. One may have attachment to the external world, but attachment to the Self (Atma) is more important. One should have attachment to the Self (Atmabhimanam) and not to the world (Lokabhimanam). People leading such a life are called Pushti Jeevi. 

There is a subtlety here, which the students should clearly understand. In this world, there is no basis to prove the existence of God. One can repeat the Vedas, the Shastras, and the Upanishads, but none can specifically describe Divinity. But this Pushti Jeevi teaches one principle to the world. He declares that God is in the form of a human being (Daivam Manusha Roopena). What for? As long as there exists the feeling that ‘I am a human being’ none can imagine or comprehend the nature beyond. God is beyond (Ateeta). How can that which is transcendental be expressed? So long as there is the human illusion and attachment, none can comprehend the principle of that which is transcendental. If the narration proceeds along imagination, it lands up in foolishness. 

Take the example of a buffalo. Suppose the buffalo decides to worship God. How does it feel? It would begin to feel that God would be just like itself. The buffalo would feel, “I am small here, while He is in infinite form”. The buffalo therefore starts worshiping the Lord imagining that the Lord is in the infinite form much bigger than its own size. So the buffalo imagines God in the form of a huge Buffalo. Take the example of a small fish who desires to worship God. It would also think, “God will be just like me”. It has not seen any form other than its own. The fish will expand its own feeling of its own form and start worshipping it. Similarly man also starts worshipping by imagining God in his own infinite form. No one can picture it, no one can understand and narrate that Transcendental Principle. Here you can think of one factor - buffalo and Brahma, fish and Brahma, human being and Brahma. All the three consider that this is Brahman, but Brahman is present in all the three as one form. The names and forms are different, but the unity in all the three is the three aspects of Sat-Chit-Ananda (Truth, Awareness and Bliss). They are also called Asti-Bhati-Priyam (Existence, Illumination, Satisfaction). These three are called Brahman, Atman, God and by many other names. But in the case of the buffalo, fish and human beings, these three have different names and forms. Therefore Asti-Bhati-Priyam are permanent, the name (Nama) and form (Roopa) are temporary. 

Source: Worship the Divine Descended in Human Form, Discourse 26, My Dear Students Volume 5, 

Responding to the Unspoken – By Giridhar

Intuitively, I felt that somebody had robbed me of something very very precious. A close inspection of my cupboard bore no fruit. My books, my clothes, my money, my tape-recorder - everything was intact. I opened my box and rummaged the contents like a customs official, but it was of no avail. Again I found everything in order. 

  

After many such unsuccessful attempts all over the room, I slumped on my chair, quite anxious. As soon as I sat, out from the blue came the answer, “I have lost my heart.” This is what happens to all those who come to see our Divine Lord Sai. We lose our heart to the one who is omnipresent, omnipotent and omniscient. We lose it to the one who gave it to us, the one to whom we can lose anything and everything. 

Later I understood that this had been just the beginning, not the end! This happened after I had joined the Sri Sathya Sai College. In 1979, the Sri Sathya Sai College was started and it was granted the status of a Deemed University with its name changed into Sri Sathya Sai Institute of Higher Learning in 1982. Swami made me realize how He spontaneously responded to sincere prayers. 

It is a well understood fact that all of us who come here to Prasanthi Nilayam expect the Loving Lord to speak to us at least a few words and I was no exception to this. One evening, all of us, boys were seated in the otherwise empty Poorna Chandra Hall, awaiting Swami’s arrival. Wearing the shirts (cotton shirts with extra pockets on the sleeves and similar other embellishments) sent to us by Bhagavan Himself, we were expectantly waiting for the Lord. 

I do not know what the others were doing, but I know that for the first time I was praying intensely for Swami to come and speak to me. Swami who was inside the Green Room of the Poorna Chandra Auditorium was busily directing a drama for the Dasara festival. He came out to see us wearing the new shirts. As soon as we realized that Swami had come, we went running and stood in a semi-circular ring near the dais. 

  

As Swami came in, He started talking to the boys and slowly and elegantly moved toward us. As the distance between Swami and me decreased, the intensity of my prayer increased. He came and stood majestically in front of me and spoke to a boy next to me, on my right and also to a boy on my left. Now it was my chance, and by this time I was quite sure that Swami was going to talk to me. Confidently, with a big grin from ear-to-ear, I looked to him. But to my surprise, and amazement, Swami nonchalantly turned and walked away. I was shattered, depressed, discontented, fatigued and sad, and with all the sadness that I could muster, I cried to the Lord, for having disappointed me. I cursed myself for not praying properly. I told myself that I was a sinner, an impure fellow and that was the reason that He did not speak to me. 

That was all. Perhaps Swami felt that I had learnt my lesson. He suddenly turned and came straight to me and holding my shirt, He said, “Ah, what a shirt! With so many pockets! Good to wear it.” I was startled for I never expected this. I did not know where I was. I was sweating and shivering in awe and bewilderment. 

Anybody in my place would have been in the same position, after such a shock. There was a sudden break in my thinking. My emotional turmoil came to an end abruptly. After sometime I walked back slowly to the hostel with tears rolling down my cheeks. Later on retrospect, I understood how Swami had made me enjoy the whole experience by keeping everything in suspense and by indicating clearly that He had spoken to me, because I had prayed for it. Another telling point to be understood here is that Swami had moved nearly 20 feet away from me and was about to go back from the auditorium but he came back and spoke to me two seemingly unimportant sentences. No human would walk back to talk something so unimportant. 

This incident was followed by a few more in the years to come and they have made such an indelible imprint on my mind that never will I forget them in my life. Every such experience has made me realize how close He is to all of us. Watching every thought of ours, every breath, whether we are in the hostel or in the Mandir, whether we are in the hills or deltas, whether we are in Madras or Bombay, whether in the Earth or on the moon helping us, coaxing us, comforting us, guiding us and guarding us. 

- Giridhar

Alumnus, Sri Sathya Sai Institute of Higher Learning

Prasanthi Nilayam Campus 

Source: Sai Nandana 1985 (60th Birthday Offering)

“Life is like a Clock…”

March 17, 2002 (Saturday) 

Swami gave a discourse to the police as a part of the Police Conference in the Bhajan Hall. After the conference was over, He came out to the Ganesh portico. 

Swami : I have told them everything practical. 

Teacher : Swami, You have a lot of patience. 

Swami : In life, one should have patience. Life is like a clock. The years are the hours, months are the minutes, and weeks are the seconds. The clock keeps moving and hence our life also. Be aware of this and make use of your life also properly. This type of training is for the first time in India.

(After a pause to the students...) Tomorrow exam? 

Students : Last exam for 10th class boys. We have Sanskrit exam. (Another student) Swami, 12th class has Sanskrit. 

Swami : (Calls a Music College student) How is your music? 

Student : Going on well, Swami. 

Swami : When are your exams starting? 

Student : Tomorrow, Swami. 

Swami : What exam? 

Student : Vocal, Swami. 

Swami : Does vocal mean singing? 

Student : Yes, Swami. 

Swami : What do you have in the exam? 

Student : Swami, we have some Varnas (Carnatic musical piece) and Keertanas (devotional songs) to sing. 

Swami : What have they taught? 

Student : Brochevaarevarura and Aparaamabhakthi. (Songs composed by saint-poet Tyagaraja and master pieces of Carnatic music.) 

Swami : Which Raagam is Brochevaarevarura? 

Student : Swami, Sriranjani. 

Swami : Which Talam? 

Student : Aaditalam. (Swami asks the student to sing the song. After the student sings the song, Swami corrects him by singing it Himself.) 

Swami : What else? 

Student : Maayaateeta Swaroopini and Sri Guruguha. These were Muthuswamy Dikshitaar’s (a South Indian poet, composer and one of the Musical Trinity of Carnatic music) composition. Shara Shara Samarai. This was Tyagaraja’s composition. 

Swami : Tyagaraja’s compositions were very good. (After a minute’s silence...) 

(To a teacher) Who was Vibhishana’s daughter? 

Teacher : Swami, Trijata. 

Swami : She was a very good woman. Whatever she dreamt came true. She once got a dream that Lanka will be burnt and Ravana killed. 

Prof. A. K. : Swami, was Lakshamana Anveshaparudu (the one who keeps searching)? 

Swami : No, he was not. He got angry on Bharata when he came to meet Rama in the forest because he was the son of Kaikeyi (when Bharata comes to the forest to request Rama to return to Ayodhya). The only time he was in haste was when he got angry on his father (Dasharatha), who told Rama to go to the forest. That was because of his love towards his brother Rama. 

Prof. A. K. : Swami, in Mahabharata, when the Pandavas were sent to the forest and got humiliated, was it not cowardice (on their part to accept it)? 

Swami : That was not cowardice. They followed their Dharma. 

Prof. A. K. : But Swami, does following Dharma mean cowardice? 

Swami : No. Because it was the rule of the game that if they lose, they have to go to the forest. 

Prof. A. K. : Swami, the Kauravas enjoyed all the pleasures of the kingdom. But the Pandavas suffered by going to the forest. 

Swami : What type of enjoyment it was? They were never satisfied with whatever they got. Whereas Pandavas were satisfied, even though they were in the forest. Once Bhishma was planning on how to kill the Pandavas in the war. Draupadi came to know about this and she prayed to Krishna. That night, Krishna took her to the camp where Bhishma was residing and told her to remove her sandals and give it to Him. He then told her to rush towards Bhishma and fall at his feet. When she did this, Bhishma blessed her ‘Deergha Sumangali Bhava’ (may your husbands live a long life). 

When she got up, he was surprised to see Draupadi. Then Krishna comes in and out of His hand drops the sandals of Draupadi wrapped in His Angavastram (upper cloth in a traditional dress). She was a great Pativrata (one of chastity and devotion). The qualities of a Pativrata are: firstly, not going against the husband; and secondly, being satisfied with whatever she gets. When they were in the Virata kingdom, during a game of chess between the king of Virata and Yudhishthira, the king gets angry and throws the dice on to Yudhisthira’s head. As soon as Draupadi sees the blood oozing out of his nose, she immediately goes and wipes it, because she knew that on whosoever’s land his blood falls, it would suffer from drought and famine. 

Prof. A. K. : Even though Draupadi was from a Kshatriya family, she did not have Rajoguna (the Rajasic quality)? 

Swami : No, she did not have it at all. Rajoguna is not that which can be shown, it comes out as action. 

Source: Students with Sai: Conversations (2001 – 2004)