Sri Sathya Sai Extols Role of Religion and Culture at the Vidwan Mahasabha in Madras

April 22 - 24, 1967

The three-day sessions of The All India Prashanti Vidwan Maha Sabha was held at Madras from the 22nd to the 24th of April, 1967. The Inaugural Session was presided over by Swami Ranganathananda Ji. In His Divine Discourse, Swami said:

“The glory of Bharat is indescribable. Its people have reached the Himalayan heights of spiritual endeavour and handed down vast treasures of wisdom for all mankind. But of late, little men search for coal in the diamond mine! Children of this land must seek and secure the gems and be proud of the achievements of their forefathers. The Vedanta Shastra (spiritual science) is the basic science for the happiness of the individual and of the community of man. It preaches unity, peace and the existence of the Divine in man.

Three texts are considered authoritative by the seekers of this land: the Upanishads, the Bhagavad Geeta and the Brahma Sutras. These three teach the essentials for the higher life of the spirit. In order to make the teaching clear to the uninitiated, three great commentators, one after the other, wrote elaborate interpretations of these texts, and since each of them had one particular viewpoint, the three saw in the selfsame texts three different but not divergent paths to the goal of liberation. Shankaracharya elucidated them from the Advaitic (non-dualistic) point of view, Ramanujacharya from the Vishishtha Advaitic (qualified dualistic) and Madhwacharya from the Dvaitic (dualistic) point of view.

Dvaita philosophy or the dualistic point of view declares that the Jeevi (individual) is Jeevi and Deva (Universal) is Deva and the twain shall ever be only two. The Advaita school of philosophy declares that there is only one Entity (Deva) and that the Jeevi is a false improvisation which ignorance conceives, because it is not able to realise the Universal which alone exists. There are no two; Advaita means 'No-two.' Vishishtha Advaita, special or peculiar 'no-two-ness,' declares that Jeevi is a limb of the Universal, a component, but a distinct component of the One.

Faith should be patent even when suffering

All three are genuine paths to the same goal; and, those who follow one cannot change over to another all of a sudden. A car cannot change over to another all of a sudden. A car cannot fly in the air, nor can a plane taxi along the road to the destination. 'I am the Son,' 'God is My Father', 'I and My Father are one' - these declarations of Christ are significant in this context. As one's vision gets clearer and sharper, one's knowledge of oneself and the Universal in which he is involved becomes clearer, sharper and truer, until it becomes the very breath, the very core of his existence.

There was a famous scholar once who earned great fame as a Vedic exponent, but no one could guess his caste. Many suspected that he was not a Brahmin, but there was no means of discovering. At last, the wife of a Pandit said she could easily solve the problem. The scholar was invited for a feast at the place and when he was fast asleep after a full repast, she applied to the sole of his foot a red-hot brand at which the Vedic scholar yelled "Allah". Thus it was discovered he was a Muslim. Faith should not be a matter of exposition only; it should be patent

even when you yell in pain.

Patanjali in his Yoga Sutras says: "Yogah Chitta Vritti Nirodhaha" - "Yoga is restraining the agitations natural to the mind." Man alone is endowed with the equipment needed to establish mastery over the senses. Birds, beasts and other species have no such capacity to discriminate and renounce. They act on instinct or impulse; they cannot argue, assess, accept or reject.

Stick to your innate nature whatever may happen

A hermit was one day bathing in the Ganga, when he saw floating downstream on a piece of wood a scorpion. This is God encased in the scorpion form and name, he felt; he wanted to save  the scorpion. So, he took it on his palm; but, when it stung him, he dropped it on the waters. Then he was stricken with remorse and so, he lifted it up again. Thus it stung him five or six times; but, he persisted in his mission of mercy and at last, managed to drop it on dry land so that it could go its way, alive and happy. Many people watched his efforts and laughed at him for his stupidly exaggerated sympathy. The hermit told them that the scorpion had taught him a lesson and he was thankful for it. They asked him what it was. He said: "Stick to your innate nature, whatever may happen - that is what it has taught me." Its nature is to sting; it stung, regardless of whom or when.

Man's nature is to achieve Jnana; Ananda is man's essence. Love is the bloodstream that sustains him; peace is the vision that guides and directs him. That is the reason why he is addressed as 'Amritasya Putra', in the Upanishads - he is the son of immortality; he is eternal; he has no birth nor death. In the Geeta, Krishna declares that among the mountains, He is Himagiri, the Himalayas. From this, you should not infer that Krishna was a patriot who  spoke a good word about a physical feature of His mother-country. 

To reach the Himalayas, the abode of the pure, white, cool, snow (symbol of the Sattvic virtues) you have to pass through Haridwar (the gate way of God-awareness) and through Hrishikesha (control of the senses). Then only can you be the liberated soul, which is of the same essence as He. That is the inner meaning of this statement by Krishna. Unless you know the inner and the correct meaning, faith will be uncertain and practice spasmodic.

The three tragedies and the cure to overcome them

The consequence of avoiding the knowledge and practice of Vedanta is the increase of three tragedies: Papam, Tapam, Ajnanam (Sin, Suffering and Ignorance). The Name usually given to the Reality that you are, namely, Rama, is the cure for all three. Atma is known as Atma Rama because Rama means that which pleases and nothing confers such vast inexhaustible joy as the Atma. So, the word Rama means the Atma. That word consists of three components: Ra, and ma. 'Ra' is the mystic representative of Agni (Fire) principle; it burns sin into ash, 'a' is the symbol of Surya (Sun) principle; it destroys the darkness of ignorance. 'Ma' is the symbol of Chandra (Moon) principle; it cools the Tapam or heat of suffering. So, 'Rama' overcomes all the three tragedies and reveals the Truth, the Beauty and Goodness. Repeat the Name, Rama with this significance in mind and you can feel its effect very soon.

Man is Atma Swarupa (of the nature of Atma), which is Truth, Beauty, Goodness, Peace and Love. But he craves against his nature, for the false, the fleeting, the crude, the inert and the chaotic. This is demeaning and disgraceful. Man must turn his face away from these and seek in himself the source of strength and joy. He must always have in view God, of whom he is an expression, when he does any act.

The Karma Kanda of the Vedas which prescribes Yagas and Yajnas (Vedic rituals of sacrifice) is designed to secure for man the Grace of God and not, as is often assumed, a happy life in Paradise. The prompting should arise not from desire for Paradise, but from desire to obtain Grace, to dedicate the Yoga to God, leaving the benefits therefrom to the will of the Bestower. Nachiketa taught his father this superior outlook on the subject of Yaga and Yajna. The emphasis must be not merely on ritual correctness, but unconditional surrender to the God who is invoked and propitiated in these rituals.

Sacrifice the animal characteristics in Yaga

For example, the texts speak of Bhutabali - offerings to the Elements, as a rite to be observed. The common meaning of Bali is sacrifice of an animal, but the correct meaning of Bali is a tax, a tribute, an impost. It is from the taxes paid by the people that the government is able to provide various services and comforts for better living. So too, it is from the consolidated funds of these Balis that the Divine in the elements are providing humanity the benefits they derive, which will facilitate the acquisition of Jnana (spiritual knowledge). In the Yagas and Yajnas, Bhutabali forms an important rite. Sacrifice the animal characteristics like pride, hatred and passion and save yourselves.

When you go to a shop to provide yourself with something you need, you know that you cannot get it without paying its price. You have come here in order to get some inspiration, or information, or some glimpse of the inner treasure that you possess and of the means of benefiting by it - call it Atma Sakshatkara, Moksha, Atma Tattva or Liberation, Nirvana or anything else. You have come to this shop for it; we are selling the thing you need. But you are hesitant to pay the price. 'The mouth is closed tight when the bit and the bridle are brought; it opens wide when gram or grass is brought' is said of horses. It should not be said of men. So, when you come to gatherings like this you must come, aware of the precious ware that is here available, and anxious to assimilate as much as possible. Eager attention now, reflection later on what has been heard - that is the price you have to pay.

There is no use of reading without practising

Reflect and put into practice what you recognise as beneficial in what you have listened to. Practice gives you the golden harvest of blissful experience. If you spend all your time in erecting the fence, when are you to raise the crop? When you spend all your time in reading about agriculture and of the excellent crops that can be got by using high yielding strains of seeds, fertilisers, pesticides, etc., but do not plough, or sow, or spray or dig or pull out the weeds, how can the granary be full? Reading, reciting, listening - these are not enough; practise is what is needed.

Nachiketa and Lord Yama

If you are told that Nachiketa did this or Shvetaketu said that, of what avail is it? Unless you adopt them as your ideals, exemplars, guides, these Upanishads and scriptural texts are only fairy tales! Try to understand their steadfastness, their faith, their sense of values, their virtues and their uprightness. And yearn to acquire them. They only can we have another Nachiketa and another Shvetaketu. Or else, in the entire course of human history, there will be only one Nachiketa and one Shvetaketu!

Learn lesson from the events around you

You have seen hundreds of funerals; but no lesson has been learned. Buddha saw but one. It changed the course of his life and opened a new chapter in the history of the world. You have seen long processions of Sanyasins; Buddha saw only one Sanyasi. You have seen sick men by the hundreds. The renunciation of the Sanyasins, the suffering of the sick, the pitiable condition of the aged - these made profound impression on Buddha. He left his palace, his wife and new born child to seek the remedy for the miseries of life. If you cultivate a mind that will welcome such transforming impressions, these discourses will benefit you. 

Gautam Buddha sees the four sights

When all the millions who gather all over this ancient land to listen to spiritual discourses, put into practice a tenth of what they hear, Bharat will rise once again to the pinnacle of spiritual glory. But do not despair when confronted by the obstacles, the atmosphere, the handicaps, the dissensions and the doubts. They are all good omens, no unpropritious ones. You will soon delight in the restoration of Sanatana Dharma to its pristine glory. This must happen, it will happen, it shall happen.”

On 23rd, Prof. V. K. Gokak (Vice Chancellor, Bangalore University) and Dr. P. K. Sundaram (Department of Philosophy, Madras University) addressed the gathering. Swami then delivered His Discourse. He clarified the role of Religion in our lives. He said:

"Man's life has a beginning and an end; the beginning and the end are both governed by the law of cause and effect. The nest of a bird built with arduous circumspection on the branch is swayed by the gale and felled by the storm. The lovely petals of the rose, dancing in the breeze, and spreading fragrance around, are blown to the ground by the sudden gust of wind! Man too is floored at the height of his triumph by the stroke of some unseen hand. Man is aghast at the consequence that he experiences; he is unaware of the cause, for he has no inclination to seek it. The cause for birth is the same as the cause for death' fascination for sense-objects and the trail of activity that it involves.

Children are happy since they have not yet got involved in such activity. They scatter joy and enthusiasm, innocence and confidence. How comes it that they are so fresh and gay? Their minds are free from the infection of sense-pleasure-seeking. They are raveling in the untainted joy of their own innate nature. That is the reason why Christ fondled a child, and advised all the grownups to become children, so that they may be saved. How sweet is the smile of the babe in the cradle or of the child playing in the garden? That is the genuine nature of man which he tarnishes foolishly, year by year, as he grows.

Move on and climb ahead towards the goal of God

In the pure pellucid lake in the heart of man, the Lotus of Divine aspiration is blossoming; instead of offering that flower at the Feet of God, you try the trick placing there flowers that fade, fruits that rot, and leaves that dry. Offer the heart that He has endowed you with, filled with adoration and love! Your Ananda is my Aahara (sustenance), so, cultivate it. It grows only when you meditate on the source of Ananda, the goal of Ananda, namely, God. Seeta was interned by the cruel King Ravana in the most beautifully laid-out garden in Lanka, called Ashoka Vana (the Forest of No-sorrow). The flower-beds, lawns and greeneries, trees and creepers, bowers and groves were most pleasing to the eye and refreshing to the mind. But, Seeta derived no joy therefrom! She found therein only empty vanity, lust for power and foul
pleasure. But, Seeta felt real Ananda when an ugly monkey started repeating the name of Rama from the branch of the tree under which She sat! That name was for her the source of unfailing Ananda.

The stage of life, the status in society, the profession, the company into which you are ushered, the recreation you like - all these are to be used by you for cleansing the inner mirror, so that God may be reflected clearly therein. Grihastha Ashrama (the householder stage of life) is a step in the ladder to God-realisation. You do not settle down on a step, or stay on a rung, or build a home on a bridge. Move on, climb ahead, cross over, towards the goal of God. From Iham (this world) you proceed to Param (the world beyond); through the practise of the Dharma (code of virtuous conduct), pertaining to life in the world as a member of the human community, you transcend it and earn the right and the qualification to know about the Dharma of the beyond, the Nature and Glory of the Divine. Iha Dharma gives Ananda; but Para Dharma reveals to you the source of Ananda and merges you in that source.

In reality there is 'no bondage and no release'

The Lord, who incarnates to restore Dharma, Himself advises the renouncing of all Dharma for the sake of the ultimate Liberation or Moksha and in the same Bhagavad Geeta He recommends in the last chapter the giving up of even the craving for Moksha or Liberation, for there is in reality, "no bondage and no release". It is only a delusion born of ignorance, which disappears when the Light of knowledge is allowed to illumine the place where Darkness prevailed.

When you know that you are ill, you should try to take such a medicine that you will not need any other medicine, ever afterwards. You should not fall ill again. When you engage in activity, you must choose such an activity that will not involve you in its chain of consequences. Karma must be such that it does not involve you in further Karma. Karma dedicated to God, Karma done in a spirit of surrender, with no concern for the consequence - these alone can prevent the sprouting of further shoots from each individual Karma.

As a result of recent movements in world-thought man's heart is being hardened by hate and greed, not softened by love and sympathy. Intelligence (the 'dhee') which the Gayatri prayer attempts to urge into enlightened activity, blinds man from recognising in the beauty of nature, in the sublimity of space, time and causation, the might and majesty of God. It is perverted so much that questions like, "Where is God to be found?" "Why does He not reveal Himself to me now?" arise in the mind.

You can find God if only you look into yourself and understand yourself. He can be realised only after a long process of cleansing and at the end of a systematic disciplined preparation. Without learning the alphabet, how can any one dare condemn a classic? The culture embedded in the ancient texts promoted the composure and mental poise that is needed to delve into the depths of one's being. It is concerned with making every one aware of the Atma, the basic Truth, the only entity of which everything else is a by-product.

Religion is the product of awareness

Confusing religion with social customs like taking a bride, or dining with some one or declining to do so, people talk glibly discarding religion or disregarding it. Religion is the Mother and how can any one do without her or deny her or discard her? You can divorce a wife and marry again; but, you cannot deny a mother and declare another as the person who gave birth to you. Religion is not constituted of human fancies; it is the call of the Spirit from which we have come, of the Sea in the heart of the river. It is the sense of kinship one feels, when one sees other beings immersed in grief or joy. It is the exultation one feels when one experiences Truth, Beauty and Goodness. He who denies religion, has no discrimination, no heart, no feeling, no emotion. Matam (religion) is the product of Mati (awareness). Only, he who has none of these will argue that Religion is harmful or superfluous.

You can pluck a few leaves off the tree or chop off a few of its branches, but the Tree of Religion is deep-rooted in the human heart; it can never be destroyed or ignored. The fact that the body is but a shaky receptacle that is liable to crash any moment, that the senses are imperfect instruments of knowledge, that objects are not per se sources of pleasure or happiness, that the sense of 'I' persists in deep sleep too - these cannot be denied by decree or by swearing them off. Like all attainments, the attainment of self-realisation also involves hard discipline and concentrated effort. The price has to be paid!

Love the highest, Love the Most Lovable, God

Let us suppose you are abused, reviled, and grievously hurt, in a dream! Though you are pained at that time, when you awake, you are not aware of what has happened so realistically a few minutes ago. So too, when you awake into the higher consciousness of Jnana (spiritual wisdom), all the grief and joy, the pleasure and pain you experience in the waking stage are found to be as ephemeral as dreams. Report to the police that you killed a person; they will throw you into the lock-up. Tell them you killed him in your dream, they will brush you aside as a nuisance.

Having come upon the world stage as 'man', one should act the role effectively. The tree is known by the fruit. The human body is the temple of God. He is installed there. Yearn for the realisation of this Truth, seek to discover It and derive Bliss therefrom - that is Bhakti (Devotion, the path of Love to God). Love the Highest, Love the most Lovable; do not love anything."

Sri V. Santhanam, the Managing Editor of the Tamil daily ‘Dinamani,’ gave a speech. In His concluding Discourse, Swami explained the mission of the Prashanti Vidwan Maha Sabha.

Source: Sri Sathya Sai Digvijayam (1926-1985)