What is Maya (Divine Illusion)? How can we overcome it?

Man suffers from two types of agony; the first, which can be allayed through the intercession of others and the second, which can be allayed only by the individual's own effort. Hunger and thirst can be overcome only when the individual eats or drinks; however much others may eat, hunger will not abate even an iota. If your wife or father or mother or son or brother offers to take an injection on your behalf, can your illness be cured thereby? The hunger of the spirit, the illness of inner man is also the same. You must help yourself. The illness has come due to some excess, some infection, some breach of rules. The infection is produced by the viruses of Kama, Krodha, Lobha, Moha, Mada and Matsarya (desire, anger, greed, delusion, pride, jealousy). They do not allow your divinity to shine forth; they cause discontent, worry, grief and pain. You can brave them only by manifesting your inner strength. Do not yield to them; fight them with faith that you are unconquerable.

Give up the idea that you are the body

How did this fatal ignorance enter into your makeup? Well, there was once a huge mirror inside a room in a rural home. They wanted to take it out, but the door was found too narrow and too short! Some suggested that the wall be broken open while others said that the mirror itself be cut into two! How did they place it in this room, one shrewd villager asked. Yes, how did it get in? If they only knew that, they could manage to take it out too. Before the room was ready, the mirror had got in. So too, ere this body was formed, ignorance had established itself; it is a product of the sloth of previous lives. Do not worry about the house, and the mirror will cease to be a problem. Give up the idea that you are the body and ignorance will vanish. You can see yourself in the light.

The members of the Samajam enabled you to listen to very valuable discourses and inspiring Harikathas, which made you know many facets of the Ramayana, Bhagavata, the Puranas, the Vedas and Shastras. You heard from them that Rama was "Vigrahavaan-Dharmah" (Dharma embodied), that Krishna was "Leela Manusha Vigraha" (sporting in human form), but, how does that affect you? Have you felt that you too are kith and kin of Rama and Krishna, that every Manava (human) can be a Madhava, that every Nara (man) can be a Narayana? Unless you adhere a little to Rama Dharma, how can you claim to be a Bhakta of Rama? Unless you evince a little of the Prema that Krishna had, how can you pride yourself on being a Krishna-Bhakta? Do not be different from your ideal; approach it as close as you can. You must be as golden as the gold you idealise, though you may be a tiny jewel and He, a vast treasure. The Lord is Kavi and Valmeeki is also a Kavi; both create - one the loka (world) and the other, the Shloka (verse). The Bhakta must form himself on the model of Bhagavan; otherwise, he can lay no claim for Saaruupya (sameness of the Form of the Lord).

Maya is a false enchantress

Krishna Avatar is a Sampoorna Avatar, the Lord appearing with all the 16 Kalas (distinctive marks); whereas Rama shared the Kalas with other brothers. Rama appeared as if He was associated with Gunas (qualities), or as having qualitative behaviour, whereas Krishna was above and beyond such. Krishna never prayed, even in the direst crisis! But, Rama does so, to Aditya (Sun God), for instance; the intent of that Avatar was different. Krishna was unaffected by the Gunas. His relationship with Gopees was pure. A person like Dharmaraja selected Him above all the sages and saints of the day for special worship at the Rajasooya sacrifice.

The best armour against the tendency to read gross meanings into the Leelas of Krishna is Faith - faith in Krishna as the Lord. You can also remember that Krishna was a boy of seven, when the Rasa Leela (sportive dance) happened. 

King Parikshit asked Shuka, the immaculate saint who extolled Krishna as God, the same question: How could the Gopees attain Moksha? Shuka replied: They knew that Krishna was the Lord and they regarded Him as God and no less. He also reminded Parikshit that he himself owed his life to the divine touch of Krishna which changed him from a still-born child into a hefty baby. The miasma that makes you miss these points and drags your imagination into the mire is called Maya. Identify it as a false enchantress - that moment she will vanish and you are free.

There was once a Brahmin who passed through a forest on his way to a village, with a heavy load on his head. He could not carry it any further and there was no one in sight, except a Chandala (outcaste) youth, who offered to carry it for him only as far as the edge of the jungle, for as an outcaste, he was afraid to enter a village of the upper classes. The Brahmin persuaded him to accompany him into the village itself; he advised him to pretend to be dumb and not answer any question put to him. At the village all went well, until the master of the house to which the Brahmin had gone asked the outcaste to keep aside a pair of sandals. When he hesitated, the master chided the fellow, as was his wont: "Eh, you Chandala." As soon as he suspected that his identity was discovered, the Chandala fled! Maya too will do likewise.

Maya can be driven out

Maya can be recognised and driven out only when the mind is purified by Prema and the avoidance of envy and hatred, born of egoism. No act done without love can be commended; there are many who come here, thousands in fact, year after year, sharing in the Bhajan, listening to discourses, lectures, and staying put exactly where they were when they first arrived. Nama without Bhava (Godward inclination of the mind) seldom reaches the mark. The name of the Lord must be recited with awe and wonder, humility and reverence. The bow has to be drawn full before the arrow is released; then it will pierce the target. Feeling is the force that draws the string taut and makes the Nama reach the Nami (the bearer of the name).

The Lord is approachable by all; do not have envy towards others or feel that they are your rivals or your inferiors or even superiors; each has a place in His mansion. Satyabhama suffered from envy and so she was never happy. Droupadi had five husbands, but she was able to serve all impartially without envy and so Krishna was ever rushing to her rescue. Give your heart over to the Lord and move in society as a dedicated being; then, no harm can come to you. As a Jeeva, you may be an individual; but, as Atma, you are Vasudeva, the Samashti (path of the Universal whole).

The Gopees were Sages in previous births

First save yourselves and then save others, or try to. Being yourselves caught by the wily slush, how can you pull another out? Stand firm and safe on hard dry land and then lend a helping hand to the man struggling in the mire. You may wear the ochre robe but the robe may hide an ogre! You may advise others on yoga, but you may be full of toga (disease) yourself! Be sincere; talk only about your genuine experience; do not distort, exaggerate or falsify that experience.

Have the Atmic experience; only then can you understand the Bhagavata and explain it to others. For example: the incident where Krishna carries away the clothes of the Gopees. The Gopees (cow-herd girls) were Rishis (sages) in previous Avatar periods; the Vanaras (monkeys) of Rama Avatar come again under special charter; so their hearts are pure and their motives holy. When the Gopees pleaded, "Krishna! is it dharma for you to treat us thus?" Krishna replied, "My act is not Adharma; but yours is, for body-consciousness is against the highest spiritual dharma."

Vyasa once asked some persons, who came to him for advice to cross the Yamuna near his ashram, to bring him milk and fruits and after eating his fill, he told them, "Well! If I have maintained my vow of fasting go now and the Yamuna will make way for you!" They said, "Then we are lost; for, we saw you eat your fill with the things we ourselves brought you." But,

Vyasa said, "I did not eat them. I offered all to Krishna; I have no body-delusion. I am the Atma dwelling in this body." His Atma-consciousness was so well grounded that he could assert that he had not broken his vow!

World is changing but God is steady

What is realisation? The moment you see your own beauty and are so filled with it that you forget all else, you are free from all bonds. Known that you are all the beauty, all the glory, all the power, all the magnitude of the Universe. This Nature is but an infinitesimal fraction of His Glory; yet, you feel content with the pleasure it gives, the knowledge you gather about it, the wonder it reveals. The reflection of Shivam (auspiciousness) in the mirror of Prakriti (Nature) is Jeeva (individual being).

Look into the mirror and see your own image; you assert · "That image within is mine; but, I am different." So too, the Jeeva is Shiva but Shiva is not Jeeva. The image of the Sun in the water shakes, though the Sun is steady, up above; that is the nature of water, not the Sun; so too Prakriti is changing, but Shiva is steady, unchanging, ever the same. You do not believe that dreams indicate reality, because the dream is negated on waking. When you get knowledge, the waking experiences will also be negated. Until then, you will take all this as real; after that, you will find that this has only relative value.

The drug has to be revised, when the disease takes a turn. So, I shall tell you one more point before I close. We hear of many things and see many things. Man fills these with his own illusion and garnishes or tarnishes each thing with that illusion. A baby is born and dies within two hours or two months. If it survives and dies when it is 16 or 18 years old, the pain is greater, for the sense of "mine" has deepened its roots, through association and the development of hopeful attachment. No one is worried if the neighbour's son dies. This is due to the egoism and exaggerated attachment.

Give each problem the attention it deserves; but do not allow it to overpower you. Anxiety will not solve any difficulty; coolness comes from detachment. Above all, believe in God and the efficacy of prayer; the Lord has said that he who does good, thinks good and speaks good will not come to harm. That is the way to get equanimity, Shanti.

You have designed the chains that bind you

Some of you may imagine that it is a source of joy for the Lord to take a human form. If you are in this state, you will not feel so. I am always aware of the future, the past as well as the present of every one of you. So, I am not moved so much by pity. Not that I am hard-hearted, or that I have no Daya (pity). If you bolt the doors fast, how can the rays of My Grace be available to you? "Swami," you cry, "I have no eyes; I am yearning to see you. Won't your heart melt at my plight?" Of course, this pitiable condition melts your hearts; will it not melt Mine? But, since I know the past, the background, My reaction is different. If only you knew, you too will react differently. It is the consequence of evil, deliberately done in previous births, and so, I have to allow the suffering to continue, modified, often by some little compensation. I do not cause either joy or grief; you are the designer of both the chains that bind you.

Remove the weight from your head by transferring all burdens to the Lord; leave everything to His Will, His law. Feed your mind with sweet and wholesome food - Satsanga, Satpravartana, Sarveshwara Chintana (company of the holy, speaking of God, thinking of the Lord of the Universe); then you are full of joy. I am of the nature of Bliss (Ananda Swaroopa); come and take Ananda from Me and returning to your avocations, dwell on that Ananda and be full of Shanti.

Source: Divine Discourse at Prasanthi Nilayam on November 26, 1964

Sri Sathya Sai: The Teacher of Truth - By Dr. S. Kanakadurga

 “Ekam Sat Vipra Bahudha Vadanti” 

(Truth is one, the wise call it by many names) 

- Rig Veda

Bhagavan is our sole refuge to know the import of Truth as He is Truth Incarnate. He is our mentor, preceptor, and prompter in our quest for Truth. Baba defines and demonstrates the power of Truth. Truth is His very breath. An exposition of Truth from Bhagavan – the very embodiment of Truth, ensures a right understanding of Truth. He is Sat Chit Ananda. Time and again, He has declared ‘Truth is My nature, My mission, My message. Organizations bearing my name have to be strictly adhering to Truth.’ According to Bhagavan, man’s journey is not, as generally understood, from untruth to Truth, but from a lesser truth to a higher Truth. Bhagavan Baba in His discourses presents a composite and concrete picture of Truth as the fundamental human value to be cherished by man. He reiterates the absolute nature of Truth. ‘Trikalabadhyam Satyam.’

Truth is one. It is beyond mind and speech. It transcends the categories of time and space. Innumerable seekers have pursued different paths to recognize this Truth. There are notable differences among the seekers of Truth. Yet, these differences do not affect the nature of the universe. On the contrary, these differences must be viewed as different stages in the understanding of the cosmic process. It is the existence of these differences that has prompted a continuous search for a unifying principle.

Truth is generally understood to be opposed to falsehood or untruth. Bhagavan rightly put it, ‘Before Truth wears sandals, falsehood circumambulates the world.’ Though modern society is steeped in falsehood and perjury, a good many spiritual masters such as Sri Adi Shankaracharya have affirmed that ‘Apriya Anruta Varjitam,’ ‘Yatha Abhooth Arthavachanam’ Speech or incidents narrated or facts presented acquire significance or sound credible only if Truth forms the substratum. Asatya or Untruth is the consequence of fear. Sruthi says, ‘Sathye Sarvam Pratishthitam’- all is established firmly on the foundation of Truth. But it is also true what the Gita states ‘Anudwegakaram Vakyam’- Truth in speech entails that it should not create anger or pain to the hearers. Bhagavan too, insists on following Truth even in day-to-day activities of life. He chides those who waver on the brink of Truth and deviate from honest behaviour out of fear or on account of anxiety to please.

Truth is that which is unaffected by time’s flux - by the past, present and future. Bhagavan says that everything originates from and merges with Truth. There is no place that is devoid of Truth. Truth is the omnipresent and omnipotent principle – the pivotal force that controls the entire universe. It knows neither dissolution nor fragmentation. It is the eternal unchanging absolute principle. It is the Divine spark that evolves, unfolds, and spreads. It is difficult to cognize Truth so long as one is immersed in a life hedged by desires and belief systems. ‘One must live for Truth, not search for it,’ says Baba. He affirms that Truth is the life-force of an utterance, just as a promissory note should bear one’s signature.

‘Satyam Naasti Paro Dharmaha.’ There is no greater Dharma than Satyam. Unpleasant Truth and pleasant Untruth are to be avoided, says Baba. Satya Harischandra regained his lost family, wealth, and kingdom only by strictly adhering to Truth. Unity of thought, word, and deed constitute Truth. An individual who possesses such Trikarana Shuddhi is a real Satyavrata, a recipient of God’s Grace. Bhagavan says, everyday life too has Truth in certain measure, but spiritual life reveals Truth – the absolute, better than science, which merely states facts and relies on proof. Types of proof such as Pratyaksha Pramana (proof of direct perception) and Anumana Pramana (proof of inference) are the methods generally adopted by scientists to determine facts about the external universe. It is a known fact that science is systematised knowledge of intellectual enquiry.

Bhagavan explains, ‘if the letters ‘ne’ are prefixed to the word ‘science’, it becomes ‘Nescience’: i.e., not knowledge – Ajnana. Science is Vijnana. Adding ‘con’ to Science, it becomes Conscience, i.e., Jnanachaitanya. Thus, Science lies in between Conscience and Nescience. Having become a conscientious person by developing the spirit of love, one can reach the state of Prajnana, which is the fourth transcendental state of godhead: Goloka Dhamam, i.e., God, the abode of peace, Prashanti.

Prajnanam Brahma. Scientists employ all kinds of Yantras (machines) and still declare that they have not found God anywhere, but saints seeking God through their inner vision, see him everywhere. Science and technology have produced good as well as bad results for society, posing greater challenges to human civilization. Science has indeed become the magnum opus of the 20th century providing unparalleled means of saving as well as destroying life. Though science has offered new insights into the nature of the universe, it has certainly destroyed the mainstays of traditional, social, and cultural aspects, like customs, religion, morality etc.

The limitations of science have been understood by scientists, such as Einstein who observes, ‘without science religion becomes lame, without religion science is blind.’ Scientific investigations into Truth lead us up to the threshold of the spiritual world. But, a total awareness requires spiritual knowledge. All the worldly knowledge and physical powers are of no avail, says Bhagavan, if there is no spiritual strength. This is amply demonstrated by Hiranyaksha and Hiranyakashipu in the Bhagavata, Karna and Kauravas in the Mahabharata, and Ravana in the Ramayana. As Bhagavan affirms, Truth is understood better with the tools of Truth. It must be lived and experienced to be understood. Mere verbal description or definition is inadequate. Baba rightly points out that the modern man has lost sight of the fact that everything is permeated by Truth. Bhagavan asks a pertinent question, ‘How can man realize Truth?’ ‘Only by experiencing non-dualism’, He affirms.  

Baba teaches us how it may be practised and experienced: Satyam Bhruyat, Priyam Bhruyat, Nabhruyat Satyamapriyam. According to Bhagavan, even if it is truth, one should not speak it, be too frank, or outspoken if it is too unpalatable. Harshness in speech is to be always eschewed; soft and sweet tongue is preferable. The real Truth emanates from the heart.

Bhagavan always addresses all as embodiments of Love. During 1973 summer course in Indian Culture and Spirituality, Baba explained that SAI the universal mother, the cosmic Divine principle is the eternal Truth, the universal Love. One can understand and experience this all-pervasive love of our beloved Bhagavan by a total surrender and faith. Bhagavan makes us understand this every moment of our life. As Baba says, when the road ends and the goal is reached, the pilgrim finds that he has travelled only from himself to himself, that the way was long and lonesome, and that God who led him unto it was all the while in him, around him, with him and beside him. 

This truth was literally demonstrated to me along with my brother and sister recently during our pilgrimage to Gangotri and Yamunotri. As we were heading towards Nainital, after successfully completing our tour, we were taken unawares, as our car came to a sudden stop, caught in a traffic jam, in a precarious position, on a narrow road, flanked by very deep valley and sky high hills caught in a landslide, caused by inextinguishable forest fires. We intensified our prayers to our living God, Bhagavan Sri Sathya Sai Baba. There was an immediate response and redressal from our Loving Lord. A military officer came and signaled to us to follow his vehicle which he zoomed off at an incredible speed. We followed him blindly, reaching a safer destination, only to find, on looking back, the other vehicles stranded and the situation too grim. Our Lord’s ways are indeed mysterious and it will do us good only to get immersed in His infinite and inscrutable unfoldment of Truth Divine. It is verily the manifestation of Truth, or Sakshatkara of one’s personal God.

Divinity is changeless, eternal and true. Truth is God. The ‘I’ principle is, as Baba says, the Divine Truth. It is everything - the Self, Vital Breath, and the Overself. He illustrates this concept drawing our attention to numeral 1 that remains changeless, though the other numbers have to undergo changes and variations. Baba exhorts us to protect Indian Culture, Tradition, Truth and right living, as the true culture of Bharat is enshrined in the Vedic injunctions, ‘Satyam Vada, Dharmam Chara.’ Bhagavan proclaims, ‘Aham Satyabodhakaha’ – ‘I am the preacher of Satya; I am Satya; My actions are Satya; My glory is Satya.’ During the World Conference of Sri Sathya Sai Seva Organisations at Bombay in 1968, Bhagavan asserted, ‘This phenomenon (Supra-worldly Divinity in human form) will sustain Truth, it will uproot Untruth. That victory will make all of you exult in ecstasy. This is the Sai Sankalpa.’ On yet another occasion, Bhagavan affirms, ‘adhere to Truth, fulfil all the promises you make, then I will be with you.’ This assurance from our Lord is a time tested verity to all those who adhere to Truth, pursue the path of Truth, live under the canopy of Sai's Divine Love and protection. The Divine manifestations of Bhagavan are no mere myths and legends of yesteryears or distant aeons, but truly speaking, the inviolable and infallible concretizations of the Higher Truth - God is now here on earth. Our life is a ‘new chance, a fresh opportunity for realizing this Truth.’ Let us understand the present Avatar’s exhortations and explications of Truth that it elevates and inspires the individual and the society, and it holds forth ideals. It is the light that illumines Man’s path to God. Satyameva Jayate - Truth alone triumphs. The supreme folly is to forget this fact. Bhagavan cites the example of emperor Bali who asked his preceptor, sage Shukracharya, ‘can there be greater sin than going back on one’s plighted word?’ ‘Satyanna Pramaditavyam, Dharmanna Pramaditavyam’ - do not disregard Truth or Dharma, says the Upanishad. Overcome all the difficulties adhering to Truth, is the teaching of the Brihadaranyaka Upanishad. Bhagavan mentions about Sri Rama’s adherence to Truth, when Rama told sage Jabali, ‘for rulers in the Ikshwaku dynasty, the greatest calamity is going back on the plighted word.’

Truth is God. Truth is the source of wealth and prosperity.

It is, again, Truth that sustains virtue in the world.

(Sri Sathya Sai Speaks, Vol.27)

Harmonization of science and spirituality is the message of Bhagavan Sri Sathya Sai Baba in this present hour. God is one! That One is Truth! That Truth is Love! Through Love light comes! Our loving Lord of Parthi is verily the cosmic light, Prakanti, Prashanti! The cosmic Truth - the spirit of magnetism of Divine Consciousness!

- Dr. S. Kanakadurga

Former Head, Dept. of English

Sri Sathya Sai Institute of Higher Learning

Anantapur Campus

Source: Sai Sparshan (80th Birthday Offering)

What Birthday Gift does Swami want?

Sri Sathya Sai - 55th Birthday Celebrations - November 22, 1980

For the past five days various activities in Prasanthi Nilayam have kept you busy. But. none of you noticed the passing of time. The reason is, that you become oblivious to time when your minds are concentrated on Timeless Divinity with all your actions and thoughts merged in the Divine. Just as rivers which join the ocean become one with the ocean, your minds when immersed in the Divine become one with the Divine.

The Universe is the manifestation of God. In every human being exists Divinity, subtle and invisible. Association with good people and Sadhana (spiritual discipline) are essential for discovering the Divinity that is latent in the individual. The real purpose of human life will be achieved only when all our time and all our efforts are concentrated on realising the Divinity that is inherent in us. This realisation is possible for every human being. 

But, today people are engaged in actions contrary to this objective. They are anxious to know all about what is happening in America or England. They wish to study Geography or Astronomy, but few are keen to find out their own true nature and their real essence. This is due to a defective education. In the present educational system, there is no place for ethical, Dharmic, spiritual studies with the result that the students do not make any attempt to understand the purpose of human life. One seeks to learn all about the physical world. One learns all about America but does not know the route to Benares. One learns all about geometry, but knows little about the dimensions of his own house. One does all kinds of physical exercises but does not know how to sit in Padmasana (lotus posture). One studies Botany, but does not know the uses of the Tulasi (basic) plant.

God is the seed of all living things

This is the deplorable deficiency of the existing system of education. If students wish to realise their true divine nature, they have to turn their minds to spiritual studies. Atma Vidya (Spiritual study) is not a separate branch of knowledge. As has been described in the Bhagavad Geeta, it means seeing the Divine in the entire Universe. The Lord says: "I am the seed of all living things in the Universe - Beejam Maam Sarva Bhootaanam." The Universe is a tree of which the seed is the Lord and the fruit is humanity (Manavatwam). Without trying to discover the Divinity that is in the human form, people are wasting their lives. If you examine the great scriptures of the world, you will find that they all emphasize the supreme preciousness of being able to discover one's Divine nature, without which one cannot achieve real bliss. Man seeks worldly pleasures and prosperity but does not seek that inner Divinity which will give him permanent happiness.

Uphold the good name of your Country

It is deplorable that people born in this Tyaga-Bhoomi (sacred land of sacrifice) a Yoga Bhoomi (land of spiritual practice, Sadhana) have become slaves of western civilization and are acting contrary to the genius of their own motherland. To ignore one's mother and develop attachment to others is pitiable. For a child it is the mother who is endowed with a blissful face, however much she may be lacking in good features. That is the natural attitude of a child. But, what shall I say about students who for the sake of making a living, go to foreign countries after acquiring some kind of a degree? Instead of using your knowledge, your attainments, your abilities, your energies and your education in the service of your own motherland, if you go to foreign countries and serve them like beggars, is this not utterly deplorable?

In the Treta Yuga, after the destruction of Ravana, Rama, Lakshmana and Seeta were getting ready to leave Lanka for Ayodhya. At that time, Lakshmana spoke to Rama, "If we return to Ayodhya, I doubt, we will get back our kingdom. Kaikeyi might have installed Bharata on the throne. We left Ayodhya for the forest in response to the command of our father. Ayodhya may not be in a prosperous condition now. You know that Lanka is more prosperous than heaven itself. Would it not be better for you to be the ruler of Lanka and enjoy all that this country can offer?"

Rama replied: "Lakshmana, however ugly one's mother may be, I am not so insensible as to look upon some other beautiful woman and regard her as my mother. My motherland is the land of my birth. However attractive and prosperous Lanka may appear, with all the treasures of the earth, I have no use for its attractions and wealth." We, who are born in the sacred land of Bharat, should be prepared to face whatever difficulties and hardships there may be in our country and use all our talents, knowledge and abilities to serve our country to the utmost and thereby uphold the good name of our country.

Greed is the breeding ground of suffering

Our ancients have declared that greed is the breeding ground of suffering. What has happened to those who went to Iraq, Iran or Dubai? Many of them are coming back with barely the clothes with which they left. Wealth is evanescent, like a passing cloud. Money comes and goes. Morality comes and grows. It is unworthy of our people to give up their culture, their way of living, and their principles solely for making a living by selling their services to foreigners. This is totally un-Indian. Is it not possible to lead an honest life by working with your two hands and serving your motherland? Why do you entertain improper desires?

It is insatiable greed which is today responsible for destroying the human quality in man. As long as desire is uncontrolled, you cannot discover the Atma. The Purusha Suktam (hymns on the Supreme Person) has declared that "not by action, not by progeny, not by wealth but only by sacrifice can one realise Immortality (Na Karmana, Na Prajaya, Dhanena; Tyagenaekena Amrutatwamaanashuh). Sacrifice, strength and wisdom are qualities of the Divine. Use all your talents for the service of your country first and then do whatever you can for other countries. How can you conquer the outside world without having established your control over your own house? If you cannot derive satisfaction by utilising your education, your abilities or skills and your intelligence for your country, how are you going to achieve it in foreign countries.

Desire is something alien to Sai

Divya Swaroopas (embodiments of divine nature) whether you believe it or not, I shall tell you one thing. There is not the slightest trace of self-interest in Me. Whatever I do, whatever paths I pursue, everything is intended for the happiness of all, for the good of all and for the improvement of all. Not a single action of Mine is undertaken for the satisfaction of My own personal desires. Desire is something alien to Me. All My wishes are only to promote the welfare of the World. "Loka Samastaah Sukhino Bhavantu" (May all the worlds be happy) is the only objective of Sai.

It is not by plans of one kind or the other that the world can be bettered. It is only when a spiritual revolution takes place in man that the prosperity and welfare of the world can be achieved. If the mind of man is not reformed and purified, all plans to reform the world will be futile.

As today's youth, are the future citizens of Bharat, they have to promote the welfare of the country. Sai's main purpose is to develop the minds and attitudes of these young men on right lines, so that they may work for the progress and welfare of Bharat. Students are the only wealth that I cherish. All My hopes are concentrated on them. To reform them and train them to serve as exemplars of righteousness is Sai's sole resolve.

Understand Sai's true nature of Love

It is not easy for people to understand the Universal Prema Tattva (true nature of Love) of Sai. I shall give a small example. We took the students to Jammu, Kashmir, Delhi and Prayag. Wherever we went, we looked after the needs of the students and complied with their wishes. I should like to reveal to you how My Love manifests itself so that you may know My true nature. At a time when this great World Conference is being held, I was concerned after the welfare of the students from all the Sathya Sai educational institutions, who had come from Puttaparthi, Anantapur, Bangalore, Jaipur and Bhopal.

All My thoughts have been concentrated on how to make them happy, how to see that they were comfortable and how to improve their discipline and character. It is not my desire merely to see them in bright uniforms and engage them in activities like drawing water or cleaning the streets. My idea is to develop real discipline and character and at the same time see that they are happy. For this purpose, I brought 50 tailors here to work night and day and for two months to stitch uniforms for the boys.

I did not get any new dress stitched for myself. I do not need new clothes for any occasion. Even the robe which I am now wearing was offered to me by the old students of the Kingdom of Sathya Sai as an expression of their love and so I agreed to wear it. Similarly I do not have any particular desire with regard to food or any other need. My Ananda (divine bliss) is My food and to secure that food I promote happiness in others and derive delight from their joy. That is the significance of my statement, "MY LIFE IS MY MESSAGE." To feel blissful in the enjoyment of the happiness which others experience is a quality of the divine.

The Universe is permeated by the Divine

Let Me illustrate this with a small example. We plant a small seed, which grows into a big tree. The tree bears thousands of fruits in each of which there is the seed of tree. Even so, when the seed of divinity is planted in this vast Universe, the tree of humanity bears fruits in which the seed of divinity is to be found. Just as the fruit of a tree contains the seed from which it grew, this Universe carries the seed of its Creator. "Isavaasyam Idam Sarvam," says the Upanishad - the Universe is permeated by the Divine. "Ishwarah Sarvabhootaanam" - the Lord resides in every living thing. When man respects his human character and realises his obligation to discover his divine nature, the divine in him will manifest itself.

Experience of the Divine must be sought in the company of good people. It is an illusion to imagine that you can see God in some temple or shrine or in some kind of meditation. Only in

the Divine manifesting in a human form can you experience the Divine. If one cannot experience the Divine in a living human being, how can one experience it in an inanimate stone? It is only when one perceives with love that one realises one's true nature. Those who are in the Sai Organisations will be achieving their real purpose only when they rise above good and evil, look with equal regard upon all those around them and see divinity in them.

What man does is based on Faith

Sai is unaffected by praise or blame. Sai is happy in whatever context Sai is remembered. Let no Sai devotee attach any value to the praise or blame offered to Sai. Here is an example of what happened the other day. A large group came to see Me. They had come to Prasanthi Nilayam out of curiosity, after seeing some big reports in a newspaper. I told them that, if you have come only after seeing the papers, you are mere paper yourselves. To come or leave after reading newspapers or books means that your devotion is to the paper or the book and not to the Lord. If you wish to be real devotees of Bhagavan, you should seek, for your own sake and not because of what you have read in books or papers.

Embodiments of Love! All human life is based upon faith. No one can subsist for a single moment without faith. Here is a small example. A man lays the foundation stone for a house today. If he does not have the confidence that by next year this house will be ready and that he would live till next year, will he seek to build a house at all? One gets up in the morning, takes up a bag to go to the market to buy vegetables. Without the belief that he will return home after buying the' vegetables from the market, will be leave the house at all? From the time of waking till going to sleep, every thing that man does every moment is based on faith and confidence.

How is it, then that there is lack of faith in the Divinity which has given life, which has created this vast world and provided so many objects for man's comfort and sustenance? We develop faith in innumerable petty things, but we have doubts about the most sacred and the most vital requisite for good living viz., God. If we have faith in God all other beliefs are irrelevant. There are in the ocean certain rocks, which remain unshaken however much the waves may dash against them. Likewise, if you are resolute in achieving your aims, objectives or desires, you should never give up your efforts till your objectives are achieved and you should not be swayed by all kinds of passing thoughts. Only then will you be a true devotee!

Birth and Death are Action and Reaction

Embodiments of Love! You are experiencing great joy in feeling that you are celebrating to, day as My birthday. For Me there is no birthday to be celebrated. It is for your happiness, for your sake and to fulfil your own wishes that I have agreed to take part in various programmes arranged for today. If one has no birth, there is no death. If there is death, then one must have been born. Birth and death are action and reaction. I am beyond both. 

The body has no permanence. It is like a bubble on the water; it arises in water, expands in water and merges in water. Man is like the bubble; Narayana is the water. Without water the bubble cannot come into existence. All human bubbles are born in Narayana, grow in Narayana, and ultimately merge in Him. Why rejoice over the birth of the bubble or mourn its disappearance? As long as you have a body, engage yourself in sacred tasks, dedicate all your thoughts, and actions to the Divine.

Embodiments of the Divine! I must ask you to give Me as a birthday offering, only one thing - REDUCE YOUR SELFISHNESS; Abate your wrong desires. Foster your spirit of sacrifice and grow into noble human beings. If you dedicate yourself to these objects, you will have realised the purpose for which you attended this great World Conference, this Birthday Celebration and derived immeasurable bliss.

Source: Divine Discourse on November 23, 1980 at Prasanthi Nilayam

Academic Vision of Sri Sathya Sai Institute of Higher Learning – By K. Chakravarthi, IAS (Retd.)

Sri Sathya Sai - Founder Chancellor, Sri Sathya Sai Institute of Higher Learning

Sri Sathya Sai Institute of Higher Learning was established as a Deemed University in 1981 with the two campuses at Prasanthi Nilayam and Anantapur. A year later, a third campus at Whitefield became part of the Institute. As affiliated colleges, the two campuses at Anantapur and Brindavan, had distinguished themselves as premier institutions under the jurisdiction of Sri Venkateswara and Bangalore Universities. In connection with our request for conferring the status of a Deemed University, the University Grants Commission set up early in 1981 a Visiting Committee under the chairmanship of Dr. V S Jha, a distinguished educationist, to visit the Sri Sathya Sai Colleges at Anantapur, Prasanthi Nilayam and Whitefield. The Committee, after the visit and discussions with functionaries and representatives of Sri Sathya Sai Central Trust, recommended that Deemed University status may be given to the Institutions of the Trust. The Government of India in its notification dated 10th November 1981 notified the Sri Sathya Sai Institute of Higher Learning as a Deemed University.

Inauguration of SSSIHL by Chief Justice of India YV Chandrachud on November 22, 1981 

(Sri Chakravarthi as first Registrar on extreme left)

The Institute had decided that it will not multiply faculties just with a view to making the university bigger. The faculties which were set up included Science, Arts and Commerce. Later, Education and Management Faculties were added. The Institute had decided that it will have an open admission policy for students coming from different parts of the country and will offer all courses only in English medium. As there is no uniformity in the standards of various school/pre-university boards and as the calendar of examinations/ results of these boards varied, it was felt that the Institute should have a common admission test. The admission test has two sections – one in the subjects of choice of study of the students and the other in General English language ability.

One of the weaknesses of university education in India is the lack of rigorous training in undergraduate courses. The medium of instruction at the school level is often the regional language. Even those schools who offer English medium of instruction are found wanting in the quality of English language teaching. The Institute provided, from the beginning, a broad, liberal approach to university education. Strong undergraduate teaching programmes were thought to be essential if the later postgraduate programmes were to be rendered useful.

It was felt that, along with the deepening of the knowledge of the students in  their subjects chosen for study, there should be a broadening of their horizons, and to this end, courses beyond their chosen fields were included as part of the overall credits to be secured. Science students took an elective subject in the area of Arts and Social Sciences and Arts students took an elective course in Physical and Natural Sciences. All the students at the undergraduate level, (and later at the postgraduate level also), took courses on Indian Culture, Unity of Religions, India – its social, economic and political problems. These courses called “Awareness” courses have undergone regular changes.

Courses in Awareness and elective subjects were meant to give the students an insight into the wisdom of the ancients in our land as also the great strides which modern man has made in a variety of fields of endeavour, which lead over a period of time to the realization that the more Man achieves, the more he remains the same. The aim of education is to inform the young minds that while they seek knowledge from all around, they should seek it with a sense of humility. The further objective of these courses is to impress on the young minds that knowledge is a seamless whole, though pursued in specialized areas of interest; that reality is to be comprehended as a totality, though perceived through a chosen mode. Higher education is to help the students understand the interdependence of knowledge gained in different departments. It is to promote an awareness that, across time and geography, mankind has been engaged in understanding the world around him and the forces that govern its functioning, its place in the vast scheme of things, his own place in this fascinating evolution of space and matter and to discover the key to an understanding of himself.

University education at the Institute is not meant to train the students for any specific employment. It is to provide the students with a higher order of reasoning power, to understand the laws of nature through tools appropriate to their chosen subjects. Along with a progressively better understanding of the complexities of their subjects of enquiry, the students develop a sense of exploration. The academic programmes are so formulated as to give a rigorous training in the basics of the subjects of study. Teaching is so done as to promote the students’ ability to think for themselves and to enhance their ability to learn. It is the art of learning rather than learning the subjects per se that will be found useful as the students proceed to higher classes.

Brindavan Campus of SSSIHL

The Institute has, from the beginning, provided for a five-year integrated course, especially in Sciences, so that students can receive their Master’s Degree at the end of the term. Such five-year integrated courses provide for a systematic coverage of the courses by avoiding duplication and redundancy. The difficulty levels are also increased by graduated steps so that the process of learning is rendered smooth and stimulating. Teachers who normally teach Masters level courses could teach the first degree courses, which not only enabled students to get a perspective which they would not have achieved otherwise but also helped the teachers to orient their teaching to inspire young aspiring students to scale greater heights than what conventional undergraduate teaching would have done. Five-year integrated programmes are not generally offered and hence introduction of these integrated courses constituted an important and significant improvement. Twenty-five years after this programme was undertaken by this Institute, we find that special assistance is being offered by the U.G.C. to some universities to introduce such five-year integrated courses in science so as to improve the overall science teaching.

Anantapur Campus of SSSIHL

As the Institute draws students from all parts of the country, English has been the only medium of instruction. The Institute strengthened the English language teaching so as to improve the communication abilities of students. As against conventional teaching of English through literature, the Institute initiated a syllabus of English teaching through language. The idea is to enable the students to enhance their understanding of their subjects through better English language abilities. We have noted a positive correlation between the students’ proficiency in the English language and their proficiency in their subjects. Twenty-five years ago, the Institute took such an initiative; and it is now being realized by colleges and universities that in a globalised world, it is necessary to equip the students with better communication abilities in English.

 

Sri Sathya Sai inaugurating the Computer Center at Prasanthi Nilayam Campus 

A commonly observed deficiency in undergraduate teaching-learning context is the near absence of practical training, due largely to the lack of laboratory and infrastructure facilities. The Institute has from the beginning placed emphasis on setting up laboratories and providing for running expenses. We had built into the syllabus and credits provision for practicals to match the theory lectures and this has given the students a depth of understanding which many science students elsewhere do not have.

The syllabi of various courses of our Institute are continuously upgraded so as to incorporate developments that constantly take place. The Boards of Studies constituted for revision of syllabi are given the authority to meet as often as they require and prepare such changes as they feel necessary and desirable.

Such initiatives taken by the Boards of Studies are appreciated and endorsed by the Academic Council. The Institute, therefore does not have any moribund syllabus. Depending on the felt need, courses are not only modified but substituted wholly by other courses in order to make the academic programme vigorous and dynamic.

Sri Sathya Sai persiding over the All India Vice Chancellors Conference at SSSIHL - 1987

Higher education in India has also suffered from the lack of an acceptable examination system. What was reasonably good when the number of colleges and universities was small is no longer so. The problem is acute in the case of universities which have a large number of affiliated colleges, with varying degrees of infrastructure facilities, quality of teaching staff and intake of students. Out-of-date syllabus, poor coverage of even that syllabus, absenteeism, question papers which test just one’s memory and ignore higher abilities such as comprehension, analysis, problem-solving etc., have characterized university education. Reforms and improvements could not be initiated in many places not only because of resistance to change, but also because they required changes across the board and not merely in a few components.

Aware of such problems which were overtaking higher education in the country, the Institute met them squarely from the beginning. The approach to teaching, learning and evaluation has to be a total one. The Institute initiated steps to bring into being an objective and comprehensive examination system. Instead of a single year-end examination, the Institute opted for a continuous internal evaluation followed by a semester-end examination. This provided for monitoring the progress of students throughout the year. It also reduced the tension of students whose performance in the year-end was seen as a make-or-mar system. The students could see that their performance in monthly tests, mid-semester examination, assignments and end-semester examination together mattered for their grade and as such reduced the scope of any one component distorting their overall performance. 

The structure of the question papers provides for testing different skills of the students. It also ensures that the whole syllabus is covered without leaving any significant portions of the syllabus. Teaching-Learning therefore becomes a rewarding exercise.

Sri Sathya Sai explaining an exhibition of Indian Culture and Values to leading educationists at Prasanthi Nilayam

Many formal education institutions consider themselves as values-neutral. Instead of aiding in providing a conducive atmosphere for the practice of values, educational institutions, by placing restrictions on themselves and by narrowly defining themselves as places of mere intellectual pursuit, move away from the responsibility of moulding the character of the students. It is in the realization of the need to engage fully in the character formation of the young students at the University level that the Institute has laid stress on Values Education.

Values Education is universal in its nature and scope and is relevant for all people irrespective of the geography, profession, creed or caste. It is required for the whole of mankind because it is the practice of Values of Love, Righteousness, Peace and Truth that distinguish human beings from all other living creatures. To be distinctly human in conduct and disposition and not only in appearance and form is the object of all education. Bereft of humanness, we degrade ourselves to the level of animals which are devoid of the sense of discrimination.

Sri Sathya Sai with Vice President of India and leading academics during SSSIHL Convocation - November 22, 1987

Education of the students is not confined to what is learned through formal classroom interactions. Far more learning takes place when students stay together in the campus hostel, where life is governed by a combination of administered as well as self-regulated discipline.

As many aspects of our lives are not governed by our scholastic abilities, it is necessary to provide opportunities for learning in places other than classrooms, such as hostel, sports ground, music and theatre arena and social work in the villages. It is these fields that help the students learn the art of team work, mutual interdependence, sharing and caring, respect for others’ talents and skills. The process of learning is continuous: conscious assimilation of ideas and generation and manifestation of feelings of nobility, altruism, selflessness and spirit of sacrifice, characterize the atmosphere here. These become part of an ongoing building up of the character of the students. The more important feature of such learning is the ability to identify oneself with others’ problems, resulting in a natural empathy with others. Such sensitization is, after all, the basis of participation in communitarian activities undertaken for the welfare of a larger body than the immediate family or one’s own concerns. All this builds up a nourishing and nurturing learning process. The training of the mind and the sensitization of the heart therefore goes on simultaneously, endowing the students with the capacity to deal with problems of living and issues of life. Self-effort, active team work, meaningful interaction with wider groups, responsible behaviour as a member of institutions and organizations, a natural reaching out to the disempowered and underprivileged in a spirit of common spiritual brotherhood – all are to become characteristics of their evolving personality during the period of their study and stay.

Sri Sathya Sai with Students during the Krishna Janmashtami Festival at Prasanthi Nilayam

Students’ performance in non-academic items which we call as integral items are also evaluated. Criteria were evolved to assess the students’ level of participation in social service activities, sports and cultural events, elocution, quiz, general discipline etc. In all these what is considered important is the willingness to engage in such activities and the co-operative attitude that is displayed in organizing events. While all secular education is pursued with the understanding that the results of any inquiry are only tentative and are subject to modification, spiritual education is to be pursued with the conviction that there is an unchanging and eternal principle that governs all material life. While secular education calls for pushing the frontiers of the seen world, spiritual education demands a recognition of the boundary-less Unseen. 

Prasanthi Nilayam Campus Hostel of SSSIHL

Both students and teachers are co-learners in spiritual education. While academic learning starts and ends in the Institute for most students, spiritual learning continues throughout life in the wider University of Life itself. Strictly speaking, there is only a beginning and not an end for education as it is a life-long pursuit.

About the Author

Sri K. Chakravarthi with Sri Sathya Sai

Sri K Chakravarthi joined the Indian Administrative Service (Andhra Pradesh cadre) in 1960; worked as Collector of Anantapur District, and held various positions including Finance Secretary (Projects), Commissioner of Relief and Commissioner of Commercial Taxes. He left the IAS in 1981 to become the first Registrar of Sri Sathya Sai Institute and later served as the Member-Secretary of Sri Sathya Sai Central Trust. Currently, he is the Chancellor of Sri Sathya Sai Institute of Higher Learning. 

Source: Vidyagiri: Divine Vision 2006

Sri Sathya Sai expounds on the Shiksha Valli on Convocation Day

SSSIHL Convocation - November 22, 1984

The 3rd Convocation of The Sri Sathya Sai Institute of Higher Learning was held at Prashanti Nilayam on 22nd November 1984. The customary procession with Bhagavan at the fore reached Poornachandra Auditorium from Prashanti Mandir at 10 am.

Prof. Gokak, Vice Chancellor of the Institute welcomed Justice Bhagwati to the Convocation. Bhagavan declared the Convocation open and blessed the students with medals and certificates. As the President of India, Sri Zail Singh could not be present in person (due the sudden demise of the Prime Minister of India, Smt. Indira Gandhi), Supreme Court Justice P.N. Bhagwati, read out the President’s address at the Convocation. 

Supreme Court Justice Bhagwati, Chancellor Sri Sathya Sai and Vice Chancellor Prof. V.K. Gokak at the Convocation

Bhagavan, the Revered Chancellor, in His Benedictory Address, adviced that the students of the Sathya Sai Institute should see that they continue to live up to high ideals and lofty standards of behaviour they had acquired in the Institute even after they pass out of the Institution. They should set an example wherever they go, lead worthy lives and transform the world around them by precept and practice. He said:

“We can hear in Shikshavalli (in the Taitiriya Upanishad) the voice of the well-wishing teachers who imparted their last instructions to students who had studied under them in the Gurukulas (hermitages) and were on the threshold of Grihasthashrama Dharma (duties prescribed for the householder). Vidya (learning), according to Shikshavalli, is not mere mastery of letters. Vidya should blend harmoniously with life and lend meaning and purpose to it. It is said: 'Saa Vidya Yaa Vimuktaye' (Learning is that which liberates).

Link between the Sun and Heart of Man

There are four Samhitas in Shikshavalli - Loka Samhita, Aloka Samhita, Vijnana Samhita and Prajnana Samhita. The Loka Samhita describes earth, the three Lokas (worlds) and the stellar galaxies. It is Vaagu (wind) that binds the earth and the stellar galaxies, giving rise to the creation of Akasha (space). The principle of mutual attraction governs the galaxies and the earth. There are seven kinds of winds that circulate between the earth and the three worlds. The Shikshavalli teaches that a harmonious bond between the three worlds and the earth is ensured by the presence of these seven winds. It is due to this intimate bond that the ocean swells and sways at the sight of the Moon and the clouds.

The second Samhita, Aloka Samhita, is also known as Jyoti Samhita. This describes the presence of Fire and the Sun and the connecting bond between the two. Cosmic radiation establishes a link between Fire on the earth and the rays from the Sun, causing the creation of water in the process. The Samhita testifies that one who understands the nature of water can cognise the nature of the Universe as well. The second teaching of this Samhita is that there is a link between the Sun and the heart of man. The statements Chandramaa Manasojaatah, Chaksho Suryo Ajaayata, in the Veda (ancient Sacred Divine revelations) bring out the connection between the Moon and the mind and the Sun and eye-sight.

Rights and Duties are inseparably inter-related

The third Samhita, the Vijnana Samhita, expounds the Sandhi (conjunction) between the teacher and the student, and the Vidya (learning) that arises therefrom. It stresses, the importance of spiritual education, in addition to secular education through the education of the heart. This Samhita imparts also some essential teachings for one's conduct in life. The sacred injunctions contained in the Samhita shine as beacon-lights to mankind afflicted with limitless desires and meaningless yearnings. These injunctions are: 

Speak Satya (truth); 

Observe Dharma (code of righteousness); 

Foster knowledge with diligence; 

Abstain from vicious deeds; 

Perform worthy acts; 

Respect most meticulously the regulations laid down by society for leading a disciplined life in the community; 

Practise charity as a householder according to your capacity; 

Show reverence and obedience to elders; 

Exercise extreme vigilance with regard to your duties and relationship with your kith and kin and fellow- human beings.

After imparting these instructions, the Samhita (beneficial Divine instructions) lays down that these teachings constitute the eternal commandments for the conduct of man. The Samhita teaches that based on these commandments, the students should lead a life of exemplary excellence. Unfortunately, we do not find such thoughts and feelings in the hearts of the students of today. The educational system today makes an educated person selfish. It makes him a slave to the senses and as a consequence he forgets his own divine nature. Educated men are not prepared to take up service to the suffering people.

It is not only the educated who are to be blamed for this situation. The government, which has failed to encourage and enthuse the people, is also to be blamed for this. Students are not being taught to be self-reliant and self-supporting. Despite the possession of high degrees, the educated man is frantically after salaried jobs rather than seeking independent careers. The educated man fights for his rights, without regard to the duties to be discharged. The man who neglects his duties will lose his rights as well. Rights and duties are inseparably inter-related. Love is the connecting link between the two. The faithful ones in the spiritual realm crave for joy, peace and comfort without striving to realise how they can be obtained. 

Our Motives should be Sublime

Chancellor Sri Sathya Sai addressing the Convocation - November 22, 1984

We do not want God nor do we cultivate devotion. But we want God to shower Shanti and Ananda (peace and divine bliss) on us. If we want peace, we should conduct our life on lines conducive to peace. How can a person, pursuing evil and unrighteous ways, ever obtain peace, truth and joy? Can we have the belch of a gourd by eating a mango? As are the deeds, so are the rewards. As the motives, so are the gifts of God. Hence our motives should 'be sublime and deeds should be righteous.

Students should try to develop the powers latent in them. The educated men of today believe in what they read in novels and newspapers, what they see in films, and even in the whimsical words of a passer-by. But they have no faith in God. This is a great misfortune. Men who believe in the words of an astrologer or a Purohit, will not trust the words of the Veda Mata (Divine Vedic mother), who has taught the four great truths: "Tat Tvam Asi, Prajnanam Brahma, Aham Brahmasmi, Ayam Atma Brahma" (Thou Art That, Consciousness is Brahman, I am Divine, This Self is the Omni-Self), which declare: "O son, you are Brahman (Absolute Truth) itself."

The educated man wastes his life by developing faith in petty mundane things and by refusing to develop faith in the wisdom to be gained by divine power and spiritual knowledge.

Sathya Sai Institutions impart Ideal Education

It is in order to impart true, ideal education, and mould the students as ideal citizens for the service of the country that the Sathya Sai Educational Institutions have been set up. Many people have the notion that the students of our educational institutions are capable of only performing Pujas and Bhajans (ritual offering and group singing of devotional songs) and such other spiritual activities. This is entirely wrong. Our students are ready to take up activities in the field of ethics, administration, politics, business and various other professions. Our students are achieving excellence not only in dance, drama, music and literature, but also in the arts and in physical culture. The gymnastic feats done by them bear ample testimony to this. 

As our students are unassuming and humble, devoid of all show and pomp, you underestimate their excellence and underrate their abilities. Our students reject and resent all pomp and show. The students who love pomp and show are not students at all. Our students know the truth that egotism is the cause of disaster. Our educational institutions are making all effort to produce thousands of ideal students to help people lead ideal lives.

Dear students! When you go out into the world, you should maintain in your daily life the sacred feelings and habits that you have acquired here. Regard this as true education. Cherish the teachings and precepts that you have received in this convocation as your very life-breath and conduct yourselves as ideal men and enlighten the entire world by your precept and practice.”

The Convocation concluded with the National Anthem. The Institute students presented a Naga and Bhangda dance programme at Poornachandra Auditorium in the evening. Bhagavan blessed then at the end of the programme.

Source: Sri Sathya Sai Digvijayam (1926 - 1985)