Monday, December 21, 1970 to
Saturday, January 9, 1971
Swami reached Bombay on 21st December after His epoch-making stay at Goa. Swami blessed thousands of devotees with Darshan at Dharmakshetra between the 21st of December and the 9th of January.
On 25th December, Swami blessed the devotees with His Christmas message. Swami inaugurated the Community Centre of the Kamani Enterprises on New Year’s Day, and addressed a mammoth gathering at Kurla a suburb of Bombay. Swami gave a Discourse at Dharmakshetra on Vaikuntha Ekadashi, the 7th of January. Prof. V. K. Gokak, Dr. John Hislop and Sri Page spoke on these two occasions.
During His Discourse Swami said:
“What a tragedy! Truth is treated as a foe; falsehood is the friend of man. Liquor is sold in a tavern, to which people trek miles; but milk is taken to their doorsteps, by vendors who cry hoarse, to draw the attention of the residents, but yet, they turn away with their ware unsold. What a reversal of values has man accomplished!
On this sacred day called Vaikuntha Ekadashi, one is reminded of this, because, festivals like this have been ordained in order to take stock of one's spiritual progress and to make man resolve to march forward, until the goal is reached. This is a thrice-blessed day, as the Triveni is the confluence of three holy streams: Thursday, which is especially significant for Sai devotees, being Guru Vaar (the day of the Guru); the Akhanda Bhajan, which you concluded after twelve hours a few minutes ago; and the festival of Vaikuntha, for which you have gathered here.
Vaikuntha means, without any trace of grief or pain; the place where perfect peace reigns, and there is no flutter of fear. Ekadashi means the eleventh day of the lunar fortnight. The phases of the moon are numbered, and the day after the tenth, Dashami, is referred to as the Ekadashi! But the real meaning of Ekadashi, the eleventh, is this. When the ten senses - the five senses of action and the five through which knowledge of the objective world is gained - are all coordinated and turned in the direction of God, the eleventh, then it becomes genuine Ekadashi!
Man has to pay attention to 26 categories
This is also the meaning of the Namaskaar, where you fold both palms together and hold them on your chest, near the heart region. The ten senses surrender to the person adored, with real sincerity in the heart! The caricatures of this reverential rites are today current in almost all circles. People are reluctant to follow tradition and so, they hold the palms as if they are trying to shield the rays of the Sun from their eyes (!) or vigorously shaking them defiantly at the face of the person who is sought to be honoured(!).
This is a day on which one has to transcend the lower impulses originating from the Tamasic (inertia) and the Rajasic (passionate activity) natures and, help the upsurge of Sattvic (pure) tendencies. Men engage in good Works, good thoughts, good speech - but, they do not pause to inquire the purpose, the goal. Man has to pay attention to 26 categories. The 5 senses of action (Karma Indriyas); the 5 senses of knowledge (Jnana- Indriyas); the 5 vital airs (Praana); the 5 attributes of the elemental principle, smell (of Prithvi or earth); taste (of water); light (of fire); touch (of air); sound (of sky); and the remaining four manas (mind), buddhi (intellect), Chitta (differentiating memories) and Ahamkara (the selfish ego). The Jeevi (individual soul) the wave is the 25th; it has the 26th, the Paramatma (the Supreme Self or Reality) on one side and the 24 principles on the other. It has to illumine all the 24, and draw them all to the Reality, namely, the 26th category, the Paramatma. When they are illumined, they disappear, for they cannot survive light; they are but creatures that are the progeny of Maya (delusion and illusion).
Know thyself, you know the world
When the 24 categories are analysed and known, nothing is gained. For, they belong to the realm of the relatively real, not the absolutely real. They are Jagat (world), the moving, changing, the transitory, the untrue! The Vedas, Shastras and Puranas have not mentioned anything about the origins and dissolutions of these, with any degree of certainty, because they are concerned more with the rescue operations of the I that is entangled in them and with validation that they are of no importance. Know thyself; you know the world, which is but a projection of thy mind; that is the lesson conveyed.
Measure the microcosm, you have measured the macrocosm. Know all about clay; you have known all about pots, pans, plates and cups. Know about the base, you have known about the superstructure. Know about water, you know about rain, cloud, steam, stream, river - all its modifications and manifestations. The same quantity of silver might be shaped into a plate today, a set of spoons tomorrow, a number of cups the day after. The forms get new names; the uses of each are different. When put to use or when silver remains as a silver 'lump' only, in the hands of every one that holds, it or handles it, in the beginning or in the end, it and they are always silver. The core, the truth is ever One. In the murky, dusk of ignorance, it appears diverse, that is all for, then, your are led to distinguish and differentiate on the bases of name and form.
There are two sets of rules which regulate human conduct: the one a-moral and the other moral. The a-moral is illustrated by the rule that you have to be at the airport at a particular hour, in order to board a plane. The moral rule is illustrated when the father's property is divided between the sons, half for one and half for the other, equal share for both. From the point of view of dharma (righteousness), equality is seen as the basic principle. From the Atmic standpoint, all beings are equal.
The primary seed of knowledge
When one proceeds to attain the Atmic vision, one has to negate everything as 'Not this', until at the end of the journey, the Atma alone is cognised. It admits of no definition, no description, no designation, It is the end of enquiry, the summum bonum of all endeavour, the silence that swallows all speech. The primary seed of knowledge is "I am not the body." It contains three entities: I, Body and Not. I is the Atma, the Only truth. The idea I applies only to the eternal I, over which, the transient Is are superimposed by ignorance, born out of false identification. Then, we have the entity called, Deha (body).
Deha means that which will undergo destruction (dah: to burn). It means the five feet bundle of bone and muscle, nerve and brain, the senses, the vital airs, the mind that imagines (constructs images), the intellect that argues pros and cons, the Chitta that revolves around the past impressions and choices and the Ahamkaara (ego) that urges outwards, the internal and external equipments of man, Deha means not only these, It is composed of the five we elemental categories also: earth, water, fire, air and sky. It disintegrates finally into these five for, it is built up of those five. It is kith and kin, with these five; so, by Deha is meant all the regions of the five elements, Desha (country), in fact!
Realisation cannot be won by book knowledge
The multifarious efflorescence of Maya, the primal desire which proliferated into the Universe - all that is the permutation and combination of the five elements, to cognise which man has equipped himself with the nose (smell, earth attribute), tongue (taste, water attribute), eye (perceptible form, attribute of fire), skin (touch, attribute of air) and ear (sound, attribute of sky). So, the statement says, I am not the body, that is, it declares that Nature, the Universe, all created thin and beings, are not I, or Atma (the true Self), but, only appearances of I.
Man can realise the goal either by picturing something that is different and distant, and praying to it, adoring it, worshipping it - such ways are useful only up to a limit, to purge the mind of low desires, sensual urges etc., or by delving into oneself, to reach the truth.
The realisation of the One cannot be won by means of advice, listening to talks and discourses, study of books or austerities. It worried even Narada, who approached the sage, Sanatkumara, for the vision of the Infinite. With this decomposing body and the deteriorating intellect, man cannot experience and contain the boundless surge of bliss that accompanies the realisation that he is the absolute. The wisdom that comes of actual experience is as the rain drop, when compared with sea water which is saline and undrinkable book-knowledge or derived knowledge. Through the inter-action of the rays of the Sun, the salinity was removed and the water that floated into the sky became sweet and sustaining. Sadhana that turns the physical into the meta-physical is the solar action that confers potability.
Samadhi is a much-misunderstood word
Deep sleep is often compared to Samadhi, for, the senses, the mind, the reason, are all absent therein; only the ego is immersed in itself. It is in bliss, but, it is not aware of that bliss, for, waking alone gives that knowledge. So, what can grant Realisation is the awareness of the waking stage and the bliss of the sleeping stage. Concentrate on the point, where one is having these two: that is the moment of victory.
Samadhi is a much-misunderstood word. It is freely misapplied. All kinds of emotional upsurges, attacks of hysteria, nervous breakdowns, neurotic fits are now extolled and exalted as "Samadhi"! Mark the word! It says Sama-Dhee, that is to say, balanced, unruffled intellect; that is, a discriminating reaction of equanimity, in the face of heat and cold, grief and joy, pain and pleasure, rejection or rejoicing. One who has attained that stage, or realised that he is the One without a second, will be indifferent to fear or favour, to hate or love, to exalt or execrate. Where there is One, how can even thought arise. That is the Sama-Dhee - the being, the awareness and the bliss.”
Swami flew to Pune on 4th January to inaugurate the Mahila Vibhag of Pune. He also addressed a huge gathering of devotees there. Swami blessed the Dharmakshetra school children and the Bal Vikas students who presented various cultural programmes at Dharmakshetra. He gave Discourses at Dharmakshetra to the various groups of Rotarians, artists, intellectuals, Seva Dal members, volunteers and Bal Vikas teachers on different days.
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| Sri Sathya Sai in Dharmakshetra - December 1971 |
During Swami’s stay at Bombay, a unique book was dedicated to Him by the members of the All India Prashanti Vidwan Mahasabha, Maharashtra branch. Swami left Bombay on 9th January.
Thank you so much for sharing such beautiful discourses of Swami ! Pranams
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