Swami teaches... Wealth of righteousness, knowledge and wisdom

[Guest guest]

Sai Ram

Light and Love

 

Swami teaches.... (01 March 2005)

 

Wealth of Righteousness, Knowledge and Wisdom

 

Foreword

Swami's Teaching grasps the radical laws of the Creation and the Universe

interpreted to understandable form for human consciousness. These laws remain

the same during all the history of humanity. They explain the essence of the

human life and destiny based on Atmic and Maya Realities from the aspect of

Nature, human society and spiritual Oneness.

Swami's Teaching is as alive, concrete example of unity in diversity. He

manages the core truth of spiritual education, culture, science and social life

from endless aspects. His Works as underline and emphasize that Oneness of

Existence appears in boundless variations. (The core remains the same always).

Thus, Swami's Teaching, beside of its universal educational purposes and

power of the Divine vibrations is a real example how the spiritual-scientific

outlook of unity in diversity has put into practice by Swami in His Works.

(Reet's outlook).

--------------

People who imbued with a sense of sameness, a sense of oneness, a feeling

that each is but an image, a reflection of the same divine principle, they

alone are entitled to be called a Samaaja. (This word used in Samskrith for

society; the syllable 'Sama' means 'same, equal, undifferentiated'). It is the

realisation of the one, which thought it blossoms into the many, does not lose

its uniqueness, because the many are but appearances, unreal impositions of

name and form on the real - this is the Adwaitha experience. Samaaja prompts in

the mind these subtle influences that lead to the Adwaitha goal.

What can the possession of canvas and paint do, if an artist with vision is

not moved to paint? What can the chisel and a lump of marble do with no image

formed in the heart of a devoted sculptor? That vision and that image are the

sparks of the divine. You are all 'the divine' packed in human skin and bone,

the Aathma encased in the evanescent flesh. Know this and you become fearless,

happy without limit. This is the higher wisdom, the knowledge of the spirit.

The lower one is that which adheres to the mind, which cleanses the mind and

calms its agitations, which is earned by Japa, Dhyaana, Naamasankeerthan

(repetition of holy names or sacred formula, meditation and singing of God's

names) and such other meritorious activities.

Voluntary service or seva belongs too to lower wisdom, However, after proper

experiences through seva higher wisdom can be gained.

Seva opens the eyes to the comprehensive unity of creation. When you open

the lids, you see the world, the stars, the galaxies that are far out in the

depths of space. When you close them, the scene disappears; there is only

gloom, emptiness. The eye reveals as the universe, as vastness, as

magnificence, as order, as beauty, as power, as Vishwa-Viraat-Swaruupa (cosmic

divine form)! It is as one picture that it appears; it is as one picture that

it disappears!

Likely when you are aware only of your joys and sorrows, your eyes as shut

to the joys and sorrows of others; your eyes are closed!

 

Education is essential, if you must be inspired by this high ideal of Seva

as Saadhana (spiritual striving). The easiest and the most fruitful expression

of Dharma today consists in Seva, service as worship of the divine around you.

Dedicate all your skill, talents, wealth and scholarship to the living

embodiments of divinity that are around you. That is the Dharmashakthi (power

of righteousness) which can draw grace upon you. You must also be

encouraged to investigate into your own reality and discover your limitless

core. Do not entangle yourselves in the relatively real; anchor your life on

the absolute. It will make you one with the Lord of the universe. You draw all

the love, power and wisdom therefrom.

 

Without the strength that righteous behaviour gives, physical might or even

the might of weaponry is nought. Bheema had physical might; he could pulverise

mountains. Arjuna had the most dreadful bow of the age and an array of divine

arrows. But, both had to be directed and controlled by the dictates of Dharma,

so that the Lord Krishna might bless them with victory.

 

The Lord Krishna gave three vows what are mentioned in the Bhagavad Geetha.

They are for all humanity to read, know, and believe.

1. Parithraanaaya saadhoonaam, vinaasayacha dushkrithaam, dharma

samsthaapanaarthaayasambhavaami yuge yuge - "For the protection of the good and

the punishment of the bad, for the establishment of the Moral Order, I shall

concretise Myself, age after age". 2. Ananyaaschinthayantho maam ye janaah

paryupaasathe, theshaam nithya-abhiyukthaanaam yoga kshemam vahaamyaham. -

"Whoever is wholly immersed in My contemplation, with no other thought, I shall

be ever with Him and I shall bear the burden of his welfare".

3. Sarvadharmaan parithyajya maamekam saranam vraja, aham thwaa sarva

paapebhyomokshayishyaami, maasucha - "Surrender unto Me, giving up all other

duties and obligations; Ishall liberate you from all sin; do not grieve."

 

(The similar issue as Krishna's vows are reflected in Swami's Teaching for

benefit of all humanity.

We see that lords have their duties before humanity as their own paths of

Dharma likely as human beings have their paths of Dharma before Lord.

Pictorially, both express reciprocal attraction in action on the arena of the

Divine play. By modern science it may to express as attraction between the

Absolute or Cosmic Consciousness and Its holographic images of infinite

structures of fractals).

 

It is hard to follow the path of Dharma only by attraction to external

beauty. Rare and costly articles might attract by their external beauty, but to

the eye which is illumined by spiritual light they would appear trivial in

value. Physical charm and force can never overpower the charm or force of the

spirit. Parvathi, the daughter of the monarch of the Himalayas, was the

very acme of physical beauty. In spite of this, she had to acquire the quality

of Sathwa by destroying the pride in personal beauty and her native egotism

through intense asceticism. She had to shine in the beauty of the spirit! The

legend relates that Manmatha, the God of Love, who planned to project only the

youthful charm of Parvathi for the attention of Shiva, was burnt to ashes. This

incident symbolises the fact that divine knowledge (vidya) cannot be gained so

long as one is caught up in the coils of the ego. When one equips oneself with

Vidya, pride disappears.

But, these days, conceit and pride are taken as adding charm to the

knowledge required. The attraction conferred on a person by scholarship in

matters relating to the objective world has to be given up; only thereafter can

the genuine innate Divinity manifest itself. The ego in use is the Manmatha,

"the agitator of the mind," and that has to be turned into ashes through the

impact of divine vision. The divine, the Iswara, will not yield Himself to

physical charm, worldly authority, muscular or intellectual or financial power.

This is the inner meaning of the Manmatha episode.

Parvathi underwent extreme austerities and subjected herself (that is to

say, her ego-consciousness) to sun and rain, cold and hunger, and thus

transformed herself. Finally, Iswara (Shiva) accepted her as half of Himself!

This is the stage in spiritual advance called Saayujya (Mergence).

The Vedha is the basis of Dharma, which is like the mother in its loving

care for man. The Paandavas (in Gita) secured divine guidance and won,

because they stuck to spiritual joy, ascetic self-control and simplicity and

sincerity. To follow the same path is the sign of wisdom. That is the Path of

Dharma (virtue) from which mankind has strayed away. Grief is the greatest

friend of human, for it opens the eyes and shocks you into the search for the

secret of Shaanthi and Santhosha (peace and happiness).

Some speak of two types of Karma on the path of Dharma: Dhaihika and Daivika

(physical and spiritual). But, this division is absurd and even dangerous. All

acts and activities are spiritual, the body is but an instrument for spiritual

progress and attainment. Modern education emphasises the physical and neglects

the spirit, which is crucial.

The educated person must be capable of imbibing the inner joy of the Atman,

irrespective of external circumstances; he must have grasped the purpose of

existence; he must be aware of the discipline of Realisation. The Grace of the

Lord was the Diploma which was awarded to those who were proficient in the

cultivation of morality, the knowledge of the Atman, the sublimation of

instincts, good conduct, pure habits, control of the senses, restraint of the

mind, and the development of divine qualities. Knowledge can develop

discrimination, inspire the springs of service, prompt inquiry into the

Reality, promote the search for the Absolute.

Our wealth is the wealth of righteousness, of knowledge and of wisdom. The

last is superior knowledge and you should aspire for acquiring knowledge with

wisdom. However, there are three words, what you must avoid. They are wealth,

women and wine. They will, if one is after them, take you to the barbarous

depths of human living.

(Reet's compilation with some own standpoints in brackets from, Sathya Sai

Speaks. Vol. 5. "Kare kankanam," Chapter 4. Sathya Sai Baba. The Divine

Discourse, "Radiate Rays Of Love." Ananthapur, 8 July 1971.

Sathya Sai Baba. "Vidya Vahini." Chapter IV. Sathya Sai Baba. "Dharma Vahini."

Chapter IX. Sathya Sai Baba. Discourses of Sathya Sai Baba during Dashara

Festival. "Amirtha Vaani." November 1963.

Namaste - Reet