SAI BABA GITA – Part XVIII – Answers for all questions

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which pervades all space and all matter, and which is the basis of all living

beings. It may be called God, the atma, or the indweller. Atma and God and

indweller are exactly the same. They are the one divinity. Discover the

Indweller through your own Inner Practice The sacred scriptures provide

guidelines for seeking out and recognizing the indweller; but scriptural

teachings in themselves will not be sufficient to know it. You cannot attain

the divinity by merely studying the scriptures. Using the declarations in the

scriptures as your basis, you have to make a determined effort to develop inner

vision. Scriptures can only show the path. They are like guideposts; they give

the directions. To reach the goal

you have to walk the path yourself. Following the directions given you have to

undertake this sacred journey and unwaveringly adhere to it until the goal is

reached. For this the Gita has laid out the path. In the Gita, the directions

for the journey commence with the eleventh verse in the second chapter. That is

the beginning of Krishna's teaching. It starts with the injunction not to grieve

for those who should not be grieved for. Who is it that should not be grieved

for? What is the way to prevent grief? The Gita teacher declared that there is

no point in grieving over things which are impermanent and transient. Bodies

and personalities are impermanent and transient. All the things of the world

are impermanent and transient. Krishna said, "Arjuna, all your grief is for

nothing." The five Characteristics that make up Everything Each of the myriad

of things that can be found in this manifested universe is made up of five

basic characteristics: Each one is. It exists. It has beingness. Each one

shines with an inner light. It has luster. It is innately alive with energy.

Each has a deeper purpose. It has a reason for its existence. It is dear and a

source of joy. Each has a specific name, a category or designation. Each has

a given form, either tangible or subtle. It has a distinguishing feature.

These, then, are the five characteristics that are found in everything that can

be spoken of.

Whether tangible or intangible, once something has been conceived of, we can say

that it exists, it shines, it has a purpose, it has a name, and it has a form.

The first three of these five characteristics make up the eternal truth which

never changes. This is the permanent reality. It is the atma, it is God, it is

the indweller, it is the divinity. It is referred to in Sanskrit as

sat-chit-ananda, meaning existence, consciousness, bliss. For sat-chit ananda

there is no birth and there is no death. Sat-chit-ananda may be described as

the mark or signature of the divinity. The remaining two characteristics speak

of the body of the divinity. Name and form are only transient and illusory.

They are really just imagination. So, of the five basic characteristics that

make up everything, three make up the underlying divinity which never

changes, and the other two are the changing names and forms which make up the

world. Realize that all the created things which you see in the world are

artificial. They all have come at some time and will go some time in the

future; in other words, they are subject to birth and death. They can be

compared to relatives. Relatives come for a while to stay with you and then go

back. They will not stay in the house permanently. Just like relatives,

happiness and grief come and go. Similarly, everything having name and form is

impermanent. To understand spirituality, you must realize that all created

things are transient and temporary. Any day these things will disappear; they

are constantly undergoing change. Grieving over such things which are

impermanent is foolish indeed.

justify">If you want to understand the three underlying qualities which are

permanent, you have to develop certain noble qualities and virtues. As has been

declared by Krishna in the chapter on devotion, the aspirant who has attained

the 26 noble qualities is very dear to the Lord. But there is no need to have

all 26 qualities. In a match-box you will find a large number of matches. If

you want a fire, you do not have to strike all the matches; only one needs to

be struck to provide all the fire you want. If you fully develop one or two of

these virtues within you, then the others will also develop of their own

accord. But they must become an indelible and integral part of you before you

can hope to understand the principle of the atma. In striving to acquire these

virtues, you will encounter certain negative qualities within you. They are

your internal enemies. They will try to keep you from manifesting these

virtuous

qualities. Jealousy and Hatred In the previous chapter, the virtues of

forbearance and patience were discussed. Now we will take up their opposite

evils, jealousy and hatred. Jealousy and hatred are twin thieves. The one

cannot live without the company of the other. There is an inextricable

relationship between them; they will always take shelter within each other.

Hatred may be compared to an underground pest and jealousy may be compared to

an above-ground pest. Together they can destroy a tree. Consider a tree which

is very green, which is flowering and producing fruit, which is very attractive

to look at. When pests enter this tree the tree will become dry within days. One

of the pests will go to the branches and leaves

above while the other strikes at the roots below. While the one spoils the

beauty of the tree the other will try to destroy the very life of the tree.

They will always accompany each other. So it is also with jealousy and hatred.

Wherever there is jealousy there will also be hatred, and whenever hatred is

visible you will find jealousy lurking invisibly behind. Hatred takes on a

particular form. It manifests itself in various ways. For jealousy there is no

form; it remains hidden under the surface. It has been said that there is no

person in the world who does not suffer from some jealousy; there will be at

least a small tendency towards jealousy in every person. To make sure that this

jealousy and hatred do not enter your system you have to develop selfless love.

Where there is selfless love there is no place for jealousy and hatred to enter

and take hold.

When jealousy and hatred are kept out, you can have the experience of divine

bliss. Beauty is a form of bliss. Wherever there is beauty you will also find

joy. A thing of beauty is a joy forever. What is beauty? Is it the world which

imparts beauty to a thing or is it already inherent in the object? We have seen

how all things undergo change. Consider all these things which undergo change,

how long can they remain beautiful? Only that which is permanent can be

beautiful. The one permanent entity is God, and so God alone is beautiful.

There is nothing in the world which is more beautiful than God. The most

important duty of a devotee is to drink the nectar of bliss which emanates from

that beauty. To imbibe and fill yourself with this divinity, which is so full of

beauty, there is the need for acquiring certain virtues. In order to develop

these virtues you

will have to destroy the weaknesses and shortcomings that fester within you.

Being Jealous of the Divinity Jealousy can even come into your relationship

with the divinity. It is a form of arrogance, wherein you think of yourself

more than you think of the Lord, and become jealous of the undue attention you

feel is being given to the Lord. There is an example of this in the

Mahabharata, the great epic detailing the war between the forces of

righteousness and evil, in which Arjuna fought on the side of good, and Lord

Krishna was his charioteer. During that great war, Arjuna was seated in the

chariot behind Krishna, who was driving the chariot. On the eve of the war,

Arjuna had heard all the teachings explained and

expounded by Krishna, which make up the Gita, but he was not yet fully ready to

practice them. He felt that Krishna was a very great person, a divine teacher,

but he was not able to understand the full divinity of the Lord. The great war

was going on and some of the most fearsome weapons were being employed on the

battlefield. On one particular day, Arjuna was battling with the grandfather,

Bhishma, who was the generalissimo of the other side, and was considered one of

the greatest warrior of that age. During that fight, a number of very powerful

and terrible missiles shot by Bhishma entered Arjuna's chariot, but caused no

harm to Arjuna. Arjuna fought brilliantly all day, skillfully wielding his bow

while directing the chariot, using his feet to push against Krishna's

shoulders, who would then steer the horses, to turn the chariot to the right or

left. The battle raged unabated with neither side gaining an upper hand until

finally towards the end of the day, Bhishma swooned in his chariot and withdrew

from the scene. At that point, Arjuna, exhausted but triumphant, blew his conch

to proclaim victory in the fight that had been raging that day. Arjuna

certainly had faith in the divinity, but at that moment he also felt a little

arrogant. In that moment of glory, he felt that he was responsible for the

victory and that, after all, Krishna had not fought, but had only driven the

chariot. It was after sunset when they turned the chariot towards home. As soon

as the chariot reached the Pandava camp, Krishna halted it some distance from

the tent, turned to Arjuna and said,

"Arjuna, please get down and go into the tent." Arjuna who was a little puffed

up with egoism thought to himself, 'I fought and won the battle today. Krishna

was only the charioteer directed by me. Properly speaking, he should get down

first and open the door for me. That would be the correct protocol.' And so

Arjuna said to Krishna, "I think you should get down first." But Krishna

insisted, "No Arjuna, you get down first." As this interchange continued,

Arjuna developed some dark thoughts and began to feel some resentment towards

Krishna. Arjuna said to himself, 'Here I have been thinking that Krishna was so

great, and it is surely because I had complimented him and expressed my

admiration for him that he is now acting like this, considering himself more

important. Well, it is my own fault. But yet, the war is continuing, it has to

be fought and I need

Krishna, so it would be best if I didn't develop any strained feelings between

us. Getting into an argument with him now would certainly not be in anyone's

best interest.' So, very reluctantly, Arjuna got down from the chariot. After

he got down he stood near the chariot. Krishna continued pressing Arjuna,

"Don't stand here. Go into the tent." Left with no alternative, Arjuna entered

the tent. Krishna jumped down immediately, leaping a long way from the chariot.

The moment Krishna came out, the entire chariot exploded into flames and was

destroyed to ashes. The Divinity never has Selfish Motives Arjuna and

Dharmaraja, his eldest brother, who were both watching from a distance, were

astounded. Arjuna asked Krishna, "What just

happened here? What is responsible for this spectacle?" Krishna answered,

"Arjuna, no one understands my actions. For the divinity there is never any

selfishness or egoism. The protection of my devotees is my only concern. The

benefit and encouragement of my devotees is my only wish. I kept all those

fearsome weapons which were employed by Bhishma and had entered the chariot,

harmlessly under my foot. As long as I had my foot on them, they were not able

to exercise their powers over you. If I had alighted from the chariot first,

these weapons would have destroyed you along with the chariot. You would have

been reduced to ashes. Being unaware of this, you asked me to get down first."

The moment Arjuna heard these words of Krishna, he realized his own arrogant

and ignorant behavior. He was exhibiting all the signs of jealousy. Finding

fault with the divinity

and thinking that he was greater than Krishna can be seen as a form of jealousy.

There are a number of important signs of jealousy. Jealousy makes its appearance

when you meet a person who has earned greater fame than you. Or it will develop

when a person has more wealth than you. Jealousy will also show its head when

you come into the presence of a person who is more beautiful and handsome. For

students, jealousy will soon appear if there is another student who scores

higher marks than you. It is the weakness of ordinary human beings to develop

jealousy whenever they come in contact with people who excel them in terms of

wealth, position, beauty, intelligence, and other such qualities. Jealousy will

not live harmlessly inside you.

The moment jealousy enters all the virtues which you have cultivated over a long

time, all the great qualities which you have developed, are destroyed. It ruins

the human nature; it strengthens the animal nature; it promotes the demonic

nature. It has no scruples. It does not look forward or backward. It is such an

insidious quality that you must see to it that jealousy will never possess you.

Enjoy the prosperity of others. Enjoy the progress of others. Enjoy the welfare

of others. Enjoy the beauty of others. This is true virtue. This is one of the

most important teachings of the Gita. Desiring the good of others is a laudable

quality which everyone should possess. Conquer Jealousy and you can Conquer

Anything There

is an ancient story of a devout woman who had a reputation of being completely

equanimous and free of jealousy. Even her name meant 'without jealousy'. When

the three aspects of divinity, Brahma, Vishnu and Shiva, which are the

creative, the preservative and the destructive principles of divinity, came to

test her, her extreme purity of heart was able to win them over and turn them

into little babies. She became like a mother to them. In her presence, they

remained happily nestled in her arms. The three aspects of divinity also

represent the three qualities in nature, the active, the passive, and the

cyclical, which govern all phenomenal life in the world. These three qualities

make up our experiences in the world, and the three aspects of divinity are the

substratum of these qualities. Therefore, the deeper meaning of this story is

that when you are free

of jealousy, everything in the world will be like a babe in your arms. You will

be its mother, it will look up to you and follow you. Truly, once you are free

of jealousy you will be able to conquer anything. But it cannot be emphasized

too strongly that when you have jealousy, it will destroy all your good

qualities. You may think that it will destroy others but in fact it will

destroy you, not the others. It will make you sick. You will not be able to

sleep well. You will not be able to eat well. Even if you are totally healthy,

once jealousy takes hold of you it will cause all kinds of physical ailments to

sprout up in you. It is like an inner consumption. Just as tuberculosis creeps

in and consumes, so also jealousy weakens you without your realizing it. It can

get into you in any number of ways and will ultimately destroy

you. Jealousy is a vicious disease which must not be permitted to gain a

foothold. You must feel that God will always bless you with his grace. Even if

you are in a lesser position than you think you deserve, you should enjoy the

happiness of others. You should be glad to hear of their accomplishments and

not feel sad just because they have things which you do not have. Jealousy is

all-pervasive in this immoral age. It is prevalent in all types of people, be

they worldly or spiritually inclined. It is mostly because of jealousy that

people lose their peace of mind and waste their lives. Along with jealousy,

backbiting and hatred soon make their ugly appearance. If you are the target of

these evil qualities in others, your best protection is the great virtue of

forbearance. Here is a small story.

6pt; TEXT-ALIGN: justify">Forbearance will Overcome Hatred Buddha was walking

along the country-side begging for alms. He was approaching a village. Many

people in that village had a great affection for Buddha. But just before he

reached the outskirts of the village, some young rowdies loitering along the

road began to jeer at him. A little surprised at this reception, Buddha stopped

and sat down on a rock. He said to them, "Well, gentlemen, what pleasure do you

derive from criticizing me?" Without giving any reason, they increased their

denunciation of Buddha. Buddha said, "Continue as long as you want." They

berated and reviled him to a point where they got tired of their own invective.

Buddha's forbearance was so well developed that their hatred could not touch

him. At first they were having a good time,

but finally, having exhausted themselves without getting the reaction they

wanted, they decided to go away. As they were walking away, Buddha called out

to them, "Children, I want to tell you something. In the village just beyond

here, there are many people who love me very much. If they were to hear that

you have been denouncing me in this vile way, they would cut you to pieces. In

order to save you from that danger, I have stayed here on this rock and allowed

you to criticize me. In that way I have given you a gift. Without spending a

single cent, without making any effort, I have been able to give you so much

enjoyment by allowing you to berate me. Rather than feel unhappy with your

criticism, I am glad because I have been able to give you some pleasure and

spare you from serious harm."

TEXT-ALIGN: justify">Then Buddha explained yet another important point to them

in a way that made an indelible impression on their hearts. "Suppose a poor

monk comes to your house and asks for alms. You bring some food out to him. But

suppose the type of food you are offering is ritually impure and not acceptable

by the monk. What will happen then? Since he has not accepted your offer, you

will have to take it back and it will remain with you. Similarly, you are

offering me all this criticism. These are the alms you are trying to give me.

But I have not accepted your offerings. Well then, you will have to keep them;

they remain with you. So you see, all your criticisms are really just being

redirected to yourselves. You are not criticizing me at all!" One can send a

letter by registered post to a friend. If the

friend does not accept this registered letter, what will the Postal Department

do with the letter? It will redirect it back to the person who sent it. If you

are criticizing someone but this person does not accept your criticism, then

inevitably the criticism comes back to you. Do not think that by voicing the

jealousy and hatred you may be feeling, that you will be troubling those to

whom these odious sentiments are directed. In truth, you will only be troubling

yourself. Jealousy and hatred will create great difficulties for the one who is

infected with them. Jealousy and hatred spring from egoism. Here is a small

example. Behind Jealousy and Hatred is Egoism There was a devout religious man

who took great joy in

cultivating a garden full of beautiful flowers and fruits. Even though he was

steeped in spiritual knowledge, he had developed a strong touch of egoism

within him. The moment egoism developed, jealousy also entered. When egoism and

jealousy make their appearance, hatred automatically joins them. God took a

personal interest in this errant devotee. God saw that this person, although he

had all the proper religious outer trappings, had nevertheless, filled his heart

with poison. God decided to correct him by teaching him a lesson. The Lord

manifested himself in the form of an old mendicant and took a stroll by that

garden. The old mendicant went to a recently planted tree and greatly extolled

the beauty of that tree. Noticing the garden owner nearby he asked him, "Who is

the gardener responsible for cultivating such a fine tree?" The proud owner

puffed

himself up and said, "Sir, it is I who have brought up this entire garden. I

grew this tree and I raised all the other trees that you see here, as well. By

my own efforts I developed all these pleasing paths and made this beautiful

garden. I alone look after everything here. There is no hired gardener. I am

the one who draws the water. I spread the manure. I pull the weeds and I remove

the pests. I clean the paths. I am developing these beautiful flowers and

fruits, doing all these things for the sake of giving joy to others." In this

way he went on repeating I... I... I. Appearing to appreciate the beauty of the

garden, the old mendicant continued to dwell there for awhile, while the owner

busied himself nearby, grooming his garden. After some time the mendicant left.

A little bit later a cow entered the garden. She was so weak that she was about

to

fall and destroy the plants that were there under her body. The owner of the

garden saw that this cow was about to spoil his beautiful garden. So he took a

small stick and threw it at the cow to chase her out. But the moment the stick

touched the cow, the cow fell down and died. Now, in his religion, cows are

considered very sacred, and should never be molested or harmed. Having thrown

the stick from which the cow dropped dead, he would now have to suffer the

great sin of killing a cow. He was aghast at this terrible turn of events. It

was not very long afterwards that the same old mendicant came back into the

garden. Walking along the path where the cow had strayed, he saw the dead cow

and was shocked. He sought out the owner and urged him to quickly come to the

spot. The mendicant asked, "Who killed this cow? Who committed this outrage?"

When the owner

did not answer immediately, the old mendicant asked more directly, "Tell me, do

you know who killed this cow?" The owner replied, "Surely it was the will of

God. Without the will of the Lord, would she have died just like that? Unless

she was meant to die, would she fall down and expire just because a little

stick touched her?" The moment the old mendicant heard this he told the man,

"Previously you told me how it was you alone who was responsible for raising

this whole garden, how you alone planted and nurtured all these plants and put

in all the paths. You were taking credit for all the good things that have

happened here. But for anything that is wrong and inauspicious you put the

blame on God. You are an arrogant, self-serving fool, so puffed up with your

own importance that you won't even acknowledge the Creator's hand in bringing

forth all the beauty

that is here. You are taking credit for that which belongs to God. You are even

jealous of God. If not for the will of God, there would be nothing in your

garden." At this point, the old mendicant revealed his true identity. He said,

"I am the Lord himself. I have come to destroy your egoism." The erring devotee

fell at the Lord's feet in contrition. The devotee realized how ego had stolen

into him, had gained a foothold, and then had completely taken him over. Now,

he understood the deeper meaning of the spiritual teachings that he had been

mouthing for so long. He realized that everything is imbued with the divinity,

and therefore, he should see the divinity everywhere and live his life with the

knowledge that down to the minutest detail, everything is under the control of

the divinity.

TEXT-ALIGN: justify">Destroy Egoism, Jealousy and Hatred with Love and

Forbearance You must take care that you do not develop egoism and its henchmen,

hatred and jealousy. Once they take root within you they will be very difficult

to eradicate. When you have become infested with these bad qualities you may

not be so fortunate as this devotee and get the attention of the Lord so

directly, to help you eradicate them. You will not be able to exterminate

jealousy merely by reading scriptures or engaging in spiritual rituals. But by

making a determined effort to transform your thoughts and develop selfless

love, you can destroy this pest. Offer up all your negative thoughts at the

feet of the Lord and fill yourself with unwavering love and forbearance.

6pt; TEXT-ALIGN: justify">So long as you have jealousy you can never shine. All

the great virtues in you will disappear. The Gita has taught that the primary

spiritual practice is to develop ideal virtues and apply them in your daily

life. In this way, you create favorable circumstances for yourself. When you

lead a virtuous life, you will be able to experience the principle of the atma.

But if you do not develop the great qualities and apply them to your daily life,

you will never be able to realize the divinity. The light of the atma is

everywhere. It is not limited to any one person or form. It shines as an

effulgence, filling the entire universe. It may take any form and any name. It

is the very basis of every name and form. Take for example the light that is

emanating from a bulb, or the

breeze you get from a fan, or the heat you get from an electric cooking stove,

or the work you get from an electric motor. The effects are all different. The

work done by the motor is different from the breeze obtained from the fan. The

light obtained from the bulb is different from the food cooked on the stove.

The effects are different, the machines are different, but going through all of

them is the one electric current. The same is true for the principle of the

atma. In different bodies it manifests differently, but underneath there is the

same unity. The luminosity of the electric light is proportional to the current

that flows in the bulbs. The light that shines forth from the bulbs can be

compared to the atmic effulgence which shines in individuals. Light has no

shape or form, but bulbs come in various shapes and strengths. An

incandescent bulb has a particular form; a fluorescent light has a different

form. The dining-room bulb may be very bright; the bulb in the bedroom may be

quite dim. Because of ignorance you may think that if the one type of electric

current powers both the bedroom bulb and the dining room bulb, why should there

be a difference in the light? The difference comes about because of the bulbs.

Similarly, there is a difference in the expression of love in various hearts.

If your love is wholesome, full and complete, you will be able to manifest the

fullness of the atmic effulgence and shine brightly. If you have a narrow

selfish love, it will be something like a dim bedroom bulb. It is not a

question of current; the potential for providing any amount of current is

available and ready. You must change the bulb in order to get a greater light.

If you are

filled with jealousy, then the power of the light will be very small. If you

have the effulgence of selfless love, then the power will be something like a

1000 watt bulb. Therefore, develop your love. It is possible to recognize the

divinity only with the help of love. Only through Love can you Experience God

In order to see the moon, there is no need for you to shine a flashlight on it.

By the light of the moon itself you can see the moon. If you want to see and

perceive God who is always love itself, then only through love will you be able

to see him. It is impossible to see him if you are filled with hatred. Hatred is

the very opposite of love. Hatred is something like blindness. However powerful

a light you shine on a blind man, he will not be able to see the light. As long

as you have bad qualities, the divinity which is very near will not be

perceived. When you are free of jealousy, when you are free of egoism and

hatred, you will be able to directly experience the effulgence of the divinity.

A person who has opened his eye of wisdom will shine with the God-presence. A

person who has closed his eyes with ignorance will not be aware of God. By

closing your eyes you will have to search all over for a towel which may be

directly above you on a shelf, very close by. If you open your eyes you will be

able to place your hand right on it. The wise person whose eyes are open to the

divinity and who is not beclouded by ignorance, directly perceives God and

reaches him. You become wise when you become fragrant with virtues. But if you

are saturated with bad qualities, with doubts and all sorts of jealousy and

hatred, you will not be able to understand anything at all. That is why it has

been said, 'Death is sweeter than the blindness of ignorance.' You must free

yourself from ignorance. Jealousy is an evil which develops that ignorance.

Therefore, students who have very tender hearts, who have a bright future ahead

of them and much progress to make, should never give room to jealousy. If any

person in your class gets an outstanding grade you should not succumb to

jealousy. You can also work to attain an outstanding grade. If you have not

achieved that and you also feel jealous, then you will be making two mistakes.

In the first place, you have not studied adequately, otherwise you would have

done

better; and in the second place, you have darkened your heart with jealousy.

Then crying over it is your third mistake. You should not develop these bad

qualities which are sure to cause you so much trouble; they can even destroy a

whole family which was previously happy and enjoying all the goodness of life.

Jealousy and Hatred Destroy those who Possess them While explaining these

principles to Arjuna, Krishna told Arjuna, "For your evil cousins, the one

hundred brothers who have been plotting to destroy the Pandavas' joy and

happiness, it is their evil qualities which encouraged them to do all their

wicked deeds. People who are jealous attract bad people for company. These

cousins have with them their evil uncle, who

encouraged them in their enmity towards the Pandavas. He is filled with

jealousy. These are all blind people. Just as their father is physically blind,

all hundred brothers are mentally blind. They join together and fall in line

with one another. But you can be sure, Arjuna, that the bad qualities in these

people will destroy them." As Krishna predicted, not even one of these hundred

brothers survived the war to perform the funeral rites for their parents. This

is the great tragedy of falling into hatred and jealousy. If you want to really

understand the Gita, then you have to start by developing all the good qualities

and virtues that have been discussed. Once these good qualities are part of you,

you will be able to experience the divinity directly. Anything you desire can be

gotten from a wish-fulfilling tree. The Gita is such a wish-fulfilling tree. It

will grant you whatever you are ready to receive. It will give you the level of

understanding which reflects your own particular desires. In this age, people

are interpreting the Gita incorrectly, because they are filled with so many

wrong desires. And so, the Gita has been of little use to them. But, you must

develop your virtue and fill yourself with love. Then the lofty message of the

Gita will shine within you and inspire you to reach the divinity. To reach the

divinity is your birthright. It is your unchanging reality, your undying truth.

TO BE CONTINUED With Sai love from Sai brothers – ‘’ Source:

http://laluni.helloyou.ws/askbaba/saibabagita/

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