Swami teaches... The knowledge of the Supreme. Guru and teacher. Part 2.

[Guest guest]

Sai Ram

 

Light and Love

 

Swami teaches...

The Knowledge of the Supreme. Guru and Teacher. Part 2

 

The motto:

 

Throw off all burdens, become light, and trip across the Sea of Samsara, with one step on one crest and another on the next.

 

A true Guru is required to reveal the real nature of formless and attributeless Divinity. He is like an ophthalmic surgeon. The latter removes the film in the patient's eye and restores the natural vision. The Guru also should remove the veil of ignorance and attachment that blurs the vision of the disciple. Such a Guru has been equated with the Trinity Brahma, Vishnu and Shiva. The devotee who regards God Himself as his Guru will not have any difficulties.

Consider Guru as your everything. In this world, everything is a manifestation of Divinity. All are embodiments of Divinity. In fact, all that you see is nothing but the Divine Cosmic Form (Viswa Virat Swarupa). With thousands of heads, thousands of feet and thousands of eyes, Divinity pervades everything. This means all the heads, all the feet and all the eyes that we see in this world belong to God. When this Vedic statement, Sahasra Seersha... was made, the population of the world was only a few thousands, but now it runs into a few hundred crores. Divinity is not restricted to a particular place. God is here, God is there and He is everywhere. He inspires, He helps, He executes, He enjoys, He is pleased, He reaps, He sowed. He alone exists, for, all this manifoldness is but He, seen through the mirror of Nature.

 

The Universe is an expression of five elements and three qualities - sathwa, rajas and thamas. Every human being is an embodiment of these five elements and three qualities.

 

1. No one can comprehend the power of these five elements.

Having been born, human lives for a few years, and ultimately gives up his body. The five elements are

responsible for birth, growth and death. The five elements are spread right from both microcosm and macrocosm.

Having understood the significance of the five elements well, Buddha made concerted efforts to gain control over his five senses. He taught Buddham Saranam Gachhami, Sangham Saranam Gachhami. He used his intellect to understand the truth and shared his wisdom with society.

First of all, he exercised control over his vision. Among the five senses of perception, the eyes are endowed with immense power.

Whatever be the spiritual practices that one may undertake, one cannot derive their benefit without having control over one's vision. All the sadhanas like japa, thapa and dhyana confer only temporary satisfaction. These

practices cannot help you to have control over your vision. In fact, the entire srushti (creation) is based on

your drishti (vision).

Along with control over vision, one needs to have control over one's tongue. As human has become a slave to the taste and spoils the tongue. Not merely that one makes the tongue utter unsacred words, but also hurts others' feelings by using harsh words. Likewise, all the senses are losing their power as they are being put to misuse.

(When you become angry, you lose all your power of discrimination and behave in an inhuman manner. Whenever you are angry, sit quietly in one place and drink cold water. Chant the Divine Name. Then your anger will gradually subside. If your anger persists, go to a place of solitude and walk briskly for half a mile. There are many easy paths to control one's anger. But people, especially the youth today are not making any effort to control their anger. When they get angry, they take it as an opportunity to hurl abuses at others).

In fact others are not others but your own Self as the same principle of Atma is present in all. The one who causes pain and the one who suffers from it are one and the same.

Spiritual practices will yield greater rewards if senses are kept under control. Then eyes attain the sacred power by which aspirant will be able to visualise the Divine Cosmic Form.

 

Why did the ancient sages and seers go to forests to spend their lives in solitude? It is only to control their senses. The sins that you have piled up may not be visible to the naked eye, but they are sure to put you to suffering. That which is not seen will make you eat the fruits of your action. O human, understand this secret of karma (action).

( Usually the sins committed by the parents will certainly affect their children too.

For example, when Subhadra was in the family way, one day Arjuna was describing to her the intricacies involved in entering the Padmavyuha (lotus maze). He had described to her in detail how to enter the Padmavyuha and when he was about to tell her how to come out of it, Krishna appeared on the scene and took away Arjuna saying, "This is not the proper time to talk about these matters. It is not Subhadra but the child in her womb who has been listening to you all along."

That is the reason why Abhimanyu knew only to enter the Padmavyuha and did not know how to get out of it.

As a result, he was caught in the maze, and ultimately he was killed).

 

Senses are like life principles for everybody. Sages like Valmiki, Vyasa and great devotees like Potana

composed sacred texts and sanctified their lives. One can visualise the Divine manifestations and become Divine only through sacred use of the senses.

One can enjoy the state of bliss by controlling own desires. One who craves fulfillment of desires is always restless. Desires correspond to pravritti (outward path) what are distancing person from nivritti (inward path).

Buddha visited many noble souls, studied sacred texts and undertook various sadhanas. Later, he realised that all those related to pravritti (outward path). He understood that whatever sadhana was done with this ephemeral body would yield fleeting happiness only. True and eternal bliss will result only when sadhana is done with pure and internal feelings.

When Buddha started exercising control over his senses, he experienced infinite bliss, which he could not contain in himself. He hugged his cousin, Ananda, who was by his side then and said, "Ananda, I have

attained the state of Nirvana and am unable to contain the bliss within me. I am ready to give up this mortal

coil." On hearing this, Ananda started shedding tears.

Then Buddha said, "Oh simpleton, instead of rejoicing over my attaining this state of bliss, why are you

grieving over it?"

As you are immersed in worldliness, you are distancing yourself from immortality.

But you will not be troubled by desire once you understand the inner meaning of life. These qualities is possible to transcend when human recognizes these qualities that he/she can go beyond them.

 

2. For all ordinary persons, three qualities as five elements are essential.

Human cannot live without sleep and cannot perform any action without prior enquiry. Thought must precede any action. Sleep, enquiry and mentation are thamasic qualities.

Human cannot carry on the normal daily life without rajasic activities. All desires arise from the rajasic quality. Even the yearning for God is a rajasic quality. There is a Telugu saying: "No one can have the desire for liberation without experiencing other desires." Desires may be diverse, but their essential nature is the same. Qualities like anger, jealousy, hatred, pride and pompousness are rajasic in nature. Like the river Sarasvathi which is said to flow unseen between the rivers Ganga and Yamuna, the sathwic quality is also present in a subtle form as the undercurrent between the thamasic and rajasic qualities. To develop the sathwic quality, the thamasic quality is an accessory and the rajasic quality is a necessary stage. When one goes beyond these two, the full nature of the sathwic quality manifests itself.

 

How does one get over the thamasic quality? There is the example of Rathnakara, who was originally a highway robber harassing and plundering wayfarers. Absence of compassion and consideration for others is the mark of thamasic nature. Such a person was transformed into a great sage by the contact and teaching of the seven sages (Vasishta and others). He became an immortal poet, the author of the Ramayana, the epic story of the Rama Avatar. The company of the good was responsible for the transformation of Rathnakara into the sage, Valmiki.

Valmiki and Vyasa, by their penance, transcended the three qualities, experienced the Divine and acquired the capacity to envision the three categories of time - the past, the present and the future - thereby they became immortal poets.

For every transformation the Divine Grace is the cause.

The sage who exemplifies the transformation from the rajasic to sathwic quality is Vishvamithra. He, who was steeped in rajasic tendencies, became a great Rajarishi and later a Brahmarishi. His antipathy to sage Vasishta went to the extent of even contemplating the destruction of the sage. Vishvamithra was hovering near the ashram when he overheard a conversation between Vasishta and his spouse, Aurndhathi. Arundhathi expressed her admiration for the beautiful unblemished light the fullmoon was shedding that night. Immediately Vasishta observed: "Tonight's fullmoon is shining untainted like the pure penance of Vishvamithra."

On hearing these words, Vishvamithra realised how mistaken he was regarding Vasishta and rushed into the ashram, fell at the feet of Vasishta and prayed to forgive him. Vasishta lifted Vishvamithra and hailed him as Brahmarishi (a sage who has realised the Supreme Self).

 

Vishvamithra could not contain himself and asked Vasishta on what grounds he was calling Vishvamithra a Brahmarishi. Vasishta said: "Vishvamithra! Hitherto you were filled with self-conceit. You are born with ego, grew with ego, and never bowed your head to any one. Today you put an end to your ego and fell at my feet. This is the significance of egolessness. A Brahmarishi is one who is free from egoism, acquisitiveness, pride and arrogance.

 

A rishi is not one who is a great scholar or a ritualist, but one who is free from evil tendencies. The transformation of Rathnakara from a highwayman to a sage, who could compose the Ramayana, was possible because of his association with great risihis. He practised wholeheartedly what the sages taught him. He lost his body consciousness in the contemplation of the name of Rama to such an extent that an ant-hill rose over him from which vibration of Rama's name could be heard.

Coming to the sathwic quality, it should be noted that its main characteristic is a perennial state of peace. (You may have light without oil, fire without smoke, breeze without a bearer fanning you, a chillness in the air of your room in the sizzling heat of summer - but, unless you are at peace with yourselves and with those around you, your pulse will be quick and your blood will be racing in rage and rancour).

Other characteristics are forbearance, compassion, truth and similar virtues. The sathwic person converts any action of anger into an act of love.

 

A sculptor converts a block of stone into a beautiful idol. Language expresses the feeling in appropriate speech. Character takes a human on the righteous path. It is the teacher who moulds the young generation into exemplary human beings.

Those good men and women who

Teach children how to act righteously

in the future ahead of them,

And promote the spirit of

equality and affection,

Are alone real teachers.

The welfare of the individual, society and the nations is based on the observance of human values.

Teachers illumine the nation by promoting great ideals. They are responsible for the blossoming of ideals in the young. They awaken in children the Prajna (integrated awareness) which is subtle and hard to recognise. They draw our the latent potentialities in the students.

Teachers are beacon-lights in idealism. It is only when the light, of the teacher shines effulgently that the light among students can-shine.

Teachers are like guide-posts. It is only when you play this role well that you will have done your duty by the boys and girls to divinise their lives. Although secular education may appear necessary for mundane existence, the importance of a spiritual basis for it should be recognised. However, the responsibility for imparting a spiritual orientation to education rests not only on teachers, but also on the parents as well as the authorities.

In this context, students have to cultivate three qualities.

1. One must cherish the well-being of everyone in the world.

2. One must be interested in all knowledge.

3. One must foster all good qualities.

 

Students should be taught to use properly, all the talents and qualities given by God to them. They should learn the lessons which Nature provides by way of selfless service. Student has not only to acquire knowledge, but wisdom. He/she has to combine good qualities with good practices. Book knowledge has to be translated into good deeds.

Right education leads to refinement of conduct. Proper education brings about association with good people. The company of the good is peace itself.

Education confers humility. Humility does not mean mere bending of the head. Only an attitude of mind free from egoism, ostentation and attachment can be called humility.

Whatever trouble you may face, you must learn to feel happy in any circumstance. If you are string by a scorpion, you must console yourself that you were not bitten by a snake, and when you are bitten by a snake, you must console yourself that it has not proved fatal. Even if you are not able to own a vehicle, be happy that you have got your legs intact to enable you to walk. Even if you are not a millionaire, be happy that you have enough resources to feed yourself and your family. This is the way to experience joy even while in adverse circumstances.

Ceiling on desires is a must for leading a peaceful and meaningful life.. Sense-control is an essential requisite for students who are in the vulnerable stage of succumbing to the temptations of sensual pleasures.You must curb the desire to seek more and more wealth and turn your effort to realise the Reality within. In pursuing this effort, you must avoid waste of food, money, time, energy and knowledge as all these are Forms of God. Unnecessary talk should be avoided as this results in waste of energy and reduction of memory power. (Reet's compilation from, Sathya Sai Speaks. Vol. 10. "Objective, not object," Chapter 14; Sathya Sai Speaks. Vol. 16. "Let God Be Your Guru," Chapter 17; Sathya Sai Speaks. Vol. 27. "Spiritual orientation to education," Chapter 20; Sathya Sai Speaks. Vol. 29. "Bhagavaan deplores devotees' lapses," Chapter 26; Sathya Sai Speaks. Vol. 33. "I And You Are One," Chapter 13).

Namaste - Reet

[Guest guest]

Sairam sister.

quite nice to study. as explicited, reading should be put into

practice. swamy assures to comeforward ten steps to us for our one

step effor.

let peace prevail upon every one. sairam

jayaram

 

 

 

saibabanews, "Reet" <reet.priiman wrote:

>

> Sai Ram

>

> Light and Love

>

> Swami teaches... 15 - 18 July, 2006

> The Knowledge of the Supreme. Guru and Teacher. Part 2