Swami teaches... Part 2. The spiritual lesson before Sri Rama Navami celebration

[Guest guest]

Light and Love Swami teaches... 21-22 March 2007

 

Part 2. The spiritual lesson before Sri Rama Navami celebration

 

In the Ramayana, the Gita and in other the ancient scriptures spiritual seekers find the light on the beginning of the path. The Ramayana is as a candle in the dark that shines on our path through its examples and links us to our most human, moral and spiritual reality. Swami brings many examples from the Ramayana as guidelines for our thoughts and actions towards family, relations, and society. Through these examples He as underlines that the meaning of karma is not a punishment and reward system, but rather the operation of the Universe through which we learn by experience from remote past until today. Swami helps us to bring close the Ramayana and makes it easily accessible to everybody. It is the duty of every one to gather and cherish in hearts the wise words, the drops of amritha (nectar), which pandiths (scholar, wise person) offer from their knowledge and experience. These pandiths are repositories of ancient learning. At present, in all countries, as a rule, the link between the pandiths and the politicians, the religious heads and the rulers has snapped and each goes his own way, irrespective of what the other thinks or feels. The system of education which promotes an attitude of contempt towards the learning, which does not yield immediate pecuniary benefits, is very largely responsible for this and the fall in the general level of morals. When all are sliding down the easy path of flippancy, those who advise against it and warn the victims about the inevitable disaster are ignored and laughed at. Sunk in the search of pleasures and cheap recreation, people become deaf to the counsels of the past and calls of the sublime. Sai Sankalpam (will, resolve) is to bring together once again the rulers and the pandiths, the guardians of the welfare of the people in the secular and the spiritual fields. Without the cooperative functioning, there can be no progress, no success in the attempt to build up a new world. When plans are laid by the rulers for the uplift of the people and for training the children of the land, Swami wishes that the ancient wisdom of His Motherland and the ancient wisdom of other lands, still preserved and practiced by these pandiths, must be consulted.

 

Here Dasaratha, Rama's father is an example. When he desired to crown Ramachandra, he consulted the representatives of his people, as well as the pandiths of the court. He placed before the people, not merely his personal wish, but also the reactions of sages like Vasishta to his proposal. In spite of his noble actions as a ruler, Dasaratha is the symbol for the individual, having ten chariots (senses - five for action, five for knowledge). He listened to the charming voice of delusion, and engineered his own destruction. Kaikeyi, his youngest queen, enticed him into the path of grief. Pravritthi (worldly activity, attachment) must result from nivritthi (spiritual detachment); activity must result from the awareness of detachment. The whole Ramayana is a great example to the modern civilization. Below are the brief fragments with Swami's explanations from this Great Epic. Lakshmana as a child raised such a long and loud wailing, one night, that Sumitra (his mother) feared that an evil spirit had possessed him. She hurried to sage Vasishta and asked him to apply some sacred ash to the fore head of the child so that the spirit might leave. Vasishta knew why Lakshmana was weeping so pathetically. He said, "Take the child and put him next to Rama; he will stop wailing." Lakshmana could not bear even as a child a moment's separation from Rama. For each one, the place he/she needs most is the natural habitat. That is the reason why Lakshmana accompanied Rama, when Vishwamitra (sage, known for his efforts to equal Vasishta) led him into his hermitage. By wish of stepmother Kaikey, Rama might don the bark of trees, wear the mantle of an ascetic, and leave for the forest. There was no such obligation on Lakshmana's part. However, as a younger brother he felt that it was not proper for him to stay and enjoy life in Ayodhya when his brother was leaving for the forest. He was ready to renounce his mother and wife and accompany Rama. Thus, he followed Rama as an ascetic, treating Ayodhya without Rama as a jungle and a forest with Rama as Ayodhya. Indefatigably he served Rama and Sita night and day. (The behavior of brothers today in similar situations would be entirely different. They are likely to indulge in litigation over the sharing of property and lose them all in carrying the dispute up to the Supreme Court. They will not agree to enjoy the property in common and will ruin themselves through litigation). Lakshmana's mother, Sumitra, when her son fell at her feet and sought her blessings before leaving for the forest with Rama and Sita, rejoiced in giving him her blessings. She told him: “The forest where Rama is will be Ayodhya for you." Will any mother send her son to the forest in this manner? These examples show how pure-hearted were the members of Sri Rama's family. Take, for instance, the other example of sisters-in-law. In families today, there is no harmony between the wives of brothers. But, look at how Lakshmana's wife, Urmila, behaved. She said: “I would also like to come with you. But if I come, my presence will detract your single-minded service to Rama and Sita. I shall stay back, while you dedicate yourself whole-heartedly to their service." Urmila thus made a greater sacrifice than even Sita.

 

How did Rama's mother Kausalya bless him when he prostrated before her prior to leaving for the forest? She declared: "May that Dharma for protecting which you are going to the forest protects you always. May you have for your protection all the raksha (amulets) which great mothers gave to their sons when they went out to fight the forces of evil." Thus, Rama received the blessings of his mother, and all others when he set out for the forest to honor his father's word. Rama also exemplified the ideal relationship between husband and wife in a family. When Rama decided to leave for the forest, Sita wanted to accompany him. Rama tried in many ways to dissuade her, telling her about the dangers in living in the forest, infested by wild animals and demons on the prowl. Sita replied, "When I am with the lion among men, what can any animal do to me?" Rama argued with her that the rakshasas (demons) were capable of assuming any form and that it would be difficult to safeguard her. Sita retorted, "Can't you, who are the protector of the fourteen worlds, protect a lone Sita!" By these arguments, Sita tried to make Rama agree to her going with him. Rama then employed a different argument. He told her that she should stay behind to render service to the aged parents. Earlier Sita had listened to the advice Rama had given to his mother Kausalya when she wanted to go with Rama to the forest. Rama had told mother about her duties towards her husband and said that in no circumstance should she leave him and follow Rama. "Your first duty is to serve my father Dasaratha and not come with me," said Rama. Sita accordingly urged Rama to act up to his own words and take her with him. "You are going to the forest to honor your father's words. I am following you to act up to my husband's words," she said. In this manner, the Ramayana demonstrates the proper relationship between husband and wife and their respective duties. If you consider the conduct of Bharata (Rama's brother, Kaikeyi's son), you find that even though the kingdom was offered to him by his father and mother, he did not desire to enjoy what belonged by right to the eldest son, Rama. He considered it immoral and opposed to the traditions of the Ikshvaku family to accept the kingdom in such circumstances and firmly renounced it. When Dasaratha decided to take Kaikeyi as his third wife, with the consent of Kausalya and Sumitra, so that he could have a son to succeed to the throne, Kaikeyi's father imposed a condition that he would offer his daughter in marriage only if the son born to her would be made king, without regard to the claims of the son that might be born to the eldest queen. Dasaratha was not willing to accept this condition, but Kausalya and Sumitra persuaded him to accept it, saying that no one born in the Ikshvaku line would go against dharma. Bharata not only refused to ascend the throne, but he took a vow to stay out of the capital until Rama returned to the kingdom. He declared he was not prepared to sully the good name of his great ancestors for the sake of the throne. "When Rama has gone to the forest to honor his father's command, I shall also go to the forest," said Bharata. Ultimately, he secured the sandals of Rama, installed them on the throne, and himself led the life of an ascetic in Nandigrama, a village outside the capital. Is it conceivable that anyone would give up a great good fortune that came his way in the manner Bharata did? Will anyone spurn the windfall that comes to him? But,Bharata did not regard the kingdom as a blessing. He felt that it would be infamous to succeed to the throne.

 

The Great Epics, Vedas, Upanishads, and Sastras are like traffic signs on the road; if they are removed, the journey is rendered slow and difficult, replete with accidents. We have to restore them in interests of humanity itself to protect the dharma and eternal human values through personal examples, knowledge, and education. It is only ignorance that makes people talk of equality; knowledge reveals basic differences in health, equipment, attitude, and tastes. By modern science waves of light and other subatomic particles cannot exist in static form, they vibrate and flow and so the Reality of Maya is created as reflection in human's mind, as expression of diversity. We live and all of us have our own 'beings' in the frame of unity in diversity within this great Cosmic Creation - Energy field (Macrocosm) as individuated Energy field (Microcosm). The new developments in quantum physics, human's consciousness, and spirituality have a strong connective link - the same source what has explained in different ways. They show that the world we see and experience including the deep connection between us as the observers, and what we see within Maya Reality is diversity where practically no equality exist. Behind all this is the single Atmic Reality as the initial Source, what has no time, no space. It simply ‘Is’ and has ever been only ‘Is.’ Swami encourages considering a deeper meaning of life. If you are beginning to think with your heart as well as your mind, it awakens your own true Reality - Self. The knowledge embodied in the Upanishads, Vedas, and Great Epics should be handed down to every one. Bhakthi-directed (devotion-directed) education must take precedence over the bhukthi-directed (enjoyment-directed) schooling that prevails today in most countries of the world. The word ‘education’ is derived from the Latin root ‘educare’. While education refers to collection of worldly facts, educare is to bring out from within. Education is for livelihood. Educare is for the ultimate goal of life. It is easy for us to recognize things outside us and difficult to look within. There are many things inside us, which are not manifest. When you join the three letters G, O, D, we get the word GOD. When you look at the letters individually, they have no meaning of their own. Our effort lies in putting together these letters to get the meaning. This is educare. Educare means to bring out from within. Educare means to bring out the Divine Love latent in human. That is why it is said, Love is God, live in Love. Then there would be no conflict in the world and all would live together happily. Of course, it is not possible to make small children understand the essence of educare. They are too young to understand it. It can be introduced at the college level. However, at school level, we can cultivate good thoughts and good habits among little students. We can also inspire their young hearts by narrating the stories of great persons of their respective lands, and exhorting them to follow the ideals set by them. For example, if children explain to the parents the meaning of the prayer saying, “Food is given to us by God. Therefore, we must offer it to Him before partaking of it. Then the food becomes Prasadam and will not be tainted by impurities.” This is the way to bring the parents on the right path through their children. Hence, educare must be taught to the parents through their children. Most of parents do not know what educare is. Since you understand what educare is, you should teach them about it through your actions. First, you practice and then set an example. (For example, if you smoke in the class, students will also emulate you and start smoking. If you try to correct them by saying, smoking is bad for health; the students will in turn ask you, “Sir, then why are you smoking)?” If you want to take students into your confidence, you have to approach them with love. You have to point out their mistakes and lead them on the right path. For the progress and prosperity of the nation, teachers should develop love for students and mould their character. The teacher must first have a thorough understanding of own mind before trying to understand the minds of the students. If the teacher’s mind is good, the students will reflect it in their behavior. Since the teacher cannot see the student’s mind, he/she has to understand it only by observing the student’s behavior with his parents, his friends, and his fellow students. Basing on this, he will be able to lead the student on to the right path. The teacher must advise the student regularly that his/her conduct will be responsible for the name he earns for his parents and the school. In some countries, the concept of kindness and respect for elders is not stressed. The teacher must advise the student that he is born as a human, and that he is neither a ‘wild animal’ to strike terror in the hearts of people nor a ‘domestic animal’ (docile person) to be afraid of others. He has no cause to fear nor should he cause fear in others. You should become a ‘composer’ and not a ‘computer’. (Of course, there are benefits accruing from computers. You may use this technology to develop science. You should use it depending on the need). However, firstly, set right the computer that God has given you. That is your head itself. The Atma is our innermost reality. That is what educare should bring out. Therefore, there is actually no basic difference between the three - educare, spirituality, and religion. (Reet's compilation from, Sathya Sai Speaks. Vol. 4. "Sai Sankalpam," Chapter 15; Sathya Sai Speaks. Vol. 8. "One-fourth and three-fourths," Chapter 14; Sathya Sai Speaks. Vol. 14. "Four in One," Chapter 25; Sathya Sai Speaks. Vol. 24. "Ideals of the Rama Avatar," Chapter 6; Sathya Sai Speaks. Vol. 33. "Pari Prashna -The Divine Answers" Chapter 21). Namaste - Reet