One's Learning in worth Nothing if it is not put into Practice

Discourse of Sathya Sai Baba during the Summer Course in Spirituality and Indian Culture
held for College Students at Brindavan, Whitefield, Bangalore District in May/June 1974
Published by Sri Sathya Sai Books and Publications Trust
Web posted at Jun 20, 2002

If Lakshmi or the Goddess of wealth decides to come to you, she will come of her own and unnoticed like water into a coconut. If she decides to leave you, she will go away on her own and without any notice like the soft pulp in the wood apple swallowed by an elephant.

Pavitratma Swarupas! Students, boys and girls! For some time now, we have been trying to get the inner meaning and the significance of the word Bharata. The Vedas are authoritative texts not only for the people who live in this country but for the entire world. All people, irrespective of whether they know and understand the significance of the Veda or not, follow the instructions of the Veda. All that you see and enjoy in the material world, the Maya or the illusion that shows you this material world, the life force in the world, have all been described by one comprehensive word 'Purusha' in the Veda. This word signifies the shining and self-effulgent Brahman. This kind of self-effulgent Brahman is present in the human body in three different names, that is Viswa, Taijasa, and Pragna. In the world, the same Brahman is present in three different aspects of Virata, Hiranyagarbha and Avyakruta. The meaning of such Brahman was being propagated and protected by teachers and scholars from time immemorial. We have to understand the significance of the statement that the meaning of this word was being protected by the Acharya. We may think that the word 'protect' here means that the teachers have been keeping it secure. This is not right. The word is used to signify the fact that the Acharya teaches this aspect to his disciples who in turn pass it on to their disciples. Indra is one who has the form of Virata and gives all the Aiswarya or wealth. Surya the sun will have the form of Hiranyagarbha. Vasu stands for one who eradicates the sorrow. In the context, we know that Indra is present in the waking state, that the sun is present in the dream state and that Vasu is one who is present and takes care of the deep sleep state. While they correspond to these three respective states, they are not functioning independently in these states. While these three, not fully independent, thus do not act on their own in these states, Brahman remains fully independent and remains as the basis and makes them function according to his own wish.

In this context, the Veda has conducted a deep enquiry into the aspects of Ida, Saraswati and Bharati and into the aspects of Indra, Surya and Vasu. Veda has established the sacredness of these aspects. Because Paramatma can create Himself and establish Himself without any external assistance, He has also got a name 'Sudrutha'. If we wish to understand this self-creating, self-establishing aspect of Paramatma, we will have to listen to some people who are well versed in this matter. The ruling deities of this world, namely Agni, Vayu and Aditya have also reached the status of Brahman. A statement which says 'Jagato Pitarou Vande Parvati Parameswarau' is to be found in the Vedas. In this verse it is clear that Parvati and Parameswara are in the position of parents to the entire world and from that position they look after the welfare and prosperity of the world. Understanding the meaning of the position of mother and father, our ancestors have been accepting the statement 'Matrudevo Bhava', 'Pitrudevo Bhava' that is regard your mother and father as God. Just as every individual son and daughter have to recognise the personal relationship which they have with the father and the mother and respect them, so also recognising that Parvati and Parameswara are in the position of mother and father for the entire world, we must respect them in the same position and in the same manner. In this context, if we can recognise the oneness of the three divisions of time - past, present and future and of all the three worlds and of the three Gunas, then we will realise that Parvati and Parameswara are to be regarded as parents of the entire world. If we can recognise the meaning of the words - Bhuhu, Bhuvaha and Suvaha, then we will understand that these are said in the context of Prajapati. If these are looked at in an individual aspect, then we will see that they are represented by Indra, Vayu and Sun. Indra, Vayu and Aditya are individual and specialised in themselves, but Prajapati connotes the totality of all these three. Indra is in the place of Ida, Vayu is in the place of Saraswati and Aditya is in the place of Bharata and therefore Ida, Saraswati and Bharati are also words which refer to Paravati and Parameswara, the parents of the entire creation.

These three duties Ida, Saraswati and Bharati are understood as deities who are journeying through the whole universe. When we understand the universal aspects of Ida, Saraswati and Bharati, we also understand the universality of the three words Bharata, Bharati and Bharat.

When we said 'Pitarau Vande' we have to regard Paravati and Parameswara as the father and mother of the whole world. We should understand the proper aspect of Paravati and Parameswara when we refer to them as parents of the entire creation. Here the word Iswara connotes one who possesses all types and kinds of Aiswarya or prosperity. He is one who possesses Aiswarya of knowledge or wisdom. How do we recognise the meaning of the aspect of Iswara or Aiswarya of all types? The word Sankara signifies one who gives you happiness. We ask ourselves what kind of happiness is this that we have in mind here. This does not refer to a specific kind of happiness like that of the body or that relating to the world. It represents all kinds of happiness, that is the basis of the bliss we enjoy.

In those days Maharishis used to worship the Lord as the embodiment of all bliss and happiness. This happiness does not deal with worldly or temporal matters. It deals with a different kind of spiritual happiness. Such spiritual happiness deals with matters which are not worldly or temporal. The person who gives such bliss is called Sankara. They have also been using the word 'Siva' because Siva represents this kind of spiritual prosperity or happiness that has been referred to as 'Sivam'. How do we understand one who can give all forms of Aiswarya, His grace, bliss and happiness? In fact it is very difficult to recognise or understand the working of this universal father and his heart and mind. If we only understand the grace of happiness in him and recognise the oneness in which all these qualities are represented in him, we would have learnt the right way to live. Although he is one who has no Gunas and no form, yet he comes in human form for the prosperity of the world and it is possible to recognise some form and Gunas in such human form.

We have learnt from books and from elders that Iswara has 'Nandi' or 'the bull' as his carrier and Parvati, the universal mother, has the lion as her carrier. The head of her son is like the head of an elephant. His carrier is a mouse. Her second son has for his carrier a peacock. Thus, the four members of the family are Parvati, Parameswara, Vinayaka and Subramanya who really represent the four Purusharthas Dharma, Artha, Kama and Moksha. In this family consisting of four members we will examine the unity which exists in spite of the fact that the bull is the carrier for Iswara, the lion is the carrier for Parvati. We know that the lion and the bull do not go together at all. While the lion is the Vahana for the mother, the son Vinayaka has an elephant for his head. The lion and the elephant cannot even see each other. The elephant will die of fear if it sees a lion even in the dream. The carrier for Vinayak is a mouse. All the ornaments which the father wears are serpents. There is enmity between the mouse and the snakes. The carrier of Subramanya is a peacock. The serpents, peacock and mouse are completely inimical to each other. Iswara wears Agni or fire in his forehead and water - Ganga on his head. Water and fire do not go together at all. While their carriers and the ornaments they wear and their appurtenances are all mutually contradictory and inimical to each other, yet this closely knit family of Iswara and Parvati has been demonstrating to the entire world how a family, though consisting of contradictory elements, should live in concord.

From time immemorial, it has been so that only when the leaders and older people of the community have been following good ideas and setting up good examples in their living, that others could follow them and take to good paths. Although the Rishis were realised souls and there is nothing which they have to get for their own sake, yet for the sake of setting an example to others they have been doing certain things. Unfortunately, today some people calling themselves elders and scholars are not able to put into practice even a small fraction of what they have learnt. Thus, by not being able to set a good example, they are degrading the name of Bharat. The most essential thing in this Kaliyuga is that one who calls himself a leader must put into practice what he knows and thus he sets a good example to his followers. If a teacher is not able to set an example to others, one can say that all his scholarship is useless and that in truth he is an ignorant person. Every elderly person and every learned person has to control himself and his organs. If he is not able to do this, others will think that all his scholarship and his experience are useless.

All the sensory organs are symbolic of desire. This is not a natural quality. If this is natural to us there is no need for our Veda to tell us what is permissible and what is not permissible and there is no need for a Guru to tell us about the do's and the dont's. Since the excessive fulfilment of desire is not natural to us, it becomes absolutely essential that we should accept some teaching or Upadesa from our elders and we should take them as our examples. They all tell us to take food if you are hungry and to take water if you are thirsty and to sleep if you are feeling sleepy but there are also conditions attached, namely that you cannot eat anything that you want to eat when you are hungry. They do say that you should drink water if you are thirsty but they also say that you cannot drink any kind of water. They say that you should sleep if you feel sleepy but we are asked to be cautious as to the place in which you sleep. You should sleep in a place which is conducive to your safety. In the same manner, just because we have several sensory organs, we should not go and use them without any control. We should give freedom to the organs but use them in complete accord and control within the limits set by one's country, time and circumstances. Even if the horse belongs to you, it cannot be used without proper reins. Simply because a car is in your name, you cannot use it without using the brakes at the appropriate time. Simply because the sensory organs belong to you, you cannot use them without proper and appropriate control.

The Vedas have been serving a useful purpose by explaining to you the right aspects of the human sensory organs and by telling you how to use them, when to use them and in what manner to use them for the prosperity of the world. What is eaten or who eats and whether it is object or subject, all of them are intended for the prosperity of the world. This aspect of Siva Sakti is responsible for all creation in the world. This strength behind the creation has also been called in three different ways namely Agni, Vayu and Aditya. Those who accept and follow the Vedic practices regard Agni as an important item in their Sadhana. This Agni is an important deity and the life force of the human body is derived from the Agni that is present in the human body. In the human body Vayu takes the form of Prana or the life. Aditya also takes the aspect of the heart and is as if it is propelling the whole machine of the human body. One regards the Vayu as a Mantra, the body as a Yantra and the heart as a Tantra or a propeller for the entire body. Here the three aspects Yantra, Mantra and Tantra, that is the machine, the mind and the propulsion are respectively represented by Ida, Saraswati and Bharati. These are required for anyone in any country and are essential features of life.

Divyatmaswarupas, come to a definite conclusion that this word 'Bharati' has not come up as a result of one particular country taking it on. Be specific in understanding that it is a Vedic word obtained from the Vedas. By taking these sacred meanings and sacred aspects, our sacred texts like the Bhagavata and Ramayana have given important meanings to these things. It is this Vedic aspect that was understood by the Gopikas and they used to sing in a beautiful manner addressing Krishna, their Lord 'Sing a song, oh Lord Krishna! Speak such words which give the meaning of the Vedas. Extract such words from Vedas and change them into Nada Brahma, that is Brahman of sound and pour it into your flute and sing a song out of what you have poured into the flute!' Thus the Gopika realised that the song of the flute is identical with the song of the Veda. Such situations and such sweet songs which exhilarate our minds and give us bliss are seen in plenty in the Bhagavata.

When we are able to convert this human body which has nine holes into a flute which also has nine holes and make it function like a flute, we will be able to hear the divine song. At one time, all the Gopikas were discussing about the process and the path by which they can reach Paramatma and enjoy that bliss. They made enquiries as to what kind of Vrata and Tapa they should do if Paramatma was to be their constant companion. One Gopika said that if only they can convert themselves into a conch and a wheel they can be in the hands of Paramatma at all times. Another Gopika said that the conch and the wheel were used by the Lord only occasionally and so she suggested that they should turn themselves into something which is always used by the Lord. On further enquiries, they learnt that the items which are continually with the Lord are his flute and his slippers. Krishna will not leave his flute and his slippers wherever he may go. By this, one cannot conclude that all those who do not leave their slippers are like Krishna. Nowadays people do not leave their slippers in the bedroom and even in their Puja room. All such people cannot become like Krishna. Radha who was listening to all this said that if one really wants to be like a flute and constantly be with Paramatma, then one must realise that the flute is hollow and like the flute one must also completely rid one's self of all desires and that one's heart must be hollow like a flute and then Paramatma will come and reside in his heart. If you want to be like the slippers, you must be able to bear all the discipline and strength which is put on the slippers. You should be able to withstand the tests put by the Lord. Even in the worldly aspects, there are a lot of thorns on the ground and the slippers have to withstand the thorns as well. Only when you can withstand both the thorns from below and the tests from above can you hope to be like the slippers of the Lord. This is what Radha told them.