Rama is an Avatar of Dharma

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

When the serpent of time is running behind you and chasing you relentlessly, you run away in great fear not knowing where to seek shelter and you try to escape from it. It is not possible for you to receive any kind of protection from anywhere even if you run into various corners of the world and you cannot escape this serpent of time which is after you.

I have been searching, I have been searching then and now, all the time I have been searching so that I may find a true human being. For one single human being with true human qualities, I have been searching and none have I found. In form and external appearance, there are 5000 Crores of people but in them how many are true human beings and how many are monkey like?

Pavitratma Swarupas, students, boys and girls! The words that are contained in our Veda appear meaningless to ignorant people. On the other hand, for knowledgeable people, our Veda is like the Kamadhenu and it gives whatever is required. Because the sacred Veda has got infinite Rasa and infinite capacity it gives the people according to what they desire and what they need. Therefore, it is called the Kamadhenu. In as much as Veda looks after the worldly as well as the spiritual aspects and even the economical aspects, it is called the Kamadhenu. In the Sruti, this has also been described as Aphalam. Apushpam, that is one which has neither flowers nor fruits and so is like the Kamadhenu. If we look after the tree with great care, there is no objection for us to get the desired fruit or flowers from that tree. If we do not show the necessary care and look after the tree with that kind of attention which we should show, there is a possibility of the tree perishing.

In the same manner Veda is like a Kalpavriksha or a tree which gives whatever we want but in order to protect it, we have to practice or constantly recite Veda. That is a kind of water which we have to give so that the tree may flourish. We also have to have a proper fence round this tree and the discipline with which you conduct yourself will be the fence and your Sadhana will be the necessary manure so that the tree may grow. It is only when you can have this Adhyayana, discipline and Sadhana that the Vedic tree will give us the fruit of Prajnana, and flowers of Dharma. In this way, Veda can help us in our desire to hand to people something above the sense organs. Whether it is in regard to action or work in which we involve ourselves, unless we take the necessary care and bestow the necessary attention, we cannot enjoy the results. Vedas have been coming to us from time immemorial. We have been neglecting them and thinking that they relate to the older people or ancient people and we are not reaping the flowers and fruits that are coming from this tree of Veda.

In this context it is necessary for us to make a detailed enquiry about two aspects. One of them is the living aspect called the Pindanda and the other is the aspect relating to non-moving and non-living materials and this is called Brahmanda. Those who have a body and who have a life in that body are called Pindandas and for them the deity is the Nara. He is the deity who supervises the Jivas. In this context the God or the Paramatma who is also the presiding deity for the entire universe consisting of moving and non-moving thing is also called Nara. All the life in this world is created through divinity which is in the form of Nara and therefore the entire creation has also been referred to as Nara. The basis which is responsible for spreading this aspect in the world has been called Ayana. Here we can see that the basis and the supervising deity together become Narayana. Also the basic concept of God which is the formless and attributeless one is in this context addressed as Nara.

In these three, Nara, Narayana and Ayana there is some common aspect implied. Amongst the lifeless materials and the living beings, they have always considered the living beings as something more distinctive and important than the lifeless material. The aspect of Narayana has always been considered to be something superior to the aspect of Nara or the Jiva. This superior aspect has been described by the Veda as Satyam, Jnanam and Anantam. This aspect of Satyam, Jnanam and Anantam is also referred to as Narottama, or the superior Nara. These three steps in the hierarchy of the universe - the Nara, Narayana and Narottama - are enjoyed and experienced at different times and in different circumstances. They have also been referred to as Ida, Saraswati and Bharati. For the three, Nara, Narayana and Narottama, Saraswati has the place of the mother. Saraswati is the Goddess of speech and is in the form of a mother to Nara, Narayana and Narottama and by the Prema of a mother she has been described in that capacity. Here, when we refer to the place of Saraswati as a place of a woman, we imply that she makes the child play and enjoy and take part in all activities. The mother teaches the children how to play.

In this context Saraswati should not be understood as the wife of Brahma as we do in the ordinary mythology. Here Saraswati should be regarded as the Goddess of speech. It is from the speech that the three aspects Andanda, Pindanda and Brahmanda arise. This is the reason why Saraswati has been given an important place in the Vedas. To learn the meaning of such words, we must have a Guru and the Guru himself is a Jnani. From time immemorial, this Veda has been transmitted to different people not in the form of printed textbooks but in the memory from a Guru to a disciple. Whatever has been learnt by sitting at the feet of the Guru has been referred to as Jnana or wisdom. On the other hand, if what you listen to is later absorbed by repeating and recapitulating it, and contemplating thereon, it has been referred to as a kind of superior wisdom called Vignana. Here we should differentiate and understand the difference that exists between Jnana and Vignana. What you have listened to by Sravana will only get into your head and thereafter only certain limited experiences follow from what you have listened to. That is the reason why it is called Jnana. Later it may slip out from the head under some circumstances. But once you recapitulate and contemplate and absorb what you have listened to, then it will be like taking a print of these things on our heart. The kind of knowledge that has just entered your head by mere listening will be like a responsibility, on the other hand what you have contemplated and absorbed will be rightfully yours. Therefore, Manana and Nididhyasana consist of listening and then absorbing what you have listened to.

There is a small example for this. There is a big ocean and suppose we collect water from this ocean directly and bring it home. This water which you have collected directly from the ocean will be tasting salty. When the same ocean water is converted by the sun's rays into vapour and then comes down as rain from the clouds, there is an amount of sweetness which is associated with the same water. The knowledge which we get by reading or listening to Sastras is to be compared with the water collected directly from the ocean. On the other hand Vignana is comparable to the aspect of the ocean water when it is converted into rain from the clouds which is then sweeter than the original ocean water. Here there is a possibility for us to recognise clearly the difference between the knowledge that we can get from just reading and listening to books and the knowledge that we get from our own experience.

All our education and studies today appear to be mere acquaintance with a large number of printed books. This kind of acquaintance with many books is not going to give you satisfaction. By this kind of education not only do we not get any satisfaction, but this results in our developing a lot of ego and pride. Because of this small amount of knowledge that we acquire about some small aspect of creation, we begin to forget the country and behave in a very foolish manner. Man should not allow this ego to grow. He should look carefully behind him and ahead of him. When you are troubled by ego, open your eyes and look upwards. When sorrow overtakes you, open your eyes and look downwards. If you continue to search and find out who you are then you will develop equal mindedness. You should acquire peace and satisfaction and thereby you will be happy everyday. There is no room for us to give place for ego to come in.

In this big world, our country appears to be a very small one. In this small map of Bharat, you will find that Mysore State occupies a tiny little space. In this state of Mysore, if you try to locate Brindavan you will find that it is a speck in the map of Mysore. In the large number of people who have assembled here if an individual wants to locate himself and assess his dimensions he will be a very tiny person indeed. Such a small and tiny person that you are with such a broad universe around you, if you feel proud in your individual capacities, there is absolutely no meaning at all. On the other hand in identifying yourself and feeling that you are only one in this broad and big universe there is no room for you to feel proud or to let your ego develop and grow, into a big thing. When you identify yourself with the universe there is no room for ego. On the other hand when you want to treat yourself as a separate individual, you are so small and tiny that there is no room for ego.

Unfortunately, education of today which is just acquaintance with books is only promoting ego and there is no chance of such education bringing any one happiness. Whatever good things you have listened (Sravana) to must be recapitulated (Manana) and contemplated upon (Nididhyasana) with a view to absorb it into yourself. The three aspects Sravana, Manana and Nididhyasana are identified respectively with Ida, Saraswati and Bharati and there is a kind of harmony that exists between these three aspects. We must make an attempt to experience this harmony or oneness. Divinity is not something which you can find in a place external to you. It has to be found in one's heart. Many people feel that the Vedas and Sastras are intended to give us commands and curtail our freedom and thereby diminish our stature. Such people say that Vedas and Sastras are only bringing us down. Such statements and attitudes are meaningless. Truly, the Vedas and Sastras are implements which enable us to rise higher and higher. They do not bring us down. Veda has been teaching how man should live as a human being and how one should conduct oneself and rise to understand the aspect of Brahman. Without recognising such truth, if you simply go on talking about human nature, you will never be able to realise the divine aspect.

A tree without fruits on it, a cow which does not give milk, a man who has no intelligence do not have any use. What is the use of being born as a human being if you do not know the truth about yourself. The truth which we aspire for is the peace connected with the aspect of Brahman. The fragrant flower on the tree of our life is our righteous conduct. The pure heart is the sacred milk that we can get out of it. We are lacking the pure heart and the flowers of righteous conduct. We are missing the bliss and happiness that we get out of the aspect of Brahman and so the human nature has completely disappeared and we remain men only in name. The essential qualities that go to make man a human being have disappeared in him. Just because we have the form of a human being, to think that the respect due to a human being will also be given to us is not correct. There are two horns on the head of a he-buffalo but can we give the same value to them as we give to the two tusks of an elephant.

The qualities that have to be present in a human being are Vignana and Prajnana. To give the same value to a person who possesses these two and to a person who does not possess them is not right. You are in a young age of yours. In this youth, your mental and physical strength are in a very good condition. You have the fullest possible strength in you. While that is so, you should not do things which are unsacred and you should use your time and energy in doing only sacred things and utilise these resources in the best possible manner. If you now render the sacred strength which you possess unsacred, as time goes on it will not be possible for you to regain such strength. You should recognise the greatness of the culture of our country and you must develop yourself in such a way that you become useful to the country and society and to the people that are living in your country.

Recognising that this word Bharata comes from something which relates to the entire world, yet to make it unsacred is a great sin. You should understand that the name Bharata of our country has a Vedic origin. It is not as if someone has given this name to our country from a non-Vedic source. Many names have been taken from the Veda and have been given to individuals and to countries. So also this word Bharata has been taken from the Veda and has been given to this country. You have already been told that Agni is in the place of Ida and Vayu is in the place of Saraswati and Aditya is in the place of Bharata. This word Bharata represents the sacred aspect of Aditya. Agni and Aditya are important and sacred for the entire world and therefore this word Bharata has significance in the context of the entire world. Bharata here stands for Brihaspati, Prajapati, Virata and for Hiranyagarbha. To think that this great word Bharata which has so many different sacred meanings in the context of the Veda is related to some king or the son of a king is not correct. I am hoping that you will understand the elevating meaning of the word Bharata which applies to our country. I am also hoping that not only will you understand but will communicate the sacred and elevating meaning of this word to the future citizens of this country. It is therefore necessary in the very first instance for you to realise the distinctive aspects of your country and of your language, of your birth and of your life.

The authority which we draw from the Vedas is much more important than the authority derived from any other sources. Bharata could not bear the separation from his divine brother and he was very much hurt at his father's death. In such a condition he went in search of Rama hoping that he will be happier if only he had the Darsan of Rama. When Rama saw Bharata in the forest, the first question that he asked of Bharata was if the people in the country were happy and if he was performing the religious ceremonies like the Agnikaryas regularly. What is the meaning of such questions which were asked by Rama? What is the sanctity which he attached to such things in our country? This is something which you should ask yourself.

The human bodies have to drop away some time or the other and they will be cremated. They will then disappear but as long as the body lasts, if you are not able to make it do such sacred things as are enjoined upon that body then what is the purpose of this sacred body? Whether this body remains or not, it is an important task for us to lead a life which is an ideal one in this world and which will set an example for the others. Provided you have propagated good ideas and shown good conduct and handed over such good things to others during your life then you will be remembered as an immortal person. So we must try to become immortal in this sense and then only you will be able to enjoy the fruits of immortality even during your life. Until you reach the destination which you ought to reach you will not get the desired happiness and pleasure even if you have all the material comforts. Permanent happiness is present only at the destination that you ought to reach. In the intermediate stages there is no permanent happiness.

There is a small example for this. Whatever may have been written in the traditional story of the Ramayana, I am now undertaking to give you the thought as it is in my mind. It has been stated that the sweet which has come from the Goddess of Yagna was distributed to the three wives in a particular manner. I am not very much concerned with this detail but I am concerned with the attitude which Dasaratha showed to the three wives. Dasaratha distributed this Payasa to the three wives according to the orders which he received from the Gurus. If it was something which he distributed himself from his own wealth to the wives, then he had the right to do it in a partial manner but when he was distributing God's gift, he had no right to show any partiality and he had to distribute it equally to the three wives. But amongst the three wives, the ideas and the thoughts that came were like the ones which come naturally to any other woman.

The youngest among them, namely Kaika, remembered the promise which her husband as the king had given. This was what she had in her mind and therefore she kept her portion of the Payasa very carefully. The eldest wife, namely queen Kausalya, naturally believed that the son born to her will succeed and that he will become the king and so she also kept her portion of the Payasa very carefully, but the middle one, Sumitra, did not have any ambition and so she did not have any particular desire for having a son. Not only did she not have any ambition but she was even feeling a little bit despondent and unwell. The feeling is quite natural to Sumitra. She thought that if a son was born to the eldest queen Kausalya, he may become the king and if a son was born to the youngest, Kaika, he may become the king on the basis of the promise which the king had made to her. But if a son was born to her, that son would have to attend on and associate himself with the son of Kausalya or Kaika. Sumitra thought that there was no point in her looking for children under such circumstances.

As soon as the Yagna was over, Dasaratha brought the Payasa along with the Gurus and the Rithwicks of the Yagna and distributed it equally between the three wives. He ordered that they all have a bath and wait for the Rishis to come and bless them and thereafter take the Payasa. The three wives had their bath and were keeping the Payasa very carefully but so far as Sumitra was concerned she was not very happy but she did not want to show her unhappiness to her companions and so she went up on the terrace of the building and was drying her hair pretending that she was quite happy. She kept the Payasa in a golden cup in a corner but as ill luck would have it, a bird came and took away the Payasa from the golden vessel. Sumitra was not very sorry for having lost the Payasa but she was worried what the king Dasaratha would say if he came to know of the loss of Payasa. She immediately ran down and told her sisters Kausalya and Kaika about the incident.

The three sisters were living as friends and were not hating or envying each other and each one's difficulty was appreciated by the others. So Kausalya and Kaika readily shared their Payasa with Sumitra and thus they redistributed among themselves what was left with a view to keep the incident back from Dasaratha and not let him feel unhappy about what had happened. In the meanwhile Vasishta the Guru came back, blessed them and said that they may now go to their respective Puja rooms and take the Payasa.

The story which unfolds thereafter is something which you know. Kaika had one son born to her and Kausalya had one son born to her. Sumitra who was not wanting to have any son had two sons. God's decisions are always understandable and if man wants to do something and wants something to happen God often wants something else to happen. There is no meaning in man wanting something to happen and sticking to that plan. God decides and man has to adjust his plans according to God's decisions. It is not right for him to stick to his own plans and make decisions. Whether you are in pain, or in sorrow or trouble, or in happiness all these have to be considered as the grace of the Lord. Without one, it is impossible for you to get another.

It is in this context that it has been said that you cannot get pleasure out of pleasure. Pleasure is an interval between two pains. Ordinarily man cannot recognise and understand what kind of pleasure comes from what kind of pain. Rama who was born to Kausalya was taking his feed normally and happily and similarly Bharata who was born to Kaika was also happy and was taking his feed normally but the two sons born to Sumitra would never take their feed normally and they were crying continuously all through the day and night and were very much agitated. Sumitra was very unhappy that these sons troubled her even before their birth and are troubling her after their birth. She sent for various doctors and tried to get them to take their feed and be happy. But they would not be cured by any kind of Mantra or medicine and they would not stop crying. As a last resort she went and explained the problem to Vasishta, the family Guru, and requested for help.

Vasishta was an all-knowing saint and could see quite easily what happened and what had to be done to remedy the situation. Vasishta told Sumitra that she should take Lakshmana and put him in the same cradle in which Rama was sleeping and put Satrughna in the cradle in which Bharata was sleeping. The moment Lakshmana was near Rama, he became very quiet and he went to sleep very easily and he took his feed happily. Because out of a portion of Payasa intended for Rama came Lakshmana, he was not happy till he came and joined the original part. In this context we will understand the truth that until we join the place from which we have come, we will be very unhappy and we will not have any peace of mind. Neither Lakshmana nor Satrughna could bear any separation from their counterparts and that is the reason why although they were born to a different mother Lakshmana was always inseparable from Rama and he was going with him and their views and ideas were similar and so were for Bharata and Satrughna.

For the purpose of demonstrating to the world what an ideal life should be, what an ideal brother should be and what an ideal family should be, what an ideal relationship between husband and wife should be, Vasishta felt that Rama came as an incarnation of Dharma and he said 'Ramo Vigrahavan Dharmaha'; Rama is the embodiment of Dharma. Therefore, students, boys and girls, whatever line of education you may take to and whatever position of authority you may come to occupy you should not forget that your goal is none of these things and you should remember that your goal is Brahmananda. Whatever work you do, you may do it with the aspect of Brahman in your mind and all that should lead you back to your original source and that is Brahman.