The Sarathi

Lord Krishna agreed in His Mercy to be the charioteer, the Sarathi or Arjuna, for the duration of the Kurukshetra Battle; Narayana became the Sarathi of Nara; God guided the actions of Man.

Arjuna, was caught in the coils of Moha, just when Duty called him to action. "My limbs droop down; my tongue dries up. The bow slips from my hold; I am unable to stand; my brain is in a swirl." He wept. Sri Krishna rebuked him for being overcome by an unworthy weakness, an unbecoming unmanliness. Arjuna's Discrimination was overpowered by grief and delusion, by pride and ignorance, by a sense of I and Mine. Then, Krishna who is the Antharyamin, removed the veil of Moha and taught him the secret of successful living, the Yoga of Saranaathi, of Anasakthi.

It is significant that Baba named the monthly magazine that was inaugurated at the Prasanthi Nilayam in 1958 as "Sanathan Sarathi," for like Sri Krishna, He too has come down in order to rid us of grief and delusion, of pride and ignorance and re-establish Dharma in the world. The word 'Sarathi' is an assurance from Baba that He will guide us aright if only we take the initial step of inviting Him to take up the reins of our lives. The word 'Sanathana' is a reminder that this has been the role of Baba since the dawn of Creation itself.

Baba has written five series of articles under the titles Premavahini, Dhyanavahini, Prasanthi Vahini and Jnanavahini and Sandehanivarini. His is simple, direct, spoken Telugu and so when one reads the articles, one can picture Baba Himself talking in His intimate and inspiring way to the reader. With many questions between the statements, He prods the reader into thinking for himself on the problems He tackles; with occasional endearments like, "Nayina", "Baboo", "Abbayi", "Bangaroo" He draws Himself closer to us, in order to instruct us in the art of Godward pilgrimage.

Baba has written, "How dejected will the ryot be if the seeds he has sown do not sprout and grow and yield a harvest! So too, if the seeds, the 'Words of Truth' that I sow, do not sprout in your hearts and grow into fine saplings and trees yielding fruit, I am also not happy. That harvest of Ananda is My sustenance, My Ahara. This is the only Seva you need do to Me. There is nothing higher than this. Without casting away these good words and truth written for your sake, if you put them into practice and experience joy therefrom, that joy is the food on which I sustain Myself. If you thus act according to My words, and put them into daily practise, I will gladly tell you more and more, for that is the reason why I have come."

Baba has often said that He demonstrates His Divinity through Mahimas and Leelas only to instil the Faith necessary for men to listen to Him and follow His suggestions for their own spiritual realisation. He declares that it is every one's right to know this Message from Him and so any one can approach Him without fear or hesitation. His anxiety to remove all doubts lurking in the minds of the people who seek guidance from Him, His readiness to grant them as many interviews as they desire to discuss specific personal problems of Sadhana are evidences of His Grace and Mercy.

A perusal of the pages of the 'Sanathana Sarathi' will reveal the Power, the Wisdom and the Grace of Bhagavan Sri Sathya Sai Baba to every reader. He warns us against neglecting the pennies in the search for the pounds. "Be vigilant about the small things; the hundred little things that you indulge in every moment harden into habits and warp character and personality. They shape the intelligence, the outlook and the ideals and aspirations of the individual. Challenge your evil propensities even before they enslave you. If you make a sincere effort, you will certainly succeed... If your faults are pointed out to you by any one, do not argue and attempt to prove that he is mistaken, and do not develop a grudge against him for that. Reason out within yourself, examine your own conduct coolly and thankfully proceed to correct yourself... When some one causes you mental pain, do not give room for anger; anger is enemy number one, of Viveka and Vichakshana; do Namasmarana for a while sitting in a lonely place, or sing some Bhajan songs in a raised Voice, or, if you cannot do both, spread your bed and go to sleep."... "Your own experience is the best guarantee of truth for you. Do not be led by what others speak of their experiences, nothing can be as genuine as your own... Develop courage, confidence, hope and enthusiasm. These will stand you in good stead in the secular as well as spiritual fields"... "Man is everywhere immersed in worry and trouble; is it right to increase the agony? Already the sea is rough; how can you have the mind to blow a typhoon over it? Learn rather to spread a smile from face to face. Why make the world sadder, by your lamentation and the tales of your own woe?" "Adopt the course of Japam and Dhyanam and example to the rest"... These are some of the words of counsel that He has imparted to us, in His kindness.

The elimination of harmful tendencies, impulses and habits and the building up of character are, however, only preliminary to the practice of Sadhana. So Baba has devoted a considerable part of His contributions to Dhyanam, Japam, Namasmarana and Prayer. For about thirteen months, His articles dwelt on Dhyanam and its modus operandi, what He calls, "the planned routine." "Perform Dhyanam until your mind comes firmly under your control. When the mind starts running about, be careful; do not follow it into its vagaries, seeking to discover it and punish it. Be still, do not pursue it. Then it will return by itself when it is tired and exhausted, because it is neglected by you. The mind is like a little child; when the mother walks behind it and calls out its name and is showing an interest in its movements, the child gets the confidence to wander about a little further on; but, if the mother stands still and retraces her steps away from it, the child is seized with fright at this sign of neglect and it runs back to her arms. So, do not care for the vagaries of the mind; carry on the Smarana and Dhyanam of the Nama and Rupa you like best, in the manner you feel most conducive. You will realise your heart's desire..."

Words of solace and encouragement like these abound in the articles written by this Dakshinamurthi of our age. For, as He says, "In former ages, one particular group of persons or one individual who had the monopoly of the means of exploitation and enslavement and the power needed for them was responsible for the decline of Dharma; and hence, Dharma could be reinstalled by the previous Avathars by the destruction of that group or individual. But, now the Rakshasa nature is a universal feature and hence, this Avathar has to bring about a revolution in human character and attitude and behaviour and people have to be taught certain disciplines." "People have to be put on the road to unity, harmony and peace. The realisation that everything in the Universe is the right of every person, whatever be the race or creed or class or caste. You of this generation are indeed lucky that you have the fortune of contact with the Avathar of the Lord, and the chance to receive the guidance He has come to give."

Baba writes strongly against Teachers or Gurus, who compromise the ideal for the sake of name and fame; for, one purpose of His Advent is to lead them back into rectitude. He condemns partisanship and faction in the sacred name of God. In fact, He will not admit that God can ever be angry or jealous. "Do not believe descriptions of the Lord in which He is pictured as greedy, or businesslike, or angry or jealous or vengeful. He is above all pettiness and bargaining. He is Prema, Karuna and Santhi. When a pot of nectar is hit by a stone, it leaks; but, does the nectar turn bitter? No, it can never change its sweetness." Baba's is the Message of Harmony. "When the All-pervasive all-inclusive pure Existence is described, the matter and method depend on the outlook of the speaker and the understanding of the listener. When it is described through attributes, it gets various names and forms; when the Sadhaka realises that it is beyond all attributes that the mind can conceive, then it is referred to as Brahmam." Therefore, all quarrel between sects is mere secular rivalry, indulged in for the vulgar pleasure it gives to inferior minds, says Baba.

Baba has also pointed out that Sanyasins deserve respect only if they have given up all desires, even the desire to develop their Asramas. The bondage to the Asramam itself becomes for them a burden, a Sramam; instead of giving up all ties, such Gurus have yoked themselves more tightly to the plough of Samsar; they have degraded themselves into beasts of burden. Baba says that people have lost faith in Sanathan Dharma and in the institution of Sanyas itself on account of the activities of such men who continuously exert pressure on society in order to earn name and fame. Gurus such as these, Baba says, train many disciples and so they must make a special effort to help the trainees to acquire the right outlook, and get fully immersed in the contemplation of the Lord.

Baba has also pointed out the mistake of giving the Guru a status higher than what is due to him. Respect the Guru as the person who shows you the path, who looks after your progress and who is interested in your welfare, that is all. Do not take him to be all-inclusive and all-powerful. The Lord alone can be treated and felt as the Universal.

Baba always emphasises moderation. He does not advocate asceticism for all. He speaks of the body as a God-given implement. 'Understand it well; make it obey your will; never bow down to it and follow its whimsical demands; train it carefully to subserve your welfare." "Be on the lookout for the first signs of damage or decay. Keep it in good trim, by disciplined activities" 'Moderate food, moderate sleep, an attitude of Prema towards all, an outlook of fortitude in the face of pain and anxiety, and in the face of success and good fortune these are more important than drugs, to cure the illness of the body. Even a capacity to discriminate, if applied to one's physical condition, will help you to overcome disease.' Baba writes often against the starving of the body by the over-enthusiastic Sadhaka and the foolish epicures who cater to the tongue that demands Rajasic and Thamasic food.

Far from condemning the householder's life, Baba calls that life the 'Guru,' for it is only through the toils and turmoils of the family that people get the urge towards the higher life of the spirit. He says that but for these troubles, many would not have come to Him at all; but, having come, and known Him, they cling to the Godhead, whether their troubles are set right or not. They gradually come to feel that such troubles should not be given the importance they ascribed to them; they face them with greater courage and confidence and even understanding. He has written that the sugarcane should welcome the cutting, the hacking, and the crushing, the boiling and the straining to which it is subjected, because without these ordeals, the cane will dry up and it will make no tongue sweet. So too, man must welcome trouble, for that alone brings out the sweetness of the spirit within. 'You desire an ornamental and you go to a goldsmith and give him the requisite quantity of gold. But, do you spend sleepless nights pining for the heating and the beating, the tugging and the pulling, the cutting and the carving to which the goldsmith subjects your gold? Why then do you worry when the Lord, in order to make a lovely jewel out of you, heats and melts, cuts and carves, and removes dross in the crucible of suffering?'

Baba is the Great Healer, the Restorer of Drooping Spirits, the unique Reviver. He insists on Truth, because Falsehood has cowardice as its root and you hide the facts from a person only when you are afraid of him or you hate him. Truth is based on strength. It is, according to Baba, against the essential nature of man to plead weakness or want of strength. He does not permit any one to say, "I am sin, born of sin, a sinful Soul." When any devotee out of contribution piles abuse on himself, Baba immediately pulls him up. "When I have come for your sake, you should not feel so," He says.

Baba equates Balam with Punyam, and Dourbalyam with Papam; that is to say, 'Weakness is sin; Strength is holy.' Physical, mental and spiritual strength all three are essential, but, the biggest source of all three is Faith in Oneself, in the Paramatma within. "Remember that and draw strength therefrom. My mission is to give you confidence in yourself, to give you the 'Balam' that comes out of that." Despondency is, as Baba says, the prime cause of decline and so, every one should cultivate the quality of joyfulness. 'For the contented life is one long festival.' "Envy eats into the vitals, spreads like poison all over the body politic. Dedicate all, both joy and sorrow, to the Lord; that is the secret of gaining contentment, the most valuable of all treasures."

Baba instils the spirit of Seva among His devotees and during Dasara a day is generally devoted to Social Service, its practical applications and the attitude of worship in which one has to render it. He writes and speaks of Paropakaram as ultimately Upakaram for oneself, and Parahimsa as ultimately Himsa against oneself. "When Madhava Himself comes down in human form so that He many be service to Manava, how happy will He be if Manava engages himself in that Seva?" He asks. "Devote your time for the service of the world, irrespective of the results thereof" But, Baba is very particular about the vision which must inspire the Sadhaka who takes up the path of Seva. "Though the service of humanity is holy, unless it is merged in the higher ideal of Madhavaseva, realising the Lord immanent in everyone, adoring the Lord in the form of this person and that, there is no profit at all. One should have full faith in the Divinity of Man and service should be offered in the uninterrupted contemplation of the Lord." "Use the power and knowledge and attainments the Lord, with sincerity and without any malingering. That is the Seva of the Lord, whatever be the field of activity or the region of duty where you are called upon to render that Seva."

Very often, Baba devotes and entire discourse for the elucidation of the elucidation of the need for Vichara, or Inquiry, as against blind, unreasoning faith. "You can ask me any question without hesitation. I am always ready to answer; only I want people who enquire earnestly, with a desire to know." Without analysis and reasoning, the real worth of things cannot be grasped and renunciation will not be possible at all. Sometimes you will have to inquire even into the process of your inquiry, for you might all the time be deceiving yourselves by arguing that your actions are all moral and pure, when an unprejudiced mind might condemn them outright." Like Sri Krishna, He also tells people, "Think of all the pros and cons; think also of your own experience; and then, come to your own judgement; do not be led away by what others might say, by what even I might say!" "At the gates of Moksha or Sakshatkara, there are three sentinels;" says Baba, "who will admit you inside only if you satisfy them of the validity of your credentials. They are Santhosha, Santhi and Vichara. Even if one of the guards is satisfied, the others will not be very strict. So, cultivate Santhosha, or Santhi or Vichara. Basically, they are all interrelated." Vichara brought into the realm of Anubhava results in Santhi, that is to say, undisturbed Santhosaha, or Ananda. "Ask Me about some Sadhana that you can put into immediate action. Seek something worth your while," that is what Baba demands of us.

There is a sense of urgency in the commands that emanate from Baba, for as He says, the time to start on the path of Sadhana is now. "Start today the Sadhana that will have to be done tomorrow. Start now the Sadhana that has to be done today." Just as a child has to proficient in arts and science when it has to enter life at a later age, so too the spiritual child must start on the alphabet immediately and keep on with the studies; no one can cope with the alphabet in old age, or on the deathbed."Every second the span of life is being shortened; that moment that has gone is no longer yours, the moment that is coming may not be yours at all; so put all your efforts now, this very moment, to earn eternal joy."

Among the means to earn this eternal joy, Baba places Namasmarana first, though He speaks and writes also of the three traditional Yogas, and the three traditional philosophical systems. Baba has come to end all factions and He emphasises the harmony of these schools and these systems. "I won't say that Karma, Jnana and Bhakthi are separate nor classify them as First, Second or Third in that order, nor accept even a mixture of all three. Karma is Bhakthi; Bhakthi is Jnana. A block of Halwa has sweetness, shape and weight, all three. So too, each individual deed of the Godward man must have the sweetness of Bhakthi, the shape of Karma and the weight of Jnana." "Jnana is the product of Bhakthi and Bhakthi is promoted by Karma, the noblest Karma being Namasmarana, Japam and Dhyanam" "Intense and unconditional Bhakthi Sastra. But, Adwaitha Siddhantha will not admit this to be the highest state. Simply because one has Sarupya, the same Rupa as the Lord, we cannot take it that he has the powers of Srishti, Sthithi and Laya that the Lord has. It is only when all trace of difference disappears that unity is achieved; this is when Sayujya takes place. That can happen only by Divine Grace; it cannot be claimed as the reward of effort." "The Lord can also vouchsafe Brahmajnana to the Bhaktha. For, Purushothama and Prakriti are not tow separate entities, He can remove the veil which He Himself has cast." "A thing and its nature are the same, not two distinct things. Is it possible to see the nature apart from the sun? So also Bhagavan has two characteristics: when we speak of them as two, they are known as Purusha and Prakriti, but, they are really one. Prakriti in the Bhagavan is unmanifested, inseparable, knowable only by experience, like sweetness in sugar. By mere willing, this Prakriti envelopes Bhagavan and the cosmos is the result. That one Existence is the basis of Foundation for both the Universal and the Particular, the totality as well as the apparent parts. This manifested total cosmos or Purna arose out of the Unmanifested Indivisible Reality or Purna, but yet there is no diminution of the Purna."

Baba unravels the most tangled philosophical problems in easily understandable ways, and the listener or reader sees the solution in a flash of illumination, spread by a simile or metaphor or parable or epigram summarising the elaboration of an hour. In short, His advent is for your sake and time, for forging us all into disciplined Sadhakas, for, as He says, "The World can achieve prosperity and peace only through such persons, whose hearts are pure, and whose minds are free of prejudice and passion, lust and greed, anger and envy." May it be our lot to be blessed by His Grace so that we too may join the ranks of such disciplined souls.