Significance of Navaratri - An Exposition by Bhagavan Sri Sathya Sai Baba

Meaning

"Navaratri means nine nights. Darkness is associated with night. What is this darkness? It is the darkness of ignorance." Sai Baba, SS, 11/92, p. 267

"Navaratri means 'nine nights'. What does the nine signify? There are nine 'Grahas' (planets according to astrology). The human body has nine openings. If a deep inquiry is made, it will be found that mankind is dependent on the planets (Grahas). Although astrologers speak about nine, in reality, there are only two planets that matter. They are 'Raga' (attachment) and Dwesha (hatred)." Sai Baba, SS, 11/94, p. 289

"The six enemies of man are eating into his vitals, embedded in his own inner consciousness. They are the demons to be killed. They are lust (Kama), anger (Krodha), greed (Lobha), attachment (Moha), pride (Mada), and malice (Matsarya). They reduce man to the level of a demon. They have to be overpowered and transmuted, by the Supreme Alchemy of the Divine Urge. Then, the nine (Nava) nights (Ratri) of struggle will become new (Nava), a new type of night, devoted to the purification of the mind, illumination of the soul - the night described in the Gita as "the day of the worldly". What is clear and attractive to the ordinary man is uninteresting and unknown to the Yogi. What is clear and attractive to the Yogi is uninteresting and unknown to the worldly man. This is the nature of this topsy-turvy world." Sai Baba, SSS, Vol. VIII, dis dtd 12-10-69, p. 107

Purpose

'The Navaratri is a festival to commemorate the victory of the good over the evil. The Embodiment of Divine Power (Para-Shakti), in its various manifestations, Satwic (as Maha- Saraswati), Rajasic (as Maha-Lakshmi), Tamasic (as Mahakali) was able to overcome the forces of vice, wickedness and egoism, during the nine days' struggle and finally, on Vijaya Dashami (Dasara, the tenth Day commemorating victory), the valedictory worship is done". Sai Baba, SSS, Vol. VIII. discourse on 12-10-69, p. 107

The purpose of the Navaratri celebration is to enable man to get rid of nine types of darkness, which have taken hold of him. Sai Baba, SS, 11/92, p. 267

"The Navaratri festival is observed by contemplating on God for ten days, cleansing one's self of all the impurities to experience the Divinity within." Sai Baba, SS, 11/94. p. 291

"This festival (Navaratri) is intended to make man realise his true worth as the most precious object in creation. All things in the world derive their value from the labour and skill of man." Sai Baba. SS, 11/94. p. 289

"It is a festival of thanksgiving. Gratitude is Divine. Ingratitude is demonic. But while offering the homage of gratitude, you must also try to discover who was killed, who was saved, and why." Sai Baba, SSS, Vol. VIII, discourse on 12-10-69, p. 107

"The Navaratri celebration is an occasion for revering nature (Prakriti) and considering how natural resources can be used properly in the best interest of mankind. Resources like water, air, power and minerals should be used properly and not misused or wasted. Economy in the use of every natural resource is vital. Pollution of the air has many evil consequences. The inner significance of observances like Nagar Sankirtan and Bhajans is to fill the atmosphere with sacred vibrations and holy thoughts. The inauguration of the Navaratri celebrations means that you should use this occasion for offering worship to nature and resolving to make sacred use of all natural resources." Sai Baba. SS, 11/92, p. 269

"So, the Navaratri is to be dedicated by all for the propitiation of the outer as well as the inner divinity, so that the outer and the inner worlds may have peace and joy. By means of systematic Sadhana, it is possible to tap the inner resources that God has endowed on man, and elevate yourselves to the purer and happier realm of the Reality. That is the message of Navaratri, the Nine Day's Festival celebrating the victory of the Primal Energy. That energy, when it is manifested in its quiet aspect (Satvic), is delineated as the Great Teacher and Inspirer, Maha-Saraswati; when it is active and potent (Rajasic), the great Provider and Sustainer, Maha-Lakshmi; when it is dull and inactive, but latent and apparently quiet (Tamasic), as the Great Dark Destroyer and Deluder, Mahakali. Since Shakti is all-pervasive, omni-potent, infinitesimal as well as all-comprehensive, it can be contacted everywhere, in outer nature or inner consciousness. Prahlada told his doubting father: 'Why doubt, discuss and delay? Seek it anywhere; you can see It.' It is near and far, before, behind, beside and inside, everything in the known and the unknown world. People dare describe Her or Him, as thus and thus; that reveals only their faculty to guess. No description can portrait in full." Sai Baba, SSS, Vol. VI, discourse on 4-10-67, p. 83

Three Phases Of Navaratri Celebrations

"The Navaratri has been divided into three parts. The first three days are dedicated to the worship of Durga, next three days to the worship of Lakshmi and last three days to the worship of Saraswati. All Hindu festivals have a sacred purpose. Unfortunately, now-a-days the festivals are observed only with external rituals without understanding their inner meaning. In the performance of all forms of worship, there should be steadiness of mind and body. Only then concentration can be achieved. Today men are unable to maintain steadiness of body and mind." Sai Baba. SS, 11/92, p. 268

Purpose Of Devi Worship

"Ichcha-Shakti (the Will Power) arises from thoughts. This 'Iccha-Shakti' is the source of several other potencies like intellectual power, the discriminating capacity and others. To develop this 'Ichcha-Shakti' (Will Power), one has to worship Devi. This calls for the cultivation of renunciation or detachment. For instance, if one has a desire for various drinks, he can bring the desire under control by giving up, to begin with, the desire for some of them. Thereby the Will Power (Ichcha-Shakti) is developed, and in due course, it becomes easier to give up other desires. In Vedantic parlance, this is described as 'Vairaagya' (renouncing all attachments). Vairaagya is not abandonment of hearth and home and retiring to a forest. It means developing godly thoughts and reducing worldly feelings. It is when this balanced development takes place that one acquire-control over the powers of nature (Praakrita Shakti). When these powers are got, the mental power in a person increases." Sai Baba, SS, 12/92, pp. 304 & 305

"The Devi Puja performed during Navaratri is intended to get rid of worldly attachments and divert-the mind towards God." Sai Baba, SS, 12/92, p. 305                  -

Devi Is Satya-Swaroopini

"You worship Devi (goddess) in these nine days of Navaratri. You consider Devi as your Divine Mother. This Devi is called 'Sathya Swaroopini', which means she is the embodiment of truth. So, worshipping Truth amounts to worshipping Devi. If you understand and follow this truth, you will be successful in every field. The Vedas also proclaim this Principle of Truth." Sai Baba. SS. 11/98, p. 283

Symbolism Of Devi Worship

"The world is a manifestation of three Gunas (Satva, Rajas and Tamas qualities). The Divine is worshipped as "Devi". The term "Devi" refers to the feminine aspect. The term "Stree" is used to denote a woman. There are three syllables in this term: "Sa", Ta" and "Ra". "Sa" symbolizes the Satvic aspect of a person. The Satvic quality is the very first quality that manifests in man. The feeling of love develops from the mother. It is impossible to describe the nature of maternal love. The mother converts her own blood into love and gives it as milk to feed the child. Therefore, the first quality represented by "Sa" is the Satvic quality. The second syllable is "Ta". This does not represent "Tatva" or "Taamas" as eating and sleeping. In the term "Stree", the syllable "Ta" represents bashfulness, modesty, self-esteem and other such traits which are the characteristics of women. Shyness is a predominant trait in women. They attach great value to their honour and reputation. It is because of these sacred qualities that her "Tamasic" aspect is significant. The common view regarding the "Tamasic" quality does not apply to them. The third quality symbolized by the syllable "Ra" is Rajas. Such qualities as sacrifice and high-mindedness in women reflect the Rajasic aspect of their nature. When necessary, women will be prepared even to sacrifice their lives to safeguard their honour. Without regard to the difficulties and troubles they may encounter, women are ready to make any sacrifice to protect their honour and self-respect. When the "Tamasic" elements attempt to subvert the Satvic qualities, they are ready to combat and vanquish them.

The term "Devi" thus represents the Divine Power which has taken the Rajasic form to suppress the evil forces and protect the Satvic qualities. When the forces of injustice, immorality and untruth have grown to monstrous proportions and are indulging in a death dance, when selfishness and self-interest are rampant, when men have lost all sense of kindness and compassion, the Atmic principle, assuming the form of Shakti (energy/ power), taking on the Rajasic quality, seeks to destroy the evil elements. This is the inner meaning of the Festival. When the Divine Goddess is in dreadful rage assumes a fearful form, to pacify the dreaded Goddess, her feminine children offer worship to Her with red kumkum (sacred powder). The Goddess seeing the blood-red kumkum at Her feet, feels assured that the wicked have been vanquished and assumes Her benign form. The inner meaning of the worship of "Devi" with red kumkum is that thereby the Goddess is appeased. During the ten days of the (Navaratri and) Dasara, the demons in the form of wicked qualities have been routed. Rakshasas (demons) do not mean demonic beings. Arrogance is a demon. Bad thoughts are demons". Sai Baba. SS, 11/91, pp. 284 & 285

Forms And Manifestations Of Shakti

"During these sacred nine days (Navaratri), people go through the sacred texts such as Devi Bhagavatam, Ramayana and Mahabharata. People also worship the deities Durga, Lakshmi and Saraswati. Goddess Gayatri is the presiding deity of our senses. Savitri is the presiding deity of speech. All these three are within the same Principle of Truth. Gayatri Mantra begins with 'Om Bhur Bhuvah Svah'. 'Bhuh' means materialization (Body); 'Bhuvah' means Vibration (Life Principle); Svaha means Radiation (Atma).

During these nine days, Goddess Shakti (Energy Principle) is worshipped. Truth, righteousness, peace, forgiveness are all expressions of the Principle of Shakti. Truth is the primal cause. There is nothing other than this. All faculties of energy are present in this Truth. So, consider Truth as your mother and follow it. The Vedas proclaim, 'Satyam Vada; Dharmam Chara', which means speak the truth and follow the righteousness. Unfortunately, today people do not follow this. On the contrary they follow Asatya (untruth) and Adharma (unrighteousness)" Sai Baba. SS, 11/98, p. 284

Durga, Lakshmi And Saraswati Symbolize Three Potencies

"Bharatiyas (people of India) have been celebrating the Navaratri festival from ancient times as a mode of worship of Devi (the Divine as Mother). They worship Durga, Lakshmi and Saraswati during these nine days. Who are these? They are three forms, which have fascinated man. Their esoteric significance is represented by three potencies (Shaktis). They are Karma (action), Upaasana (worship) and Jnana (wisdom). Their potencies have been given other names". Sai Baba. SS. 11/94, p. 282

"The significance of Durga, Lakshmi and Saraswati has to be rightly understood. Three represent three kinds of potencies in man. Ichchaa Shakti (will power), Kriyaa Shakti (the power of action) and Jnana Shakti (the power of discrimination). Saraswati is manifested in man as the power of speech (Vaak). Durga is present in the form of dynamism (the power of action). Lakshmi is manifested in the form of will power. The body indicates "Kriyaa Shakti". The mind is the repository of"Ichchaa Shakti". The Atma is "Jnana Shakti". "Kriya Shakti" comes from the body, which is material. The power that activates the body, which is inert and makes it vibrant, is "Ichchaa Shakti". The power that induces the vibrations of'khchaa Shakti" is "Jnana Shakti" which causes radiation (of energy). These three are represented by the Mantra "OM Bhur-Bhuvah-Svah". "Bhu" represents Bhu-loka (earth). "Bhuvah." represents the life-force (also means conscience of man), "Svah" represents the power of radiation. All the three are present in man. Thus, Durga, Lakshmi and Saraswati dwell in the human heart." Sai Baba. SS. 11/94. pp. 283 & 284

"The Vedas declare that whenever the mind wanders, the three worlds will be perceived. What are these three worlds? All are familiar with the pronouncements in the Gita and in the Gayatri Mantra. The three worlds are: Bhu, Bhuvah, Svah (the Bhu-loka,Bhuvar-loka and Swarga). These three are present in man: Aadibhoutika, Aadidaivika and Aadhyatmik). These three worshipped by our ancients are: Durga, Lakshmi and Saraswati. Every form is that of Durga, the deity that is associated with energy (Shakti). There is infinite power within man, power that is beyond comprehension and which is divine. But he makes no effort to recognise it. What is the power that makes the earth revolve round itself? It is not any machine or mantra. The power is within the earth itself. This energy, present in man and other objects, has been characterized as cosmic power. The sun derives its energy and effulgence from this cosmic source. It is the same cosmic source that accounts for the power of the human mind and the marvellous power of the eye to see the most distant stars." Sai Baba, SS, 11/94. p. 287 & 288

"The energy in man is a primordial power (AdiShakd). It is termed 'OM'. This power permeates the physical world (Prakriti) of matter. There is another power, which animates this material substance. This is the power of vibration. It is termed 'Prana Shakti (the Life-force). It is this Life-force which activates every part of the human body. This is termed 'Bhuvah'. Lakshmi symbolizes this power. Lakshmi is the embodiment of that power, which enables a human being to see, to hear and to do many things. Lakshmi represents the power to see what is good, to hear what is good, to speak sweet words, to entertain good thoughts and to do good deeds. The Lakshmi principle accounts for the good, happy, auspicious happening in the world. The third form of energy is symbolized by Saraswati. She is regarded as the Goddess of Speech (Vak Devata) Lakshmi is Praana Swaroopini (the embodiment of the life-force) Durga is Shakti -Swaroopini (embodiment of physical energy). (These) three in their unified expression represent the Atmic Principle." Sai Baba, SS, 11/94, p. 288

Durga, Lakshmi & Saraswati Symbolize Three Qualities

"Men are prone to exhibit Rajasic qualities like anger and hatred. They are menacing manifestations of Durga. The extolling of the Divine in song and poetry and the pleasing vibrations produced by them indicate the power of Saraswati. The pure qualities that arise in man such as compassion, love, forbearance and sympathy are derived from Lakshmi. When people worship Durga, Lakshmi and Saraswati externally in pictures or icons, they are giving physical forms to the subtle potencies that are within them. The unfortunate predicament of man today is that he is not recognising the powers within him and developing respect for them. He goes after the external, attracted by the physical forms. The relationship between the material and the subtle has to be understood." Sai Baba, SS, 11/94, p. Durga, Lakshmi & Saraswati Natural Powers

"During the Dasara festival, three goddesses - Durga, Lakshmi and Saraswati -are worshipped according to certain traditional practices. Durga represents the prodigious power of nature (Prakrit-shakti). As against this power of nature is the Paraa-Shakti (the power of the spirit). When spiritual power is predominant, the power of nature is kept under control. When spiritual power is weak, the power of nature becomes predominant. This is illustrated by the example of smoke and fire. When smoke is predominant, the fire is suppressed. When the fire is blazing, the smoke vanishes. Hence, to enhance the power of spirit and limit the power of nature, man has to cultivate detachment (Vairaagya). To the extent that power of nature is under control, to that extent spiritual power grows. "Ichchaa-Shakti" is one of the of several other potencies like intellectual power, the discriminating capacity and others. To develop this "Ichchaa-Shakti" (will power), one has to worship "Devi". This calls for the cultivation of Tyaaga (detachment or renunciation). For instance, if one has a desire for various drinks, he can bring the desires under control by giving up, to begin with, the desire for one of them. Thereby the Will Power (Ichchaa-Shakti) is developed and in due course, it becomes easier to give up other desires. In Vedantic parlance this is described as "Vairaagya" (renouncing attachments). Vairaagya is not abandonment of hearth and home and retiring to a forest. It means developing godly thoughts and reducing worldly feelings. When this balanced development takes place, one acquires control over the powers of nature (Praakrita-Shakti). When these powers are got, the mental power in a person increases. Durga represents the Praakrita-Shakti and Lakshmi represents the Thought Power (Sankalpa Shakti). Vaak-Shakti (the power of speech), is represented by Saraswati. In order to acquire these three powers, various forms of worship are performed during the Navaratri festival. But prayers alone are not enough. Prayers should not be just from the lips. They should emanate from the heart. The heart (Hridaya) symbolizes the Ocean of Milk (Ksheera-saagara). When Lakshmi emerges, purity of speech follows. Whatever you speak should conform to truth." Sai Baba, SS. 12/92. pp.304 & 305.

Durga, Lakshmi & Saraswati Symbolize Mother

"Recognising one's mother as the very embodiment of all divine forces, one must show reverence to her and treat her with love. This is the true message that the Navaratri festival gives us. The Supreme Shakti manifests herself in the form of Durga, Lakshmi, and Saraswati. Durga grants to us energy - physical, mental, and spiritual. Lakshmi bestows on us wealth of many kinds, not just money, but intellectual wealth, the wealth of character, and others. Even health is a kind of wealth. She grants untold riches to us. Saraswati bestows on us intelligence, the capacity for intellectual enquiry and the power of discrimination. The Navaratri festival is celebrated in order to proclaim to the world the power of these goddesses. One's own mother is a combination of all these divine beings. She provides us energy, wealth, and intelligence. She constantly desires our advancement in life. So, she represents all the three goddesses that we worship during the Navaratri festival. If the Pandavas were able to become so dear to Krishna and make their lives worthy by serving Him, it was not on account of their own merit or austerities. It was Kunti Devi's love for them that brought to them such a great fortune. Even when they had to live in the forest or in the House of Wax, she always stayed with them and prayed for their welfare. The Pandavas also reciprocated her love, and that accounts for their final victory. Lakshmana, likewise, was able to dwell in the forest with his brother Rama, serving ceaselessly, only because of his mother Sumitra's blessings". Sai Baba, SS, 11/88. p. 290

"There is no need to propitiate Durga, Lakshmi and Saraswati for material prosperity, energy and worldly knowledge. If we love and adore the mother, we shall be showing our love and devotion to all these goddesses. One's mother is greater than heaven itself. Sri Rama himself declared that one's mother and motherland are greater than even heaven. The Navaratri festival teaches this profound truth. One must remember that reverence to one's own mother is one's paramount duty. If one's mother is unhappy, all expenditure one incurs and all the worship one offers in the name ofDurga, Lakshmi and Saraswati in the Navaratri festival will yield no fruit". Sai Baba, SS, 11/88. p. 291

Durga, Lakshmi & Saraswati Symbolize The Supreme Divine

"The Navaratri festival should not be observed as a festival for worshipping the consorts of Vishnu, Shiva and Brahma. These goddesses symbolize divine potencies. All these potencies are derived from Vishnu. The entire cosmos is a manifestation of the myriad forms of Vishnu. People must recognise this oneness underlying the different forms. All beings breathe the same air as their life-breath. Likewise all the five basic elements are the stuff of nature. But in the Para-Tatwa (the Supreme Principle, the Divine), these do not exist. The elements are mortal. The Divine is immortal. To proceed from the mortal to the immortal, the easiest means is the cultivation of the Divine Love (Prema). The heart is like a sky wherein the clouds in the form of thoughts hide the Buddhi (the intellect) and the mind representing the sun and the moon. Vairaagya (detachment) is the means to get rid of thoughts and desires arising from them. The Devi Puja performed during Navaratri is intended to get rid of worldly attachments and divert the mind toward God. There are four different qualities in man: humanness, the animal nature, demonic nature, and divine nature. When man follows the dictates of the body, he is a prey to his animal nature. When he is subject to the vagaries of the mind, he becomes demonic. When he is following the Atma (conscience), he is manifesting his divinity. When he is governed by all the three- the body, the mind and the Atma, he is human". Sai Baba, SS, 12/92, p. 305

"Vishnu pervades the cosmos as His body. All things in the cosmos are limbs of the body of Vishnu. Hence, no one should have any aversion to anything in the universe. He should not hate anyone, because the same Divine is present in you and in everything in the universe. The cosmos has three forms: the gross, the subtle and the casual. The physical universe represents the gross form. The subtle form is the mind, and subtler than the mind is the Atma". Sai Baba, SS. 11/92. p. 270

How To Celebrate Navaratri?

"The Navaratri festival should be used as an occasion to examine one's own nature whether it is human, animal, or demonic, and strive to transform the animal nature into the human, and divinise the human nature. Wisdom cannot be acquired from outside. It has to be got through inward Sadhana". Sai Baba, SS, 11/92, p. 271

Sai's Message On Navaratri

"The Navaratri festival should not be observed as a festival for worshipping the consorts of Vishnu, Shiva and Brahma. These goddesses symbolize Divine potencies. All these potencies are derived from Vishnu. The entire cosmos is a manifestation of the myriad forms of Vishnu. People should recognise the oneness underlying the different forms. All beings breathe the same air as their life-breath. Likewise, all the basic elements are common to all. These elements are the stuff of nature. But in the Paratatwa (the Supreme Principle, the Divine), these do not exist. The elements are mental. The Divine is immortal. To proceed from'the mortal to the Immortal, the easiest means is the cultivation of the Divine love." Sai Baba, SS, 12/92, p. 305

"It is essential to celebrate festivals in a sacred spirit. It is not enough to do this for only 10 days during the Navaratri festivals. It should become the rule throughout one's life, even as one draws one's life-breath till the end." Sai Baba, SS, 11/94, p. 291

HISTORY OF GAYATRI MANTRA

HISTORY OF GAYATRI MANTRA

Gayatri Devi is an incarnation of Saraswati Devi, consort of Lord Brahma, symbolising the "shakti" (strength) and "dev" (quality) of Knowledge, Purity and Virtue. Saraswati Devi is held to be the patronness of the Arts, being a poet and musician, as well as skillful composer. In the form of Gayatri Devi, with the blessings of Lord Brahma, she is believed to have given the four Vedas to mankind.

Goddess Gayatri

Gayatri is depicted seated on a lotus. She is depicted with five faces representing the pancha pranas /pancha vayus(five lives/winds): prana, apana,vyana, udana, samana, of the five principles/ elements (pancha tatwas) earth, water, air, fire, sky (prithvi, jala, vayu, teja, aakasha). She has 10 hands carrying the five ayudhas: shankha; chakra, kamala, varada, abhaya, kasha, ankusha, ujjwala utensil, rudrakshi mala.

Gayatri, Savitri and Saraswati are three goddesses representing the presiding deities of the famous Gayatri mantra chanted thrice a day. Gayatri is the presiding deity of the morning prayer and rules over the Rigveda and the garhapatya fire. Every grihasta (householder) was expected to keep 5 or 3 sacred fires ( Five fires: ahavaneeya, dakshagni, garhapatya, sawta, aavasadha.) in his house to perform Vedic rituals.

In Sanskrit, there are definite rules that regulate poetry: rhyme and meter are not written whimsically. The Gayatri Mantra has a Vedic metre of 24 syllables. Amongst the regulated poetry, the Gayatri mantra, chanted by properly qualified persons, is the most prominent. The Gayatri mantra is mentioned in the Srimad Bhagavatam. Great sins are said to be expiated by a pious recitation of this Gayatri verse which reads as follows:

Om bhoor bhuvah svaha,

Tat Savitur varenyam,

Bhargo devasya dheemahi,

Dheeyo yonah prachodayat.

Gayatri mantra is meant for realization of God and is regarded as representing the Supreme Lord. It is meant for spiritually advanced people. Success in chanting it enables one to enter the transcendental position of the Lord. But, in order to chant the Gayatri mantra, it is necessary for one to first acquire the qualities of the perfectly balanced person in terms of the qualities of goodness according to the laws of material nature. The Gayatri mantra is considered to be the sonic incarnation of Brahman and is regarded as very important in Vedic civilization. In Bhagavadgita (Ch. 10. 35), Lord Krishna states:

Brihat saama latha saamnaam

Gayatri chandasaam aham

Maasaanam maarga sirshoham

Ritunaam kusumaakaraha

Among the hymns, I am the Brihat saama sung to Lord Indra, Of the poetry, I am the Gayatri verse sung daily by the initiated, Of all the nuwsas (months), I am the margasira (November- December) Among all the ritus (seasons), I am the flower bearing - spring.

Hindu Temples across the world perform Gayatri havan (homam) periodically to propitiate the Lord. Ghee (rectified butter) is applied during the homa by all the participants seated around the homa-kunda. Gayatri is the goddess that is the personification of the sacred Gayatri mantra, which is chanted three times a day. She shares that with the goddesses Savitri and Sarasvati. Gayatri has four or five faces, and four or ten arms and rides a swan. She presides over the morning chanting of the prayer, and also over the Rig-veda and the sacred fires called the Garhapatya. These were the sacred fires that the three varnas known as the brahmanas, kshatriyas, and vaishyas were meant to keep in their homes for the performance of sacred rituals. Then Goddess Savitri presides over the noon chanting of the prayer. She has four faces with twelve eyes, four arms, and has a bull for a carrier. She also rules over the Yajur-veda and the Dakshina fire, while Sarasvati rules over the evening rendition of the prayer and the Sama-veda.

Gayatri is also known as Veda-Mata, or the mother of all the Vedas. She is also another consort of Lord Brahma, being given to him in the form of the mantra by Lord Vishnu to attain the wisdom he needed to understand how to begin his portion of the creation of the universe.

FAITH IN GOD - Conversation between a prof and student

An atheist professor of philosophy speaks to his class on the problem
science has with God, The Almighty.

He asks one of his new students to stand and.....

Prof:  So you believe in God?

Student:  Absolutely, sir.

Prof : Is God good?

Student:  Sure.

Prof: Is God all-powerful?

Student : Yes.

Prof: My brother died of cancer even though he prayed to God to heal
him.

Most of us would attempt to help others who are ill. But God didn't.
How is this God good then? Hmm?

(Student is silent.)

Prof:  You can't answer, can you? Let's start again, young fella. Is God
good?

Student:  Yes.

Prof:  Is Satan good?

Student : No.

Prof:  Where does Satan come from?

Student:  From...God...

Prof: That's right. Tell me son, is there evil in this world?

Student:  Yes.

Prof: Evil is everywhere, isn't it? And God did make everything.
Correct?

Student:  Yes.

Prof: So who created evil?

(Student does not answer.)

Prof:  Is there sickness? Immorality? Hatred? Ugliness? All these
terrible things exist in the world, don't they?

Student: Yes, sir.

Prof:  So, who created them?

(Student has no answer.)

Prof:  Science says you have 5 senses you use to identify and observe
the world around you.

Tell me, son...Have you ever  seen God?

Student: No, sir.

Prof:  Tell us if you have ever heard your God?

Student:  No, sir.

Prof:  Have you ever felt your God, tasted your God, smelt your God?

            Have you ever had any sensory perception of God for that
            matter?

Student:  No, sir. I'm afraid I have not.

Prof:  Yet you still believe in Him?

Student:  Yes.

Prof:  According to empirical, testable, demonstrable protocol, science
says your GOD doesn't exist.

What do you say to that, son?

Student:  Nothing. I only have my faith.

Prof:  Yes. Faith. And that is the problem science has.

Student:  Professor, is there such a thing as heat?

Prof:  Yes.

Student: And is there such a thing as cold?

Prof:  Yes.

Student:  No sir. There isn't.

(The lecture theatre becomes very quiet with this turn of events.)

Student : Sir, you can have lots of heat, even  more heat, superheat,
mega heat, white heat, a little heat or no heat.

But we don't have anything called cold. We can hit 458 degrees below
zero which is no heat, but we can't go

any further after that. There is no such thing as cold . Cold is only a
word we use to describe the absence of

heat . We cannot measure cold. Heat is energy . Cold is not the opposite
of heat, sir, just the absence of it .

(There is pin-drop silence in the lecture theatre.)

Student:  What about darkness, Professor? Is there such a thing as
darkness?

Prof:  Yes. What is night if there isn't darkness?

Student :  You're wrong again, sir. Darkness is the absence of
something.  You can have low light, normal light, bright

light, flashing light....But if you have no light constantly, you have
nothing and it's called darkness, isn't it?

In reality, darkness isn't. If it were you would be able to make darkness
darker, wouldn't you?

Prof:  So what is the point you are making, young man?

Student:  Sir, my point is your philosophical premise is flawed.

Prof:  Flawed? Can you explain how?

Student:  Sir, you are working on the premise of duality. You argue
there is life and then there is death, a good God and a bad God. You are
viewing the concept of God as something finite, something we can
measure. Sir, science can't even explain a thought. It uses electricity
and magnetism, but has never seen, much less fully understood either
one. To view death as the opposite of life is to be ignorant of the fact
that death cannot exist as a substantive thing. Death is not the
opposite of life: just the absence of it.

Now tell me, Professor. Do you teach your students that they evolved from
a monkey?

Prof:  If you are referring to the natural evolutionary process, yes, of
course, I do.

Student:  Have you ever observed evolution with your own eyes, sir?

(The Professor shakes his head with a smile, beginning to realize where
the argument is going.)

Student: Since no one has ever observed the process of evolution at work
and cannot even prove that this process is an on-going endeavor, are you
not teaching your opinion, sir? Are you not a scientist but a preacher?
(The class is in uproar.)

Student:  Is there anyone in the class who has ever seen the Professor's
brain?

(The class breaks out into laughter.)

Student: Is there anyone here who has ever heard the Professor's brain,
felt it, touched or smelt it? No one appears to have done so. So,
according to the established rules of empirical, stable, demonstrable
protocol, science says that you have no brain, sir.

With all due respect, sir, how do we then trust your lectures, sir?

(The room is silent. The professor stares at the student, his face
unfathomable.)

Prof:  I guess you'll have to take them on faith, son.

Student:  That is it sir... The link between man & god is FAITH . That
is all that keeps things moving & alive.

That student was-  Albert Einstein.

Sai's Teachings -

A group of Sai devotees once requested Bhagwan to inaugurate a new temple in their town. But Bhagawan refused to comply with the  request on the ground that black market cement was used for constructing the temple. When the devotees pleaded not guilty, Bhagawan revealed to them that the so called Sai devotee who had donated some cement bags for the construction of the temple had illegally saved them from out of the cement allotted to him as a contractor for constructing a dam. Hence Bhagawan's refusal.

A Vedic scholar was asked by Bhagwan to get out of His presence when he was seated in the midst of some students and other devotees at Whitefield. When the pundit showed signs of bewilderment as to why Bhagawan was so harsh to him, he admonished the latter, saying that it was a crime for a Vedic pundit to profess to be a Sai devotee and at the same time to indulge in illegal malpractices by way of lending money to poor and illiterate villagers without proper licence from the Government, and that too, at exhorbitant rates of interest.

The third incident relates to a Commercial Tax Officer in Orissa, who once made use of his official jeep to take his family and a few neighbors’ to visit a cave temple of Shiva in the interior of a dense forest on a 3000 feet high mountain. On their way back the jeep got stuck in a hill stream and refused to budge an inch. The dark night was gathering fast. An hour's struggle to extricate the jeep was in vain. The officer was terribly scared, because the jungle was known to be infested with wild animals as well as dacoits, and his party consisted mostly of women and children. Being a Sai devotee, he fervently prayed to Bhagavan in utter desperation. Lo and behold! There appeared on the spot four Sathya Sai Seva Dal volunteers who rescued the party by pulling out the jeep, and then vanished in a second. Thus by Bhagawan's grace, the officer and the party reached home safely. However, Bhagawan taught him a lesson not to misuse the Government vehicle for private purposes, by immobilizing his jeep and thereby creating panic in him and his party.

About a decade ago, a recluse of forty-five summers by name Kalpagiri came to Prasanthi Nilayam. No one could guess that this so called "monk" was a wolf in the garb of a sheep. Four years earlier, he committed a ghastly murder and to escape from punishment by the due process of law, he made good his escape by donning the saffron robe and wandering in the Himalayas and other places of pilgrimage. As soon as the Omniscient Baba saw Kalpagiri in the Darshan line, He called him inside and told him during the interview: "My dear Kalpagiri! How can the saffron robe or visits to Rhishikesh and other holy places rid you of the sin of murder? Enough of your roaming in the guise of a Sanyasi for the last four years. Go now to the Police station and surrender yourself there. Experience your Karma by receiving the punishment due to you according to the laws of the land. When the death sentence is declared, file your clemency petition to the President. I will save you. You will not be hanged. You have my protection to atone for your heinous sin, through devotion, in this very birth. Come on, this sacred saffron robe does not befit you. Take this white cloth." Saying so in a tone that combined love and sternness, Bhagawan gave Kalpagiri a white dhoti.

Accordingly, Kalpagiri surrendered himself to the Police. The case was taken up. Though he confessed his guilt, the judge awarded him the capital punishment, as the crime was of a heinous nature. In line with Bhagavan's direction, a clemency petition was submitted to the President of the Indian Union. Eventually, Kalpagiri received the President's pardon. Death sentence was commuted to life imprisonment and Kalpagiri became an ardent devotee of Bhagwan, spreading his beneficial influence on the other convicts too.

In conclusion, it may be seen from what is stated above that where there is a will, there is a way either to scrupulously abide by the Governmental rules and regulations or to violate them for selfish reasons. Bhagawan's stand on this is extremely clear.

***

Humility brings greatness...

Adi Shankara’s historic debate with Mandana Mishra

adi shankaracharya debates with mandana mishra, with the latter’s wife standing in as a referee.

It is only humility and obedience that brought great honor to Vidyasagar. Even today, you will find the life story of Vidyasagar in the textbooks. Greatness is not in the education we pursue or the high academic degrees we obtain. It is humility and obedience that bring greatness to us. There are several educated people in this world. But, of what use it is? What benefit does the world derive out of their education? It is only because of ego and attachment that a person is spoiled. One can become really great when he sheds these two.

During his debating tour of north India, Adi Sankara met a great scholar named Mandana Mishra. He had a wife by name Ubhayabharati. She was selected to be the arbitrator and judge to decide the winner in the debate between Adi Sankara and Mandana Mishra.  She considered truth as God and was therefore eminently suited for the assignment. Sankara defeated Mandana Mishra in the debate and he was declared the winner by Ubhayabharati. As per the conditions of the debate, Mandana Mishra had to take to Sannyas(renunciation), and he did accordingly. As a dutiful wife, Ubhayabharati followed suit and she also became a renunciant. 

Ubhayabharati serves eye-opener...

One day, Ubhayabharati was going along with her disciples to the river Ganga for taking bath in the river. On the way, she observed a Sannyasi who was relaxing, keeping a dried bottle gourd under his head. He was using this for storing drinking water, and hence he was preserving it carefully. Ubhayabharati saw this Sannyasi’s attachment to the bottle gourd and said to her disciples, “Look! This man calls himself a Sannyasi, but he is attached to a bottle gourd which he is keeping under his head as a pillow.” The Sannyasi heard this comment, but did not utter anything then. While Ubhayabharati and her disciples were returning from the river, he threw away the bottle gourd in front of them in order to demonstrate that he was not attached to it. Observing his action, Ubhayabharati aptly remarked, “I thought there was only one defect in him – Abhimana (attachment). Now I realise that he has another defect also – Ahamkara (ego). How can one with Abhimana and Ahamkara become a Jnani and Sannyasi?” Her comment was an eye-opener for the Sannyasi. He expressed gratitude to Ubhayabharati for imparting true knowledge of renunciation to him.

Adi Shankara Charitamrita – A Contest and a Conquest

With a heavy heart, Acharya accompanied by his disciples left Prayaga and went to meet Mandana. Acharya and his disciples approached Mahishmati, at the confluence of the Narmada and Mahishmati rivers, near Omkarnath. This was the home town of Mandana. it had taken Acharya nearly a month to cover on foot the distance to Mahishmati, and now he started looking out for Mandana's dwelling. He saw a few maid-servants going to the river to fetch water. Acharya enquired them about Mandana's abode and they told him, " O noble one, as you go along, you will hear the Shuka and the Shaari( the male and the female of a species of birds allied to the parrot ) chirping thus, ` Is the Veda self-authoritative or other-authoritative? Is action itself the dispenser of fruits or is God such a dispenser? Is this universe eternal or transient?' Know that place to be the abode of Mandan". These words pleasantly interested Acharya and the disciples. The atmosphere of Mahishmati seemed impregnated with high philosophy. Soon Acharya and his disciples arrived at the easily recognizable house of the great scholar, whose learning filled the very air of the locality he dwelt in. but the door of the house was shut and bolted from within. The doorkeeper gave information that his master Mandanamishra was engaged in performing Sraddha ceremony of his departed father and that it would not be possible for any monk to meet him that day.

Thrice did he send in a request to Mandana through the doorkeeper to be permitted to meet him. Every time his request was turned down. Mandana however, instructed his doorkeeper to provide comfortable lodgings to the visiting monks. He was hospitable to the monks to the extent he could, consistently with his devotion to the performance of the prescribed rites in which he was actually engaged then.

Acharya resolved to confront him immediately. He asked his disciples to wait outside and with the help of his Yogic powers, went up the sky and descended on the inner courtyard of Mandana's house. Mandana was then engaged in serving and honoring the two sages, Jaimini and Krishnadvaipayana, who were revered invitees to the Sraddha ceremony. He was amazed to see a stranger monk descending from sky on his courtyard.

Mandana possessed occult powers. He was a mantra Siddha, an adept in the manipulation of mystic syllables of great potency and by the power of mantra could call down subtle-bodied ethereal beings. He possessed many other super-natural powers too.

Acharya was happy to see the two sages there and promptly made obeisance at their feet. He was always the embodiment of courtesy and decorum. But Mandana was terribly infuriated by the unceremonious descent of an unwanted monk into an environment he had no place in., and in an excited tone interrogated Acharya. His first angry query was, " Kuto Mundee - whence is this shaven head?"

Acharya easily noted the insult in the tone of the query, but being in a mood to bandy words with the great scholar, chose to engage himself in a clever work-play of pun with Mandana. so he gave his reply without any hesitation, " From neck up", saying that he was shaven from neck up.

The two visiting sages were distressed at Mandana's conduct. Vyasa said, " Mandana, come to yourself. The newcomer is a monk, as suck, he is verily the image of Vishnu. Besides he is a guest. It is but proper that you show him the courtesies due to him".

Mandana felt ashamed of his conduct. He begged forgiveness of Acharya and welcomed him with due ceremony, washing his feet with water. Then, with much earnestness, he solicited him to accept a food offering at his hands, for it was a householder's primary duty to feed a guest.

Acharya replied, " O worthy Brahmin, I have not come to you seeking food. I have come to confront you in debate. The condition is that he who gets defeated in the debate will accept the discipleship of the other. You are great in wisdom, please grant me this request. I went to Prayaga to meet Bhattapada and to debate with him, but, the heroic soul that he was, let himself be consumed in husk-fire as an atonement for the two sins of being instrumental to the killing of his Guru and to preaching the non-existence of Ishwara or God. He told me about you and was in all praise for your genius. It was indeed he who sent me to you. He even said that your defeat in a debate would practically be his defeat too. It is my object to debate with you and defeat you in argument and then get you to compose an explanatory note to my commentary on the Prasthanatraya, which will make the Advaita knowledge of Brahman and Atman undying".

Mandana felt sorely grieved at the news of the casting off of the body by his Guru Bhattapada. He remained silent for a minute and then spoke boastingly, " I am Mandana and I am the annihilator of that very Ishwara who annihilated Yama, the God of death. I have authoritatively established the statement that Ishwara is not. Well, I accept your challenge to a debate. I shall first bring to a finish the Sraddha ceremony I am engaged in today. We shall start the debate tomorrow morning".

Acharya now requested the two sages to function as judges to the debate. Both of them knew very well that Mandana's wife Ubhayabharati, was the very incarnation of Saraswati, the Goddess of learning. Therefore, they suggested, " Let Mandana's wife be the judge of the debate". Mandana expressed assent and agreed to follow the suggestion of the sages and let his own wife be the judge. Then he asked the revered Acharya, " Kindly condescend to stay and take rest in the guest-house this day. We shall start the debate early in the morning of tomorrow".

Mandana then directed the doorkeeper to lead Acharya to the guest- house and look to his convenience with all respect. Next morning the Acharya finished his morning ablutions and arrived at Mandana's residence accompanied by a few of his disciples. Many scholars had by then assembled at the place. Al of them realized the importance f the debate and had gathered there in great curiosity and wonder. Mandana made the necessary preparations for the debate and invited the Acharya to the fray. Everyone had taken their seats in the hall of the debate and it was filled to the capacity. Only the judge's seat had still to be occupied. The Acharya said, " Bhattapada also told me that a right judgment could be ensured only if your wife, who is none other than Devi Saraswati adorns the judge's seat. Please ask her to listen to our arguments and meditate". Ubhayabharati came forward to do her duty without any fear or favor. With no pride and with no airs of any kind, but with a modesty and a bashfulness, that so became her, she occupied the judge's seat. The condition of the debate was made known to all; it was that the vanquished should go over to the victor's side, accept his views and propagate his faith.

When the stage was thus set, Ubhayabharati invited the two contestants, each to state his proposition to the other. Then Mandana remarked, " It is the Acharya who has come here seeking a debate. Since his is the initiative, let him state his case first. When he has finished, I shall present the other side".

Acharya agreed that the suggestion was a proper one. And he put forth his point of view with clarity and conviction. He said, " The only sense, the only significance of the Veda is the knowledge of the non- dual Brahman. Work or worship is only a means, a special means for cleansing and purification of the Chitta or the mind-stuff. Therefore it is out of question that there can ever be a linking or assembling together of knowledge and worship. Their natures cannot coalesce. A person desiring liberation need not at one and the same time take to both knowledge and work (karma) or to knowledge and worship. Through work and worship, the cleansing of mind is effected. And by the true realization of ` I am Brahman', or of ` Brahman is Truth, Wisdom and Infinity', by such steady knowledge of the non-dual Brahman-atman in the purified mind is the liberation of the soul affected. There is no return, no coming back to relative existence. There is no more rebirth. It is, therefore impossible to attain directly or solely through Karma or worship". Acharya's basic stand was that while the performance of good deeds and adoration and prayer aided much and cleared the way, they were not directly capable of leading to liberation which could be the outcome only of full and complete knowledge. The open sesame to Moksha was Jnana and not mere Karma.

Mandana would not subscribe to the supremacy of knowledge. He said, " The sense, the significance of the Veda is Karma or action or work. And as the fruit of action comes liberation in the form of everlasting paradise. The teaching in the Veda about the identity of Brahman and the Atman is for the purpose of establishing the perfection, the all completeness of karma. There are several Vedic assertions which emphasize and reveal the power of karma. By the performance of work, eternal heaven can be attained".

Acharya then pointed out a flaw in the viewpoint of Mandana and re- established his own contention. Mandana in turn hit down the argument and inference of Acharya and reasserted the correctness of his stand. The arguments became keener and more complex, and the refutations and denials also became correspondingly stronger and bolder. Both the contestants raised more and more intricate questions. There was a downpour of assertions and objections from either side. Quotations from the scriptures were marshaled with marvelous skill by both, and exploited to lend support to their case. It was soon past midday. Ubhayabharati saw no sign of the debate nearing its end, for each argument only opened up new areas of contention, more abstruse and abstract. The judge now addressed both the contestants and said, " You please carry on the discussion. I shall listen to everything from a distance. It is past midday now, I shall have to cook food for my lord now. Any further delay will mean neglecting the daily service of the husband and the home".

It is worthy to note that Ubhayabharati, though gifted beyond measure and united in wedlock to one who was very well to do in life, considered the performance of her household tasks the foremost duty. The touching loyalty to the little tasks of day-to-day living, this deep concern for the demands of wife's duty, is in tune with the Indian genius. There is also another remarkable ideal revealed in Ubhayabharati's devotion to the service of her husband. If the worship of an image or an idol, done in a proper spirit can lead man to Divine grace, there is no reason why the adoration of Nara, the living man, as Narayana the God himself should not lead the votary to the zenith of religious merit. Same also holds true for worshipping one's own Guru. If God the Absolute can be worshipped in an image, much more can He be so worshipped in a man. It is the Bhava or the attitude that is of importance. To hold that man is the greatest image of God and the husband the highest Guru is a highly efficacious attitude in disciplining the soul. The service to husband, with the knowledge that he is God in person, is one of the finest gifts to the world civilization by Indian culture, placing the wife on the pedestal of unshakable glory. Salutations to Thee Gauri, the perfect wife, the perfect mother, perfection personified!

Ubhayabharati then put garlands of flowers on the necks of both and then declared, " He whose garland fades first will be taken to be the party vanquished in the debate. You may, therefore proceed with the debate comfortably".

And the debate went on. Neither side could humble the other. The Acharya-Mandana dialogue was of such eloquence, scholarship and profundity that even the Gods assembled over Mandana's house and from above, remaining hidden from view, listened attentively to the debate. In this way, the debate was carried on for seventeen days. On the eighteenth day however, Mandana appeared to be shaken and agitated. The brilliant scholar perspired all over. The garland round his neck was gradually losing its freshness and began to wither, while Acharya's garland shone with added luster. Ubhayabharati noted this and felt much distressed as a loving wife she was. But she was too highly cultured to do violence to fairplay and truth. So, setting aside with a stern mind all claims of sentiment, she stood on the needle-point of honesty and in concluding the debate, publicly announced, " My husband has lost the debate". The crowd was bewildered and dumbfounded. Ubhayabharati's moral courage was of unequalled excellence and all were thrilled by her utter impartiality and unqualified objectivity.

Mandana gracefully owned his defeat, and enquired of the Acharya, " I have a small question to ask you. In the Mimamsa philosophy we find it said that the purpose of Veda is to enunciate ceremonial ritualistic actions, passages not having this purpose are meaningless. What is the meaning of this assertion? It clearly means that the purport of the Vedas is ceremony, rituals and sacrifice. All these Vedic utterances which do not glorify and extol karma are either meaningless or are merely in the manner of Arthavada, eulogy. It is because of this that sage Jaimini has, with utter clarity stated that the Vedas are karma-oriented".

Acharya explained the portion that Mandana quoted as pertaining to karma kanda or the ritual-glorifying section of the Vedas. Mandana found it difficult to accept this explanation a mantra Siddha that he was, by the power of his siddhi, he induced sage Jaimini to come down in person. And Jaimini did appear in person in response to the call and told the agitated Mandana, " Do not entertain any doubt about the correctness of the Acharya's utterance. Know for certain that what he says has my complete concurrence. His view is indeed my view".

Mandana now had no more of mental conflict, no more of any intellectual strain or emotional stress. He adored sage Jaimini in the appropriate manner and bade him farewell. He then bowed down to the feet of the Acharya an said, " Venerable monk, I have no more doubts, no misgivings, no mental reservations, any longer. With a full heart and a clean conscience I implore you to bestow on me the privilege of being your disciple. If you graciously consider me worthy of manhood, competent to enter a life of total renunciation, do kindly initiate me into the monastic order".

Ubhayabharati had remained a witness and had not spoken so long. Now she addressed the Acharya and told him, " Sire, my husband's defeat is not yet complete. In the scriptures, it is said, that the wife is a half of the man's soul. You have but defeated him. You must however defeat me, the other half of my husband's being and then you may make him your disciple. I do know that you are omniscient, but I have a strong urge to debate with you".

Here was a situation for which Acharya was totally unprepared. Ubhayabharati's offer to debate with him took him by surprise. He thought for a while and said, " Mother, scholars of standing never desire to debate with the ladies".

Ubhayabharati replied rather sharply, " Why do you entertain a belittling attitude towards women? You know that the great sage Yagvavalkya did engage in a debate with Gargi. The royal sage Janaka also entered into a debate with a woman Jnani named Sulabha. Why should you not debate with me therefore, when I solicit you to the debate? If you do not agree to a debate, then you must accept your defeat".

Acharya saw that there was no escaping from this gentle but firm lady. Her proud words could not easily be sprung away. In the interest of his mission, though not for personal glory, he felt compelled to agree to a debate with the arbiter who had acted as a judge so impartially. No time was lost and the debate between the homeless wanderer and a home-keeping housewife began in full swing. Ubhayabharati identified herself with her husband's philosophy and argued hotly. Gradually the debate entered the subtle and complex fields. Her mode of debating, the magnitude of her scholarship, her powers of analysis, her deep grasping power and remarkable self- confidence filled Acharya with amazement. Finding her an adversary, with talent as brilliant as his own, Acharya proceeded cautiously on. To the hundreds of questions that Ubhayabharati raised on all aspects of philosophy, Acharya gave highly original and convincing answers. This again went on for seventeen days. As before, everyday the debate started early morning and continued till midday. It was again resumed the next morning. The audience began to think that the debate would never come to an end. It was not long before Ubhayabharati understood quite well that she could never score a victory over the monk in the field of Veda or its allies.

On the eighteenth day, she sprang a surprise on the Acharya in the course of debate. Her very first question on that day was, " What are the signs and qualities of amatory passion? How many types are there in the erotic? In what parts of the body has erotic passion its centers? By what physical acts does it find expression and by what acts does it subside? How does passion rise and fall in man's and woman's body in the bright fortnight when the moon waxes and the dark fortnight when it wanes? "Humility brings greatness...

It is only humility and obedience that brought great honour to Vidyasagar. Even today, you will find the life story of Vidyasagar in the textbooks. Greatness is not in the education we pursue or the high academic degrees we obtain. It is humility and obedience that bring greatness to us. There are several educated people in this world. But, of what use it is? What benefit does the world derive out of their education? It is only because of ego and attachment that a person is spoiled. One can become really great when he sheds these two.

AND THIS TOO SHALL PASS...........

0ne day Solomon decided to humble Benaiah ben Yehoyada, his most trusted minister. He said to him,” Benaiah, there is a certain ring that I want you to bring to me. I wish to wear it for Sukkot which gives you six months to find it.”

“If it exists anywhere on earth, your majesty,” replied Banaiah, “I will find it and bring it to you, but what makes the ring so special?”

“It has magic powers,” answered the king. “If a happy man looks at it, he becomes sad, and if a sad man looks at it, he becomes happy.” Solomon knew that no such ring existed in the world, but he wished to give his minister a little taste of humility.

Spring passed and then summer and still Benaiah had no idea where he could find the ring. On the night before Sukkot, he decided to take a walk in one of the poorest quarters of Jerusalem. He passed by a merchant who had begun to set out the day’s wares on a shabby carpet. “Have you by any chance heard of a magic ring that makes the happy wearer forget his joy and the broken hearted wearer forget his sorrow?” asked Benaiah.

He watched the grandfather take a plain gold ring from his carpet and engrave something on it. When Benaiah read the words on the ring, his face broke out in a wide smile.

That night the entire city welcomed in the holiday of Sukkot with great festivity. “Well my friend,” said Solomon, “have you found what I sent you after?” All the ministers laughed and Solomon himself smiled.

To everyone’s surprise, Benaiah held up a small gold ring and declared. “Here it is your majesty!”

As soon as Solomon read the inscription, the smile vanished from his face. The jeweler had written three Hebrew letters on the gold band meaning – “This too shall pass.”

At that moment Solomon realized that all his wisdom and fabulous wealth and tremendous power were but fleeting things, for one day he would be nothing but dust.

प्रेम

भगवान् बाबा कहते हैं, प्रेम सभी शास्वत मूल्यों का आधार और सतत प्रवाहित धारा है.

प्रकृति में इतनी विविधता है, विविध अस्तित्व देखने मात्र में हैं. वास्तविकता तो एक है. जैसे एक पंखा है,एक बल्ब है, फ्रिज है और माइक्रोवेव है. पर सबको चलाने वाली शक्ति,बिजली तो एक है न. जिसको जैसा बनाया गया उसे वह विद्युत् शक्ति वैसा ही चलाती है.

तो इन सबका सत्य तो एक है न. – विद्युत् जिसके बिना यह सब केवल तस्वीरें हैं, जैसे आईने में झलकती हमारी शक्लें.

अगर जीवित संसार में देखें तो तीन प्रमुख आयाम दिखलाई पड़ते हैं. खनिज जगत, वनस्पति जगत और प्राणी जगत. पर देखो तो यह तीनों परस्पर एक दूसरे पर आश्रित हैं और एक दूसरे की मदद करते हैं. खनिज जगत वनस्पति जगत को जीवित रखता है. वनस्पति जगत प्राणी जगत को. प्राणी जगत वनस्पति और खनिज दोनों जगत की रखा करता है. वनस्पति जगत प्राणी जगत द्वारा उत्सर्जित कार्बन डाइ आक्साइड को सोखकर भोजन प्राप्त करता है और प्राणी-जगत एवं स्वयं के जगत को प्राणप्रद आक्सीजन मुहैया कराता है.

इस प्रकार के परस्पर आश्रय से ही यह संसार चलता है एवं शास्वत बना रहता है. तीनों जगत एक दुसरे के प्रतिद्वंदी न होकर सहयोग और समझदारी से रहते और सुख दुःख सहते हैं.  जिससे शान्ति और व्यवस्था बनी रहती है. व सबको सुख का अनुभव होता है. कोई किसी से नहीं लड़ता. प्रकृति का एक अंग नष्ट होकर भी दूसरे को जीवित रखने के लिए उद्यत होता है. हिंसा का कोई भाव नहीं होता.

और सभी अंगों में यह समझदारी प्रेम की धारा से पोषित होती है. परस्पर सहयोग, त्याग और अहिंसा का भाव कायम रहता है.

निश्चय ही प्रेम तो हमारे जीवन का आधार है. सबकी फिकर रखने वाला ईश्वर है.

इसे समझें और सृष्टि की व्यवस्था में सहयोग देने के लिए प्रेम से रहें.

एजुकेअर क्या है?

एजुकेअर क्या है?

एजुकेशन के दो पहलू हैं. पहला सांसारिक ज्ञान, जो किताबों और प्रयोगशालाओं से हमें मिलता है, और हमारे जीवन-यापन को सुगम एवं सुविधाजनक बनाता है.

तथा दूसरा वह अंतर्निहित ज्ञान जो मानव मूल्यों (सत्य,धर्म,शान्ति,अहिंसा और प्रेम) से सम्बद्ध है.

यह ज्ञान हमारे जीवन को और समूची सृष्टि को सुरक्षित और निरापद रखने के लिए कारगर और आवश्यक है.

इस ज्ञान को किताबों और प्रयोगशालाओं में सीखा नहीं जा सकता. यह हमारे अन्दर निसर्गत: विद्यमान है.

इसे केवल समझदारीपूर्ण व्यवहार और आचरण से उभारा या प्रकट किया जा सकता है. इस दूसरे प्रकार के ज्ञान को एजुकेअर कहते है.

एजुकेअर का महत्व:

जिस प्रकार किसी पक्षी की उड़ान के लिए दो पंखों की ज़रुरत होती है. उसी प्रकार मनुष्य भी अपनी ऊंची उड़ान तभी भर सकता है जब उसके यह दोनों पंख मजबूत हों; एजुकेअर और सांसारिक ज्ञान.

सांसारिक ज्ञान ने हमारे जीवन को अनेक तरह के यंत्र और उपकरण व अन्य सुविधाएं तो दी हैं किन्तु उनके सही सर्वहितकारी उपयोग की शिक्षा देने में वह असमर्थ रहा है. उस ज्ञान के अनर्गल विकास ने हमें मन चाहे अस्त्र-शस्त्र तो दिए पर उनके संयत और जीवनोपयोगी प्रयोग के लिए आवश्यक समझ और भावना देने में वह सक्षम न हो सका.

फलत: प्रकृति की परस्पर परिपूरक व्यवस्था नष्ट हो रही है.

हम जिस शाख पर बैठे हैं उसे ही काट रहे हैं. प्रकृति की विविधता नष्ट होने से अतिवृष्टि,अल्पवृष्टि,भूकंप व तरह तह की प्राकृतिक आपदाएं हम पर सवार हो रही हैं.

इनसे बचने के लिए और प्रकृति के सर्वहितकारी, परिपूरक स्वरूप को अक्षुण रखने के लिए हमें सत्य, धर्म, शान्ति, अहिंसा और प्रेम के व्यवहार की अनिवार्य आवश्यकता उत्पन्न हो गयी है.

इसे हम सांसारिक ज्ञान के साथ, एजुकेअर के सहगामी विकास को बढ़ावा देकर पूरा कर सकते हैं.