Baba’s Dasara Discourses

Sathya Sai Baba’s Dasara [the festival celebrated on the occasion of Navaratri (nine nights), which commemorates the triumph of good over evil] discourses in 1964 undoubtedly struck a fresh note, revealing a new tone and tenor, and unfolding new horizons of awareness. There was, first of all, a wonderful touch of intimacy in all of Baba’s speeches, such that they ceased to be formal “discourses” and became heart-to-heart talks. Secondly, there was a sense of urgency in His words that stunned many who sat listening to Him. We enjoyed, for over ten days, what can only be described as a thrilling experience. Each day brought with it the vision of a new spiritual landscape, serene, enchanting, soothing to the heart and spirit, and refreshing to the mind.

The nature and function of dharma [righteousness] were recurring themes in Sai Baba’s discourses. While the many learned men in attendance dealt with the conventional aspects of the subject, quoting extensively from the Vedas [sacred Hindu texts] and the Dharma-shastras [treatises on ethical and social philosophy], Baba opened up new vistas of meaning, using suitable stories to illustrate His points. He repeatedly drew attention to the uniqueness of the ancient Indian culture, and said that it is firmly rooted in dharma. He explained that dharma means a great deal more than mere “righteousness.” It stands for a whole range of dualities covering every aspect and sphere of human existence. It is a protective and sustaining power that constitutes the ultimate “measuring-rod” or standard for all that we think, speak, and do.

Baba drew a clear distinction between niti [moral standards] and dharma. Niti, he said, is wisdom that regulates our relationships and actions on the worldly plane. It is subject to constant modification to suit the changing circumstances of life. In political matters, Rajya-niti [ethics of governance] is a product of expediency the sole aim of which is survival in a world where ambition, rivalry, and struggle for domination reign. Niti need not be divorced from dharma. When it is inspired by truth, it ceases to be expediency, or opportunism and becomes a universal law. Dharma is universal; it does not change with the times; it stands firm and steady, an eternal beacon of light to those who falter and doubt in their arduous pilgrimage through life.

Dharma is a divine law that derives its potency and validity from God Himself. Our scriptures make it clear that dharma lies at the very root of creation. Like atmosphere, it pervades the universe, giving life meaning and value. The world cannot survive without dharma. Baba said that the epic Ramayana is a magnum opus on the sanctity of dharma. To fulfill Himself and to establish dharma, God fashioned creation.

The reign of Rama [an Avatar of Vishnu] was really the reign of dharma. Every character in the Ramayana was an instrument used by God to fulfill His divine mission. Kaikeyi [Bharat’s mother] too was an instrument in the hands of God. Rama’s mission was to destroy the demons and their brood [who personified evil qualities], and to re-establish manavatwa [humanness] in the world. Struggle was inevitable.

The drama devised by the Lord had to be enacted. Like Kaikeyi, Ravana [the demon king], and the rakshasas [demons] had roles to play in the divine drama. Every event in the Ramayana is a link in a long chain of cause and effect, action and reaction. The absolute dedication to dharma evinced by the main characters in the Ramayana is beautifully brought to light in the epic.

No sacrifice was considered too great to uphold dharma, which ennobled all relationships raising them above the level of mere attachment. Attachment is burnt out in this sacrifice. Personal sorrow and anguish did not deter the resolve of those who fought to safeguard dharma. Such a sublime conception of dharma is unparalleled in the traditions and literature of the world. Baba urged everyone to adhere to dharma irrespective of the consequences.

One poignant moment was when He called on us to remember the account of how Sri Rama, the Supreme Self and embodiment of dharma, submitted Himself to the eternal Law of Dharma. An important point made by Baba was that when a person is fully aware of his own dharma, he/she needs no external compulsion to tread the right path. Goodness, beauty, and truth will radiate from him/her, in the same way fragrance emanates from a flower. True leaders are those who instinctively do what is right.

Devotion

Bhakti [devotion] was another of Baba’s favored discourse themes. He called it the supreme protective power in life. Avoiding all scholarly definitions, Baba defined bhakti as nothing but supreme love. Expounding on the various aspects of bhakti, He said that it is the essence of all of the virtues that ennoble and glorify man and reveal his essential humanness. These sadgunas give men their essential manavatwa.

Of all virtues, faith in God is the most important. You cannot love a person when you have no faith in him/her. The person you love must mean something to you. This is vishvasa or recognition of the value and worth of the other individual. Love is built on the foundation of faith, and is not to be confused with possessiveness, that breeds selfishness, jealousy, and ultimately hatred—the opposite of love. The love of a devotee is deep, absolute, and eternal. It does not change, regardless of the difficulties or obstacles.

Radha’s love for Krishna [another Avatar of Vishnu] was of this exalted type. Radha never felt the anguish of separation from Krishna, for the form of Krishna was etched in her heart. That is why her love is regarded as the purest type of bhakti [devotion]. Purity is the distinctive quality of a devotee.

There is another quality, which is inseparable from bhakti, and that is humility. Hanuman best exemplifies this quality. He was the humblest of the humble in the presence of Rama, whom he loved above all else. No act of service was too small for Hanuman. He lived for Rama without whom his life had no meaning. To him, Rama was everything, his most precious possession.

Bhakti is an end in itself and not a means for obtaining something one desires. It should be pure and unsullied, free from any tinge of selfishness. Can any price be attached to the thrill and joy Meerabai [Krishna’s devotee] felt when she meditated on the beautiful form of Giridhari [another name for Krishna]? The inner peace Tyagaraja [a saint from southern India] experienced when he chanted the name of Sri Rama? The ecstasy that gripped Chaitanya [a monk and social reformer from Eastern India] when he prayed to Lord Krishna, and the supreme contentment that Samarth Ramadas [a saint from Maharashtra, India] enjoyed when he worshipped Rama with his heart and soul? 

Bhakti is an urge that springs from the very depths of one’s being like water that gushes forth from a spring. It is man’s innermost longing to be with God from whom, for a time, he is separated because of the bondage of karma bandhana [bondage of action]. Bhakti is like the yearning of a traveler who has lost his way. It enables the devotee to establish personal communion with God. Of all the Hindu disciplines aimed at God-realization, devotion is the easiest means for attaining liberation, for there is no power stronger than love to capture God’s heart.

Purity of emotion

On one occasion, in a deep voice, Baba said, “Remember that the sole aim of the present incarnation is to confer bliss on devotees. Sai yearns for the love of a true devotee even more intensely than the devotee yearns for Sai’s love. Like the wish-fulfilling tree, Sai Baba fulfills the wishes of His devotees. He seeks steadfast love only. Exhibitionism and pride are meaningless to Him. He dwells in the devotee’s heart, and when one is aware of His constant presence, one will become worthy of His love and grace. 

Lip service is of no value to God. What God values is a heart that is pure, generous, and noble in every way. Fruits, flowers, and other offerings mean nothing to Me. Bring to Me a heart that is filled with love. Doing so will result in your overcoming the illusion of separateness from Me. Distance and time are irrelevant when heart speaks to heart. Pure bhava [feelings, emotions] is what God needs, for He is a bhava-priya and not bahya-priya [that is: ‘I am interested in the inner feeling, not the outer expression.’] Wealth, cleverness, and exhibitionism are tremendous obstacles in the path of devotion.”

Knowledge

Baba did not miss the opportunity in His discourses to speak about what He called the modern tragedy of the intellect. He described, in an easily understandable way, the characteristics of a wise person. Cultivation of the mind, He said, is necessary and useful up to a point, but the mind can be the worst of tyrants, more ruthless and destructive than any rakshasa depicted in our epics. Ravana’s downfall was caused by a soaring intellect, divorced from all moral principles.

To be an intellectual giant is really a great tragedy, for the intellect, when not governed by morality and faith in God, can be terribly dangerous. It analyzes, scrutinizes, and examines everything, tearing apart, in the process, the wonderful integrity of truth. Of course, alochana-shakti [planning power] is very useful. It has given us insight into the nature of the world in all its material aspects. But without discrimination, the intellect can only engage in analysis and criticism.

Today, we are witnessing the calamitous results of man’s over-developed intellect. We have probed into the secrets of the universe, reached dizzying heights in technological development, and left nothing unanalyzed. But is there any peace in the world? We are beset by anxiety. We have lost faith in the self. If we have no love in our hearts how can we love others?

We ridicule everything that is good, beautiful, and true. Exercising superiority over others, belittling our cultural heritage, and acting and behaving as if we were aliens in our own land—these are seen as marks of intelligence. A restless heart cannot beget peace. Over-abundance of worldly knowledge has warped our spirits. We have turned away from the Supreme Self, which is the only source of true wisdom, the kind that can illumine our lives and save us.

A truly wise person never thinks that he knows everything. He is ever a seeker, whose eyes are fixed on the Supreme Self. There is one form of knowledge that transcends earthly concerns, and that is knowledge of the Supreme Reality. To strive to know this Reality is the only thing that matters.

Knowledge that makes life more comfortable, or enables us to enjoy worldly pleasures is really useless. Earthly comforts and pleasures are temporary. The body with its cravings and weaknesses will die sooner or later. The soul, which is the indestructible sentient energy that gives life meaning and purpose, alone, is eternal. 

A wise person is also a devotee. For him/her the love of God compensates for all the difficulties and deficiencies of earthly life. His/her whole life is dedicated to God. God’s will is paramount to him/her. This is the type of self-knowledge of which our scriptures speak. The Upanishads lay emphasis on the need to know the “Self.” The Bhagavad-Gita speaks of the indestructibility of the self. Knowledge of the soul is more important than mere collection of facts and bits of worldly knowledge, that knowledge, in spite of its wonderful achievements, has not succeeded in averting death or disease.

Why then do we make so much of this knowledge? There is no harm in acquiring worldly knowledge. Without it life cannot move forward. Even scientific and technological knowledge is part of truth, and a particle of the supreme wisdom that is God. But let us not stop with the acquisition of worldly knowledge. There are things beyond the farthest reach of our minds, which cannot be experimented on in our laboratories. Knowledge of God, the joy of experiencing His love, the miracle of spiritual transformation—all these are beyond our physical perception. To attain these should be our goal, our constant endeavor. Only then will man’s humanness become apparent; only then will he attain realization of the Supreme.

Code of conduct

In virtually every discourse, Baba referred to the simple duties and responsibilities of man. From the sublime heights where He made His listeners dwell, Baba frequently came down to the ordinary sphere of daily conduct. He emphasized the qualities that must be cultivated in order for us to create around ourselves an atmosphere of harmony, peace, and fellowship. Baba said that it is the distinct responsibility of those who call themselves devotees to adhere to these qualities.

An angry word or a disrespectful gesture can cause much bitterness and sorrow. Baba urged devotees to cultivate mutual affection and respect. A gentle word, a smile, a kind and generous deed will go a long way in making our lives happy. Gossip and slander are two of our worst enemies. Anger is another major vice. It destroys peace and harmony, and leaves behind a trail of bitterness. To progress spiritually, we must conquer anger. We usually speak of six durgunas [faults] and call them our “six enemies.”

It is said that happiness is a mark of goodness. An unhappy mind breeds evil. It is a fertile soil for jealousy, malice, and the desire for revenge. When we speak ill of another, we hurt ourselves more than we hurt the victim. What we call humanness is nothing but a sense of kinship or oneness with others that we can foster by following the code of conduct devotees are expected to abide by in Prasanthi Nilayam, the abode of peace.

The high privilege

Throughout His discourses, Baba’s intent was to encourage the devotees to engage in the process of self-discovery. He spoke frankly and directly about the shortcomings of many who call themselves devotees. He denounced ostentation, and urged the devotees to come to Him with a pure heart, full of love and devotion.

He reminded them of just how fortunate they were to be in Puttaparthi, and in the presence of the Lord Himself. He is the embodiment of generosity, motherly love, and assurance. In His presence, there is no reason to feel depressed. Those who come to Puttaparthi to criticize and find fault are only wasting their time, energy, and money. Make good use of the time you spend here, and make yourselves deserving of Sai’s grace and love.

To Sai Baba all are the same, be they rich or poor, ignorant or wise. While here, see to it that your thoughts and words are pure, and carry that purity wherever you go. God is watching you and is pleased only when you are genuine and sincere, not when He sees in you signs of ostentation and ego. Baba then said, “Do not be misled by those who, calling themselves Sai devotees, build temples, and conduct mass prayers. This is nothing but exploitation. Only the purest type of love pleases Sai. He is with you when you take His name or remember Him. Sai’s relationship with devotees predates this birth. It spans generations. He is here to help you realize your divine destiny, and lead you to the highest bliss. I bless you all.”

Source: Sanathana Sarathi, Nov. 1964