Life’s Pilgrimage
The author entreats the readers to abide by Sri Sathya Sai’s spiritual guidelines as closely as one follows traffic signs for a safe and successful trip.
Life, according to Bhagavan Baba, is a pilgrimage from the ‘I’ to the ‘We.’ In other words, it is a spiritual journey from separateness to togetherness, from the vyashti (particular) to the samashti (universal), from bheda (differentiation) to abheda (non-differentiation), from dvaita (duality or diversity) to advaita (non-duality or unity), from selfishness or lovelessness to selflessness or universal love, from the transient finite self to the real infinite self, from mrutyu (mortality) to amruta (immortality), from viyoga (separation from God) to yoga (union with God), from the status of jivatma (individual soul) to that of Paramatma (Supreme Soul). If this is so, how well are we equipped for this journey?
We find the answer to this question in the Katho Upanishad [a Hindu scripture], which employs the example of a chariot to explain this pilgrimage. According to the treatise, the jivatma [individual soul] undertakes the pilgrimage toward the Paramatma in the chariot of the body, with the buddhi (intellect) as the charioteer, the mind as the reins, and the senses as horses. Baba uses a more modern example—the automobile—to drive home the message of the Upanishad. The human body is the vehicle; the intellect is the driver; the mind is the brake; and the senses are the wheels.
Shreyas and preyas
The purpose of this example is to show that if the senses are under the control of mind, the mind under the control of the intellect, and the intellect under the control of the jiva [individual], the latter will be able to complete his pilgrimage quickly and safely. In the scriptures this is called nivritti marga (the path of internal sadhana). It is also known as the path of shreyas (what is beneficent).
In contrast to this, if the chain of commands and controls operates in re-verse, with the senses dominating the mind, the jiva would be involved in accidents and departures from the right path, resulting in hold-ups and delays in the completion of the pilgrimage. This is designated as the pravritti marga (the pursuit of the external). The scriptures have termed this as the path of preyas (the apparently pleasant).
Bhagavan often cautions devotees: “Start early, drive slowly and reach safely.” Many of us have the wrong notion that we can or should start the spiritual journey only in our old age. But Bhagavan has insisted that if people are to be placed well and truly on the spiritual path, you must “catch ‘em young.” The truth of this is exemplified in the global Bal Vikas [Sathya Sai education program] movement initiated by Bhagavan and the way Swami teaches students in His education-al institutions. Children are introduced to a life of the spirit from a very early age. They are inspired by the message of the Vedic [Hindu scriptures] hymns and the slokas [verses] in the Bhagavad Gita [the divine teachings of Lord Krishna]. It is indeed thrilling to watch the young children enrolled in the Primary School at Prasanthi Nilayam reciting stanzas from the Upanishads and the Gita.
Swami’s advise to drive “slowly and safely” is as relevant to spiritual travel as it is to journey by road or rail. Practice of intense austerities for quick results can at times cause mental derangements. “Stop and proceed” is another common traffic sign that can be applied to the spiritual path. Swami advises us to ask ourselves, “Where am I now?” “Whither am I bound?” “Which way should I take?” etc. “Don’t follow hastily the wayward suggestions of the monkey-mind,” cautions Baba. He adds: “Subject those suggestions to thorough scrutiny by the intellect and the heart before you proceed further, thereby avoiding pitfalls in the spiritual path ahead.”
“Less luggage, more comfort, makes travel a pleasure,” says the ubiquitous slogan posted on the Indian trains. Baba tells us that if we want to have a comfortable spiritual journey, we must learn to travel light by jettisoning the unwanted luggage of excessive desires. “Properties are not proper-ties,” quips Swami. Hence, His emphasis is on tyaga (renunciation) as the essential element in spiritual sadhana. He recommends moderation in everything—moderation in food, in speech, and in personal possessions. He disapproves wastage of any kind—of food, money, time, and energy.
“Come to Me, now and then, for re-charging your battery,” Swami urges us because nothing can boost the energy and enthusiasm of a spiritual aspirant as much as contact with Bhagavan, and the company of His devotees.
Owners of cars routinely send their vehicles to the work-shop for overhaul and repairs. Similarly, Swami says that, whenever He feels it necessary, He sends His devotees to the workshop of trials and tribulations in order to toughen them, and make them road-worthy to continue their spiritual journey.
“Road under repair; use the diversion,” is a familiar traffic signal. Swami cites this as an analogy whenever He avoids or ignores a devotee for some time because of some lapse on the devotee’s part that needs some introspection or atonement.
Finally, Baba gives us a yardstick by which to judge whether we have successfully completed the pilgrimage of life. If we who cried koham (who am I?) at the time of our birth can emphatically answer that question with Soham (I am He) at the time of our passing, then according to Baba, we have reached the goal. Needless to say, we can attain this consummation if we follow the aforesaid traffic guidelines Bhagavan Baba has put forth.
However, it can hardly be denied that most of us falter and stumble in our life’s pilgrimage because of our inability to adhere strictly to His guidelines. So, Swami advises us, “Hand over the reins of your chariot, or the steering of your car, to Me, giving no room for any doubt, fear, or anxiety; and I, the Sanathana Sarathi [the eternal charioteer], will certainly lead you to victory, as did Krishna in the case of Arjuna [Krishna’s devotee and one of the Pandava brothers].”
~Dr. A. Adivi Reddy
Source: Sanathana Sarathi, March 1988
