Sri Sathya Sai Speaks

THIS entire phenomenal universe is an expression of three qualities - Sathva, Rajas and Thamas. Every human being is an embodiment of these three qualities. How can such a being transcend the three qualities? It is only when man recognizes these qualities that he can go beyond them. For all ordinary persons, all the three qualities are essential. Man cannot live without sleep. Man cannot perform any action without prior enquiry. Thought must precede any action. Sleep, enquiry and mentation are Thamasik qualities.

Man cannot carry on his normal daily life without Rajasik activities. All desires arise from the Rajasik quality. Even the yearning for God is a Rajasik quality. There is a Telugu saying: "No one can have the desire for liberation without experiencing other desires." Desires may be diverse, but their essential nature is the same. Qualities like anger, jealousy, hatred, pride and pompousness are Rajasik in nature. Even in the Rajasik quality there is an element of the Sathvik quality. Like the river Sarasvathi which is said to flow unseen between the rivers Ganga and Yamuna, the Sathvik quality is also present in a subtle form as the undercurrent between the Thamasik and Rajasik qualities. As one examines each of these qualities individually, it will be found that there is a substratum of the Sathvik quality in the other two.

To develop the Sathvik quality, the Thamasik quality is an accessory and the Rajasik quality is a necessary stage. When one goes beyond these two, the full nature of the Sathvik quality manifests itself.

How does one get over the Thamasik quality? There is the example of Rathnakara, who was originally a highway robber harassing and plundering wayfarers. Absence of compassion and consideration for others is the mark of Thamasik nature. Such a person was transformed into a great sage by the contact and teaching of the Seven Sages (Vasishta and others). Not only did he become a sage, he also became an immortal poet, the author of the Ramayana, the epic story of the Rama Avathar. The term Kavi (poet) signifies one who has a vision of the past, the present and the future. The so called poets of today can hardly be called poets in the ancient sense of the term.

Valmeeki and Vyasa, by their penance, transcended the three qualities, experienced the Divine and acquired the capacity to envision the three categories of time - the past, the present and the future - thereby they became immortal poets. The company of the good was responsible for the transformation of a totally Thamasik person like Rathnakara into the totally Sathvik sage, Valmeeki. This shows that no one need feel that a Thamasik person cannot become a Sathvik person. For every transformation Divine Grace is the cause. It is possible at one jump to proceed from the Thamasik to the Sathvik nature by Divine Grace and association with Godly persons.

Coming to the Rajasik quality; it is characteristic of persons belonging to the Kshathriya (warrior) caste. Hatred, jealousy, ostentation, egoistic pride, are some of the traits associated with the Rajasik quality. The sage who exemplifies the transformation from the Rajasik to Sathvik quality is Vishvamithra. Vishvamithra, who was steeped in Rajasik tendencies, became a great Rajarishi and later a Brahmarishi. His antipathy to sage Vasishta went to the extent of even contemplating the destruction of the sage. Vishvamithra was hovering near the ashram when he overheard a conversation between Vasishta and his spouse, Aurndhathi. Arundhathi expressed her admiration for the beautiful unblemished light the fullmoon was shedding that night. Immediately Vasishta observed: "Tonight's fullmoon is shining untainted like the pure penance of Vishvamithra."

On hearing these words, Vishvamithra realised how mistaken he was regarding Vasishta and rushed into the ashram, fell at the feet of Vasishta and prayed to him to forgive him. Vasishta lifted Vishvamithra and hailed him as Brahmarishi (a sage who has realised the Supreme Self). Vasishta, who had previously described Vishvamithra as a Rajarishi (a royal sage), spontaneously hailed him as a Brahmarishi. Vishvamithra could not contain himself and asked Vasishta on what grounds he was calling Vishvamithra a Brahmarishi. Vasishta said: "Vishvamithra! Hitherto you were filled with self-conceit. You are born with ego, grew with ego, and never bowed your head to any one. Today you put an end to your ego and fell at my feet. This is the significance of egolessness. A Brahmarishi is one who is free from egoism, acquisitiveness, pride and arrogance.

A rishi is not one who is a great scholar or a ritualist, but one who is free from evil tendencies.

The transformation of Rathnakara from a highwayman to a sage, who could compose the Ramayana, was possible because of his association with great risihis. But association alone was not enough. He practised wholeheartedly what the sages taught him. He lost his body consciousness in the contemplation of the name of Rama to such an extent that an ant-hill rose over him from which vibration of Rama's name could be heard.

A similar transformation occurred in the case of Vishvamithra also. From a Rajasik King he became a Brahmarishi by sacrificing all earthly pleasures and performing severe penance.

Coming to the Sathvik quality, it should be noted that its main characteristic is a perennial state of peace. Other traits related to Sathva are forbearance, compassion, truth and similar virtues. The Sathvik quality gives no room for vices like lust, anger, greed and envy. The Sathvik person converts any action of anger into an act of love. If one cannot effect such a change, all his austerities are useless.

Now, I wish to refer to a matter which you should consider without any misunderstanding. I have been propagating the message of love for many years. In every discourse Prema (Love) is repeatedly mentioned. How many of you are comprehending this love or practising it? If any comes to you with a query, can't you give a loving answer? I have not seen a single individual giving a loving reply. Either in the Mandhir, or in the canteen or in the Book Stall, or in the Accommodation Office or in the Hospital or in any other establishment there is not a hint of the word 'Prema.' Why, then, should you listen to these discourses? If any newcomer asks about how to have dharshan of Swami he is rudely brushed aside with a "get away!" Cannot you tell somebody calmly what you know? If educated persons are approached, they dismiss the seeker of information with a curt: "No, this is not my duty." Should answering a question be prescribed as a duty? What does anyone lose if he gives a calm and loving answer?

Whether it be women or men devotees who have been staying here for over two decades, no one has a loving heart. They profess to perform sadhana, or japa or meditation, but what for are they doing all this? What has happened to the love in them? They seem to be stifling it. They are developing ill-feelings. If you are really serious about listening to Swami's teachings, why don't you put them into practice? People live in the ashram, but their practices are unbecoming.

Is anyone doing any duty assigned to him with dedication? Are they uttering truth? Are they speaking pleasantly? I have neither seen nor heard such things.

If anyone wants to talk to you, you can excuse yourself if you want to avoid any talk. You can explain sweetly: "Swami disapproves of excessive talk. I have to adhere to His injunctions."

I do not find any teachers or students, doctors or nurses talking lovingly. There should be some benefit from your listening to the discourses. But there is nothing of the kind. During bhajans the women are engaged in mutual recrimination. They quarrel over seats. "This seat is mine. That is yours." They compete for front seats. Cannot they experience Bhagawan wherever they are? You have plenty of time and are receiving plenty of love. But you don't avail yourself of it. If you keep your pots topsy turvy, how can you collect any water even if there is a downpour? Today those who listen to the discourses are keeping the pots of their hearts upside down. Hence not a drop of love gets into your hearts. Why, should you come here? Cannot you live elsewhere? What is the use of your coming here? What are you achieving from your stay? What bliss are you deriving? Nothing at all. It is sheer waste of time.

At least from now on, reply with love to anyone who comes to you. Those functioning in the Accommodation Office or Public Relations or other places in the ashram should not behave like bull-dogs or Alsatian hounds. We are spending crores of rupees on the hospitals. Why should not the patients be treated with love? Many patients will get well merely by kind and sweet words. But many of them are turned away rudely. This is totally unbecoming of persons claiming to be devotees. If they have come to serve Swami, they should cultivate love as the first quality. Swami is the embodiment of love from head to foot. I offer love. You accept it, but do not make good use of it.

Embodiments of love! I continue to call you as such though you are lacking in love! You need not cultivate anything but love. That will be equal to any amount of penance you can possibly do.

When new devotees come to the ashram you must welcome them as the air-hostesses do on a plane. In the Institute also, freshers who join in the new year should be welcomed and treated with special regard and affection. They should be made to forget the separation from their parents. In outside colleges, new entrants are subjected to ragging by the old students.

This conduct is demonic. Is this the way to treat the new entrants, who should be made to feel happy and comfortable? Likewise new entrants to the hostel should be welcomed with love and helped to adjust themselves to their new life. It is only when you show them due consideration that you would have really understood Swami's Prema-thathva (Love Principle).

Learn to respect all. Only then will you earn the grace of the Divine who is the Indweller in all beings. Harming living beings and worshipping inanimate idols, what kind of devotion is this? Bullocks which work night and day are whipped, but a stone idol of Nandhi is adored by going round it. This is stony devotion! Not devotion from the heart.

At least from now on, make your hearts pure. Fill it with genuine compassion instead of talking about compassion ad nauseam.

You have been in this ashram for many years. Ashram means a place where there is no stress or strain. Many devotees feel that they are being driven about like street dogs outside the ashram and pray for at least a few quiet moments in the interview room. But, how many can be taken into the interview room? It is not possible to give an interview for all at one time. Hence, this open interview for all! All are being treated alike. Develop love. From tomorrow you must speak to one another lovingly. Get rid of your animal qualities. Love all. This is the true Sathvik quality.

Manifest your humanness and progress towards the Divine. Get rid of animality and demonic qualities. To acquire Swami's grace the path of love is the only royal road.