Swami's Messages for the Younger Generation

Swami's Messages for the Younger Generation - 1

Taken from Various Discourses of Bhagawan over the Years :

Students are my life breath and wealth. Setting students on the right path is one of my main interests. When you develop the main stream of true humanís life - the human values of sathya, dharma, santhi, prema and ahimsa, you will attain exalted position and people will respect you wherever you go.

Education should be for leading a good life and not merely for earning a living. Human has a higher destiny than mere living. During the studies, students have to learn how to lead a life of righteousness. You pursue your studies with diligence and devote your nights and days to acquire knowledge. Nevertheless, what efforts are you making to earn Divine Love and Grace?

Are you enquiring into the purpose of education? Do you recognize the need for Self-realization and control of the senses? Education should be for developing concentration of the mind and not only collection of facts.

Student's Conduct :

Your conduct will determine your destiny. Have a wide-ranging mind. (For example, sage Narada was a master of 64 sciences). You have to make a distinction between knowledge and wisdom.

There is no harm in aspiring for a good job or a position of honor and fame. However, many ordeals have to be overcome to achieve them. One must develop the fortitude to face all challenges by strengthening one's faith in God.

The studies may not reveal all kinds of problems you may have to face in the outside world. You have to deal with different kinds of people, workers, managers, and the public. You have to know how to understand them and how to covey to them your ideas. Engage yourselves in your duties with faith in God. Be fearless. God is with you. Proceed on life's journey with courage.

Before completing education and entering the vast stage of life, students have to learn certain basic things :

1. The most important among them is control of the mind. Only then will senses be under control.

2. The human's mind has to be a garden of many-colored flowers, filled with various kinds of joy. (Krishna will certainly delight in dancing there and playing on the enchanting flute in the bowers of that garden). All kinds of good and bad thoughts occur in the mind. The nature of the mind is determined by the nature of thoughts. Keeping the mind away from all that is bad, you should accept only that which is good.

3. You should give utmost importance to the mind. One who considers the mind as the basis of owns life is a true human being. You should make your mind the centre of your awareness and the basis of every
aspect of your life.

4. Fill your minds with noble thoughts. Develop the convictions that you are the embodiments of the Divine. The air around you is neither visible nor can be grasped. Can you deny its presence? Can you survive for a moment without it?

Likewise, the one who denies the existence of God is denying very own existence.


Swami's Messages for the Younger Generation - 2

Human today is conscious of the Annamaya (physical) and Pranamaya (vital) principles relating to own existence. Human has not developed even up to the stage of realizing the significance of the mind. The body represents Annamaya. Activity and motion of the body are to the Pranamaya. The third element is Manomaya (the mental). The fourth is Vijnanamaya (Constant Integrated Awareness). Beyond this awareness is Ananda (the state of Supreme Bliss).

In the great journey of life, human has passed, only two stations. He has not tried to go beyond them to the mental and other stages. It is after passing the Vijnanamaya stage that human can experience Ananda.

Human can derive Ananda (the Divine Bliss) and maintain it only through association with other human beings. To divest oneself of all contacts with others, and tread a lonely path is a sign of weakness, of fear - not of courage.

Lively association alone produces morality, justice, compassion, sympathy, love, tolerance, equanimity, and many other qualities that toughen and train character, and mould the individual's personality.

Whatever is born is transient. Only one thing remains forever and that is the Self. The mind, in fact, is of the nature of the Self.

There are many persons who have mastered various forms of knowledge and are engaged in mighty tasks. However, they cannot be called human beings in the true sense of the term if they have no control over their five senses.

Your innate nature is always pure. You pollute it because you follow the worldly path and fill your heart only with worldly feelings. The heart is always pure, steady, and selfless. Hridaya (heart) is that which is full of compassion.

Instead of experiencing such eternal bliss, modern person is getting carried away by sensual pleasures. Most people misusing the senses for the sake of comforts and worldly happiness and also polluting own mind because of the evil vision.

Human is subjected to hardships because of the unsacred vision what destroys person's humanness itself. (What is the use of being born as a human being if you get carried away by sensual pleasures like dogs and monkeys? A monkey also experiences the same type of sensual pleasure that you indulge in).

Many people also are taking to meaningless practices in the name of Yoga. What is Yoga? Controlling the vagaries of the mind is Yoga. Without controlling the mind, if you merely perform physical exercise, it amounts to roga (disease).


Swami's Messages for the Younger Generation - 3

When Divinity takes on the human form as described in the Ramayana, the Mahabharatha, and the Bhagavatha, one has to interpret the actions as providing examples and lessons, and not as human stories enacted for entertainment.

For example, five Pandava brothers are five qualities in human character, all observing the norms set by the eldest, which is the noblest and the most righteous. Rama is the example of the uncompromising adherent of the principle of righteousness, whatever be the temptation to bypass it. Rama was charged with a love that transcended all considerations of advantage, of caste or creed, and extended to animals and birds, human beings. Love is the key to open the doors locked by egoism and greed.

Human has all the resources he/she needs. Human can tap them by identifying them and manifesting them, and by sharing them with others. Human being is Sath, Chith and Ananda (Being, Awareness, Bliss Absolute); Human being is Shiva-Shakthi Swarupa (form of the Divine energy). When human extols him/herself, human is extolling God. Do not cultivate the conviction that you are mere people; be assured that you are destined for Divinity.

When human gives up his/her conceit and becomes Nature's pupil, rather than its tyrannical master, human can hear Nature's voice advising, admonishing, and illuminating.

In all countries of the world, there are good and bad people, scholars and illiterates, the affluent and the destitute. The one thing that is common to all of them is their inner essence - Sath, Chith and Ananda. All the scriptures have described the Divine as Sath-Chith-Ananda. Every object, every being, and every individual in the phenomenal world have these triune attributes. (However, in the inert objects only the first two - Sath and Chith can be recognized. Only in animate beings can this quality be found manifest. This bliss however, is of a transient nature).

There are two categories of bliss in the world Sadhana-Janya Ananda (Acquired bliss) and Swatas-Siddha Ananda (Self-generating bliss).

Acquired bliss is associated with sensory objects. It arises and vanishes from time to time. It does not endure. For instance, when hunger is appeased, there is happiness for the moment. Nevertheless, it ceases after a time. This applies to all objects in the world. What is experienced when they are enjoyed is evanescent. This type of joy has described as acquired or derived happiness. As it is got and lost by human effort, it is not true bliss.

Human, however, seeks lasting Ananda. Human being is filled with Bliss and is the embodiment of Bliss. Why, then, does human not experience it? This is because, even though human is the embodiment of Bliss, unaware of his/her true nature human is obsessed with the external world and fails to experience the Self-generating bliss. Human imagines that the source of joy lies in Nature (the phenomenal world).

The Bliss that is all pervasive in the cosmos is also within human. Nevertheless, as in the case of butter that is present in every drop of milk but which can be seen only after the milk is curdled and the buttermilk is churned, this inner Bliss can be experienced only after the right effort is made.
Buddha understood that all we experience through the senses is useless and leads to bondage. Ultimately, he realized Atmic unity and attained the state of Nirvana.

Today human aspires to attain mukthi. What is mukthi? It is not the attainment of a heavenly abode. Mukthi means freedom from suffering. You need to have mukthi at three levels - body, mind, and soul. For example, you are hungry. When you eat food, your hunger is satiated. This is also a kind of mukthi. You are suffering from a disease. You take a medicine and get cured. This is also mukthi. All this is related to the body.

At the mental level, mukthi means controlling the vagaries of the mind. However, true liberation lies in understanding the principle of the Atma, which neither comes nor goes. This is termed as Nirvana.

People aspire to attain Nirvana. In order to attain Nirvana, one should have a pure heart. True Nirvana lies in having love for God, fear of sin and morality in society.

You have to discover the unity that subsumes the diversity in the Universe. What is this unity? It is the mentioned above Sath-Chith-Ananda. Sath is Being, 'that' which exists. Chith is Awareness, the quality that enables cognition. If a thing did not exist, it cannot be cognized. If it cannot be cognized, it cannot: be experienced or enjoyed.

You have to understand the relation between existence and experience on the different levels.
For instance, on the body level, you feel hungry. You take food and the hunger is appeased. If food did not exist in the world, hunger would be out of place. If hunger did not exist, food would be unnecessary.

Long time ago, there was a person who had three friends. Quite by accident, he has charged for some crime and a warrant was issued against him by the court. He approached one friend and asked him to bear witness to his innocence. He said, "I will not move out of this house; I can help you only from within this." The second friend said, "I can go only up to the porch of the court. I will not enter the witness box." The third friend said, "Come, I shall speak for you, wherever you want me to." The first friend is the property and possessions, which can bear witness only from within the house. The second is the kinsmen, the members of the family, who come as far as the cemetery but would not accompany the person to the Judgment Seat. The third, friend is the fair name earned by one's virtues and service, which persist even after the death and burial; they stand witness for ages, and announce the innocence and greatness of the individual.

The good deeds and thoughts that one welcomes and entertains during the years of life will stand in good stead, firm, like a good friend, when one is nearing the end. Therefore, young men and women must resolve to engage yourselves in acts that promote your peace and progress and the peace and progress of all mankind. Do not damage your future by pursuing temporary benefits and selfish aggrandizement.

You have to recognize:

1. That which once comes, then never goes,
2. Once goes, then never comes back,
3. Neither comes nor goes.

The first is jnana (wisdom), the second is ajnana (ignorance), and the third is the principle of the Atma.

All people have to reach the goal, traveling along the path of wisdom. This knowledge comes as soon as you look into yourselves and analyze your own experience. But, in order to get the craving for that analysis, you have to educate yourselves into the attitude.

Sources :

1. Sathya Sai Speaks. Vol. 5. Chapter 5;
2. Sathya Sai Speaks. Vol. 12. Chapter 15
3. Sathya Sai Speaks. Vol. 22. Chapter 18
4. Sathya Sai Speaks. Vol. 33. Chapter 9;

http://www.sssbpt. org/Pages/ Prasanthi_ Nilayam/easwaram ma_dd_2007. html

courtesy:  compiled by KM

Home Page