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Sri Sathya Sai Baba Articles

  Pinpointers from Sathya Sai Baba "Vidya Vahini"
for teachers

Light and Love

Many parts of Swami's Teaching has dedicated to the role and personality of teachers, educators. Who has a moral right to teach others, youths, adults? How is possible to obtain necessary qualities for teaching and how to put them into practice?
Such were the questions to what I was obliged to answer to the teachers and specialists.
As a guidelines for larger discussion on this topic I used the book of Sri Sathya Sai Baba "Vidya Vahini" where 18 pinpointers* have selected as a compilation for teachers from Chapters 3 - 8 and 13 - 15. (In the book are no points. I compiled them by the book that would be easier for teachers to understand their own personality, inner mirror and duties).
These 18 points by my view are essential for further proper discussion among teachers by their own words and methods, according to the specialty, level and spirituality groups of teachers.
Swami's "Vidya Vahini" is a background for every teacher. Teacher's profession is more responsible before humanity. It would be the holy task of every teacher to obtain the basic knowledge of spirituality and spiritual culture from Swami's Teaching not only through the meaning of written words but also through the Divine energy what is illuminated from His Works.

Motto:

Once, a Guru asked his disciple "Dear fellow! How is the world?" The disciple answered, "Guruji! For each one, his own world." Though all are in one world, each one lives in his own world, shaped by his own actions and reactions.

Every living being looks at the world around. However, each one looks uniquely in one's own special way. Ten persons acknowledge the same object with ten different feelings.

Such is the reflection of unity in diverse forms by humanís consciousness.

1. Vidya or valid education helps one to achieve success in this process of mastery. Education promotes humility. Through humility, one acquires the right to engage in professions. That authority confers prosperity. A prosperous person has the capacity for charity and right living.

2. Education must determine and delve into the nature and characteristics of spiritual search for the Absolute or the Overself or Paramatma. Vidya is its own visible proof. This has been named Philosophy what means love of knowledge.

3. Knowledge is a treasure of incalculable richness. Education is the relentless pursuit of knowledge, urged by love for its value and undeterred by difficulties. Vidya tries to probe behind the forms assumed by things and the appearances they put on and discover the reality that alone can explain them. The Truth has to be known and lived by; the Truth has to be visualized; this is the function of Vidya.

4. Vidya is beyond the field of the senses. Human being is a triune composite of body, mind and spirit (Atma). Consequently, he has three natures in his make up:

A low, animal nature,

A human nature, replete with worldly knowledge and skill,

The genuine nature of humans, the divine Atmic nature.

Being aware of this third nature and establishing oneself in that - this is Vidya.

5. 'Bad' and 'good' in view of Vidya receives a deep meaning. The 'bad' is in fact 'good' in reverse. It serves to teach what has to be avoided. Neither 'bad' nor 'good' can be pronounced as 'absolutely unrelieved' states. Vidya reveals and makes clear that 'good' and 'bad' are only the reactions caused by the failings and feelings of the mind.

'Unrighteousness' prods human being to cultivate 'righteousness'; troubles induce to manifest compassion and charity. Compassion has as its inevitable seed, suffering. If there were no wrong and no suffering, one would have become either stock or stone.

6. The thoughts play a vital role in shaping one's life. Vidya stabilises good thoughts in the mind of human being, and thus rises to the status of Atma Vidya.

7. No one loves or desires any article or thing, appreciating it as itself. One loves it at all times for only selfish reasons, for one's own sake. Individual without a specific purpose indulges in no move. However, the learning derived from Vidya will reveal that the individual is not entirely responsible for even the motive, which prompts him. The Karma or Activity is not fully one's own!

This is to say, the thoughts, feelings, passions and acts of past lives have caused the condition in which we are at present. So too, our future condition is being built based on our present deeds and desires, thoughts and feelings. This does not mean that one should not seek and secure assistance from others for promoting one's good fortune and avoiding misfortune. Such assistance is very essential for all, except perhaps for a small minority. When one gets this help, one's Consciousness is purified and sublimated, and one's spiritual progress is accelerated.

8. This vivifying inspiration cannot be got through the perusal of books. It can be gained only when one mind-element contacts another mind-element. Even when one's entire life is spent in poring over books and thereby one becomes intellectually very talented, he/she cannot advance to the slightest extent in the cultivation of the spirit. Scholarship and culture are not related as cause and effect. However learned one is in worldly knowledge, unless one's mind is cultured, the learning is mere junk. The system of education, which teaches culture and helps the culture to permeate and purify the learning that is gathered, is the best and most fruitful.

This point is the most essential for teachers. It reveals the important role of teacher's personality; in more general the aspect of unity among human beings. The inspiration needs the other mind-element, performance, not only audio, video or internet.

9. A human being has to master two fields of knowledge in order to reach this goal. The first is knowledge of the world, knowledge concerning the manifested Universe. The second is knowledge of the other world. The first confers the means for living; the second confers the goal of life.

What is for individual the most beneficial way to live in this world? The answer is living a regulated and disciplined life. Real education must train individual to observe these limits and restrictions. Ones take great pains and suffer privations in order to master knowledge of the world. Ones follow with strict care some one regimen in order to develop the physique. Whatever the objective, it is ever the need to obey an appropriate code of discipline.

Vidya instructs incidentally about the ideal configuration of society, the most desirable affiliations between human beings, the most beneficial relations between peoples, races, nations and communities and the best mode and manner for day-to-day life. Vidya implants these in the heart as deep as is necessary for human progress.

10. Of all the professions, the teacher's profession has to adhere to the ideal of Truth. When teachers stray from Truth, society meets with disaster. Thousands of tender children, unacquainted with the ways of the world, pass through their hands. The impact of their teachings and their personality will be great and lasting. For children automatically adopt the habits and manners of elders.

11. Work done with no concern or desire for the profit there from, purely out of love or from a sense of duty, is yoga as outer expression of inner goodness. This ideal of seva and the urge to practice it, form the very heart of education. Pure Love, its chief manifestation - that is education.

Human's nature is revealed by their acts, gestures, looks, speech, feeding habits, dress, and gait. It is essential to develop the humility to believe that one has much good to learn from others. One's enthusiasm, strong ambition, resolution, capacity to work, store of knowledge, wisdom - these have to be related to all others.

12. The characteristic of Nature is 'to manifest as manifold'; the characteristic of the Divine is 'to absorb into unity.' Therefore, whoever dislikes or hates another or demeans and denigrates another is indeed a fool; for he is thereby disliking, hating, demeaning or denigrating only himself! Vidya instructs to establish him/herself in this Truth and demonstrates the underlying Divinity.

13. The basic Truth of Creation is Unity in Multiplicity. One of the basic rules of living is not to be ashamed of one's ancestors. Let faith in the supreme achievements of your ancestors flow in and energies the blood in your veins. The fruit of genuine Vidya is the recognition that every community of people and every religion has, along with a basic unity, something special of its own to offer. ("Only One exists; the wise describe it in many ways.")

14. One person may believe that God has the qualities and form of humans. Another may believe in a God devoid of human form and signs but manifesting in embodiments. Another may believe in God as altogether formless. Every one of these can find declarations in the Vedas supporting their stands. For all have faith in God, that is to say, in a mysterious Power which is the source, support and sustenance of all, a Power that subsumes all. This is the truth proclaimed and elaborated in the Vedas.
Whatever be the teaching about the name or form of God it is not very important. There is no need to quarrel over those distinctions and differences.

15. Individual is not entirely the body; he/her has, in the gross body, a subtle body, the mind and another body too, more subtle than the mind the Individualized Atma or Self. This last has neither beginning nor end, nor does it have any trace of death or decay. This faith is based on the declaration of the Vedas themselves.


16. One may master a billion fields of study; but if he/she has not cultivated the attitude of detachment, the mastery is of no consequence. Sharing with others, serving others, this is the main Sutra of Vidya, its genuine expression. Education is rendered noble when the spirit of service is inculcated. The service rendered must be free of the slightest trace of narrow selfishness.

17. The thought of service should not be marred by the desire for something in return. Those who have acquired Vidya offer it to others prompted by the motive of service and without consideration of selfish interests. Only thus can they justify their real human status.

18. The authentic scholar should not entertain egoism in his thoughts at any time. One must grant generously to others the knowledge, skill and insight that one has acquired. If this is not done, human progress itself is endangered. To promote the best interests of humanity, one has to cultivate the holy urge of service to others and the attitude of sharing.

Namaste - Reet


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