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CHAPTER IV
SRI SATHYA SAI BABA'S CONCEPT OF
HUMAN VALUES
This chapter is a detailed delineation of the concept of Human Values according to Sri Sathya Sai Baba. The F^ive Human Values as given by Him are Truth, Righteous Conduct, Peace, Love and Non-Violence. Each of the values is taken up in turn for broad explication. Each explication includes the meaning of the value, and where ever required delineates examples or illustrations from literature, history or daily life. While a separate treatment is made for each of the value, the inter-relationships among the five values are duly emphasized. It is not necessary for us to try to discover new values of our age, nor do we have to advocate one particular, sectarian set of values. Jn this era of shrinking distances, rapid communication, and increased intercultural contact, we have become heirs to the rich moral, scientific and technically advanced lieritage of all mankind. Our horizons have widened. We can now see that in the philosophical, ethical, legal and cultural diffusion of literature of the world's great cultural traditions a consensus reaches across cultural and doctrinal boundaries and it amounts almost to an objective verification of these basic values which these great cultures held in common.
Words used to express and describe values are notoriously hard to define. What is love to one person may be self-sacrifice to the other, truth and beauty often over-lap and they may be interwoven with goodness and perfection. The variety of definitions and expressions, however, should not hide the fact that certain values have endured through centuries of human experiences. For purpose of conceptualization and instruction, we may identify the following five as basic values: Truth, Righteous Conduct, Peace, Love and Non-Violence. We feel that the five basic values include in a balanced way the profound moral insights of all the world's great enduring civilizations. Other values too are important. Bxamples are — compassion, fear of evil, forbearance, serenity, patience, non-attachment, honesty, responsibility, and hard work. These and other like these may be included as sub-values of the five basic values mentioned above. If it is preferred, these five may be thought of as basic value categories, under which others may be inserted for due consideration. Taken together, these values encompass a full vision of human potential. This includes, the fulfilment of the quest of the intellect for truth, the channelling of the will, into satisfying expression through righteous action, the resolution of the conflicts of human emotion and interactions in the achievement of inner and outer peace, the expansion of the heart in the flow of love; the realization of perfect sympathy for all creation through non-violence. Goyal (1979) proposed a list of 83 values covering almost the entire spectrum of life activities. Gokak (1981) classified and grouped these 83 values under the five
to Truth because of our firm faith in its infallibility. It represents the zenith of intuitional perfection and intellectual blossoming in an individual. It would be only fair to say that the very role of human intellect is to find out the truth and operate in accordance with it. Truth is the essence of all world religions and the distinguished hall mark of glory and grandeur of human civilization. Truth is the National motto of India that is, Truth alone triumphs. Truth is nobody's property, no race, no individual can lay any exclusive claim to it. Truth is the nature of every being. The word Truth may be better explained by analysing the Sanskrit equivalent word of 'Sathya' analysed as:
^ - w^ Truth
^ - dM<H Synchronisation of our thought, word and deed.
"^ -W^ Control of our inner and outer sense organs,control of our inner and outer purity.
Speaking about Truth, Sri Sathya Sai Baba (1980) says, "What exactly is Truth? is it a description of a thing as one has seen, without exaggeration and understatement? No. Or, the narration of the incident in the same words as one had heard it narrated? No. Truth elevates. It holds forth ideals. It inspires the individuals in society. It is the light that illumines man's path to God. The thought that arises in the mind, the word that sprouts from the tongue, the deed that engages
the hand, must be fully co-ordinated. They must be in unison with each other. If you have one plan in your mind and talk of a different one and execute something else, it is false life and not a true one. The ancient texts condemn such a person as "Duratma" and extol the person whose thought, word and deed are all in one line as a "Mahatma". Truth is the one awareness, the one divine energy". Further commenting Gokak (1981) says, "Sathya (Truth) means 'Reality' as it is and as it is grasped in all its purity or genuineness, what the Buddhists call Paramartha - Sathyam or 'Self-evident Truth'. This is Beingness, the awareness of the truth of being. Another meaning is the second kind of truth accepted by Buddhists — 'Samvritr 'Truth by general consent'. This is a demonstrated conclusion. This is the Truth comprehended by the intellect". The life principle in each one of us is Truth. Without it we cease to exist. This life principle is identified as the "Human Soul" which in turn is the resident of divinity within each individual. It is this truth which is the basis of every other thing and with the power of which the heart beats, the lungs breathe, and the system functions. When one realises and experiences this truth, one sees that the same truth pervades every other person and object. Thus, in essence, we all are one. According to Diwakar (1981), Truth is perfect accord with reality. It is that spiritual aspect of being which does not change. It is the true nature of every human being. It is not the body, not the senses, not the mind and not the intellect. It is the 'Divinity' within every one.
and ratiocination. Bhagawad Gita proclaims; "It is inexpressible, inconceivable and unchangeable". Sri Sathya Sai Baba (1974) reveals, "Truth is something that is not modified by the time or space or 'guna' - it must be same forever, unaffected and unchanged". It can not be destroyed. It is eternal. It pervades the whole universe. It is revealed only by intuition or self-awareness, that is self identification or knowing by being. It was revealed to the seers and sages of the Upanishads who got intuitional experiences by merely merging their self into the 'over self that is, by losing their identity as ego into the one all pervasive reality, for, "Truth is so all embracing and integrating that it sees no distinction", tells Sri Sathya Sai Baba (1974). To illustrate, A story from the Chandogya Upanishad has been given: Once a great sage Uddalka Aruni wanted to teach the knowledge of the Brahma to his son Svetaketu. He thought of a simple device and pointed out to a big tree near by and asked his son to bring a ripe fruit from that tree. When he brought the small red cherry like fruit, he told his son, "Split it into two, dear child. What do you find here?" "Innumerable tiny seeds of course, and what else can there be ?" "Well, take one of these tiny seeds and split it again". "Yes, here it is. I have split a seed".
"What do you find there ?"
"Why, nothing at all".
"Oh dear child, this big tree cannot come out of nothing. Only you cannot
see that subtle something in the seed from which springs forth, this mighty
tree. That is the power, that is the spirit unseen which pervades everywhere
and everything".
In this ever transforming world the innermost power is the only permanent and
fixed entity and it is this "Prantatva" which helps it to grow. Truth is such that
weapons cannot pierce it, fire cannot burn it, water cannot wet it, and wind cannot
dry it. Everything that we see has a basis unseen, everything we hear has a source
which is unheard, for example, we see the wall not its foundation, we see a garland
but may not see the thread that holds the flowers together. We see the rotating fan,
not the current passing through it. Who paints so artistically the feathers of birds?
the wings of butterflies? What is the basis of this living body? The planets move
on their course. The electrons orbit around the nucleus inside atoms, how did all this
come about? Newton discovered the law of gravitation but gravity has been there all
along. Who is directing this cosmic play? The self is self-evident. When
Vivekananda asked Swami Rama Krishna whether he had seen God, Ramakrishna had
no hesitation in saying "yes, yes, yes".
In the words of Vivekananda, "One word of truth can never be lost for ages.
It may be hidden under rubbish, but it will show itself sooner or later. Truth is
indestructible, virtue is indestructible, purity is indestructible. Sathya or Truth is the
vanish from the heart, for, who is to hate or hurt whom, when all is the supreme self 7 On the contrary, everything is loved as one's own self 7 Saraf (1993) says that, "Truth about the worldly phenomena is only relative truth. Without experiencing the absolute Truth, one should not get into a trap of the worldly truth which only one physical eye can see. Truth is 'Viveka' and _'Vairagya_ discrimination and non-attachment. Discrimination through knowledge between eternal and non-eternal, virtues and vice, violence and non-violence, goodness and evil, justice and injustice etc. will be the first step from getting detached with worldly bondage. That is how non-attachment to worldly prosperity would release us from the bondage". Truth, thus results in elevation and exaltation generating in man a kinship with the whole creation. This is the true basis of 'Brotherhood of man and Fatherhood of God'. Truth liberates, truth is power, truth is freedom. It is the lamp that illumines the heart and dispels doubts and darkness. Satliyo is the basis of Dhanna which lays down individual and social duties and obligations, and that Sathya is also that route of Prema and Shanti. So Sathya is Supreme. Truth is God. "Satyameva Jayaate" (only Truth triumphs). That is why Sri Sathya Sai Baba (1982) exhorts, "Be true, that is the acme of righteousness, the essence of all morality. The truth of oneness of all involves love, service, peace, and so it is the basis of moral living".
The task of teaclier is to make the children realise their true nature. The
realisation comes through proper understanding as comprehension of Truth. As
Swami Vivekananda says, "Education is the manifestation of the perfection already
in man". Truth means absence of deceit, absence of fraud in speech, mind and body.
The logical question that follows is as to how one perceives this truth? Human beings
are endowed widi two marvellous faculties which can be developed in a child and
which can take him closer to the realisation of that truth: (a) Memory (b) Intuition.
Memory is a precious gift. Man is endowed with superior brain and nervous
system. Memory is a unique faculty of human beings. It has the power to produce
mentally our experience. It is the device and ability to retain and recall the
information and knowledge at the right time. The various faculties of memory are
cognition, recognition and discrimination leading in turn to understanding, knowledge
and wisdom. From this we see how crucial memory is. At the rock bed of the layers
of memory, rests truth. In fact, the memory is itself activated and energised by the
power of this truth. This faculty has to be used and exercised in the right direction.
Shah (1980) says, "The student has to be helped to imbibe the significance and
value of truth in two ways: firstly, by repeated reciting of stanzas, 'stuties', and
prayers from various religions and even memorising them - which also improves his
memory; secondly, through stories and pictorial presentation of events, persons and
places signifying fundamental concepts and principles centring around truth". The
Conclusion
Truth thus is experienced at three levels of hierarchy. The lowest level of
truth is perceptual truth wiiicli we verify with the help of our senses. Due to the
limitation of the senses this truth is not absolute. The second level of truth is
inferential truth, at which we arrive by inferring to a number of similar happenings
in the past. The highest level of truth is Absolute or Eternal Truth. It is the essence,
it is the life element, it is the substance. Only the outward form is altered not the
essence, substance or the life element. This truth can be experienced through
intuition and memory.
4.1.2 Righteous Conduct
The Righteousness or 'Dharma is the moral law of activity in thinking,
speaking so as to attain highest truth or reality, the 'SaC or 'Sathya\ which is 'Atmd'
(the soul) or Paramatma (God Absolute), the Supreme Reality. The Goal of Dharma
or righteousness is self-realisation or God-realisation. It is thus seen that the first
principle of Truth or 'Sathya' flows to the second one of 'Dharma' or Righteous
Conduct.
The 'Dhanna\ a Sanskrit word is derived from the verbal root 'DhrV which
means 'to sustain'. Therefore, Dharma is that which sustains the world. It is the
Divine Law that is inherent in the very structure of the universe, it is the foundation
for the functioning of the universe, functioning of all living organisms and above all
it is the foundation for the welfare of the humanity. It is the Divine Justice that upholds truth and order in the universe. All the scientific laws and principles as well as all the socio-moral norms and ideals are included in it.
From this definition of the word Dharma, it becomes clear that Dharma is the universal law or the cosmic principle of matter, life, mind, intelligence and intuition from the galactic, and stellar movements down to the amoebic and atomic forces. As Sri Sathya Sai Baba (1974) explains with examples in simple terms, as to how every single thing in the universe follows and performs its own Dharma. He says: Water, has its dharma, its nature has obligation to move; for fire, the dharma is to burn and consume, the magnet has its dharma to draw and attract into itself, and each of these is keeping up its dharma unchanged, including the solar system and the stars on the firmament. Same holds true for the things endowed, with consciousness or _'chaitanya_ The planets and trees, the insects and the birds borne out of eggs or the mammals, all have managed to treasure their specific dharma unaffected by the passage of time. Sri Sathya Sai Baba (1982), defines Dharma as "That which sustains, saves and sanctifies". It is adherence to the Universal moral law - "Do unto others what you wish others to do unto you". Baba (1975) further elaborates the concept of Dharma as: Dharma is the moral path, the moral path is the light, the light is Ananda. Dharma is characterized by holiness, peace, truth, and fortitude. Dharma is yoga, union, merger. It is Sathya. Its attributes are justice, sense control, sense of honour, love, dignity, goodness
Conduct has, therefore, a very wide connotation not limited to simple alms and services but is intimately connected with the divine justice which is universal and imbued with Truth. Through Righteous Conduct Truth will be revealed". Baba (1975, 1981), further explains as to what can D/wrma confer on a human being. He says: Dharma is capable of conferring all that man wishes for, here and hereafter. It is the _'Kamadhenu_ the celestial cow that grants all boons. There is nothing more important than Dharma for material and spiritual happiness 'Dharma Moolam Idam Jagath\ Dharma is the root of this world, obey it and you are happy. Types of Dharma: Sri Sathya Sai Baba (1981) enumerates various kinds of dharma. Firstly, there is 'Atma Dharma' which leads man into himself to search for the mahashakti, the great motive force behind the knowing {Jnana-Shakti), willing (Ichha-Shakd) and acting {Karma-Shakti), powers of man with which he is endowed to know, will and act, then there is 'Vritti Dharma', the moral code which regulates and sublimates man's passion, 'Varna Dharma', is the code that prescribes restriction and regulations to channeli/.e man's impulses and instincts into fields that are special to his place in society. It is the law of division of labour in society. 'Ashram Dharma', is the prescription of disciplines laid down for the blossoming of the spiritual consciousness during the four stages of life - 'Brahmacharya' (studentship), 'Grihastha' (house holdership), ' Vanaprastha' (an anchorite) and 'Sanyasa' (recluse). 'Samanya Dharma', is the code of conduct of man as a man towards other men. 'Stri
Dharma\ is tlie code of conduct for women. From this, we see Dhanna is a
comprehensive term.
Dhanna or rigiiteousness is of such a higli value in man's life that Hinduism
has given it the first place among the four 'Purusharthas\ Sri Sathya Sai Baba
(1982) describes its importance, "When there is righteousness in the heart of man
there will be beauty of character in the individual, harmony in the home, order in the
society, solidarity in the nation and peace in the world".
But for developing righteous conduct man has to create a harmonious
relationship within and with the outer world and its environment. Zumsai (1987)
says, "The physical can be perfect only when it is in harmony with other things.
Every part of the physical level has to do with doing one's duty in the right way, so
that no harm is done to others or oneself. The duty or action is Right Conduct.
Right Conduct also includes taking proper care of the body. The physical frame has
to be maintained in a healthy condition through taking good food in moderation and
having enough sleep as well as proper hygiene".
Man is free to use his intellect rightly and continue his march towards
perfection. Yet many a time, instead of using the intellect for continued progress
man begins to use it for his retrogration and decline. Man is the only entity in
creation who has flouted all regulations necessary for his meaningful existence, and
drastically disturbed the balance and harmony present in nature. By his misguided
What is of signilicance here is to understand tlie distinction between 'Will and Desire'. Will is the colourless component of human resolve which motivates and inspires him to act in accordance with the Truth. Different from this is the desire that prompts action. More often tlian not this desire springs out from some wrong assumption or misbelief. The child has to be encouraged and trained to ignore impulses and desires like this. While performing righteous action man is faced with trials, hurdles and problems. Man's character develops when he struggles with the low and bad, that is present within and without him. Just as flint and match stick when rubbed together, activate the lire and light that is present in them, similarly, while performing righteous action when man grapples with wrong, he acquires wisdom and approximates towards the value of Truth. His goodness leaves a positive impact on the family and society. Truth and righteous action cannot be separated because the development of one is dependent on the development of the other. By righteous action, the experience of truth is deepened and when truth is activated within man by means of prayers and silence, his discrimination and will power are enhanced, resulting in improved righteous action. It is the teachers' great task to move the child towards righteous conduct. He is like the instructor of physical training, himself practising what he seeks to teach
his pupils. The philosophy of righteous conduct cannot be imparted to the ciiildren yet they can be made to participate in such activities which will develop these values in them.
The children should be made to cultivate good habits from childhood so that their character development is positive and healthy. A good character is dependent upon cultured habits and various skills for efficient work. Gokak (1981) says, there are three types of purely human skills which can be developed in the child in the elementary school namely self-help, social and ethical skills.
Self-help Skills
related to proper eating (washing of hands before and after eating, not over- eating etc.) related to personal cleanliness (dress, teeth, nails, using iiaiid-kerchief etc.) related to self'reliance (arranging own things properly, punctuality, use of waste paper basket etc.).
Social Skills: A child is a social being. He needs to cultivate social skills. In a school, the child operates not only as an individual but also as a social being. He has to sit in proper poses silently and attentively. When asked, he has to answer questions in proper standing, sitting or demonstrating postures. In turn he has also to develop the art of questioning. Equally important is this ability and attitude to participate in discussion or activities, working in small groups and working for others
