He told Satrughna that the Trisula was present in the house of this rakshasa. Every morning this rakshasa goes to the forest to gather food which primarily consisted of meat. Rama advised that the rakshasa must be killed before he returns home and begins to eat his meal. In this manner, having obeyed Rama’s orders and having secured the blessings of Rama, Satrughna started. Overnight he rested in Valmiki’s Ashram. It may be regarded as his special fortune that in Valmiki’s Ashram, Sita had just at that time given birth to Lava and Kusha.
Satrughna saw Sita and the two children. But in his mind, he thought that this news should not be conveyed to Rama as he felt that it was not proper and kept it a secret. As soon as he left, he thought of Sita and Rama in his own mind and went to face Lavan-asura, the rakshasa. In the forest; he fought Lavanasura and destroyed him.
After destroying Lavanasura, he returned to Rama, touched his feet, and expressed his desire to spend the rest of his life at the feet of Rama. Rama did not agree to that. Rama said that he should become the king of the area that Lavanasura was ruling earlier.
For twelve years he ruled over the kingdom of Lavanasura in a manner that was giving great happi-ness to the people, the rishis and other inhabitants. Satrughna was unable to bear the separation from Rama for a longer period, and he was returning to Ayodhya.
Thus, while returning to Ayodhya, he again spent one night in the ashram of Valmiki. By this time, Lava and Kusha were twelve years old and Valmiki made these two boys, Lava and Kusha, sing the Ramayana in a most attractive manner. When Satrughna was listening to the songs recited by the two children, he forgot himself in that happiness. He was in such an ecstasy that he looked at Lava and Kusha with great pleasure. He could not believe that he was Satrughna. He behaved as if he was not con-nected with them and returned to Ayodhya.
After returning to Ayodhya he described to Rama the great peace that he experienced in Valmiki’s Ashram. In spite of the fact that Rama was in a hu-man form, He was allknowing. He knew everything. He also enjoyed and experienced the narration of Satrughna. But he told Satrughna that he should not speak about this secret in Ayodhya just at that moment.
Every act of an Avathar has to be taken into consideration in the context of the situation and the time and the happenings at the time in which the Avathar lives.
All the rishis knew that Rama was an Avathar of God; but in order that the story of Ramayana may progress, they did not give this secret out to others. Vishwamithra knew very well that Rama was an Avathar. Bharadwaja and Vasishta also knew very well that Rama was an Avathar. But if they gave out the truth, then the main purpose for which Rama had become an Avathar would not be achieved. In the same manner, it is not possible for any Avathar to proclaim to the world that the Avathar is come, and, if so, for what purpose. That is the maya of God.
Yasoda, the mother, even after she had the vision of all creation in the open mouth of Lord Krishna, yet on account of maya she forgot the divine vision and she began to think that she was the mother and that Krishna was her son. In the same manner, Vasishta, Vishwamithra and all other rishis kept the secret of Rama. But when they were alone and when they got together, they were singing the glory of Rama amongst themselves. When the rishis were sitting alone, amongst themselves they used to describe the qualities of the Lord and they said, “Can we understand you, Oh Lord? Can we explain what you are, Oh Lord? You are smaller than the smallest thing, you are larger than the largest thing, you are present in all the 84 lakhs of different living jivas. How can we understand you and explain to others what you are?”
Man is steeped in maya in this manner and he cannot free himself from maya. He forgets his origin and he does not understand Brahman. However, if this situation does not exist, there is no reason why Paramatma should come as an Avathar at all. What exists as a reality is only one, but what we see is mani-fold. This one thing appears to us as if it is many. What is real is the Param Jyothi. This Param Jyothi is the Atma Jyothi. There is a small illustration for this.
We have a candle light here. We cover this candle light with a pot which has ten holes in it. On this we also put a thick Turkish towel. In that situation, the light that is inside the pot is not seen at all from outside. But if, slowly, we take off the towel with which we have covered the pot, uncovering each hole one by one, then we can see one light, another light, as the holes come out one by one. But if we remove the towel completely and throw it away, we look at ten different holes, and ten different candle lights. In spite of the fact that we can see ten different lights, if at that time we break the pot and throw it away, then we realise that all these ten lights are only from one single candle. Earlier we did not see any light, but once when the cover on the pot has been removed, we have seen ten lights. If the pot is broken, then we again see one light. This is the basis of your life. There is inside, as we all can see, the Jivan Jyothi or Param Jyothi. The Jivan Jyothi has been covered by the human body with ten holes in it. We have put the thick cover of worldly desires on it. If the desires of the human body should be broken, then we will have the vision of the one Jyothi, i.e., Atma Jyothi. That has also been called the Adwaitha Jyothi. This Adwaitha Jyothi is the Jyothi of the Atma. Atma is the embodiment of bliss. You can only experience the embodiment of bliss, and it is not possible to exhibit it in any other manner.
Many people have tried their best to find whether this Atma exists. If it exists, where could it be found? Since time immemorial, it has been the attempt to find out one’s Atma and to know what Atma is and where it is? What is the evidence for us to accept the existence of the Atma?
To establish the existence of the Atma, we cannot take even the Vedas as the pramana. The Vedas have only dealt with people in certain aspects relating to the world, and have explained what they should do in this world through various karmas. This is the subject matter of the Vedas. It has not been possible for the Vedas to establish the nature of the Atma.
Here is a small story. In Ramayana, Sita, Rama and Lakshmana went to the ashram of Bharadwaja. In that ashram, following the ancient practice, the women, the rishipatnis, were sitting on one side; the men, the rishis, were sitting on the other side. Unlike the manner in which people sit together nowadays, when Sita, Rama and Lakshmana entered the ashram, Sita went and joined the women and Rama and Lakshmana went and joined the rishis. As Rama and Lakshmana lived in the forest, they were wearing clothes suitable to life in a forest; and their shining faces were similar to those of the rishis. The situation was such that they were not able to make out who was Rama and who was Lakshmana. On the other hand, Sita could be recognised easily. Sita was alone and the rishipatnis recognised her and began talking to her. They were asking questions about her life in the forest. The men, on the other hand, went on explaining the Vedas and the discussions centred round the Vedas.
On the other hand, the women began asking questions and whispering. They came to Sita and asked her, “Has your husband also come with you?” Sita replied, “Yes, I cannot come alone, I cannot live without Him. He has come along with me and He is sitting along with the rishis.” The second question which was asked of Sita was, “Who is your husband? Can you find him out among so many of the rishis?” Sita was a very noble and modest woman, and could not stand up in the midst of all those present and point to her husband and say who her husband was. She simply bowed her head down and kept quiet. Even then the women did not keep quiet. They began asking more questions such as: is that man, wearing such and such clothes, your husband? Is that man, who is having a peculiar hair style, your husband? The women started pointing at several of them and asking Sita if any one of them was her husband. But whenever a wrong person was shown, she would reply in the negative. Locating Atma should proceed in this manner.
Today, many young people may have the ambition that they should get a wife like Sita. A young man, who wants to have a wife like Sita, should make an attempt to be like Rama.
If he behaves like Ravana, he will not deserve a wife like Sita. If a girl wants to have a husband like Rama, she should endeavour to be like Sita. If she is like Surpanakha, how is she going to deserve a Rama? So, in every family, the husband should be like Rama and the wife should be like Sita. If one will assist the other, at times of difficulties as well as at times of pleasure, like Rama and Sita, they will be happy indeed.
Summer Showers in Brindavan 1977
BHAGAWAN SRI SATHYA SAI BABA