·    ·   تقنية التأمل على النور د. نواف الشبلي  ·   ليلة القدر . د. نواف الشبلي  ·  كيف ننظر نظرة الشاهد؟ د . نواف الشبلي  ·  رسالة علميّة في كيفيَّات تجلياته القدسيّة د. نواف الشبلي  ·  بين المعرفة و العرفان. د. نواف الشبلي  ·  حرية الاعتقاد ملك للجميع . د. نواف الشبلي  ·  رسالة حصان النار المجنَّح .د. نواف الشبلي  ·  هدية صباح 10-2-2014 . د . نواف الشبلي   ·  إلى فقهاء و علماء و مثقفي الأمة د. نواف الشبلي  ·  رسالة في الزواج . د. نواف الشبلي  ·  هدية مساء 17/12/2013 د. نواف الشبلي  ·  ما هي القاعدة الأساسية للبناء الإنساني؟ د. نواف الشبلي  ·  و مكروا و مكر الله و الله خير الماكرين . د. نواف الشبلي  ·  كلمة الدكتور نواف الشبلي في تأبين الشيخ أبو داوود يوسف صبح  ·  القيم الإنسانية و العرب د . نواف الشبلي  ·  تقنية تطهير الأرض السورية د. نواف الشبلي  ·  تعالوا نرد جميلَ الوطن بصبرٍ جميل؟! د. نواف الشبلي  ·  مكانس الكارما . د. نواف الشبلي  ·  عيد الفطر د. نواف الشبلي  ·  إضاءات على آيات قدسية : د. نواف الشبلي  ·  آيات قدسية : نون و القلم و ما يسطرون . د. نواف الشبلي  ·  جاء الوعد الحق و أتى رمضان النور لنرى نورا في رمضان. د. نواف الشبلي  ·  إضاءات على الحقيقة : وأنْ لَوِ استقاموا على الطريقةِ لأسقيناهم ماءً غَدَقَا -  ·  الحور العين و ما أدراك ما الحور العين؟! د. نواف الشبلي  ·  جبهة النصرة و نصرة الجبهة . د. نواف الشبلي  ·  تأمُل النور : طريقة للتنقية و السلام   ·  جدول المحبة - الصفات التي يجب أن ينشطها المتعبد  ·  نظرة تجاوزية في أعماق الوعي- العقل و الإرادة  ·  جدول المحبة- الثمرة التي يجنيها المتعبد  ·  الدهارما كما يشرحها الحكيم ساتيا ساي بابا- لمحة موجزة  ·  جدول المحبة - الإنسان الروحي ليس كالإنسان العادي  ·  مقدمة كتاب ساي جيتا . د. نواف الشبلي  ·  جدول المحبة - السلوك الحسن هو زينة حياة البشر  ·  من آداب مجالس العزاء. د. نواف الشبلي  ·  هل سنبقى مكباً للنفايات ؟؟؟ د. نواف الشبلي  ·  رسالة لقبائل بني يعرب اليهودية د. نواف الشبلي  ·  جدول المحبة : الإرادة الإلهية الحقة هي التي تظهر الحضور  ·  مدخل في نظرة تجاوزية في أعماق الوعي د. نواف الشبلي  ·  جدول المحبة - أنواع التحرر الأربعة  ·  السيرة الذاتية - الجزء السادس- الفصل -12-  ·  جدول المحبة - نذر الذهاب للغابة  ·  السيرة الذاتية- الجزء السادس - الفصل -11-  ·  جدول المحبة : أنواع المحبين  ·  السيرة الذاتية : الحق- الخير - الجمال الفصل العاشر: المعجزة الطبية  ·  جدول المحبة- كلمات اليوم هي كلمات البارحة نفسها  ·  السيرة الذاتية : الحق - الخير - الجمال- الفصل التاسع : رياح التغيير  ·  جدول المحبة - الاختلاف الأخلاقي بين الإنسان و الشيطان.  ·  الحق - الخير - الجمال : الفصل الثامن : المزيد من الإشارات و الأمور المدهشة  ·  جدول المحبة - طريق العاشق للوصول إلى التحررمقالات قديمة     
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من الحكمة الهندية
[ من الحكمة الهندية ]

·جدول المحبة - الصفات التي يجب أن ينشطها المتعبد
·جدول المحبة- الثمرة التي يجنيها المتعبد
·الدهارما كما يشرحها الحكيم ساتيا ساي بابا- لمحة موجزة
·جدول المحبة - الإنسان الروحي ليس كالإنسان العادي
·جدول المحبة - السلوك الحسن هو زينة حياة البشر
·جدول المحبة : الإرادة الإلهية الحقة هي التي تظهر الحضور
·جدول المحبة - أنواع التحرر الأربعة
·السيرة الذاتية - الجزء السادس- الفصل -12-
·جدول المحبة - نذر الذهاب للغابة

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Shirdi's mention in Satha Sai's discourses
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شارك: Jun 17, 2008
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نشرةارسل: Sun Aug 19, 2012 11:35 pm رد مع اشارة الى الموضوع الرجوع الى المقدمة

22. Madhura nagara
IT is festival, every day here; at the Prashaanthi Nilayam, it is year-round Dashara. But, yet, to
show that it is desirable to value tradition and observe ancient and well-established rites, this
festival is celebrated at this place. When the fruit grows it is filled with sweetness. Even the
margosa fruit loses its bitterness and turns sweet, when it ripens. So, too, the ultimate destiny of
man, however hard or bitter he may be now, is to ripen and turn sweet. Every one will shed
bitterness and turn sweet; there is no doubt. The Madhura taste will then win for them the Lord
of Madhura (Krishna).
I am not very happy when I hoist this Prashaanthi Flag on this Building; I will be happy only
when each one of you hoists it and keep it flying, on the mansion of your heart. Then only can
you enjoy peace, content and purity. Grow the twin wings of Love and Faith; then you can soar
freely 'in the sky of the Lord's Grace.
You can see the Lord only through His wonders. His laws are unique and mysterious; them is no
use arguing about them, for experience is the only proof of their reality. You taste them,
therefore they are real. Do not spend your intelligence in devising crooked queries. The mystery
of Avathaar is beyond the reach of intelligence. It can be grasped only by means of genuine
faith. It cannot be reached by logic; the karmendhriyas and the jnaanendhriyas (sense organs of
action and perception) are useless instruments; for the body, mind, intelligence all are of the
category, "Seen," but not of the category, "Sere." To see the Seer, the inner vision has to be
cultivated. So long as you feel you are separate, you cannot see the whole. Vyakthi (individual)
can never see the Shakthi (Supreme Power).
Attachment to any body is not desirable
When the Lord appears in person, even then, doubt assails. It is of the very nature of things! I
utter no meaningless word, I do no purposeless deed. I plan no significanceless action, I never
engage in unholy activities. I have nothing that I need. My joy consists in fulfilling your aims, in
making you reach the goal. The one thing that I ask for is the Love filled Heart. Believe; hold
fast, without entangling yourselves in a mesh of empty explanations and imaginary arguments;
that is the way to profit.
Do not develop attachment to this body. Why, attachment to any body is not desirable. This hand
gives you things, but, My Hand is that which creates all this. That is My Body. My coupe is
unique, different from all that you know. I do not identify Myself with anything. Ice is water,
water is ice. Saguna is Nirguna, Nirguna is this Saguna. You may fall into the quagmire of
doubt: "Raama came, Krishna came, Sai Baaba came, this Puttaparthi Sai Baaba comes and
challengingly declares that He is all These! How can this be?" You can never understand this
phenomenon. That is the undestanding you need. I am incomprehensible. You will see the world
coming here in about a year or two. Remember that, in no previous Yuga did the people get so
many clear intimations of the nature of Avathaar as now; you are indeed fortunate. The Lord's
Form can be perceived only by means of the eye of prema or the eye of jnaana or the eye of
yoga, not the eye of sensual activity, the Karmanethra.
The Lord is interested in your keeping the heart pure
The Kaliyuga is, in reality, very holy; you too are very fortunate. You have the chance to see,
touch and converse with, the Avathaar of the Lord. The Avathaars are not ten; there are very
many in number. You must distinguish between those who are born as parts of Divinity, as
imbued with the Divine Essence, as messengers of Divine Mission, as instruments of Divine Will
and Purpose, and Avathaars. Parashuraama is not an Avathaar in the real sense. The Avathaars
that have come and gone have all cut down trees because they are white-ant infested: but, this
Avathaar is different and unique. Now, the white-ants are removed, the tree is saved, protected,
fostered and encouraged to grow. I am not inclined to punish; I am the goldsmith who repairs
and re-shapes broken ornaments. Raama came as the embodiment of Sathya, Dharma and
Shaanthi (truth, virtue and peace); Krishna came as the personification of Prema (Love); now,
the Embodiment of all the Four is needed, for, at the present time, knowledge has increased
beyond the capacity of character.
You cannot realise how much the Lord feels for your sake. His concern is over your wanton-ness
and wilful disregard of His words, for He is interested in your keeping your hearts pure and
unblemished. I am very anxious to make you all reach the goal. My task is to purify your hearts.
If you engage yourself in the constant meditation of the Name of the Lord, with devotion,
humility and faith, the Lord will stun, d at the door of your Puuja room, awaiting your wish.
Only, you should not allow your mind to waver. Genuine yearning will make your heart pure.
What is important for you is your own experience. What is your basis for understanding the
Divine? It is your own Aanandha (bliss), felt and tasted by you. You say, He saved one
Dhroupadhi from ignominy, one Ahalya from petrification, one Prahlaadha from torture, one
Gajendra from death; but, do you know how many more such have been blessed similarly,
through Grace? The stream of Grace is ever flowing fast and full; that Grace has no limit. But,
you see it as limited only.
The three activities of the Lord
I have come now with the limitations that you need. The Lord's activities are three: Creation,
Preservation and Dissolution. They are the characteristic attributes of the Lord. His aims are all
Saathwik (pious) for the protection of the World, the welfare of the World. My exultation is
Mine, My prompting is Mine. I will never abide by another's likes or dislikes. I do not pay heed
to such. I am that which is the Witness of everyone and everything. All are in my Control; then,
who can tell Me what to do? In a few years, years that can be counted on one's fingers, all of you
will realise, that I am the embodiment of all Shakthis (powers). The wise, the inquiring and the
suffering will gather here from all parts of. the world. Have the fixity of hold; say, "Whether I
succeed in getting from you the external fruit or not, I shall never give up." Do not get dejected
when suffering comes and estrange yourself from the Lord, blaming Him for it. The loss will be
yours and the repentance will be agonising.
You have no hunger. If you have genuine hunger I will not keep you suffering from it. Churn the
mind and collect the butter and melt it in the yearning of the heart. When the butter has not
melted, the reason is, the warmth of the yearning is insufficient.
I do not appreciate your extolling Me, describing My glory. State the facts. That produces joy. It
is sacrilege to state more or less. Demand from Me as of fight, the removal of your sufferings.
Give me your heart and ask for My Heart; if you give Me only your word, you will get only a
word in return. I give you just what you ask for, remember!
Sweetness cannot arise without suffering.
When sufferings come, why do you estrange yourselves from the Lord? He gives you suffering,
for your good, for the advancement of your devotion. If suffering is granted, you seek Shaanthi;
you search for the knowledge of the mystery; you go to ten persons and they each tell you some
aspect of the truth. Without suffering, sweetness cannot arise! When you suffer, if you feel, "The
Lord is no longer mine" and stray away, the Lord too will declare, "He is no longer Mine!"
Beware.
Wherever you are, when you wholeheartedly seek to do namaskaaram (obeisance) to Me, My
Feet are there, before you! Sarvathah paani paadhah--- "Hands and feet everywhere," it has been
announced. "Lord, do you not hear My prayer?" if you feel poignantly, My Ears are there! "Don't
you see, O Lord?" if you cry out, My eyes are there that instant. Raama, Krishna, Shirdi Sai, This
Sathya Sai Baaba; that Form is so, this Form is thus--why all such misgivings and doubts? The
body is the same, only the dress worn is different. Do not be led away into the morass, by others.
The Lord will never deviate from the word; it may be that you take Me to mean something else.
It is My will that happens always; it is My Sankalpa that is being worked out at all times.
Sankalpas are of three different types:' Yochana sankalpas, the decision arrived at after long
deliberation; Manana sankalpa, the decision taken after the desire to do arises; and Swasankalpa,
where the wish and the fulfilment are like the sound of' the shot and the hitting the target, both
happening at the same instant.
Naamasmarana should become automatic as breathing
Do not slander or abuse others or your own selves, as weak, sinful wicked or low; when you do
so, you are slandering or abusing Me, who resides in them and you. All are of the Divine Nature
of the Aathma; all are pure and holy. Some might have erred in using the intelligence and
discrimination which the Lord has given and so might have been guilty of "mistakes"; they are
not therefore, "sinful." To condemn oneself as "Paapoham paapasambhavah," (I am a sinner
born of sin) is' itself the direst paapa (sin)! Use your intelligence and march on, putting one
milestone after another behind you! Practise Naamasmarana (remembrance of Lord's name)
steadily so that it becomes as automatic and as necessary as breathing. Of what benefit is it to be
in the same stage of saadhana for ever? Take the Form you like, the Name you love and do
japam and dhyaanam and no evil thought will arise; wicked thoughts will flee. When they have
fled, what remains is the Aathmaswaruupa.
You must lead your lives, according to My words, without the slightest modification. First have
faith, then the experience is granted. Even in the case of the previous Avathaars, that is the order
of events, is it not? You worship with faith and you experience Grace. Faith results in Grace,
without your being aware of it. You must take in the medicine I give and also follow the diet I
prescribe and avoid the things I prohibit.
I always act, calmly. I never hurry. I do say, "Let it be so" to every request of yours. You have
come into this world to reach the Lord. Ignorant of that purpose, you have hoisted on your head
the weight of Illusion and you are struggling to unload it, suffering under its weight. What is the
use of running after external pleasures and temporary joy? So long as you are caught in this
Avidhya (ignorance) you can never taste the Bliss of Realisation; you cannot even recognise it
much less attain it. But if you are patient and calm, I shall grant you joy without fail. Do not
yield to despair. Even the infant lotus buds will bloom, in their own good time. By the
cumulative effect of the good done in many previous births, you have secured this fortune; you
do not know how much you have gone through, but, I know! And, whether you know or not, I
shall certainly give you your need.
Do not treat the body with contempt
You get the 'body' through the karma of the past; you get the 'type of character' according to the
vaasanas (tendencies) cultivated in the past. The body is the result of Praarabdha karma (to be
exhausted in the present life); the guna is the product of Sanchitha karma (which is stored to
experienced in future lives). Do not delude yourself that you are the body, or be fascinated into
an attachment for it. But, it is your task to guard it from harm and keep it in good trim. For, is it
not with it that you are imbibing the exhilaration of the Bliss of the Lord, the Majesty of the
Lord? Therefore, do not deride the body or treat it with contempt. That equipment is intended for
your journey towards the Lord; it is the chariot of the Lord; do not neglect or keep it in disrepair.
"Oh, this is my fate, my own past punishing me, I must go through it and suffer it, I cannot
escape it;" thug people get disheartened. If it is so inescapable, what is the use of prayer, of
japam, of meditation, or of the ritual of worship? Win the Grace of the Lord---and all the
accumulated burden will be burnt into ashes in a moment! Why blame the Lord for the "writing
on your forehead?" It is you who write there and it is you who must wipe out the script. The evil
you do, writes; the good you do, wipes! Let your mind dwell on the Lord, and the mist of the
past births will melt before the rays of that sunrise; if you do not project those rays, the mist will
thicken into darkness.
Never deprive yourself of the joy in store
While in the previous body, I had said, "I will come again after eight years." Dikshith has written
it down, as if I said, I will appear as an eight-year-old! That is a mistake. Having cast off that
body on the Vijayadhashami Day, 1918, I granted actual concrete darshan off and on to various
bhakthas during about six years. Once, I appeared before Abdul Baaba and told him, '"The body
has been disposed off; but, who can dispose Me off?." I had revealed to Abdul Baaba the news of
My coming Advent. But, do not waste your time in arguments about the identity, whether This is
He or He could be This! Believe only as much as you have known; never deny the joy you have
derived or deprive yourselves of the joy in store.
Worship, offerings, incense, waving of lights--these are all preliminary steps, the first few rungs
in the ladder. If you are ever on the alphabet, when are you to learn to spell and read words and
sentences? Does the Lord need the things you :offer? Does He require articles of comfort or
luxury? No, it is you who need them! Does He live upon the food you place before Him?
Remember, it is the person who goes beyond the externals, that wins the victory. The Lord is not
pleased with externals; He searches for the feelings, the internal urges. I do not want the flowers
and fruits and the miscellaneous packets that you bring in your hands when you come to Me.
Come with your hands empty, saying "What can I give You which has not come from You
Yourself? When You gave me this heart, it was clean and pure; now, after preparing in that
vessel the food for life so far lived, I am offering it to You, as clean and as pure as when You
gave it to me, after removing all traces of the vaasanas or smells of the things cooked in it." Say
that, and offer that heart.
Cultivate kinship of the heart through devotion
How long are you to stagnate in the same primary class of pathram, pushpam, phalam, and
thoyam (leaf flower, fruit and water)? Keep in the pathram of the body the fruit, viz., the heart,
and the flower viz., the mind and the thoyam, water, welling from the eyes; then, Grace will
descend on you, without fail. Let the hands be empty but the heart be full. Cultivate the kinship
of the heart through devotion and faith. Reduce these external attachments and demonstrations.
What I seek is your joy, your happiness, your mental peace, and your unfailing courage and
resolution.
You are indeed more fortunate than the Rishis, the vaanaras and the gopees Your chances are
greater; you get darshan, sparshan and sambhaashana (seeing, touching and conversing), all
three. Therefore, do not ask, for the fulfilment of paltry desires; ask, "Make me eternal, absolute,
Nithyam and Sathyam."
I have started the work for which I have come. Till now, I was engaged in collecting materials---
iron cement, brick, lime and the rein. Now the foundation has been firmly concreted and the
bulding has to rise. That structure of Mine will cover the entire Universe. No longer can this
Prayer Hall or the Auditorium now being erected hold the people who will gather. The sky alone
can be the big enough shed. Hereafter, there are no stops! Within a short period, you will witness
many miraculous events. Even while you are wondering, this Puttaparthi will be transformed into
Madhura.
Prashaanthi Nilayam, Dhashara discourses, October 1961
Life is a game football; you can kick the ball of Samsaara, with as
much gusto as you can command provided you remember that if it
crosses the lines of Brahma maarga and Dharma maarga, you are
out and the ball has to be brought in again. They set the limits
within which you can play the game, remember!
Sathya Sai Baaba
15. Shiva Shakthi
(Baaba was brought down the winding stairs into the Private Room on the ground floor,
because He insisted on giving Darshan to the thousands of devotees who had come on that
auspicious day. He had an attack of cerebral thrombosis (or tubercular meningitis?) and was in
bed for eight days from the morning of Saturday, 29th June to the evening of 6th July. His left
hand, leg and eye were affected; His right hand had also slight palsy; the tongue was indistinct
and the face was twitching. He was placed on the Silver Chair in the Prayer Hall and His hand
and leg were adjusted in proper position. As soon as He was seated, He communicated the
following message which was interpreted and announced).
THIS is not Swaami's illness; this is an illness which Swaami has taken on, in order to save some
one. Swaami has no illness, nor will He get ill at any time. You must all be happy; that alone will
make Swaami happy. If you grieve, Swaami will not be happy. Your joy is Swaami's food.
Then, Baaba signed to Kasturi to speak, and after his short speech was over, Baaba wanted the
mike to be held before Him. He asked through it, "Vinipisthundhaa?" (Do you hear Me?) But,
though He asked again and again, the voice was so indistinct that no one could make out what it
meant. He then signed for water and when it was brought, He sprinkled a little with His shaking
right hand on the stricken left hand and on His left leg. He stroked His left hand with the right.
Immediately, He used both hands to stroke His left leg; that touch was enough to cure it. He
doffed the disease in a thrice! He started to speak! It was the same musical voice.).
God is the refuge for those who have no refuge Dhikkulenivaariki dhevude gathi---"For those
who have no refuge, God is the refuge." That is exactly the reason why I had to take on the
disease that one helpless Bhaktha was to get. He had to suffer this dire illness, as well as the four
heart attacks that accompanied it; and he would not have survived it. So, according to My
Dharma of Bhakthasamrakshana (protection of devotees), I had to rescue him. Of course, this is
not the first time that I have taken on the illness of persons whom I wanted to save. Even in the
previous sareeram at Shirdi, I had this responsibility The suffering that you saw was too much
for this particular devotee and so, I had to save him, by Myself going through it. This is My
Leela: My nature. It is part of the task for which I have Come: Sishyarakshana (protection Of
disciples).
Persons who were near Me during the last week were asking Me to give them the name of the
person whom I had saved. I told them that it will make them angry against that person, for
Swaami they would say, "had to undergo so much of pain in order to save that one person."
Then, they replied, that they would honour the person, because of the extraordinary Bhakthi that
persuaded Swaami to run to his rescue, on Saturday morning.
Baaba's Identity, Mission and Advent revealed
Some people even asked Me whether it was this person or that, giving names of those who had
attacks of paralysis, especially on the left side! This is even more ludicrous, because when I save
a person, I save him completely. I do not wait until he gets the disease and I do not leave in him a
fraction of the disease, so that he may be identified later. It all looks so funny to Me, the guesses
and surmises that you make.
Even in Shirdi, Dhadha Saheb, Nandharaam, Balawanth, all were saved by these means.
Balawanth was destined to get plague, but, the bubo was taken over and the boy saved.
This is perhaps the longest period when I kept the devotees wondering and worried. That was
because of the heart attacks which had to come later on the Bhaktha, from Which also he had to
be saved. Then, there is another reason too, why the 8-day period had to be observed. Well, I
shall tell you why. That means I must tell you about Myself, about something I have not
disclosed so far, something which I was keeping within Myself, for the last 37 years. The time
has come to announce it. This is a sacred day, and I shall tell you.
You know I declared on the very day when I decided to disclose My Identity, My Mission and
My Advent, that I belonged to the Aapasthamba Suuthra (Code of conduct) and the
Bharadhwaaja Gothra (lineage). This Bharadhwaaja was a great sage, who studied the Vedhas
for full one hundred years; but, finding that the Vedhas were anantha (endless) he did thapas for
prolonging life, and from Indhra he got two extensions of a century each. Even then, the Vedhas
could not be completed, so, he asked Indhra again for another hundred years. Indhra showed him
3 huge mountain ranges and said, "What you have learned in 3 centuries form only 3 handfulIs
from out of the 3 ranges, which the Vedhas are. So, give up the attempt to exhaust the Vedhas.
Do a Yaaga (ritual sacrifice), instead, which I shall teach you: that will give you the fruit of
Vedhic study, full and complete."
The yaaga performed by sage Bharadhwaaja
Bharadhwaaja decided on performing the yaaga; Indhra taught him how to do it; all preparations
were completed. The sage wanted that Shakthi must preside and bless the yaaga. So he went to
Kailaasa but, the time was not opportune for presenting his petition. Shiva and Shakthi were
engaged in a competitive dance, trying to find out who could dance longer. Eight days passed
thus, before Shakthi noticed Bharadhwaaja standing in the cold. She just cast a smile at him and
danced along as before! The sage mistook the smile as a cynical refusal to notice him; so he
turned his back on Kailaasa and started to descend. To his dismay, he found his left leg, hand and
eye put out of action by a stroke. Shiva saw him fall; He came up to him and consoled him;
Bharadhwaaja was told that Shakthi had indeed blessed him and his yaaga. Then, Shiva revived
him and cured him, sprinkling water from the Kamandalu. Both Shiva and Shakthi granted the
Rishi (sage) boons: They would both attend the yaaga, they said.
All past assurances accomplished by one incident
After the yaaga was over, They were so pleased that They conferred even more boons on the
sage. Shiva said that They would take human form and be born in the Bharadhwaaja Gothra
(lineage) thrice: Shiva alone as Shirdi Sai Baaba, Shiva and Shakthi together at Puttaparthy as
Sathya Sai Baaba and Shakthi alone as Prema Sai, later. Then Shiva remembered the illness that
had suddenly come upon Bharadhwaaja at Kailaasa on the eighth day of the waiting in the cold
on the ice. He gave another assurance. "As expiation for the neglect which Shakthi showed you
at Kailaasa for 8 days, this Shakthi will suffer the stroke for 8 days, when We both take birth as
Sathya Sai and, on the 8th day, I shall relieve her from all signs of the disease by sprinkling
water, just as I did at Kailaasa to cure your illness."
It was the working out of this assurance that you witnessed today, just now. This had to happen,
this stroke and the cure. The assurance given in the Threthaa Yuga had to be honoured. I may tell
you now that the poor forlorn bhaktha who had to get the stroke which I took over, was a
convenient excuse, which was utilised. You see, a railway engine is not made available to haul
just one bogey; they wait until a number of bogeys are to be taken along and then, they put the
engine into action. So too, the disease had to be gone through, the Bhaktha had to be saved, the
assurance to be carried out, the mystery had to be cleared, the Divinity had to be more clearly
announced by the manifestation of this Grand Miracle. All these were accomplished by this one
incident.
Let Me tell you one more thing: Nothing can impede or halt the work of this Avathaara. When I
was upstairs all these days, some people foolishly went about saying. "It is all over with Sai
Baaba" and they turned back many who were coming to Puttaparthi! Some said I was in
Samaadhi, as if I am a Saadhaka! Some feared I was the victim of black magic, as if anything
can affect Me! The splendour of this Avathaara will go increasing, day by day. Formerly when
the Govardhanagiri was raised aloft by the little boy, the gopees and gopaalas realised that
Krishna was the Lord. Now, it is not one Govardhanagiri, a whole range will be lifted, you will
see! Have patience, have faith. Tomorrow morning, I shall give every one of you the
Namaskaaram blessing that you missed today.
Gurupournami Day, 6-7-1963
To discover one's reality and to dwell in that Divine peace, one
need not give up the world and take to asceticism.
Sathya Sai Baaba
6. The burden of the badge
I have called all of you here today so that I may tell you something about the attitude you must
cultivate while doing volunteer service at the Nilayam. I Myself have selected you for this and
that itself is a rare privilege. There are so many among the thousands who have come for the
Upanayanam and Shivaraathri Festivals who are pleading with all their heart to be given the
chance; but you have caught My eye and you alone have been picked. I must tell you that
volunteering is not just a momentary spurt; it cannot be done well, without deep discipline, long
training and humility. You cannot be ready for that role all of a sudden, as soon as the badge is
pinned on your shirt.
First, you must be conscious of the value of aajna, (the command), which so far as I am
concerned, is more a Direction, than an Order. The Geetha was the aajna of Krishna, though
Krishna supplemented it with copious explanations of the why and the wherefore. Arjuna
admitted that he was a prapanna, that he had surrendered to His Will. So, there was no need for
Krishna to argue with him or to see that he was convinced of the correctness of His Command.
Still, in order that Arjuna might fight with a full heart, He gave him the reasons which supported
the course He laid down for him. Likewise, I too want you to know why I desire that you should
act in a particular manner and why I do not like you to behave in another manner.
Next, you must develop prema (love) for all. Do not think that a volunteer is a superior person,
more devoted than the rest; do not look down upon the rest, as disturbances and nuisances. If you
have prema towards Me, you will have prema towards all, since Sai is in every one. You sing at
the bhajana (congregational chant), Anthaa Sayi mayam; ee jagamantha Sayi mayam---"All this
is Sayi-full; this World is Sayi-full". So, how can you have love for this Sai alone? You have on
the walls of this Prayer Hall many pictures of Swaami; you revere the pictures; you take each of
them to be Me. If someone speaks ill of any of them you do not like it, do you? You stand before
the picture and exclaim in joy, "O! Swaami!" Remember every human being is My Picture. Why,
every being is Me. Anthaa Sayi mayam, isn't it? So, when you treat any one harshly, you are
treating Me harshly. When you are insulting any one, you are insulting Me.
The six duties of every householder
This is your home and all those who have gathered for these Festivals are athithis (guests) or
your kith and kin. There are six duties that every grihastha (householder) has to perform every
day: snaana, sandhya, japa, homa, puja and athithiaa sathkaar, meaning bath, worship during
morning, noon and evening, recitation of the Name of the Lord, offering ritual articles in the
sacrificial fire, ritual worship of the Lord, and hospitality to guests. You are to see that the guests
are treated in that spirit of hospitality. You are sevaka, dedicated to service. Whether the people
whom you serve thank you or traduce you, you must gladly do the task allotted to you. For, you
are serving yourselves, not them, remember. Bouquets or brickbats, receive them with equal
calm. It is only those who identify themselves with the body that are exulted or pained; you must
feel that you are the dehi, not the deha (the self, not the body), that will give you the strength to
serve best.
While doing your work do not argue that this particular bit is your jurisdiction and that other one
is not; do not be sticklers for boundaries and limits. Support each other, supplement each other in
joyful co-operation; strengthen each other. Act as an ideal sathsanga (spiritual gathering),
infusing into each other energy and enthusiasm. That does not mean that you should carry a
greater burden than that allotted to you. Do not interfere wildly with what other people are doing;
or, criticise others sullenly. Be worthy of the status of persons connected with the Prashaanthi
Nilayam. There should be no place in your hearts for malice or envy or even competition. Spread
around you the atmosphere of Prashaanthi (tranquillity); do not rush about, falling on all and
sundry, discovering faults where none exists. That is misdirected enthusiasm.
Observe the rules of Prashaanthi Nilayam
Do nothing to disturb the calm of others; for, you know how valuable calmness and quietness are
in your own case. I hope you know it. Behave towards others as you wish them to behave
towards you. That is the measure of your love. Seek out the old, sitting in the sun or darkness,
outside the auditorium, for, they are too weak to push to the front lines; seek out those who are of
defective vision or hearing; and bring them gently near the dais making room for them, by asking
younger persons to vacate their seats. You should not claim any special privilege for your
badges, in the Bhajana Hall or at the Auditorium. Those who come first have the first chance;
don't argue and create a scene. Let people sit quietly, wherever seats are available, when they
arrive; each must earn his or her place and claim it, not in the Auditorium, but in My heart; do
not claim it in these brick and mortar halls.
In the rules of the Prashaanthi Nilayam, it is laid down that those who come after the bhajan or
discourse starts, must not distract the attention of those who are immersed in it by striding up to
the front lines or to some vacant space in the front. See that this is observed strictly. Nothing
should be done by any one to distract attention, once the programme has started. You have come
here, away from kith and kin, eager to uplift yourself and progress in the spiritual field; why then
should you slide into old habits that breed egoism and hate?
Volunteers must not wait for chances of service to come to them; they must be on the look-out
for them, alert and ready. Then, they can find them all around. It is the heart of stone that blinds
the eye to the pain that others endure.
Look out for chances to serve
I have directed all residents of the Colony to inquire of their neighbours, as the first task of the
day, whether they are well. This is not just a courtesy call, but a genuine token of love. Among
the thousands who have gathered here, there are many who would be thankful for some help.
Some kind hand that will lead them to food or shelter, the river or the Mandhir, the auditorium or
the hospital. Speak to them gently and offer to be of use to them.
Do you not see Me and hear Me, moving among them? I speak softly and endearingly; for, I love
them ardently, in spite of all their faults. Why then should you be harsh and rude? There is no
kinship so dear as the kinship forged by spiritualities. Family relationships are not so firmly
based on identity of aims and sameness of effort. You are bound by bonds that are more
longstanding and pleasant. Let these people return home and exult in the discovery that, at
Prashaanthi Nilayam, they have kith and kin who respect them and love them, as no relative has
done so far.
Volunteers should give up life of comfort
You must realise now that this badge which I gave you is not a passport for easy life; it means
strenuous routine, the giving up of comfort, the acceptance of hard toil, sleeplessness and
sacrifice. If you are used to a soft life, you are useless as a volunteer, or for anything else.
Reduce your wants to the minimum; do not yield to the temptation of carrying a transistor radio
and listening to all that enervating stuff. Examine your room, your table, your wardrobe, your
box and find out how many superfluous things you have accumulated. You have acquired them
because you saw some one having them and you felt that unless you too possessed them you will
look small in their company.
A foolish desire to be esteemed up-to-date, to keep up with fashion, has made you gather
needless habits and needless articles. Man can be happy with much less equipment than you
seem to think essential. When some article is with you for some little time, you feel it is
indispensable and you do not know how to live without it. Like the silkworm, you weave a
cocoon for yourself, out of your fancy. Do not allow costly habits to grow, costly from the
monetary as well as the spiritual point of view. Watch your likes and dislikes with a vigilant eye
and discard anything that threatens to encumber your path.
Detachment is generally called vairaagya, or the absence of raaga. It is a precious spiritual
quality, which, if it must sustain you, must be based on jnaana. Now, you have here this silver
figure of Shirdi Sai Baba; when you think of the silver, its fineness, its cost, etc., there is no Sai;
when you think of Sai, His Mahima, His Leela (miracle power and divine play), there is no
silver!
Volunteer's role is a call for personal improvement
At Thirupathi, when you stand before the Venkateshwara idol, if you think about the stone, its
colour, its geological structure, its weight, etc., there can be no Venkateshwara in your mind; fill
yourself with the thoughts of the Lord of the Seven Hills, and then, there is no stone before you!
So also, see everywhere, in this carpet, this towel, this vessel, this wall, the basic Brahmam (the
Eternal Absolute), and you will be filled with spiritual knowledge, jnaana. There will be no
attachment; this is the "San/am Brahmamayam" (All filled with Brahmam) finale of all saadhana
(spiritual practice). Do not despair; practice it from now on, step by step; at least see everything
as His; offer everything to Him; do everything, as for Him, leave everything to Him. Be an
instrument; an instrument has no likes and dislikes; be just a tool; be an efficient tool.
Spread joy at all times. Do not pour into others' ears your tales of woe and worry; carry a smile
on your face so that every one who sees you can catch that exhilaration. When you tell others of
your success, your purpose is to create envy in them. You must not only love others, but you
must be so good that others too may love you. Try to console, encourage, strengthen, and
enlighten those who are miserable, downhearted, weak or ill-informed. Get yourselves equipped
for this role. That is the role into which you are ushered now. This chance that I have given you,
to move about as a volunteer here, is a call for personal improvement and saadhana. When
thousands are thirsty for this chance, imagine how lucky you are and how great is the
responsibility.
When you assist some eager aspirant to do meditation undisturbed, you earn not only gratitude,
but, even a share of the merit. For example, a mother may hasten into the hall, when the bell
strikes at 4.30 a.m. for the Pranava (Primal Cosmic sound, OM) recital, leaving her child
sleeping in the shed. If the child awakes meanwhile and starts screaming, a lady volunteer can,
without calling the mother out, herself take the child on her lap and pacify it with a soft lullaby,
until the mother arrives. Serve others gladly; do not serve with an air of superiority or the sour
face of disgust. Let people know that you are genuinely glad at the chance to help.
Serve others gladly
Do not pretend or patronise. If you simply say, "Do not talk aloud" or give some such blank
direction, you are patronising and treating people with disdain. They deserve to be told why. Tell
them that silence is the very first rung of the ladder of saadhana; that it is the hall-mark of
Prashaanthi Nilayam; that they must learn to make every place where they are, a Prashaanthi
Nilayam; that loud talk disturbs those who practise Naamasmarana (remembrance of Lord's
name) or dhyaana (meditation) or japam (recitation); that noise breeds further noise. This is a
workshop, where damaged minds and hearts come for repair or overhaul. In the workshops, there
will be the din of hammer, the clang of wheel, the whirr of engine and the clatter of chains. In
this workshop, there must be heard only the whisper of the Name of God. With new parts fitted
and new coats of paint, cars emerge out of the workshop as good as new and they run smoothly,
without trouble, for miles and miles. People must find this place also as a workshop for persons,
who are travel-worn, weary, or about to enter upon a long journey.
Prashaanthi Nilayam, 24-2-1965
11. Aspire for the nobler role
The body is the temple of the Self; the world is a structure raised on one strong pillar, "I". For,
when this "I" is dormant during deep sleep, there is no world, so far as you are concerned. You
are alone, when you sleep. Before you were born, there was no world for you. After you die,
there is no world of which you are conscious. To get this jnaana (knowledge) fixed, you have to
pass through the preparatory schools of karma and upaasana. Karma (dedicated activity) helps to
cleanse the heart of egoistic impulses; upasaana (contemplation) helps to focus attention on the
Universal and the Absolute. Then jnaana emerges. This is what the Shastri referred to as the
conjunction of three rivers, in the poem he read now. Once you win that jnaana, you are the
equal of the wisest, for there is nothing more to know.
Karma and upaasana depend upon the dharma of the particular stage of your life, as well as the
guna that rules you. Even amritha will be harmful to life, if it is drunk through the nose. There is
a way of life, a method of uplift, a path of progress, distinct for every seeker, different from those
of others. The true Guru knows which suits you best. I t does not mean that the Guru is partial or
prejudiced; it only means that he is kind and considerate. For, he does not insist on all men
wearing the same straitjacket. A washerman had a dog and a donkey; the donkey to carry the
clothes to the river and back, the dog to watch the clothes hung to dry. One day, the dog refused
to bark, for it was illtreated that morning by the master; it was mum even when a thief was
bundling up the clothes. So, the donkey decided to bray in order to warn the washerman. But he
mistook it as sheer impertinence and so, without pursuing the thief, he belaboured the poor beast
for all its pains! Each must do only one's allotted task; or else, confusion will arise and multiply.
Let God's will prevail
When dharma (which means, that which is worn, the apparel, clothes) was sought to be removed
from the wearer, the Lord blessed Dhroupadi, with the grant of an unending series of saris.
Today, the Sanaathana Dharma which is the robe of Bhaaratha maatha (Mother India) is sought
to be taken away by her unworthy and deluded sons and so, the Lord has come to grant solace
and strength. You will see splendid saris pouring into her lap from every door of the Durbar Hall,
where she is being insulted. You will witness this great miracle, by the Avathaar (God incarnate)
come to protect her honour, her heritage of Aathmic treasure.
The whole secret lies in detachment or vairaagya. The tongue has oil, fat and greasy substances
rolling over it; but, it is unaffected by these; it does not become greasy. The eye is unaffected by
the collyrium. The mind too must be unaffected by the experiences of success and failure, of gain
and loss, of well-being and illness; it must be surrendered at the Feet of the Lord. Let His Will
prevail. What profit does your little will bring you? Just close your eyes for five minutes and
think of the profit your efforts have won for you.
One wish leads to another; one bond brings about ten others. You marry; you get a daughter who
has to be given in marriage; you struggle to finish your education; you struggle to finish your
son's education; he struggles to finish his son's. Thus it goes on, like a never-ending chain. 'This
one wish if fulfilled will be enough, I won't ask for anything more", you say; but I know you will
come and ask for something else, which is the consequence of that wish. It is in the very nature
of human desire; for, the joy one gets through its satisfaction is imperfect, limited, temporary,
pregnant with grief. You sow bitter seeds and pray for a harvest of sweetness. You wail over the
soil, the plant, the rain. What can they do? The seeds themselves are diseased, defective.
Truth will always win
The Vedhic injunction, given through the sages, is "Sathyam vada; Dharmam chara"---Speak the
Truth; walk in the path of Virtue. Harischandra knew the authority behind that injunction. He
respected that authority and followed that injunction whatever the consequences. He lost his
kingdom, his honour, his everything. He sold his wife and son as slaves; himself, he had to sell
for cash! He was reduced from being the occupant of the Imperial Throne to watching over the
cremation of corpses and collecting fees therefor. He had to refuse the fight of being burnt, to his
own dead son and insist on the fees being paid by his own helpless Queen! But, he stuck to Truth
and won. Truth will win, whatever the obstacle; otherwise, the Vedhas would not have
commanded man to stick to it.
The Lord has to take the Form that is suitable for the task He has to fulfil. To catch a gang of
dacoits, the Police Officer has to move among them as a dacoit. That is why the human form has
been taken. But, who, challenged with impunity by their own wives, dare challenge the
Avathaara and ask for proofs! Of course, if you desire to understand, you are welcome; be near,
watch, learn and believe. Put on the role if you have the courage and the conviction that you can
enact it well. Are you not tired of playing the parts of beggar and clown, in scene after scene,
birth after birth? Aspire for the nobler role, at least now, in this birth.
Have intense craving for God's Grace
The Shastri while describing the various forms of bhakthi mentioned that the bhaktha is like the
needle which is always drawn towards the magnet. But the needle has to be near enough; it has
also to be clean enough. You stay far away and complain that Grace has not come! You do not
scrape off, by the process of repentance, the mud and rust that prevent attachment. You come
near for some time and stray away into the distance. I don't mean physical distance at all. You
may be physically far, but mentally by My side. I do not measure distance in miles or metres; I
am with you, in you, beside you, ever; only you have to be aware of Me and make use of My
Presence.
You must become an Aartha, torn by intense suffering to sense the Lord. Suffer the pangs of
distress. You must realise that mere suffering is fruitless, without the knowledge of the path to
attain the Lord. That is to say, you have to be transformed into a jijnaasu, a seeker. Analyse the
four Purushaarthas (four goals of life) and realise that Moksha (Liberation) is the goal, the
culmination. Start craving for that, as an Arthaarthi, the lover of the truest gain. Seek that which,
when secured, all else is secured.
Finally, when you realise that your true 'Nature is the Aathman, you become a jnaani. But, this is
an arduous path and so, many who are attracted to it leave off and lose themselves. Then, like the
winner of a cash prize, who revels in some city like Calcutta or Poona or Madras or who dwells
in some place of pilgrimage like Shirdi or Rishikesh until the entire prize money is spent, later
they are harassed by the police for loitering in public places for want of a place to rest their
heads. Heaven too is like this' a place where you can stay, until your last pie, but only until then!
Moksha alone is unchanging, eternal.
Develop Sath-Guna to earn Grace
You come to Puttaparthi, secure a picture, and taking it home, begin worshipping it every day or
every Thursday; but, all that is simply sathkarma (good activity). They won't take you far. You
must also develop sath-guna, virtues, good habits, good attitudes, good characteristics, a good
character. Otherwise your life is a chain of pluses and minuses, one cancelling the other out,
totalling up to a mere zero. When you say, Thath thwam asi (Thou art that), you must have the
traits of that which you claim to be. You say, "that and this" are the same; then, reviling that or
revering 'that' is the same as reviling 'this' or revering this.
There are many who pray to Me to give a name to their children, or to feed them with the first
morsel of rice. These are two rites prescribed by the Shaasthras. Hence the rite requires that the
child be given the Name of God, Panduranga, Venkatesha, Srinivasa, Sathyanaaraayana,
Lakshminaaraayana, etc. But, you curtail it into L.N. and you forget what the L is for or the N. A
'Raama' does not try to live up to the name he bears; he files a suit against his father and gives his
father great misery. A Lakshmana assaults his brother, a Seetha applies for divorce. It is better to
be born a boulder than as man with such a character.
Why is it that the world reveres Raama and revolts at Raavana? Raama is not its uncle's son or
Raavana, its stepmother's child! It is the kinship of the spirit, your innate goodness, responding
lovingly, adoringly to the goodness in Raama and reacting revoltingly to the wickedness of
Raavana.
It is not enough, nor is it essential that you should repeat the name of Raama loudly; respect it in
the fullness of love and admiration. If you have no spring of Love in you, dig into your heart
with external instruments like pujas, sthotra (worship and adoration), etc. and it will start to
flow.
Welcome problems and suffering
From tomorrow, I shall be seeing you, one by one, the ailing, the old and the sick first, and the
others later. Many of you have come with problems of health or mental worry of some sort or
other. They are mere baits by which you have been brought here, so that you may contact the
Grace, and strengthen your faith in the Divine. Problems and worry are really to be welcomed as
they teach you the lessons of humility and reverence. But, not all continue the attachment they
are able to establish; they lose the fortune that has fallen into their hands. You will see the day
when the Chithravathi sands alone can accommodate the gatherings that assemble here from all
parts of the world; when the sky alone can provide a roof for them all. Many hesitate to believe
that things will improve, that life for all will be happy and full of joy, that the Golden Age will
ever recur. Let me assure you that this Dharmaswaruupa (Righteousness personified) has not
come in vain. It will succeed in averting the crisis that has come upon Humanity.
Prashaanthi Nilayam, 3-3-1965
No one has right to advise others,
unless he is already practising what he preaches.
SHRI SATHYA SAI
25. Plenty of holy men
Matters of the spirit are matters of experience. Devoid of the underground stream of steady
striving for experience, man's innate divinity and holiness are fast forgotten and ignored. This
can be regained by means of Vedhaantha (philosophy based on Vedhas) and a proper study of
the Shaastras. Some people carp at Vedhaantha and say that it makes men lazy and encourages
them to run away from their responsibilities; but, the first responsibility of every one is to
himself; he is the source and centre of all his attention.
This kind of cynical criticism has become a fashion nowdays; it only reveals the ignorance and
egoism of the critic. They say that the Sanyaasins (monks) are like mistletoes fattening on the
toils of others, a set of idle parasites. But, to condemn the institution of Sanyaas on the basis of a
few individuals is wrong. Who can judge the inner urges, except the Lord? You may be misled
by the quantity, variety and cost of flowers, or the tears flowing from the eyes, or the hymns
sung by the tongue, or the hours of listening to divine stories that a man might have to his credit;
but it is the resident within who knows the genuineness of the feeling. There are countless
numbers of such devoted men and women in this country, even now. I know, because, I am with
them.
The person who spoke on Saint Thyaagaraaja lamented that such saints are now so rare. They are
not rare. There are many now, alive and happy. Those who seek will be able to discover them.
Seek the company of the good, the seekers, the aspirants, the detached. Then, you will see the
light. Listen to holy discourses; read sacred books. Your effort and the atmosphere of the place,
these two will lead you to success. Holy place, holy river, holy company, holy day---when these
conjoin, it is the chance of a lifetime; make the fullest use of it.
Be ever in contact with God
Now, holy days have become holidays when you make merry, eat your fill, go out on picnics and
hikes, and generally indulge in sensual pleasures, which end in dejection, disease and discord.
The place has a subtle and powerful influence on the man. Maarkandeya held tight the Shivalinga
and so, Yama's noose bound both himself and Shiva; that was the reason the boy was
saved. The story teaches you to be ever in contact with God, for you do not know when the
noose will be thrown. Attach yourself to the Highest, call it by any name, conceive it in any
form. But, remember, without Dharma you cannot attain it. Don't be led away into the by-paths;
keep to the highway.
If you yield to alpabuddhi (inferior thoughts), you will be losing the akhanda-thathwa (principle
of the Universal). Never give ear to slander, ridicule or praise. They are all bubbles on the
surface. They are mere manipulations of words, the magic of vocabulary, the tamash of style, the
dance of phrases. Learn the means of winning Grace and earning purity from those who know;
the elders, the scholars who have put their learning into practice. Don't despair; don't hesitate.
Grace can wipe off the past; Sath-prayathna, Sath-sanga and Sadaachara (good self- effort,
good company, good practices) can ensure happiness in future. The three cardinal principles of
the Hindu faith are: Belief in a series of births: belief in Avathaaras of the Lord for the reestablishment
of Dharma and the transformation of those who have strayed from it; and belief in
karma, the fact of every activity having its inevitable consequence and of human destiny being
shaped by cumulative effect of all these consequences. Karma is the cause of births, the jeevi
(soul) being compelled to undergo another ordeal for clearing its accounts and becoming free of
both credit and debit.
Develop the inner joy that is everlasting
You might ask, "How is it, then, that, while in this life, we do not remember any single event that
happened to us in previous lives?" It is something like a man knowing too many languages;
when he speaks in Tamil, no Telugu word will come to his mind; when he speaks in English, his
thoughts will be framed in that language only. If you forget this birth, and concentrate on the
other, then you can know. But, you seldom give up the attachment to this life!
A volcano throws up its lava on the screen of the picture house; a dam bursts and the flood
waters it had impounded roar along towards the sea, submerging vast states; but the screen is not
burnt, nor does it get wet in the least. The screen is the truth; the film is an illusion, however
realistic it was, however genuine the feelings it aroused. Know this and so direct your life that
this knowledge is the background of all your actions. Thus, you will have great peace and great
joy.
With a mind full of egoism and hatred, you can never hope to have peace and joy. A tree that
bore plenty of fruits dried quickly; some one attributed it to the evil eye of the passers-by. Others
said, perhaps it was not watered; but, the owner asserted he was watering it adequately. No one
could diagnose the reason, except a forest officer, who said, 'The roots have been affected by a
pest," There was a bhaktha coming to the previous sarira (body) called Raadhika at Shirdi; he
was always suffering misery, but, only for those who observed his external movements. At heart,
he was supremely happy. Develop that inner joy; it is everlasting, full. The seed of the Lord's
name has been sown
It is now two years since the Prashaanthi Vidwan-mahaasabha was started. So, it is natural that
the question is asked, "What has it achieved?" You will be wrong if you thought I am having all
these Pandits about Me and that I am going from place to place with them to get publicity for
Myself or for them. I do not need any publicity, nor do they. They have to know themselves and
they have to help you to know yourselves, that is all. The Vedhas and the Shaastras speak only
of this. But, you must admit, because it is patent everywhere, that a great change has come as a
result of the Prashaanthi Vidwanmahaasabha. Hitherto, even in these parts, the audience for
spiritual talks could be counted on the fingers of one hand, one could easily tick off the names of
the persons who usually attend. But, look at the flood of eager humanity that gathers now! The
appetite for spiritual knowledge has increased tremendously.
This is some progress. The seeds have sprouted; they have become evident in the hearts of the
people. Now, by careful fostering, the harvest can be won. The seed of the Lord's name has been
sown in lakhs of hearts; the poshana (fostering) is your duty; its rakshana (protection) is My
pleasure. Fostering the saplings is your duty; protecting them from harm is My pleasure. The
Pandits too, must share with the hungry and the thirsty the knowledge that they have, the
inspiration that they alone can give.
Rajahmundry, 1-4-1965
35. The ideal poem
Today, Vijayadhasami, is a thrice sacred day for Prashaan-thi-vaasis (the dwellers of the abode
of peace), that is to say, those who live in the Prashaanthi Nilayam, here or elsewhere. It is as
sacred as Thriveni, where three rivers commingle their holy waters. Today is the samaapthi
(conclusion festival) of Dashara; it is also the Samaapthi (conclusion) of the yajna sapthaaha,
the seven-day rite of puuja and paaraayanam (adoration and recitation); it is also the samaapthi
Day of the poorva-avathaaram (the previous incarnation), the Samaadhi Day (the entombment)
of the Shirdi Sareeram (body of Shridi Sai Baaba) Sam-aapthi also means the attainment of
Brahmaanandha (Brahmic Bliss) and so this day we have a chance to imbibe the Bliss
Indescribable.
Karma (action) and Upaasana (contemplation), the two stages of saadhana devoted to the
attainment of God-realisation, can be noted and seen; but jnaana the stage of ripeness cannot be
seen. The karma symbolised by the Yamuna, and bhakthi (devotion) symbolised by the Ganga,
meet at the point where the jnaana or Saraswathi flows unseen. But today, people have lost the
enthusiasm for karma, the exultation for bhakthi and the eagerness for jnaana. The true vidhya is
that which reveals the aathma (the true self) to man. When these facts are neglected, the
Avathaara (incarnation) takes place to re-teach the duty of man, the dharma. What is the dharma
(the moral code) that has to be re-established today? It is Sanaathana Dharma (the eternal law),
nothing less.
The Highest alone must be sought
Not that there are no sages even now on earth. Great Kavis and Mahaapurushaas and
Mahaapandiths are with us, even today. But, in the mad pursuit after pomp and pageantry, the
feverish struggle to defy and defeat others, there is no time to imbibe their messages and taste the
sweetness of the saadhana they prescribe. The poets of the modern age are not to be compared to
the Kavis (Poets) of the past, though the same name is used to indicate them. Those Kavis had
purified their consciousness so much that God was clearly reflected therein. The poets of today
retain all the blemishes and failings which cater to lower urges. They exhibit more bile than
bhakthi; they have no mastery over the senses or passions; they are slaves to hate and greed; they
render unholy the message they spread, for they write of low ideals and cheap victories. Such
people have no right to name themselves 'poets'.
The senses should not be allowed to over-ride man. They must be instruments within the control
of man. They are mere servants, orderlies, helpers. The knife is best used to cut fruits or
vegetables; you should not use it for cutting your throat. The senses have to be trained to be free
from thamas (inertia) and rajas (passion); they must be neither dull nor dragging, neither
dormant nor dangerously diverting. The gunas must be overcome. A student approached a guru
and asked for the road for shaanthi. He replied that he must develop sahana (tolerance) towards
all men and all things and all events. Nothing should arouse interested reaction, disgust or desire.
The highest alone must be sought; God alone must be desired.
Prema steady, unchanging, undiminishable, can only be Vishweswaraprema--Love towards the
Lord of all the worlds. Chala-prema (changing love) is love towards the changing world. When a
bhaktha placed two grains of rice on the idol with no motive or desire for reward, but in a pure
spirit of devotion, they turned into gold grains. If he had some motive, they might well have
turned into stone.
Do not bargain with God
Now, people pray to God to relieve them from pain, grief and loss, to confer on them health,
strength and wealth but if you develop an intimate attachment to Him and make Him yours, then
He will manage to give you all that you need. Do not demean the relationship into bargaining:
give me this, then I shall give you this in exchange. If you insist on wages, you become a coolie.
Become His own. He is providing for the idler, the insane, the shirker; can he not provide for
you? The father feeds the sons, whether they are idlers or shirkers or steady workers in field or
factory. When you offer God a fraction of your wealth, you do it out of conceit that the wealth is
yours, that your hand is upper and the recipient's hand is lower.
In one of the poems read today, the question was raised why God should give eyes that look
outward and then blame when they wander in the outer world. No, the eyes do not wander; it is
as the messenger of the mind that the eye wanders. If the mind orders them to keep aside, the
eyes have to obey. The poet also charged God for equipping man with an insane mind; no, the
mind is not insane; it can be used for tightening bonds as well as for loosening them. Bandha and
moksha can both be effected through the mind. You have the choice. It is an in--merit for either.
Condemn the use, not the tool.
The poet should not attempt to engage in publicity; he should not add lines merely for stuffing or
for padding, in order to make it long and copious. There should be no artificial stepping up of
emotion or passion. These must be natural, arising naturally out of the context and the character.
Otherwise, the poem will be lopsided and it will slide from the sublime to the ridiculous. A
Brahmin was reciting the Vedhas scrupulously correct, with Udaattha and Anudaattha in the
proper places; hearing it, one Sowcar asked him to sing a song and when the Brahmin protested
he had no music in him, the Sowcar threatened him with dire consequences if he did not comply.
So, out of fear, to escape punishment, he sang a song slurring over the words, I cannot sing, I
will not sing; but this rascal wants me to have a fling. Fear or greed, doubt or denial should not
be the urge driving the poet towards expression. To blame society for one's own deficiency is
like blaming the pillow for the headache one suffers.
Have Love even for misguided people
When the winnowing is done, the husk falls far, the heavy grain heaps near. The mean tactics of
vicious pens that appear in the gutter papers serve to separate the husk from the grain. No one
can shake truth, no one can install untruth. I am established in Truth and I have come to secure
for Truth its rightful place. Envy and greed make man resort to tricks and barter one's honour and
character for a few pieces of copper. When people observe this vast gathering drawn by love and
only love, some of them who have no love in their hearts but only hate, cannot keep quiet; they
must eject the poison of hate.
Of course, there have been such traducers in all ages, for all who came down to help mankind:
Raama, Krishna, Shankara. Do not develop hatred towards them, for, sooner or later, they are
bound to repent and make good. Milk poured into water gets paid for as milk. Lies about Me also
sell and earn for them some cash! Leeches fall off when they have sucked full to bursting point.
Pray for their transformations into Saathwik souls, for their blindness to be cured and for their
becoming attached to Truth rather than to sheer untruth. Dwesha leads to duushana (hatred leads
to the casting of mud). Love leads to mutual understanding and sympathy. Have love even for
these misguided people; they will join the pilgrims path soon.
Dashara, 23-10-1966
The thirst for worldly goods can never be allayed; trying to satisfy
it makes it only more acute. Thirst can never be quenched by
drinking salt water, which is the objective world.
Human desire is illimitable, without end. It makes you pursue the
mirage in the desert: it makes you build castles in the air; it breeds
discontent and despair once you succumb to it.
But, develop the thirst for Krishna, you discover the cool spring of
aanandha within you. Krishna naama (name) makes you strong
and steady; it is sweet and sustaining.
Sathya Sai Baaba
28. Revelations about the Sai Avatar
At the tip of the tongue dwells the
Goddess of Prosperity;
There dwell friends and kinsmen;
Bondage is wrought by the tip of the tongue;
Death waits verily at the tip of the tongue.
EMBODIMENTS of Divine Love! All the wealth that man acquires is got through speech. Man's
friendships and relations are established through speech. Man forges fetters through speech. In
the last reckoning, even death overtakes man through speech.
In human life, speech is extremely vital. When his speech is pure, man gets sanctified. In all
circumstances, one should be on guard in the use of words. Purity in speech is ensured only by
the company of the good.
"Can the mind concentrate in the contemplation of God without good qualities and good
thoughts? Can a house be built without brick and mortar?" (Swami recited a Telugu poem).
Not men alone, but all living beings are enveloped by the six enemies (desire, anger, infatuation,
greed, pride and envy). Of the six, the primary ones are Kama (desire) and Krodha (anger).
Although Kama and Krodha figure in two different forms, Krodha (anger) is derived from Kama
(desire). Even greed, infatuation, pride and envy are the outcome of desire. The six enemies are
derivations of the first one, namely, Kama (desire).
Desire arouses Apeksha (expectations). These expectations relate to the senses. When the
expectations are not realised, disappointment turns into anger. The anger gives rise to Sammoha
(mental aberrations). These aberrations lead to the loss of memory (of what is right and wrong).
With the loss of memory, the intellect gets destroyed. When the intellect is destroyed, everything
is lost. Thus, Kama (sensual desire) is the root cause of all ruin, infamy and sorrow. Hence it is
essential to control desires and lead a life of self-restraint.
Advent of Pathri, birth place of Sai Baba
Today I do not intend to speak on Navarathri or Sivarathri I propose today to reveal what has not
been known to anyone hitherto.
In the former Nizam's dominions, there was a remote village called Pathri. In that village there
were a couple named Gangabhavadya and Devagiriamma. They were grieving over the lack of
children. In answer to their prayers, a son was born on September 28, 1835. Today
is the anniversary of that day. That child was Sai Baba. As Gangabhavadya had developed a
feeling of total detachment and renunciation, he decided to retire to a forest regardless of the
child. Devagiriamma, who looked upon her husband as God, decided to follow the husband
leaving the child.
Early years of the child
There was in the same

_________________

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Advent of Pathri, birth place of Sai Baba
Today I do not intend to speak on Navarathri or Sivarathri I propose today to reveal what has not
been known to anyone hitherto.
In the former Nizam's dominions, there was a remote village called Pathri. In that village there
were a couple named Gangabhavadya and Devagiriamma. They were grieving over the lack of
children. In answer to their prayers, a son was born on September 28, 1835. Today
is the anniversary of that day. That child was Sai Baba. As Gangabhavadya had developed a
feeling of total detachment and renunciation, he decided to retire to a forest regardless of the
child. Devagiriamma, who looked upon her husband as God, decided to follow the husband
leaving the child.
Early years of the child
There was in the same village a Sufifakir. As he was also childless, he took charge of this child
and brought him up in his home. The boy stayed in the Fakir's home for four years (1835 to
1839). The Fakir passed away in the tide of time. The Fakir's wife, who had lavished great
affection on the child, was grief-stricken. To add to her worries, the boy was behaving in a
troublesome manner. In those days, Hindu-Muslim differences in that area were growing
alarmingly. There was considerable bitterness between members of the two communities.
What the boy used to do was to visit a Hindu temple and sing songs in praise of Allah. "Mein
Allah hoo!" ("I am God"). "Allah Malik hai!" ("Allah is the Supreme Lord"). He used to declaim
in this manner in the temple. The Hindus used to chastise the boy in various ways for his
misbehaviour. Nor was that all. He would enter a mosque and declare: "Rama is God", "Siva is
Allah." His behaviour in singing about Allah in a Hindu temple and about Rama and Siva in a
mosque was a puzzle to the public. Members belonging to both the communities went to the
Fakir's wife and complained about the boy's behaviour. Unable to deal with this situation the
Fakir's wife handed over the boy to a high-souled, pious scholar named Venkusa, who was living
near her house. The boy stayed in Venkusa's ashram for 12 years from 1839 to 1851. Venkusa
was extremely fond of the boy. In every matter, he used to give priority to the young Baba's
views. Seeing this, in course of time, members of the ashram developed envy towards the boy.
Arrival of Baba at Shirdi
One night in 1851, the boy left the ashram. He reached Shirdi, a very small village at the time.
He stayed there for barely two months and then went about wandering from place to place. After
strolling for many years, he reached a place called Dhoop-kheda. When he was residing there,
the marriage of Chandu Patel's brother's son was celebrated there.
Baba joined the marriage party and reached Shirdi again. That was in the year 1858. From that
day, till 1918, he did not move out of Shirdi. He remained there for 60 years.
While at Shirdi, Baba used to converse with those coming to him, give advice to them regarding
their problems and offer courage and solace to them with regard to their troubles. In this manner,
Baba's activities came to be known all over the country.
At that time there was in the Maharashtra area, a Deputy Collector and Settlement Officer by
name H.V. Sathe (Hari Vinayak Sathe). He was grief-stricken over the passing of his wife. Prof.
G.G. Narke, a friend of Sathe, came to his house and advised Sathe that there was no purpose in
grieving over his loss and that it was advisable for him to have a change of place to get over his
sorrow. He suggested that it was good to have the darshan of some saint and persuaded him to
come to Shirdi.
Sathe was quite an extraordinary person. On reaching Shirdi, he and Narke had darshan of Baba.
On several occasions, looking at Sathe, Baba used to laugh, sing and make strange gestures.
Doubts arose in Sathe's mind whether Baba was real sage or an eccentric person. No one
mentioned anything about Sathe to Baba. Sathe and Narke merely went to see Baba and sat in his
presence. Baba told Sathe: "Don't worry about anything. Bodies are like water bubbles. Don't
develop any attachment to the body. Develop your attachment to the Dehi (In-dwelling Spirit).
Worries are passing clouds. Have courage. Protect your child." The last remark had reference to
the fact that Sathe's wife had died after giving birth to a child. Even Narke had not heard about
the survival of this child. On hearing Baba's words Sathe realised that Baba was not a crazy
person but one who was a Trikala jnani (who knew the past, the present and the future). Sathe,
who had intended to stay for a short while just to have darshan of Baba, prolonged his stay by
two more days.
Making frequent visits to Shirdi, Sathe was the first to realise that there were no proper amenities
at Shirdi for those coming to Baba. The place where he provided residential accommodation for
visitors is "Sathe Wada." Sathe was the first to set up apartments at Shirdi.
Building at Shirdi
While serving in this manner, Sathe went again to Shirdi after he began to feel whether there was
any purpose in his continuing to earn income and accumulate wealth. On seeing, Sathe, Baba
smilingly said: "You appear to be losing interest in your job. You are wondering how to dispose
of the wealth you have acquired. Why give it to anyone? Use it for a good cause. Build a 'Koti' in
Shirdi." Sathe told Baba: "Swami! I am not a millionaire. How can I build a mansion here?"
Baba replied: "Go on doing as much as you can. Why fear when I am here?" Baba encouraged
Sathe in this manner.
In due course, Sathe's maternal uncle, Kelkar, settled down in Shirdi. Sathe used to send funds
from Poona and his uncle used to carry on the constructions in Shirdi.
In this way, Baba used Sathe as his instrument. He regarded Sathe as his right hand in regard to
all matters. Because Baba was keeping Sathe close to him and relying on him for everything, the
residents of Shirdi grew jealous towards him. "Many are content to do nothing themselves, but
they cannot bear seeing others do things and will carry tales against them." (A Telugu poem).
Several persons used to come to Baba and tell stories against Sathe. What is the appropriate
name for such tale-bearers? They should be called "enemies of beggars" (namely, barking dogs).
A judge for a judge
At Shirdi, Baba used to do two notable things. One was to receive money from whoever came to
him. He used to ask for Dakshina (cash offering). He did not ask for large sums. It was two
rupees or five rupees. He would receive the money and give it away immediately in their
presence. He kept nothing with himself.
One day a man by name Pradhan came to Baba. He had intended to offer twenty rupees to Baba.
In those days, there were no currency notes. Everything was in silver coins; not like the alloy
coins of today. In those days every rupee contained one full tola of silver. Pradhan thought that
instead of offering so many silver coins, it would be better to offer one gold sovereign to Baba.
Baba turned the sovereign this way and that and remarked: "How is it I have not seen such a coin
before?" A person near Baba said: "It is a gold coin." Baba then observed: "I don't want this.
Give me the money in rupees." He asked how much the sovereign was worth. At that time it was
worth fifteen rupees. Getting back the sovereign, Pradhan gave fifteen rupees to Baba.
Immediately Baba remarked: "Pradhan! You have to give me five more rupees!" Pradhan was a
judge at the time. Pradhan as well as persons around him wondered why Baba was demanding
five more rupees when a sovereign was worth-only fifteen rupees.
Noticing Pradhan's hesitation, Baba told him: "First hand over the five rupees and then think
about it." Pradhan gave the five rupees. Then Baba observed: "When you set out from your
home, how much did you want to offer to Baba? You intended to give twenty rupees. You gave
only fifteen. So I was entitled to ask for five more." When Pradhan heard these words, he was
stupefied. He admitted that Sai Baba was a good judge.
In this manner, Baba was in the habit of collecting money from those who came to him and to
give it away to the needy.
Sai---the Guru
One day, he summoned Kelkar and told him, "Today is Guru Poornima. Perform Guru Puja to
me." No one there knew the meaning of Guru Puja. Kelkar asked Baba what Guru Puja meant.
Baba asked: “Who do you think is a guru ? It is not the pontiffs of Maths who are gurus. Nor are
sanyasins (renunciants)gurus; God alone is the Guru (Preceptor)." "Brahmanandam
Paramasukhadam Kevalam Jnaanmurthim Dwandwa-athitham" (He is Supreme Bliss, the giver
of Divine happiness, the embodiment of the Highest Advaitic Knowledge and one who
transcends all dualities. He is Supreme Divine Preceptor). "He is Brahma, He is Vishnu, He is
Maheswara, He is the Supreme Absolute. Salutations to that Supreme Guru. The true guru is one
who combines the three forms of the Trinity, the gods who preside over creation, protection and
dissolution. Thus God alone is the real Guru" declared Baba. On hearing this, Kelkar asked:
"Should I worship Brahma, Vishnu or Rudra?" Baba declared in a voice of assumed anger: "Eh
Saitan! Here I am! Offer worship to Me!" Thereby Baba made known that He was Brahma,
Vishnu and Rudra. All those present felt that Baba was the Divine incarnate.
Sathe leaves Shirdi
As the days passed, the residents of Shirdi developed hatred towards Sathe because he was
collecting all the offerings to Baba in a hundi to use the money for building a Mandir. Just at that
time, a silver chariot with silver horses which was in Sathe's keeping, was stolen by some
thieves. Sathe was the principal trustee. The people of Shirdi suspected Sathe of complicity in
the theft. One day one of the residents planned to strike Sathe with an axe on the way. Getting
wind of this, his maternal uncle called Sathe and urged him to leave immediately as it was too
dangerous, for him to stay there. He told Sathe that he could worship Baba wherever he might
be. Reluctantly Sathe left Shirdi.
Baba used to ask for Sathe ceaselessly. But Sathe was not there. Baba appeared to be in great
distress. Sathe was near and dear to Baba. The devotees felt that Baba was sorely affected by the
absence of Sathe.
About this time, the parents of Shyam came to Shirdi with the two-year old child. Shyam's father
had just retired from service and decided to settle down in Shirdi. The boy's name was Mohan
Shyam. The parents called him Mohan, while Baba called him Shyam. The boy was put to
school at Shirdi and in due course he completed his studies and received training as a teacher. He
was appointed as a teacher at Shirdi. The school adjoined Baba's room. During the day, Shyam
would be teaching at school. There was a ventilator in the wall separating Baba's room and the
classroom. Shyam used to watch Baba at nights through the ventilator. He used to notice Baba
talking to himself, getting angry at times, or laughing to himself, or doing other curious things.
Baba used to sleep on an eighteen-inch-wide plank suspended from the ceiling. Shyam was
apprehensive that Baba might fall off from his lofty but narrow perch during sleep.
aba's concern for Devotees
Once he mustered courage to ask Baba while massaging his feet: “Swami! You don't seem to
sleep at all at nights. You are laughing to yourself or talking. What is the secret of all this?" "You
simpleton! Do you imagine you are the only person about whom I am concerned in this world?
There are numerous persons who are praying to me. I am speaking to all of them," replied Baba.
"When I turn my finger, I am turning their minds. When I laugh, I am amused at their follies.
These are the things I am doing for my devotees, dear child." Shyam prayed to Baba: "Swami!
My classes don't take up much of my time. Let me stay with you during the rest of the time and
serve you."
At that time there was a woman called Laxmibai who used to cook the food for Baba. Shyam
used to go to her and assist her in the preparation of jowar rotis. Baba had a great liking for
brinjals. Shyam went to Laxmibai to learn how to prepare brinjal dishes. Shyam went on serving
Baba in this way and he alone knew the joy he derived from such service.
Baba's way of disciplining devotees
Baba often used to fly into a temper. This was only an outward appearance. Sometimes he used
to throw a stick at someone ten feet away. Shyam once asked him: “Swami! You are hurling the
stick at the man in such a rage. Supposing something happened to him and he died, will you not
get a bad name?" Baba replied sharply: "Saithan! You keep quiet. That fellow's life is in my
hands. He will die only if I permit him. You better mind your business. Why are you bothered
about others? That man will come to his senses only if he sees me in this manner. If I am
indulgent they will try to ride the high horse." Thus, in this way, Baba used to discipline people
by threats and harsh words. "It is only with this aim in view I am displaying anger and not for
any other purpose." This secret was revealed by Baba only to Shyam and none else. Baba's life is
really a saga of love and nothing else.
Keeping Shyam near him and allowing him to serve him, Baba spent many years. One day, Baba
called Pradhan and asked him to construct a small tank.
Pradhan was thus the first to be involved in the building of a Samadhi for Baba.
It was the year 1918. Pradhan's wife, who was living in her native village, had a dream in which
Baba appeared to have passed away. Pradhan was in Shirdi. On waking up, Pradhan's wife
started crying over the passing of Baba in her dream. At that moment she heard a voice in the
house declaring: "Don't say that Baba has died. Say that Baba is in a state of Samadhi." Samadhi
means equal-mindedness. "Life and death are alike. Joy and sorrow, profit and loss are the same.
Hence, there is no such thing as death for Baba"--this was what the voice declared. When she
was trying to find out wherefrom this voice came, she received a message from her husband
conveying the news of the passing of Baba. That occurred on Vijayadasami day (in 1918).
September 28 (1835) was his date of birth. On Vijayadasami day, he gave up his body. Although
this year Vijayadasami falls on September 29, in the year of Baba's Samadhi, the date was
different.
Sai's advent:the mystery
On account of the passage of time and circumstances, no one knew the exact dates of Baba's
birth and passing. In this context, the mystery relating to Baba's birth should be noted. One
devotee wrote a poem (Sanskrit) in which he offered his "salutations to the One born in Pathri,
who lived in Dwarakamayi and who was the protector of devotees."
When Gangabhavadya and Devagiriamma were living in Pathri village, they were worshipers of
Iswara and Parvathi. They had no offspring for a long time. They intensified their prayers.
Gangabhavadya used to ply boats near the village for a living. One night, when it was raining
heavily, Gangabhavadya left his house to take care of the boats, telling his wife that he would not
be returning in the night. After the husband had left, having an early meal, Devagiriamma took
her food and went to bed. At 9 p.m. there was a knock at the door. Devagiriamma opened the
door, expecting the likely return of her husband. A very old man entered the house. He pleaded:
"It is very cold outside. Please permit me, mother, to stay inside." As a pious woman, she
allowed him to stay in the inside verandah and went in after bolting the inner door.
A little while later, there was a knock on the inner door. She opened the door. The old man said:
"I am feeling hungry; give me some food." Finding that there was no food, the woman mixed
some flour with curds and gave it to him. There was again another knock after some time. When
she opened the door, the old man said: "My legs are aching. Mother, will you massage them?"
Devagiriamma went inside, sat in the prayer room and prayed: "Oh Mother! Why are you testing
me like this? What should I do? Should I serve him or refuse?"
Going out of the house by the back door she went in search of someone who could be engaged to
render this service. No one was available. Again there was a knock by the old man. At the same
time a woman knocked at the back door. She said: "It appears you came to my house and sought
some feminine help. I was away at the time. Please let me know what service I should render."
Feeling happy that Goddess Parvathi herself had sent the woman in response to her prayers,
Devagiriamma sent the newcomer to the verandah for serving the old man and closed the door.
The old man and the new woman were none other than Parameswara and Parvathi the divine
couple. Parameswara told Parvathi: "Fulfil the cherished desires of this lady." Parvathi told
Easwara: "You are the Supreme. Please shower your grace on her Yourself." Easwara said: "I
came to test her. You came in answer to her prayers. Hence you must bless her." There was a
knock on the door again. This time Devagiriamma promptly opened the door, because of the
presence of another woman there. Parvathi and Parameswara appeared before her in their divine
form. Unable to contain her joy, Devagiriamma fell at their feet. Parvathi then blessed her: "I
grant you a son to maintain the lineage and a daughter for Kanyakadana (a girl to be offered in
marriage)." Then she fell at the feet of Easwara. Easwara said: "I am immensely pleased with
your devotion. I shall take birth as your third child." When Devagiriamma got up, the Divine
couple were not there. Feeling ecstatic over this experience, Devagiriamma was eagerly
expecting the return of her husband in the morning to relate to him the whole story.
The husband returned in the morning. Eagerly awaiting his arrival she related to him all that had
happened the previous night. The husband said: "Devagiri! What is all this fanciful tale! It is all a
dream. Parvathi and Parameswara appearing before you and giving darshan! It is pure fantasy!"
Gangabhavadya dismissed the whole episode as incredible and fanciful.
But, as the years passed, Devagiriamma became enceinte and a son was born. A year later a
daughter was born. Gangabhavadya was convinced that the birth of the two children was the
result of the blessing conferred by Parvathi and Parameswara. He told his wife: "You had the
good fortune (to be blessed by the Divine couple). I did not have that luck." When
Devagiriamma conceived again, Gangabhavadya began to feel an urge to give up hearth and
home and go in search of the Divine couple. He announced to his wife that he was leaving for the
forest to do penance. The devoted wife that she was, Devagiriramma decided to follow him,
though she was in the ninth month of her pregnancy. After proceeding some distance, she
developed labour pains. She delivered a boy. Wrapping the babe in a piece of cloth, she left the
child by the roadside and followed her husband.
Because of these circumstances, no one knew who the parents of the child were. The Fakir who
found the child brought him home and took care of him. Baba's life-story is known only from the
time of his arrival in Shirdi.
The difference between devotees and disciples
In 1917, Baba once called Abdul Baba, Nana Chandorkar, Mhalsapathi, Das Ganu and others
and started asking each of them: "Do you know who you are?" Each of them replied: "I am your
sishya (disciple)." Baba said: "Nonsense! Don't use that term any longer. I have no disciples in
this world. I have countless devotees. You do not recognise the distinction between a disciple
and a devotee. Anyone can be a devotee. But that is not the case with the disciple. A disciple is
one who carries out implicitly the commands of the guru (the preceptor). The mark of the sishya
is total devotion to the preceptor. Only the man who says, “I have none in the world other than
the preceptor is a disciple. How far have you respected my injunctions? How are you entitled to
claim that you are my disciples? Only the one who follows me like my shadow can claim to be
my disciple. The devotee is one who prays to the Lord wherever he may be. Hence, there is a big
difference between a disciple and a devotee. The disciple and the preceptor are like two bodies
with one spirit. The disciple should have no sense of separateness from the preceptor. He should
feel, 'I and you are one.' There are no such disciples to be found in the world. There are millions
of devotees, but no disciples.”
Baba and Shyam, the only disciple
On hearing this, Shyam was in deep pain. He felt within himself: "Apart from serving at your
feet, I have no other concern." Baba then went into another room and called Shyam inside. "In
this entire world, for me you are the only disciple. All others are only devotees." At that moment,
Shyam fell at the feet of Baba, and cried out, "You alone, you alone" (are my refuge) and
breathed his last.
In all his life of over 82 years, Baba had never shed a tear in the presence of devotees. When
Shyam passed away he shed three drops of tears. The devotees present there said: “Swami! Why
do you feel so grieved? All are in your hands." Baba replied: “Dear boys! I am not grieving at
all. Almost all his sins had been wiped out already. By the three tear drops I shed, the remaining
sins (of Shyam) have been washed away."
All that Baba said or did was for the good of the devotees alone. Towards the end, Abdul Baba
came to Baba. Baba told him: “I shall appear again and give you darshan." "When will that be?"
asked Abdul. Baba told him: "It will be after eight years."
"The first advent of Sai was in Maharashtra. The second advent will be in Madras," Baba said. It
should be noted that when this form (Sathya Sai) made Its advent, Andhra Pradesh was part of
Madras Presidency.
Advent of Sathya Sai after Shirdi Sai
When he was asked, in what form the next advent would take place, Shirdi Baba told Abdul
Baba alone: “I will give darshan in the name of Sathya for upholding Truth." That is the present
advent.
The two bodies are different, but the Divinity is one. The first advent was for revealing Divinity.
The second advent is to awaken the Divinity (in human beings). The next advent is for
propagating Divinity. The three Sais are' Shirdi Sai, Sathya Sai and Prema Sai.
The reason for relating all this is that today happens to be the birthday of Shirdi Baba (September
28, 1835). Baba attained Samadhi in 1918. Bodies are transient. These vestures are assumed only
for the sake of devotees. Unless the Divine comes with a form, no one can develop faith in the
Formless. The Divine in human form is the preparation for comprehending the Formless
Absolute.
The truth about God cannot be understood by anyone. He is infinitely vast. He is minuter than
the atom. No one can know what is the macrocosm and what is the microcosm. Because of this
mystery, one devotee sang:
Can any one unravell your mystery
Oh Krishna! You are vaster than the vastest;
You are subtler than the atom.
All the countless beings in the world
Cannot grasp your baffling mystery
How can anyone know your Infinite
Cosmic form, Oh Krishna!
Nor is that all.
Among the great thieves, you are the greatest,
How can anyone know you, oh Krishna!
The ordinary thieves take away wealth and riches. But this extraordinary Divine thief steals the
hearts of people. Hence, when God is described as Chitta Chora (the stealer of hearts)or Badaa
Chitta Chora (the greatest stealer of hearts), the appellation is not derogatory but delightful.
If you call anyone, "You thief!" he will get angry. But when you sing "Chitta chora Yasoda ke
Baal" (Oh thief of hearts, Yasoda's darling!) everyone rejoices. The chitta chora confers delight
on those whose hearts he steals. But the Vitha Chora (the one who robs you of your wealth)
causes you misery. The mundane thieves take away your wealth. But the Lord steals your hearts.
It is not easy, therefore, for anyone to understand the ways of the Lord. When one cannot
understand the ways of the Divine, it is best to keep silent and atleast refrain from indulging in
grievous misinterpretation. Seek, therefore, to understand the ways of God and through devotion
and worship strive to experience the Divine.
Discourse at the Prashaanthi Mandir, on 28-9-1990.
29. The day that wrought the great change
THE NAME of Prashaanthi Nilayam has spread to all parts of the globe. People from all
countries are coming here. Prashaanthi Nilayam has become a mini-world. What has been
accomplished here in fifty years could not have been achieved in five hundred years. The
Supreme Power of attracting so many from all parts of the world can only belong to the Divine.
There is nothing greater or more magnificent than Jyothi (Light). No other object has the power
of light. Light alone has the power to dispel darkness. Light has yet another power. Light (or
flame) always moves upwards. Even if you keep a lamp in a pit, the light will only spread
upwards. The two important characteristics of light are to dispel darkness and go upwards.
However, if the light has to shine without intermission as Akhanda Jyothi it needs a proper basis.
First of all, the light (lamp) needs a container. There must be a wick (to light the flame). There
must be oil in the wick and in the container. These three are not enough to make the light burn. A
match-stick is needed to light the lamp. Can you make a light burn merely with a container, a
wick and oil? Can you make jewels if you have only gold and gems? Can you have a garland
with a needle, thread and flowers alone? You need someone to make the garland out of them.
You need a goldsmith to make the jewels from gold and gems. Similarly, there is need for some
one to light the lamp, even when you have the other four materials. He is God. It is when you
seek God-realisation that human nature is transformed into divinity.
Light the lamp of love
Embodiments of Divine Love/Regard your heart as the container (of the lamp). Your mind is the
wick. Your devotion is the oil. Vairagya (detachment) is the match-stick. Love is the flame that
shines when the lamp is lit. Without this light of Love, man is submerged in the darkness of
ignorance. Hence, Love is fundamental for every being. That was why the gopikas appealed to
Krishna to light the lamp of love in their hearts by playing on His divine flute.
Today man should plant the seeds of love in his heart. Love is God. No quarter should be given
to attachments and hatreds. Men should cultivate purity and harmony in thought, word and deed.
It was the 20th of October (1940)--a Monday. This is what I declared on that day:
Know I am verily Sai
Give up your attachments and attempts;
The old relationships are at an end.
No one, however eminent, can alter My resolve.
When I made this declaration, the families of Thammiraju, Hanumantha Rao, Bhojaraju and
Seshmaraju, all themselves declared with one voice against my leaving (the home).
This happened at Uravakonda. When the awareness of the human body and of the presence of
Divine exists in one, a certain amount of dispassion and renunciation is required to manifest this
state of mind.
Municipal Chairman's adoration
While I was in Uravakonda, the Municipal Chairman of Bellary, Ramaraju, came to see Swami,
who was then familiarly called "Raju." Seeing Swami he told Seshamaraju: "We shall take this
boy to Bellary and keep him with us during the holidays." He added: “Seshamaraju! You are
regarding this lad as an ordinary boy. That is not so. The effulgence on his face and his purity
have moved my heart. There is a Divine effulgence within him. Do not be deluded. You may
also come with him and stay with us."
From there, the Municipal Chairman took us to Hampi. Do not consider what I am going to say
now as something boastful or fanciful or exaggerated. The entire party went into the Virupaksha
temple. If I had said I would not come with them into the temple, others might feel angry or
offended. I said I was having stomach ache and did not wish to go into the temple. All the
members of the party including Thammiraju, went in. They were about 50 or 60 persons.
Ramaraju was thinking only of God and nothing else. He entreated me repeatedly to come with
him. I was a very small boy then. He held both my hands and pleaded, "Please, please, come."
But seeing my firm resolve, he did not press me further.
Raju as Virupaksha
Inside the temple, harathi was being offered to the deity, but Virupaksha was not there! Only
Raju was in the sanctum! Seshamaraju got angry. He felt that having refused to enter the temple,
Raju had somehow got in and stood in the sanctum. This, he felt, was gross sacrilege. He could
not contain his anger. But Ramaraju did not think in that manner. He felt that "Raju is
Virupaksha and Virupaksha is Raju."
Seshamaraju came out of the temple and found me sitting under a tree. He was always very
suspicious. He sent someone inside to find out whether Raju was there, while he himself stayed
outside to keep a watch over Raju under the tree. Raju was inside the temple as well as under the
tree! Seshamaraju felt very happy internally, but he did not speak to me about it, treating it as a
unique experience for himself.
Then they brought me to Bellary. While staying there for a few days, the Municipal Chairman
introduced me to various officers, speaking highly about me. I was not addressed as "Swami" in
those days, but only as "Raju." Some of the officers seemed to feel that the Chairman was
making much of a small boy like me and even tried to make fun of it. Before bringing me to
Bellary the Municipal Chairman got made for me a shirt and a pair of knickers. I am so small
even now. You can imagine how much shorter I was then. In those days, that is, fifty years ago,
it was fashionable for young boys to have a pin for the shirt collar. The collar pin was a status
symbol and a mark of affluence. The Municipal Chairman was wondering what else to give me
besides the clothes. He went to a goldsmith and got a gold collar pin made for me in one hour.
Pinning it on my shirt, he said: “Raju! You should be remembering me whenever you wear this
pin."
Baba's attainment of freedom from Maya
We returned to Uravakonda by bus. Two days later the school reopened. I was going to school.
On the way, the collar pin fell from the shirt. (It could not be found). The loss of the collar pin
freed me from attachment (to worldly things). Then I sang a song:
October 20th was a Monday
Returning from Hampi Baba was going to school.
The collar pin was lost and could not be found.
That clay was the day of transformation.
The loss of the pin was the cause of a big change.
The link with worldly ties have gone.
The pilgrimage to Hampi also served its purpose;
Freedom from Maya was attained.
That day I left the home. Attachment to worldly objects is a kind of Maya (illusion). When these
objects are given up, there is freedom from Maya.
The same day I went to the Excise Inspector Anjaneyulu's bungalow. He was one of those who
on seeing Swami felt a kind of spiritual urge. His house was on the way to my house. He used to
prepare some edibles and wait, together with his wife, for my arrival. They would send their
children inside lest they should form some impressions about the parents. As soon as
I entered the house, both of them would hold my feet. I used to tell them often: "Sir, you are an
elder. You should not touch my feet." He would reply: "Raju, we may appear elders in terms of
the body. But in terms of wisdom, we are very small. You are verily Krishna himself." They used
to describe me like this. They would do it in great privacy, lest others should scoff at them.
Emergence of Raju as Sathya Sai
On that October 20th, I did not go to the school. In the school I used to lead the prayers
everyday. There was a platform with a few steps. In the prayer there was a song which ran as
follow.
Aharaha thava aahvaana prachaarita
shuni thava Udaara Vaani
Hindu Bauddha Sikha Jaina Paarasika
Mussalmaano Christaani.
Even in those days there was the recognition of the oneness of all religions. Some of the teachers
used to wonder how this boy was propagating the unity of all religions.
As I did not go to school that day, there was a commotion in the school, with everyone asking,
"Where is Raju?" No boy was present at prayer-time. All the boys rushed to Anjaneyulu's house.
I did not see any of them. I was just sitting on a rock. The boys were discussing among
themselves: "Some change has come over Raju. What has happened to him? Could something
have occurred in his home to upset him after his return from Hampi."
I declared then: "If you want to know who I am take a photograph of me". When the photo was
taken, the picture of Shirdi Baba was in front of me. At that time no one knew who Sai Baba
was. In the gathering here today, Anjanayya is present. He is now the Chairman of the Sathya Sai
Organisation in Anantapur district. He knows about that photo.
I told the boys to go to the school and start the prayer. Meanwhile, Seshamaraju sent a telegram
to Puttaparthi regarding the events in Uravakonda. The parents came hurriedly to Uravakonda to
take me away to Puttaparthi. At that time, there was no bus service even upto Bukkapatnam.
Buses plied only upto Penukonda. From there, people had to go by bullock cart. All the boys
declared that they also wanted to go with Raju.
Tragedy strikes two classmates of Baba
At that time, a tragic incident occurred. In the school, three students used to sit together in each
desk. In the desk where Swami sat, he had on one side the Sheristadar's son and on the other the
Revenue Inspector's son. Both of them were fairly well to do. By their continuous association
with me in the class, their hearts had been transformed. The day I left the school, both of them
suffered a grievous mental shock. They cried "Raju! Raju" in great anguish. When they saw me
boarding the bus, the Sheristadar's son lost his mind and fell into a well. "I cannot live without
Raju" were his last words. The other boy was always wailing, "Raju! Raju!" and would not take
any food or drink. This state of mental imbalance is Unmatha, a spiritual phenomenon. Many
people think that this condition is related to the giving up of worldly objects.
In view of the tragic end of these two boys, their classroom in the school was locked up. Even
today there is the desk, which has been named "Sathya Sai Baba Desk."
There was a Headmaster named Lakshmipathi (in the Uravakonda school). He used to summon
me to his office as soon as I came to the school. This kind of feeling does not come to everyone.
Only those who have been blessed by their good deeds in previous lives have such feelings. As
soon as I went into his office, he would close the door. He would ask me to sit in his chair. He
would sit on the floor and start massaging my feet. Innocently, I would tell him often: “Sir, you
should not do such a thing." Lakshmipathi used to say: "You don't know these things. I know
them. There is a great sakthi (power) in you."
In this manner, many things used to happen in Uravakonda in those days.
The remarkable change in Uravakonda
October 20 (1940) is the day that wrought a great transformation in Uravakonda. There was a
remarkable change in all the students there. I shall give you a small example to illustrate what an
amount of affection and love they had for me. The day after I left, another boy went up to the
platform in the school for prayer. He started to pray, but broke down in tears. He remembered
Swami and could not continue. When he started crying, everyone in the hall began to cry. The
prayer turned into a lamentation. The headmaster said: “There is no need for a prayer. The cry
itself is the prayer." From that day, the prayer room was locked up and was later converted into a
sacred showroom.
The students of those days were full of purity. They were not prone to indulge in criticisms and
speculations like students of today. Cleverness and intellectual abilities have increased among
students today but good qualities have been on the decline. In those days, cleverness was less but
goodness was greater.
Prashaanthi Nilayam is now a mini-world
The lights that have been lit to celebrate a memorable event is a symbol of how the Andhra
people have imbibed and are spreading the message of Sai. Embodiments of Divine Love! Do
not think that this is said to flatter you. Consider it as a declaration of truth.
What has been accomplished at Prashaanthi Nilayam in the past fifty years could not have been
achieved even in five hundred years (cheers). Although many avatars have done great things, no
avatar has achieved the stupendous things done here in fifty years. All this has been
accomplished by this single hand. A splendid university has been established here. A
planetarium has been set up. In a small village like this, even an aerodrome is being constructed.
The name of Prashaanthi Nilayam has spread to all parts of the globe. The whole world exists in
miniature in Prashaanthi Nilayam. People from all countries are gathering here. Prashaanthi
Nilayam is now a mini-world. You are going to witness many more things by November 23.
Will people from other countries come here even if they are invited? But no invitations or
promotional literature have been sent to anyone. I am even advising many who wish to come not
to do so. This supreme power of attracting so many from all parts of the world can only belong to
the Divine (cheers). The fragrance emanating from a flower spreads all over. Does the flower
invite the bee? No. But the bee rushes to the flower of its own accord to taste the nectarine honey
in it. Does a bee ever go to a plastic flower? Where is Argentina? It is almost at one end of the
globe. In Argentina bhajans are being held in every home (cheers). In Panama, some military
officers campaigned against the government in power and called for a "Sathya Sai Government."
These officers were arrested and kept in a mental asylum on the ground that they had gone crazy.
All the military officers were able to convert the nurses and doctors in the hospital to Sai
devotees. It is not easy to do this. Such changes can be effected only by a change of heart.
Devotion alone can protect the world
Embodiments of Love! If you have been able to carry these lamps, from house to house, it is not
the result of something external. The light has come from your hearts. Hence, more than lighting
the lamps outside, develop the jyothis within you and purify your hearts.
All Sathya Sai Organisations should be permeated with love. No room should be given to
divisive forces. Differences of caste and creed should be totally eschewed. Character alone
should be the hallmark of one's community. Love should become an article of faith. Morality
determines the nature of a community. The answer to the question, "To which community do you
belong?" should be: “I belong to the community of the moral." If any one asks for your religion,
declare: “Love is my religion."
Develop devotion to God on this basis. Devotion alone protects the entire world and nothing
else. No government, no bombs, no tanks can save the world.
Devotees alone are the protectors of the world. Developing devotion, having the well-being of
the world in view, participate in Nagarasankirtan (going round one's village or town performing
bhajans).
Historic discourse at Prashaanthi Nilayam on 20-10-1990 which marked the golden jubilee of
Bhagavan's Avataric Annunciation at Uravakonda.
There is a tale told of old that Wisdom and Wealth once quarrelled
loud and long, about their relative importance. Wealth argued that
without it, the body will be weak, the brain hazy and wisdom a
will-o-the-wisp. Wisdom retorted that, without it man cannot even
distinguish wealth from non-wealth or know how to earn it or use
it. The Soul intervened and told them that they were both equally
important, but, only when properly used. Wealth without wisdom
becomes an instrument of exploitation and tyranny; wisdom
without wealth becomes mere fantasy and a bundle of blueprint.
Use makes them worthwhile; misuse makes them disastrous.
BABA
22. God Alone Is The Sadhguru
Brahmaanandam Parama Sukhadham Kevalam Jnaanamurthim
Dhvandhvaatheetham Gagana Sadhrisham Tathvam asyaadilakshyam
Ekam Nithyam Vimalam Achalam Sarvadhee Saakshibhutham
Bhavaatheetham Thrigunarahitham Sadhgurum Tham Namaami
Embodiments of Divine Love! It is not easy to understand the divine principle. The ego of "I"
and the attachment of "Mine" are responsible for all difficulties. Man attains divinity very easily
the moment he gives up ego and attachment. Aatma is omnipresent. Aatma is infinite. Aatma is
the One without a second. But, it appears as many because of the diversity of forms. Spirituality
is that which recognises the One that subsumes all diversities as the Aatma.
Unfortunately, today there are many intellectuals who divide the One into the many. But there
are very few who see the One in the many. Here is an example. We have built a mansion. In this
mansion we have one room for bath, one for cooking, another for dining and yet another for
living. What is it responsible for this division? It is walls in between. If you remove the walls,
the mansion becomes one again. Because of the walls in between, there are different rooms with
different names and forms. Similarly, the mansion of Aatma is only one. Since we have created
in this mansion of Aatma, different rooms of the body, senses, mind, intellect, will and ego, the
diversity appears.
The underlying Guru principle of Bliss
Since this divisive tendency is on the increase among mankind today there is great need for the
Guru. Who is a true Guru? What is the truth underlying the Guru principle? Is he the one that
teaches worldly education? Is the one who explores the properties of matter, a Guru? Is the one
who describes in detail Natural Sciences, a Guru? No, they are only teachers. A true Guru is the
embodiment of Brahmaananda (transcendental bliss). Who is this Brahmaananda? Where does
he exist? When we enquire on these lines, we find that there is nothing comparable to it in the
universe. All the joys of the world are immanent in Brahmaananda (transcendental divine bliss).
The true measure of Brahmaananda
What kind of joy does a man experience when he is happy, healthy and contented? What is the
type of joy that man derives out of wealth, properties, pleasures and fortune? This is called
Manushyaananda (human joy). Hundred times more than Manushyaananda is Indhrananda;
hundred times, more than Indhrananda is Dhevendhrananda; hundred times more than
Dhevendhrananda is Dhevaananda; hundred times more than Dhevaananda is Brihaspathi
Ananda; hundred times more than Brihaspathi Ananda is Prajaapathi Ananda; hundred times
more than Prajaapathi Ananda is Brahmaananda. This is the true measure of Brahmaananda.
Such an expression as Brahmaananda (transcendental divine bliss) which is beyond all human
imagination is used in common parlance to mean worldly joy. People say, "My daughter's
marriage was performed with Brahmaananda!" or "My son is in foreign country with Brahmaananda!"
or "My son has secured good results in the examination with Brahmaananda!" But, is
Brahmaananda such an easy and cheap thing to be attained? Is it worldly or material? No. Not at
all. This Brahmaananda transcends the material, moral, religious and spiritual aspects of life.
The true Guru is one who experiences the supreme bliss of Brahmaananda. Who is he? None
except God has the competence to experience such bliss. All the joys are inherent in this bliss.
The next aspect of Guru is Paramasukhadham (highest happiness). This happiness is higher than
all the happiness in the world. This is not worldly happiness, which has a beginning and an end
and is ever-changing; it comes and goes. But Paramasukhadham neither comes nor goes.
Mundane pleasures are just water bubbles. They may burst any moment. The happiness with
changes is not true happiness. All the pleasures enjoyed by man in this world change with time
and place. A true Guru is one who enjoys and confers changeless supreme happiness.
The third aspect of the Guru is Kevalam (the ultimate). What is Kevalam? It means that which
transcends time and space. All the things in the world are bound by time and space. But He is
beyond space and time and there is nothing higher than Him. That is why He is called Kevalam.
He is none other than God.
The vision of oneness is true wisdom
He is Jnaanamurthi (embodiment of wisdom). What is Jnaana or true wisdom? Is it material or
worldly knowledge? Is it the knowledge of chemistry? Is it science? No, all this knowledge is
related to materials in the world. But true Jnaanam is the basis for all types of knowledge and is
beyond them. It is infinite, unmanifest and remains ever as the One, "Adwaitha Darshanam
Jnaanam" (true wisdom is the vision of Oneness). All this is one and there is no second object in
the world. Even if there is a second object, it is nothing but the reflection, reaction and resound
of the first One. Real wisdom is the vision of one's own true nature. Knowing oneself is true
wisdom. Where does the man who seeks to know himself go? With which Guru does he take
shelter? Is a person who asks others, "Where am I" a wise one? No, he is ignorant. None would
search for oneself in the external world. But, today's men are such ignorant ones. One who
knows himself is the wise one. He is none other than God. God is the very embodiment of
wisdom. He is the very form of truth and infinite. Sath yam Jnaanam Anantham Brahma
(Brahma is Truth, Wisdom and infinite).
The next is Dhvandhvaatheetham or the One who transcends the pairs of opposites. What is this
principle? It transcends heat and cold, happiness and sorrow, gain and loss or praise and blame.
This principle can only be God and none else has this power--He is the true Guru.
God is more omnipresent than space
Gagana Sadhrisham is the next aspect. Where is Gagana or sky? It is all-pervading. "Akaasham
Gaganam Shoonyam." Really, it cannot be seen. We look upward and say it is the sky. But, it is
not the sky, which is just a combination of clouds. Sky is the one that provides space for them.
This sky (space) exists everywhere. Is it possible to show it? Yes, it is possible. It is there when
you snap your fingers or clap your hands. It is there when Swami speaks. What is the nature of
this Akaasha (space)? Sound is its nature. Wherever there is sound, there is the space. Even
inhalation and exhalation are sounds. Therefore, where is the place without space? There is no
such place at all. Space is present everywhere. One who is more Omnipresent than space is God
Himself. Therefore, such a God is the true Guru.
Thathvamasyaadhi lakshyam is the next aspect. What is Thathvam? There are four great
pronouncements. "Prajnaanam Brahma"---this is the essence of Rig Veda; "Aham Brahmaasmi"
is the essence of Yajur Veda; Thath Thwam Asi" is the essence of Sama Veda; "Ayam Aatma
Brahma" is the essence of Atharvana Veda. All those four great declarations point to One
Divinity. Though they state and explain differently, their goal is One Divinity.
The first pronouncement is "Prajnanam Brahma." What is Prajna? We call an intelligent person
as a Prajnaashaali. Is Prajna merely intelligence or cleverness? No. Where is this Prajna? This
Prajna is present in the body, senses, the mind, intellect, inner will and ego and all over. This
Prajna is present in all the living and the non-living alike. It is called Constant Integrated
Awareness. What is Awareness? Awareness is nothing To know what? Is it fractional
knowledge? No, it is complete knowledge. It is the knowledge of the principle that is immanent
in the living and the non-living alike. Actually, Prajna and Brahman are synonymous. Some
scholars interpret that Prajna is Brahman. But, they are not two different things. What is
Brahman? Brahman is the all-pervasive One. It is the Brihath principle. The universe itself is the
Brihath or mighty principle. Brahman is immanent in the whole cosmos. To put it in simple
terms, Brahman means pervasiveness. It is all-pervading. The true Guru is the one with these
attributes.
Aham as witness is the very form of Aatma
The second pronouncement is "Aham Brahmaasmi." People think that Aham is "I." No. It has
another meaning also. It is witness. He is witness to everything. He is the Aatma. Aham is the
very form of Aatma. The Awareness or Consciousness which is present everywhere is installed
as Aatma in man. Aatma, Consciousness and Brahma are not different. What is this? (Bhagavan
showed-the handkerchief in his hand). This is cloth. If you remove the idea of cloth, you see
thread and if your remove the idea of thread, you see cotton. The cloth, thread and cotton are one
and the same. Similarly the same principle takes upon the names of Aatma, Brahman or Aham at
different times and situations. Therefore, the statement of "Aham Brahmaasmi" means that the
witness Aatma or "I" in me is Brahman Himself.
The third declaration is "Thath Thwam Asi." This is the essence of Sama Veda. Thath means
"That" and Thwam means "This," Asi means "one and the same." When "I" and "you" stand
apart, "I" am different from "you." But when "I" and "you" get together, the difference is lost and
they together become "We." The two become one. The one with the Upaadhi (body) is Thwam
and the one without the Upaadhi is Thath. One is Jiva (the individual) and the other is Deva
(God). Sama Veda explains clearly that Jiva and Deva are one and the same.
Three in one
"Ayam Aatma Brahma." You should enquire into this statement clearly. There are three words--
Ayam, Aatma and Brahma. But, they are one and the same. This statement depicts the oneness of
the three persons--"The one you think you are." "The one others think you are" and "The one you
really are!" i.e. the body, the mind and the Aatma. You act with the body, think with the mind
and you witness both as the Aatman. In the wakeful state you are the Vishva, you are Thaijasa in
the dream state and in the deep sleep state you are Prajna. Who is the Prajna? "Prajnaanam
Brahma." Prajnaanam is the Aatma.
The real Guru is the very embodiment of the Divine principle, which is the inner meaning of
these four great pronouncements. He is the one who has experienced and enjoyed the essence of
these declarations and takes upon Himself a Form to teach the same.
A true Guru recognises the nature of God
Ekam: Brahman is the One without a second. It is only One. It is the One that exists before birth,
after death and during one's lifetime. It does not change. God is the only one. All other things are
diverse manifestations. A Guru is one who has recognised that the many exist in the One. Take
for example, a banyan seed. It is one. Within this small seed exists the huge tree with branches
and sub-branches with flowers and fruit. Roots are different, the branches are different, flowers
and fruits are different. But, all of them come from the one seed. The tree is one but one person
may look at the branches, another at the leaf, another at the flower and yet another at the fruit.
The Guru is this Ekam (the One). Who is it? It is God Himself.
Nithyam: The One who never changes under any circumstances. The sun and the moon move and
change, but He does not change. When someone is born he is a child, at 10 years he becomes a
boy, at 30 a man and at 75 a grandfather. Thus man changes with time. But, He remains the same
in birth and death. In fact, He has neither birth nor death, neither beginning nor end. He is God
Himself: He is the Guru.
Vimalam is the next attribute. He is the One without any type of impurity. He is pure, unsullied
and sacred. He is not tainted by anything worldly. Whatever is put into fire is burnt into ashes.
The things thrown into fire may be pure or impure. Fire remains ever-pure. You may burn the
body, wood, iron or gold in fire: but the fire is not tainted. He is pure and sacred. Who is He? He
is God.
Achalam: All things change and move. The earth rotates around its axis at a speed of 1016 miles
an hour. Not only does the earth revolve around itself, it moves around the sun at a speed of
66,000 miles. But, we cannot see its movement. We think we are moving and the earth is still.
No. The earth is moving. The moon and the sun and the planets are also moving. On a cinema
screen sixteen pictures of the film move in one second but the screen is steady. Similarly, He is
steady and motionless. He need not move anywhere, because He is here, there and everywhere.
The eternal witness
Sarvaadhee Saakhshibhutham: He is the witness of everything. A drama is being enacted on the
stage. The king is speaking majestically, the minister is explaining something and the servant is
standing with a stick in his hand. But, the light on the stage is not affected by their conversation.
It remains ever the same. Harischandra is grieved. Chandramathi is lamenting. Rohitasya is
fallen dead by a serpent bite. But, nothing affects the stage-light. All the changes are for the
actors on the stage. But the light is not affected by them. It remains as a mere witness. The Guru
is such an Eternal Witness.
Bhaavaatheetham: He transcends mental comprehension and verbal explanation. None can
explain His nature. He is beyond all feelings and thoughts. He is the true Guru.
Thrigunarahitham: The three qualities of Sathwa, Rajas and Thamas are the characteristics of
Nature. Wherever these qualities exist, happiness and sorrow follow. When these three are
absent, there is neither happiness nor sorrow. Who is beyond these qualities? He is God. He is
the true Guru.
Guru and the cosmos
Who is a Guru?
Gurur Brahma Gurur Vishnu
Gurur Dhevo Maheswarah
Guruh Sakshath Para Brahma Thasmaih
Sri Gurave Namaha.
Guru is Brahman. He is the Creator. He Himself is the creation and He is the One that exists in
the creation. The universe is filled with Brahman. It becomes clear that the One who Himself has
become the universe is the Guru.
Guru is Vishnu. Who is Vishnu? Is He the one with conch, discus, mace and lotus in His hands?
No. Vishnu is one who has the quality of pervasiveness. He is the Doer and also what is done.
The universe is the action, God is the Doer. God is the consciousness behind the cause and
effect. The whole universe is the form of Vishnu. This Vishnu is the Guru.
Who is a Guru? Is one who teaches a "manthra" a Guru? No.
Gukaaro Gunaatheetham, Rukaaro Ruupavarjithah
Gukaaro Andhakaarascha Rukaaro Thannivaaranah.
"Gu" stands for Gunaatheetha (one who transcends the three Gunas) while "ru" stands for
Ruupavarjitha (one who is formless). Also "Gu" means the darkness of ignorance. What can
dispel the darkness? Only light can do it. Therefore Guru is one who dispels the darkness of
ignorance. Guru is not the one who gives a Manthra or teaches you Vedantha. Those whom we
call Gurus in the common parlance are not real Gurus! You may call them teachers. Those who
practice and teach the same to others are called Acharyas. Acharya is one who demonstrates
through practice. Today we have neither Acharyas nor Gurus. Today the so-called Gurus
whisper a Manthra in the ear and stretch their hands for money.
A Guru is God Himself
Guru is Maheswara. Who is Maheswara? He is the one who rules all beings in the Universe. He
commands and ordains everything in the universe in the right manner. Sunrise and Sunset go on
according to His command. Seasons, rain, the day and night are His commands. Easwara is one
that makes everything follow its discipline without any lapse. Guru is not one who merely
teaches. A Guru is omnipotent, omniscient and omnipresent, He is God himself.
Guru is Brahma, Vishnu and Easwara. Some people may say that Vishnu and Easwara do not go
together. But it is ignorance to think so. It is only the narrow-mindedness of these devotees.
Some call themselves Vaishnavites (the worshippers of Vishnu) and some others namely
Shaivites (worshippers of Shiva or Easwara). But Vishnu and Shiva are one and same.
Vishnu holds in the four hands the Conch, the Discuss, the Mace and the Lotus. The Conch is the
symbol of sound, the Discuss of time, the Mace of power and the Lotus of the heart. He is the
master of sound, time, power and the hearts of all beings. Similarly Shiva holds in the hands
Damaru (the drum), and Thrishuula (trident). Here Damaru stands for sound and Thrishuula for
a three-pronged time. He is the master of time and sound. Thus both are the same, only names
and forms are different.
Only narrow minds create differences
Here is an example in the context of Indian traditions. Both Vaishnavites and Shaivites visit
Tirupathi. There is only one God there. Shaivites call Him Venkateswara and Vaishnavites call
Him Venkataramana. There may be difference in their feelings but God is one. They create
differences in order to satisfy their petty minds.
Another example. Shiva is called Pashupathi, the Lord of pashu or beings. The individual with
mind-principle are beings. Vishnu is called Gopala, the Lord of Cows or beings. Actually both
mean the same. Only narrow minds create differences. Narrow minded people can never attain
higher states whatever practices they undertake for any length of time. We should recognise the
unity in diversity. This is true spirituality. You are yourself God. As long as you do not know
this truth you are Jiva (individual); once you know, you are Deva (God).
The power of faith and surrender
Today you have heard Anil Kumar speaking with joy about the devotion and the experiences of
devotees in Japan, Thailand and Hong Kong. Some people think these people from far off places
have such intense devotion, sense of surrender and many experiences, but how is it that being so
near to Swami for so long we do not experience these? Swami does not shower any extra
compassion on them. God responds according to one's faith. Their faith is responsible for
everything.
Of course, there are fight and wrong things both here and there. But because of the great
distance, they develop more intense devotion and sense of surrender. Intense feelings remain
secure under all circumstances. When the devotion is not intense, it becomes fickle. Here is an
example. Them are huge trees on the roadside. These trees remain green in spite of famine and
draught. On the other side there is the paddy crop nearby. You have to water it every day. Even if
you do not water it one day, it will dry up. Foolish ones may think, "Paddy crop dries up if it
does not get water for a day. How is it the trees remain green even in a long period of draught?"
What is the reason for this? The roots of the tree have gone deep down to the water level,
whereas the roots of the paddy crop remain on the surface.
We do not have steady and strong faith. Faith is our breath. We listen to Swami's discourses
every day, but we do not derive any benefit. Them are some who hear only once but remain
strong forever. Anil Kumar has delivered discourses all over India. His discourses are highly
attractive and colourful. But his monkey mind is full of jumps and bumps. Sometimes, he doubts
these things which he himself says. In order to remove his doubts I sent him to Tokyo. He went
and saw for himself their devotion and sense of surrender. He has understood that their faith is
responsible for everything. All the difficulties begin when one's faith wavered.
Prahlada loved Hari (God) and his father Hiranya Kashyapa hated Hari. The father went on
arguing and denying the existence of God, whereas the son went on establishing His existence.
Who protected Prahlada when he was thrown down the mountain? His faith protected him and
not Vishnu. His faith took the form of Vishnu.
Divinity in all forms--the Shirdi episode
Once in Shirdi, Thahtya's wife prayed to Baba to visit their home and partake of food there. Baba
accepted her request and promised to visit their home. She prepared everything for Baba's visit
and kept everything ready. But Baba did not come at the appointed hour. She served food in the
plate and went to Baba's photograph and said, "Baba why are you putting me to shame? More
than my humiliation, you will be called a liar if you do not come. Why do you utter a lie? You
should keep up your word!"
Meanwhile, a dog came into the house and started eating the food in the plate served for Baba.
When she turned round to see what was happening, she found the dog. She got angry and beat
the dog with a stick and sent it out. She was very sad that food served for God was eaten up by a
dog. Next day she went to Baba and pleaded with him, "Baba! Should you not keep your word?
Why should you utter falsehood?" Baba got angry and shouted at her. "Saitan! What is the need
for me to utter falsehood?" In Shirdi, Baba used the word "Saitan !" often, now Swami uses the
word "Dunnapotu" (he buffalo in Telugu). Baba continued angrily, "There is no need for me to
utter any lie even if it is to satisfy you. My form is Truth, but you are not able to recognise it
because of your narrow thinking. You assume that Sai Baba is only this body measuring five and
a half feet. All forms are Mine! You do not have such broad mindedness. You are narrowminded.
The dog was none other than Myself."
God can come in any Form. All Forms are His
Divinity is that which identifies itself with all the forms. It is a narrow-minded feeling to adduce
Divinity to be in one physical frame and have all our acts of devotion on such an assumption.
God can come in any form. All forms are His. Swami tells something to some boy; He may tell
something to Anil Kumar. He may send the message through anybody. One may die of serpent
bite, another by being struck by a lightning and yet another by slipping and falling. People might
think, "Why should he die in this way? Why did not God protect him?" But serpents and
lightning were sent by God Himself. They are none but the messengers of God.
We have built the Super Speciality Hospital here. Why did we start it? Many people suffer from
many diseases. It is difficult to expect everyone to develop divine feelings of devotion and
surrender. Some people have faith in medicines, some in operations and some others in doctors.
Whether it is a veranda or a choultry, it is enough if one sleeps. Similarly, here our purpose is
that people should get rid of their ailments, given good health and live happily. Further, many
medical experts like Dr. Venugopal and his team from Delhi, and the team from Hyderabad are
performing the operations with great devotion and dedication. What is the reason for all these
people to come here and carry on the operations? Apart from their faith and devotion, they have
the good aspiration to give joy to one and all. They do all this keeping Swami in view.
Faith is the cause of fearlessness
Earlier, a heart operation was a very frightening thing and people would shudder at the prospect
of this operation. They would be afraid of the consequences. The patients would cry and make
their kith and kin cry. But in Prashanthi Nilayam today, a heart operation has become an easy
thing like removing the thorn from one's foot. None has any fear. That is fearlessness!
Even little children come to our Hospital with a smile on their faces. When Swami went to the
Hospital a little child in the cot who was operated, saluted Him with a broad smile on her face.
Neither her parents nor relatives were there but she was full of joy. What is the cause? It is
because of the environment. Their faith is mainly responsible for this. All the things are going on
very joyfully. Everyone thinks it is God's work. There is no trace of ego in those who work here.
We may get fresh vegetable from the market. We prepare good sambar with dhal, tamarind,
chillies and salt. But the sambar is spoilt. Is it the mistake of the salt or dhal or tamarind? No, the
vessel is not tinned. The operation may be done spending lakhs of rupees. If there is no love and
devotion in the work, it is like cooking sambar in an untinned vessel. Faith is most important for
success or failure. It is faith or lack of faith which is responsible. Without this faith if you get
into argumentation in the name of devotion, it is only the effect of ego and ostentation.
God is the only Guru
Embodiments of Divine Love! If you want to understand divinity, you should have the firm faith
that divinity is everywhere. There is no place or object without divinity. Guru Pournima means
full moon without any defect or lacuna. Moon is nothing but mind. When the mind is completely
perfect, it sheds light. Gum Pournima is not performed by circumambulation and offerings to the
Guru
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