Satyopanishad – Upanishad Of Sri Sathya Sai – Part 13

Sathya Sai Baba

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 13
Anil Kumar Kamaraju Questions Bhagavan Sri Sathya Sai Baba

Question) Anil Kumar: Swami! What is wisdom?

Bhagavan Sri Sathya Sai Baba: Wisdom is not textual information. Wisdom is not scholarship. Wisdom is not preaching. Wisdom is not verbal or vocal. Wisdom is not an academic Master’s degree or Doctorate. Wisdom is practical experience. Wisdom cannot be stuffed into the head. Wisdom is what enables you to identify your own mistakes, faults, and defects, corrects them and leads you towards not repeating any errors of the past

Question) Anil Kumar: Swami! In the big human body, where is the source of life located?

Bhagavan Sri Sathya Sai Baba: You think it is the heart. No. Don’t you know that today surgeons can do heart transplants also? Even while it is done, the patient doesn’t die. Then where is the life principle that keeps you living? In the spinal column between the 9th and 12th vertebrae, there is the life principle that acts as the main switch.

In the mantrapus pam it is clearly indicated: vidyullekheva bhasvara, a lightning or electric current acts as the life centre.

Question) Anil Kumar: Swami! What are the main principles of life?

Bhagavan Sri Sathya Sai Baba: A newborn baby cries, but a grownup man should part from this world smiling. Do you know why the baby cries? It cries because of the misfortune that lies ahead of it, a long, troublesome and problematic life. In the words of Adi Sankara, punarapi jananam punarapi maranam, punarapi janani jathare sayanam.

Everyone is born again and again, life after life. So, the infant cries. But at its birth, its parents, its relatives and elders celebrate, smile and distribute sweets don’t they? Life begins with a question, koham, who am I? But, it should find an answer soham, I am He, I am God, before it ends. We get the answer, through sadhana, spiritual practice or exercise. There is no point in going through the question paper again and again without finding the answer.

We can in one way divide life into three phases morning, midday and night. Morning is the stage of an infant, the four legged one crawling on the ground on both hands and both legs. Midday is the stage of a youth, the two legged, walking with two legs. Night is the stage of an old man, the three legged with a walking stick as an aid to the two weakened legs.

Brahmacarya, celibacy is the foundation over which a three-storied building, with the first floor, the stage of a householder, the second floor that of a recluse, and the top floor that of a renunciant is built. Thus, for the mansion, celibacy is the foundation. By the time a person becomes fifty years old, he should have full control over his five organs of action, karmendriyas by the time he is sixty he should have conquered all the six weaknesses, kama, desire, krodha, anger, lobha, greed, moha, infatuation mada, pride, and matsarya, jealousy.

At the age of seventy, after overcoming the weaknesses, he is revered as one of the seven sages, saptarisis, like the seven notes of music, saptasvaras, and the seven seas, saptasamudra. At the age of eighty, having followed the eight paths of yoga astanga yoga, he shines like the eight lords of the directions as tadikpalakas. At the age of ninety, life shines like nine precious gems, navaratnas having followed the nine paths of devotion. At the age of hundred, he is master of the five organs of perception, and the five organs of action, and is divine having experienced divinity in depth, brahmavid brahmaiva bhavati.

You should also know another point. Whatever you do, it is for your own satisfaction and not for others. In other words, it is for your self-satisfaction. You put on new clothes. For whom do you wear them? It is for your satisfaction that you wear a new dress. You construct a new house. For whom? It is for you only, isn’t it? You eat an apple not for the benefit of the apple, it is for your own satisfaction.

Understand that Self is God. You have to play well your role in the drama of your life. Swami is Sutradhari, the director while you are the actor, patradhari. Consider this an opportunity. Lead your life in an ideal way and get a good name in society. God should say that you are good. This is what is said in the Gita, manman a bhava madbhakto madyaji mam namaskuru. Don’t pray for the fulfilment of desires. Pray to be with Him and Him alone. Then everything else will be added unto you. Be always humble and respectful.

In South India, food is served on plantain leaves When all the items are served, the leaf on account of its weight, remains without being blown off by the wind: When it is empty, it is blown off because of its lightness. In other words, empty vessels make much noise. A tree loaded with fruits is always bent because of the weight of the fruits. Similarly, a true scholar is humble and modest. A cloudl-ike mass of air goes up higher and higher, while a cloud of vapour comes down. A person with ego ruins himself.

There are four main principles you should know and follow in life. The first principle is tyaja durjana samsargam, run away from bad company. The second principle is bhaja sadhu samagamam, be always in good company. If necessary, you better lose or pay money if you must in order to avoid bad company. You should never be separated from good, pious and noble people.

The third principle is smara nityamanityatam, bear in mind always what is impermanent or transitory. In other words, distinguish that which is divine from the one that is temporal. You are gifted with intellect for discrimination and judgment. Discriminate between what is transient, perishable and dual and what is eternal; immortal and nondual.

The fourth principle is kuru punyamahoratram, do meritorious deeds day and night. The body is meant for serving others. Paropakararthamidam sariram.

Question) Anil Kumar: Swami! We hear two terms veryoften used by pandits: prakrti and purusa. Please explain these two terms?

Bhagavan Sri Sathya Sai Baba: Prakti and purusa are matter and energy. You can also take them as the positive and the negative. Even if there is a bulb, you don’t get light unless there is power supply. Likewise, the power supply remains useless, if there is no bulb either. Therefore, both power and light bulb are required. Similarly, this entire creation is a combination of prakrti and purusa. These two are interdependent and interrelated.

Prakrti is viewed as feminine. God is the only male.

In a College for Women, girls play all the different roles in a drama. So also, at thelevel of the body, there are differences. But, the indweller, atma, is one and the same. The body is a bundle of bones. It is like a water bubble, it is ephemeral. It is afflicted by many diseases. After all, it is full of urine, blood, muscles, bones and faecal matter. It emits only bad odour and not the fragrance of flowers and perfumes. The body is prakrti and undergoes change periodically. But, the eternal, changeless, immortal truth is purusa or God. It is only the purusa that is valued. Prakrti is accepted and cherished so long as purusa is there.

Sugar mixed with cream of wheat makes a sweet by name ravva laddu. Sugar in combination with dal makes a laddu. The same sugar can be mixed with any type of flour pistdi gudasampart. Similarly, purusa functions through prakrti assuming different forms and names. But, purusa remains a witness, who is transcendental, beyond time and space; nondual, eternal, blissful and is a personification of wisdom. It is purusa, who created prakrti the universe. Purusa is the object while prakrti is his reflection. Therefore, these twin terms are used by Sanskrit scholars to indicate purusa and prakrti: loka lksvara, visva visvsvara, jagat jagad i svara , sarvam sarv svara, prapanca paramv svara , etc. Supposing there are containers made of gold, silver, copper and clay and they are filled with water. Although the containers differ in metal and value, the reflection ofthe sun in all these containers is one and the same. So, the Sun is purusa while the containers represent prakrti. Matter + Energy = God.

Question) Anil Kumar: Swami! Some worship Vishnu, while some others worship Siva. They don’t see eye to eye with one another. There seems to be constant rivalry between these two groups, the Vaishnavites and the Saivites. Kindly tell us how these two groups of devotees of God can be united.

Bhagavan Sri Sathya Sai Baba: This is utter ignorance and foolishness. The scripture says, ‘ekamevadvitiyam brahma,’ which means God is one without a second. It also says, ‘advaitadars’anam jnanam,’ true wisdom is nondual. Every seeker of truth or spiritual aspirant should know the essential unity in diversity. You should experience unity in divinity. The worshippers of Lord Vishnu address the Lord of the seven hills of Tirupati as Venkata Ramana while the worshippers of Siva call him Venkatesvara. But, you know both are the same.

Once a king convened a conference of scholars of both these groups to deliberate, discuss and finally decide as to who was the greater of the two, Vishnu or Siva. Both the contending groups presented their viewpoints convincingly. The king, therefore, wanted his Chief Minister to consider all the points of the scholars and then give his verdict on the issue. The latter got up and said, “Oh King! I do not think if either of these two groups has ever experienced reality. Those who argued in favour of Vaishnavism saying that Vishnu isgreater than Siva knew little of Vishnu. Had they been genuinely devoted to Him, they would have seen Siva in Vishnu also. Similarly, those who held that Siva was superior to Vishnu would see Vishnu in Siva also”.

There is another episode to illustrate this fact. One day Lord Sri Rama was passing by and on the way He saw a stone. Hanuman observed it and wanted to pick it upand throw it away. He used all his strength, but could not lift it. That very stone was the Siva linga installed by Sri Rama in Ramesvaram, a pilgrim centre in Tamilnadu. Rama, being Vishnu Himself, proved that He and Siva are basically one and the same by installing a Sivalinga. Isn’t it so? Know that all names are His and all forms are His. He is the only one who responds to our prayers.

Question) Anil Kumar: Swami! You repeatedly mention ‘love’ in your discourses. Why? Don’t we have prema, love, within us? If not, how are we to develop it? What is the difference between prema, love and moha, attachment?

Bhagavan Sri Sathya Sai Baba: You think you have prema, love. It is a mistake. You have only abhimana, attachment. There is a lot of difference between the two. You have misdirected love and allowed it to flow in different ways and ultimately got it steeped inattachment. You have forgotten real prema.

The love you have towards your children is vatsalya, ‘affection’. Your love towards your wife is anuraga, ‘attachment’ and your love towards worldly objects is mamakara, ‘possessiveness’. Your love towards your equals is maitri, ‘friendship’. Like this, love flows in many different directions. All this is not love in the true sense of the term. This is all physical, worldly, ever changing and temporary. This may give you prapancikananda, worldly pleasure, bhautikananda, mundane pleasure, indriyananda, sensual pleasure, and manasikananda desire-oriented love. They give you only pleasure.

Today you may be happy with one thing and tomorrow you may not be with the same thing. In winter, you are happy wearing a woollen coat but in summer, you will be unhappy if you wear the same woollen coat. Therefore, time, position, space and states of mind bind happiness. This is the type of happiness you get out of abhimana, attachment. Dasaratha, the king of Ayodhya in the Ramayana, died of his attachment to Rama as he couldn’t bear separation from him. It is again, the attachment of Kaikeyi that led to the attempt to crown Bharata and the exile of Rama.

You observe the contrast between Rama and Dasaratha. The father, Dasaratha, due to his attachment to Kaikeyi, had to be separated from Rama by granting her the boon she had promised. But, his son, Rama, left his consort Sita to her fate in a forest, when a washerman spoke ill of her as she had spent eight long months in Lanka under the control of Ravana. What supreme detachment! He had no attachment to the kingdom either. So, he simply obeyed his father’s command and left for the forest.

In the Mahabharata, you know how king Dhritarashtra remained silent due to attachment when his sons were committing atrocities against their cousins, the Pandavas, which ultimately led to the death of all his progeny. Isn’t it so?

Don’t you know that Yasoda couldn’t fully comprehend the divinity of Krishna because she considered him always only her son and never as God, due to her vatsalya, attachment? Had Buddha been attached to his wife, Yasodhara and his son, Rahul, would it have been possible for him to leave them? Krishna, once he left Repalle, a place where he had spent his boyhood, never stepped in there again. He was not attached to the place. But, his connection with the Gopis continued, as it was only love to love relationship, which was divine. The love of the Pandavas suffered no decrease or loss in spite of the terrible sufferings they had gone through.

Love is changeless. Love is steady and unshakeable. Love is nondual. Love is not carried away by praise nor does it vanish with blame. Love is selfless and unconditional. Love is spiritual and essentially divine. It was the love of Jesus for humanity that made him pray for those who had persecuted him while he was on the cross. Isn’t that a climax of love?

Attachment is confined to getting and forgetting, while love always gives and forgives. Love is God. God is love. Live in love. Attachment is bondage leading to misery. Attachment is narrow and utterly selfish.

A child is full of love and bliss. As he grows up, he starts loving toys; thereafter he loves to play and slowly starts loving friends. On becoming a youth, he loves a life partner, then his family, and gradually he develops love for possessions, position and properties. Thus, love is allowed to flow in different directions, and as such, it becomes diluted and finally reduced to attachment.

Your love for God is devotion, and helps you to cultivate virtues like humility and obedience and makes your life blissful. It helps you to attain mukti, liberation. What you need today is the expansion of love.

First of all, you start with loving your family, extend your love to your relations and slowly to your community and your country as a whole and ultimately to the entire universe. You can realise and experience God only by and through Love, as God is the embodiment of Love. You may find people in want of one thing or another. But, you find none lacking in love. You have to channel it. Love is the natural quality which is God’s gift to man.

Question) Anil Kumar: Swami! What are brahma, and bhrama?

Bhagavan Sri Sathya Sai Baba: To realise and experience unity in diversity is ‘brahma’, divinity. But, viewing one as many is ‘bhrama’, illusion. That which is bound by name and form is bhrama. Brahma transcends time and space, and is eternal and unsullied. You know many sweets such as gulabjamun, laddu, jilabi, basundi etc. These sweets have their names and forms. This is bhrama. But, they are made of sugar, which is one and the same. This is brahma.

Another example. You see cloth which is made of yarn closely interwoven. This is bhrama. Though the yarn is apparently different from the cloth, it is after all made of the same cotton only. This approach is Brahma. So bhrama illusion, is multiplicity, plurality, diversity and has different names and forms, while brahma, divinity is unity, the fundamental primordial principle.

Question) Anil Kumar: Swami! Some say that God has no form. But, we see devotees praying to idols in temples. The Concept of Avatar, incarnation of God, is of special significance in our land of Sanatan Dharma. But followers of other paths argue that God has no form. We pray to you to clarify this point.

Bhagavan Sri Sathya Sai Baba: When you see a doctor, you will be reminded of your physical complaints. When you meet a lawyer, you think of litigation and court cases, don’t you? Likewise, when you see a gopuram, temple tower, you will be reminded of God. As I often say, love may not have a form, but a loving mother has. Water may not have form, but the tumbler with water has a form; air may not have a form, but the balloon into which it is pumped has a form. In the same manner, the formless divine has its form or forms. The formless expresses itself through a form.

A simple example. You know the screen in a theatre. You find pictures projected on the screen. In every picture, there is the screen. Without the screen, you can’t see the picture. Pictures come and pass. Not even one remains permanent. This screen may be described in spiritual parlance as ’sat and asat’. Sat is existence asat is non-existence. Like this, these two coexist, sakara one with form and nirakara the formless.

Question) Anil Kumar: Swami! We hear of cellular phones and remote controls everywhere. All the necessities of our worldly existence seem to be from Electronics and Computers, drawing the attention of everyone. How does the subject of Spirituality come into the picture here? Where is the time for it? As if this is not enough, we hear of nuclear tests also. How are we to coordinate and integrate these diverse aspects? Kindly show us the way.

Bhagavan Sri Sathya Sai Baba: Men are more valuable than all the wealth of the world. Having been born as human beings, you should strive to attain moksha. Science and Technology can provide you many comforts and conveniences. They can’t confer on you peace and bliss. What is Science? What is Spirituality? What is the difference between the two? Science is below the senses. Spirituality is abovethe senses. Spirituality speaks of tat, that, and Science speaks of tvam, you, so as to make you learn tattvamasi, That thou art. This is nature, world, or prakrti. That is purusa or God.

Spirituality is like the letter ‘O’ which is full and complete, whereas Science is like the letter ‘C’ which is incomplete with a hollow space within, starting at one point and ending else where. Spirituality begins where Science ends and it takes you from the world to God. Spirituality makes you feel and experience divinity in this world. This is the way to integrate Science and Spirituality. Spirituality is the unseen principle behind the apparent electronic or scientific gadgets and equipment.

Question) Anil Kumar: Swami! Are Science and Spirituality contradictory to each other? We are eager to know Swami’s views on this subject.

Bhagavan Sri Sathya Sai Baba: Science operates below the senses, while Spirituality functions above the senses. Science speaks of ‘this’, ‘tvam’, world, while Spirituality thinks of ‘that’, ‘tat’, divine. Science refers to tvamidam, ‘near’ while Spirituality concentrates on ‘far’ param, beyond. Science is meant for the padartha, ‘material’ and Spirituality is for the ultimate paramartha. Science deals with the jada, inert, and spirituality, with caitanya, awareness. Spirituality aims at the adhara, base and Science experiments on the adheya, superstructure.

Science is the ’split of love’ while Spirituality is the ’spirit of love’. Science deals in pravrtti marga, the external world, and Spirituality in the intuitive nivrtti marga. Science can visualise the vyakta, apparent, while Spirituality dives into the avyakta, hidden. You can learn Science with your carmacaksus, physical eye, but the understanding of Spirituality needs the jnanacaksus, ‘eye of wisdom’. Science is the collection of facts, which are stuffed in your ‘head’. Spirituality is metaphysical, and touches your ‘heart’. Science is incomplete like the letter ‘C’ which begins at one point and ends somewhere else. Spirituality is purnam, full like the letter ‘O’.

Science supplies implements. Spirituality tells you how to use them. For example, a knife with which you can cut vegetables, fruits and so on can be used to cut throats. Science shows what you see, like your photo or picture. But, Spirituality is an xray film. Science is ‘negative’ while Spirituality is ‘positive’.

Creation is ‘negative’ while the Creator is ‘positive’. Fill your heart with positive spirituality as you fill the tank with water. Senses are the taps through which you draw the water of love. Science states facts, but Spirituality symbolises unchangeable truth.

Upanishad means the “inner” or “mystic teaching”. The term Upanishad is derived from “upa” (near), “ni” (down) and “shad” (to sit), i.e., sitting down near. Groups of pupils sit near the teacher to learn from him/her the secret doctrine. In the quietude of the forest hermitages the Upanishadic thinkers pondered on the problems of deepest concerns and communicated their knowledge to fit pupils near them. The most well known Upanishads are: Aitareya, Brihadaranyaka, Taittiriya, Chandogya, Kena, Isa, Svetasvatara, Katha, Mundaka, Mandukya, Prasna, Kausitaki, Maitrayani, Muktika and Shakta. The Satyopanishad is the Upanishad of Truth (Sathya) but more specifically the Truth as revealed by Bhagavan Sri Sathya Sai Baba. Anil Kumar questions the illustrious Guru and provides us with Sathya Sai Baba’s answers to ponder, ruminate and derive ananda.

The Next Buddha? Buddha Boy Tapaswi Palden Dorje – Ram Bahadur Bomjan

The Next Buddha? Buddha Boy Tapaswi Palden Dorje – Ram Bahadur Bomjan
By J Ocean Dennie

J Ocean Dennie Pictures Of Ram Bahadur Bomjan aka Buddha Boy

In a poor backwater region of southern Nepal, an 18-year-old boy by the name of Ram Bahadur Bomjon may very well be on his way to becoming the next Buddha.

Bomjon was dubbed ‘Buddha Boy’ by the international media back in 2005 after reports surfaced that during the course of several months of deep meditation, he neither ate nor drank. After ten months of intense media frenzy and public scrutiny, Bomjon disappeared into the jungle in March 2006, reappearing briefly later that month to announce plans to meditate in solitude for the next six years. Members of the local community and followers of Bomjon were already referring to him as the next incarnation of Buddha, something that was prophesied by Shakyamuni Buddha. In a message to devotees, however, Bomjon was quite clear that he had not yet attained Buddhahood but was simply a ‘meditator on truth’. He did suggest, however, that he was a reincarnated Tibetan rinpoche. To reflect this, the moniker Palden Dorje was adopted.

Like many others, I had first heard of ‘Buddha Boy’ during his initial period of meditation and was instantly fascinated with the story, but following this, only tidbits of news trickled out from Nepal. I thought of eventually searching for the recluse and perhaps writing an account of my adventures, imagining myself trampling through the jungle chasing whims and mirages.

I was in Bangkok when news of his public appearance suddenly broke in early November of last year. Reports at that time had indicated he would be offering darshan (a public blessing) for only a few more days. I had to act quickly, so I booked a seat on the next available flight to Kathmandu with hardly a second thought.

The list of apparent miracles associated with Palden Dorje is intriguing. In addition to his astounding feats living without sustenance or sleep, it is claimed two venomous serpents bit him with no detrimental effect. Devotees once reported seeing his head illuminated similar to the aureoles surrounding saints. On another occasion, the ground in front of him was said to have suddenly combusted into flames but he remained unscathed. He has also been spotted conversing with wildlife.

In an attempt to separate fact from legend, I planned to set out for the district of Bara, and a site near the town of Nijgadh, approximately 160 kilometers from Kathmandu.

I arrived in Simra, a convenient hub, at four in the morning after a numbing ten-hour bus ride from the capital city. I quickly checked into one of a handful of hotels in the small town known more for its choking steel factories than anything holy. After only an hour or two of rest, I hopped on a local bus, repeating to the ticket-taker, ‘Bomjon, Bomjon’. I was dropped off at the side of the highway, facing a dirt road leading into the jungle. Several hundred people were streaming down the road. As I made my way along, Nepalis and Indians passed on bicycles and tractors, in rickshaws, vans, and even crammed buses.

I eventually met up with three Nepali teens skipping school in order to receive darshan. Nirazin, was the only one of the trio to have previously seen Palden Dorje. When Nirazin first heard of him, he thought it was a joke, but after observing the young meditator up close, he realized he had made a mistake. “He is meditating for peace. He is meditating for us. I think he is the next Buddha, even though I am aware that he did not identify himself in that way”.

After a six kilometer hike to our destination, I was astonished with the sheer numbers assembled. The lineup into the gated area followed a parched river bed and extended for at least a kilometer. At the tail-end of the line were countless vendors selling fried food, religious trinkets, beads, even photos and DVD’s of Palden Dorje. Those selling traditional Tibetan kata scarves were making a killing. Nearby, there was even a hand-operated Ferris wheel. The atmosphere was festive and chaotic.
By the sheer fact I was the only visibly obvious foreigner in line, I was ushered to the front almost without delay. Entrants were forbidden to carry in cigarettes or lighters. Shoes and belts were also to be left behind. Those of us passing through the entrance were purified with water sprayed from a sprig of cedar.

We proceeded down a cordoned trail, leading back into dense jungle. Prayer flags were strewn along the path. Quickly, an ethereal serenity overtook us, accompanied by a welcome silence in contrast to the uproar of the crowds waiting in line. Everyone spoke in hushed tones, some chanted mantras, mothers shushed babies. An occasional bird song punctuated the stillness. There were butterflies everywhere.

The trail led into an arbor adorned with even more prayer flags radiating out from an imposing whitewashed stupa, about ten meters tall. In the heart of the arbor, a massive bodhi tree towered over the stupa. And there, on a pedestal at the base of the tree, sat Palden Dorje touching each kata held up to him and then dabbing the crown of the person’s head using a miniature dorje. The line was briskly moved along by a cadre of Tibetan monks and volunteer attendants.

When my turn came, I lowered my head with my arms outstretched holding the kata and walked toward him. Instead of the usual blessing, Palden Dorje grabbed the kata and slung it around my neck. I instantly felt hands on me, leading me away, but not before I had a moment to look up into his face and to gaze into his dark eyes that seemed to reflect a depth I have rarely encountered. Following this, I sat off to the side and meditated upon the scene for the rest of the morning and well into the afternoon.

I was quite taken with Palden Dorje’s appearance. For someone who had been meditating in the jungle continuously for months on end, he looked surprisingly fit and fresh. He was not emaciated in any way and I noticed he continued to maintain a fair bit of muscle tone in his arms. The messy tussled hair of earlier photos was now replaced with long curly locks well beyond shoulder length. He was donning a white robe that wrapped over his left shoulder. All in all, Palden Dorje looked comfortable and content. He remained silent save for an occasional whisper to a nearby attendant.

As the sun commenced its descent, I spoke with Romee, a Brit, and one of only a handful of foreigners present. Throughout the day, he had stood practically motionless near Palden Dorje, acting almost like a sentry, armed with poise and serenity.
Romee believed that Palden Dorje is engaged in a very high meditation that has not been publicly undertaken for centuries, if not millennia. Romee was led here through astral communications he received from the young guru. He mused that Palden Dorje will likely remain in this spot now for the rest of his life.

On my hike out back to the highway that evening, I followed the river bed which was a slightly shorter, if not dustier route. I met Moon Kim, a spry 74-year-old Korean-Canadian. “He’s a god, he’s a Buddha, whatever you want to call it,” claimed Moon. “Nobody knows how he is surviving without food or water, but it’s not a big deal for him. The way I look at it, when you go to heaven and spend a day there, a century passes here on earth, so three and a half earth years for a divine being isn’t even an hour up there.”

I returned early the next morning to receive darshan again and to continue to sit off to the side and watch the assembly line of devotees approach him for a blessing. It conjured up parallels with Amma, the famous hugging saint of southern India. It even reminded me of the solemnity of parishioners lining up to receive the sacrament of Holy Communion.

On the following morning, I was met with delirium at the gate since it was believed to be the final day of the darshan. The armed police that were present the day before were replaced on this day with boy scouts and girl scouts clearly not up to the task of crowd control. Several of the volunteers were now locked hand in hand, forming a human chain against the riotous throngs attempting to break the queue. I had to holler and wave my arms at one of them, Uman, whom I had spoken to the day before in order to gain his attention and hopefully a free pass back into the arbor. It eventually proved successful.
Before entering, I asked Uman why Palden Dorje suddenly decided to break his six-year meditation. His answer seemed to imply that conditions were ripe for a public appearance again. Uman noted how even more chaotic the situation had been at the previous site in nearby Ratanpuri. “There was just no management of the crowds back then. Now that we have been able to set up a basic system here, it makes things a lot easier for everyone.” In spite of his assurance, I noted the infancy of the infrastructure, unlike the more sprawling operation in Puttaparti, home to India’s super-celebrity guru Sathya Sai Baba.

There is definitely a pervasive rock star adoration toward Palden Dorje. One young Nepali girl I met, after asking her why she was attracted to him, said, “He’s very beautiful.” When I asked if she thought of him romantically, she blushed and said emphatically, “No, no, that would be like having God as a boyfriend.”

After parting ways with Uman, I received darshan once again and assumed my position off to the side. At some point while meditating later in the morning, an inexplicably dazzling emerald luminescence flooded my headspace for a sustained period of time before finally dissolving. There was also a period of ‘whiteness’, similar to when a camera lens is on a high exposure. Following this, throughout the afternoon, I kept sensing in my peripheral vision monks sitting beside me in meditation. When I turned my head slightly to get a better look, there was never anyone there.

As I was leaving that day, I was informed that Palden Dorje, had suddenly decided to add three more days to the darshan since people just kept coming. It looked like I would be sticking around for a little longer then.

The next day, however, threw me for another loop. This time, as I made my way down the dusty river bed, I noticed there was an almost complete absence of people heading in. There was no line-up and the arbor was even more exceptionally quiet than usual. Palden Dorje’s countenance displayed a hint of bewilderment with the trickle of people.

In spite of this, he continued undeterred. On two separate occasions, thunder struck from a completely cloudless sky. Palden Dorje looked up quickly and scanned the skies both times as if in search of some sign. Apparently, Palden Dorje had mentioned in the past that the gods would be present during his tenure and would manifest as thunder.

As each day passed, my meditations grew progressively stronger. On the fifth day, there was a robust serenity in both body and mind despite the onset of a head cold. (I had been sneezing viciously before entering the arbor). There was very little bodily discomfort, however, as I ventured deeper into Void.

The final day of the darshan saw a return to chaos. The gigantic crowd was in turmoil again and some people were seething with anger due to the constant stream of queue jumpers. Once again, thankfully, I was plucked out of the line by a boy scout who took some interest in me. He accompanied me to the area near the gate, which was sealed at that time and surrounded by monks.
When we were finally allowed in, I wondered: could this really be a scam? Could all these monks and nuns and volunteers and serious devotees, committed to the pursuit of truth, be mistaken? If the local community was trying to reap financial benefits from the Buddha Boy phenomenon as some suggested, why restrict his public appearances? If the skeptics were to be believed, then where was the incontrovertible proof of wrongdoing? So far, I had seen nothing convincing to tarnish a reputation.

I was led to a section reserved for journalists very close to where Palden Dorje sat on his pedestal, boxed in by cloth erected to act as a visual barrier. At least half a dozen news network cameras from Nepal or India were arranged in front with a barrage of microphones. A single female Western journalist scribbled notes onto a pad. Monks and nuns were seated opposite us in a section reserved exclusively for them. The public then sat in a wide circle around the tree.

As the minutes passed, the restlessness escalated into a madhouse mania. Though it seemed quite comical and silly, there was a tinge of sadness when I realized how we contort such a thing of virtue into a media-exploited extravaganza. I am just as much to blame. I worry that a simple purity will be devoured by the obsessive sophistications of our society. A boy meditating in the jungle is not enough for us. World tours, bestsellers and talk show interviews would be the new standard.

Palden Dorje stood up to the microphones and held the attention of the restless crowd for the ten minutes or so that he spoke in Nepali. Strangely, he concluded halfway between a sentence, trailing off, letting the words, both spoken and unspoken, hang in the air. The brief spell of serenity quickly degenerated into a frenzy again as Palden Dorje returned to his pedestal and people began lining up to receive darshan. The young man suddenly shifted gears into overdrive, ludicrously blessing with a pace so quick he was practically bonking people on the head with the dorje as they passed.

In the midst of the pushing and shoving nearby, I was led into a profound meditation, insulated from the riot but still acutely aware of it. I remained motionless in body and mind for over an hour. When I opened my eyes, I noticed I was the only one in the midst of thousands who had bothered to do such a thing. At least Palden Dorje was smiling. It was all quite surreal. Instead of trying to line up, I left quietly, bowing inconspicuously, brimming with a wondrous delight.

Since Palden Dorje was not about to indulge me with an exclusive interview, I wanted to speak to a fellow by the name of Jas Waiba. As a member of the steering committee that liaises with Palden Dorje, I figured he would be a reliable authority. When I arrived at the site the next day, I was not surprised to see the place practically deserted – all the vendors had disappeared while only a handful of monks and nuns remained, packing up in preparation to head out. Plastic bags tossed about silently on a slight breeze. The gate was barricaded and a single monk sat in the shade to guard against any unauthorized entry. The whole thing had the feel of the day following the conclusion of an outdoor music festival. Palden Dorje was on his own again.

I eventually caught up to Jas on his way home. Jas has been a committee member for over a year now. The committee is comprised of members mostly from local communities. It was formed as a response to the crowds and problems that swelled as news of the boy spread like wildfire. Jas told me the committee can do nothing without the consent of Palden Dorje. Typically, the committee is summoned when a signal is received from Palden Dorje, a signal only one or two individuals have knowledge of.
“Before,” Jas exclaimed, “Palden Dorje was in deep meditation. Now, he is conducting special esoteric exercises and holding conversations with gods.” I asked him if he himself had been privy to any miracles. With a slightly ominous tone, Jas said, “sometimes, we hear explosions and trees cracking, and when we go to investigate, there is no sign of any damage.”

Over lunch, Jas is quite straightforward in his assessment of Palden Dorje. “He is a bodhisattva. In the future, he will be Maitreya, the next Buddha. This is a certainty. I am confident in this because I have witnessed how he mixes peace with power. He can destroy and he can create. I cannot give you all the details at this time because I have been sworn to secrecy with respect to some matters.” He later hinted, however, toward some esoteric power that could possibly render the weapons of the world completely useless.

Jas is unconcerned with the naysayers. “There is no way to dispute them. Everyone has a right to be skeptical. It is not my job to convince them. I know what I know. Truth comes through illumination not attempts at convincing someone.”

Palden Dorje could very well be the one the world has waited for, but how can someone ever know for sure. He is markedly different from other gurus I have encountered. No matter what his status, he is an inspiration.

Although I can certainly say that Palden Dorje embodies a very powerful essence, what else had I actually discovered about him? It all seemed so ephemeral. I felt like I had failed to clearly ascertain the truth behind this Nepali teen but, on the other hand, I realized there is some value in what remains mysterious.

So perhaps it is best to leave it as such. Better yet, when he is ready for visitors again, why not book a flight to Nepal and experience the phenomenon for yourself?

This opinion article was written by an independent writer. The opinions and views expressed herein are those of the author and are not necessarily intended to reflect those of DigitalJournal.com

Digital Journal Reference

How Sathya Sai Baba Suffered For A Devotee’s Sake

Sathya Sai Baba

How Sathya Sai Baba Suffered For A Devotee’s Sake

In the December of 1970, Bhagawan travelled to Panaji, the capital city of Goa stopping enroute in the town of Dharwar in Karnataka. In Panaji, a strange and mysterious turn of events took place, which afforded His devotees another glimpse into His Divine nature. In fact, just prior to this incident, Prof. N. Kasturi, Bhagawan’s biographer, was to start for Sri Lanka, as Swami had blessed him earlier to address the Sai Centres there. But, all of a sudden, Bhagawan commanded him to cancel his visit and accompany Him to Goa instead. For what happened next is told in the most wonderful manner by Prof. Kasturi:

At noon the next day, I accompanied Baba on a circuitous journey to Goa. The three cars moved towards Jog Falls. As usual, while leaving Brindavan, devotees lined up on both sides of the road, anxious to get a glimpse of Baba and to see the Hand waving to them.

It was a Fiat 1500 in which Baba, Mr. N.D.M. Appah, Chairman, Mysore State Electricity Board, and myself were traveling. The road was stony and rough, so the drive was full of jerks and bumps – this caused Baba to reprimand the driver for not being circumspect enough. “You do not know how much pain I get in the abdomen when it bumps,” He said. We wondered why Baba who withstood worse roads better, was insisting on slow driving that day….

When the cars reached Goa, it was night. The stars came forth; they came with us, every yard of the road, keeping pace. When the border of Goa was reached, the Lt. Governor of Goa, Sri Nakul Sen, received Baba and let us into a rest house, where china gleamed in the shelves by the wall and geraniums glistened on the window sills. We had coffee; from then on Baba sat in the state car, with the head of the state.

Hurrying around the rambling roads, towards Panaji (the capital of Goa), the cars finally arrived at Raj Nivas, the Palace of the Governors-General of the “Portuguese Possessions in India and the Far East” for many centuries, but now, the official residence of the Lt. Governor. The time was 9.15 p.m. We had motored 385 miles, since morning, over good and bad roads, but Baba as fresh as a lily when He hastened up the red-carpeted flight of steps to the flower-decked apartments, set aside for His stay. Very soon, Baba presided over the dining table to which we were led by the Lt. Governor. He watched with amusement the contingent of waiters, and the beautiful chinaware, which the Portuguese had brought from Macao.

Though Mrs. Sen made bold to remind Him of His duty to Himself, He did not eat anything. He appeared to be anxious to send every one to bed. “Go, go! You are all very much exhausted,” He insisted. I protested that traveling with Him can never exhaust anyone, but He repeated that I was really in immediate need of rest. When we rose Mrs. Sen was informed by Baba that coffee be made ready for Him only at 8 a.m the next day! She knew that at Prasanthi Nilayam, He had His coffee at around 6 a.m., but despite appeals for revising the order, Baba gave instructions that it was to be brought only at 8 o’ clock.
Baba was alone in the suite reserved for Him. Nakul Sen pleaded for permission to be within call, but Baba sent Him away to his own room. We from Bangalore were in rooms on the ground floor.

About what occurred that night, Baba wrote later to Dr. S. Bhagavantham, in a letter I carried to him on the 12th December, “On the night of the 7th, strange events happened. I could not lie in bed, I could not sit upon it, nor turn, from one side to another. Nor could I speak or call. I did not like to cause anxiety or trouble to anyone. So I kept silent, pretending that all was well with Me!”

Next morning when the Sens grew aware of the truth it became clear, why He had abstained from dinner, and postponed the coffee hour, wanting only to hurry away to bed! I too began to understand why He had come away from Dharwar, and why He had taken the driver to task. Obviously, He had been ‘ill’ when He started out from Dharwar!

Mrs. Sen felt that Raj Nivas was an ‘unlucky’ place since He had fallen ‘ill’ there, but Baba immediately corrected her. “No, it is a house of good luck! I brought the ‘illness’ with Me to Cabo, so that I could get rid of it here.”

By daybreak on the 8th, Baba appeared to be in great pain and Nakul Sen called in doctors from the Medical College at Goa, and some leading physicians of the City. Soon an imposing medical team surrounded the sick bed; their report read as follows, “history of pain in right lower quadrant of the abdomen since 3 p.m. on the 7th December. To begin with, the pain was all over the abdomen, progressive in intensity; towards the night, it localized in the umbilical region, and the right lower quadrant. Had difficulty in extending the right lower limb. Pain is exaggerated by movement. 8th December morning, had nausea and fever.” No one could be definite about the illness; there were too many experts and Baba was amused at the clash of their conclusions. The Sens were aghast at the turn of events for, among other reasons, the local Sathya Sai Seva Samithi had announced, that He would deliver a discourse at the large Maidan in the heart of the city, at 5 p.m. that evening.

Meanwhile, pain, nausea and fever kept Baba in bed all day. Information came that 20,000 people crowded the Maidan, awaiting Baba; and half the number had come from far off villages. Baba endeavoured to rise and don fresh clothes to keep the appointment, and not disappoint thousands of people. But Cabo Raj Nivas had no lift; for reaching the Maidan, Baba would have had to get down 28 steps and walk up some distance in order to give Darshan to the people. And then, climb the 28th steps back to His room!

Baba directed me to tell the assembly to disperse quietly, and to assure them that He will be addressing them in a few days at the same place. I was to tell them that He had taken over the illness of a devotee, for I had witnessed such instances of healing and saving in the past years.

At 8 o’clock that night, the doctors reported, “Lying supine in bed, with legs drawn up. On examination, the right side of the abdomen not moving with respiration; abdomen tender on the right side, and the lower flank…, point of maximum tenderness in lower flank…, no rebound tenderness.. . guarding present over right lower quadrant, with rigidity of flank. Temperature 100 F; pulse 100 /m; respiration 16/m. Total blood count 22,000; neutrophils 88%. A diagnosis of acute paracolic appendicitis was made. Unwillingness for surgical intervention.”

Pressmen approached the doctors, anxious to report the reason for the postponement of the announced public meeting, alarmed at the news of the illness of the world-renowned personality. The doctors told them that Baba was suffering from an acute attack of appendicitis. This news was flashed all over India and spread through the early morning editions and the papers issued from Bombay, Delhi, Calcutta, Madras, Bangalore and Madurai.

Telegrams and telephone calls poured in from all over the country, praying and pleading, and denying – disbelieving, hoping, weeping and wailing. There were many offers to accept the ‘illness’ from Baba; some devotees said they would fast until Baba was free from the illness. Devotees having firm faith in His Divinity were convinced that just as the illness had been taken on miraculously, it would be thrown off miraculously, too.

The doctors told us Baba must be suffering excruciating pain, but He said, “I have taken it on upon Myself with Love and Love knows no pain!”

Ms. June Schuyler, a school teacher who was accompanying the party writes: “I had once asked Baba a question, and I now remembered His answer. ‘Baba, why did Jesus allow Himself to be crucified?’ ‘Because the Great Ones never use spiritual power for themselves.” Ah! Baba had not set the car right on Saturday night because it was not imperative for the good of someone other than Baba. “Baba! Baba!,” I exclaimed, “I adore you; I utterly love you. Imperfect as I am, I give my heart to you completely!”

Precisely at this very moment I became aware that Mr. Nakul Sen was motioning to Mrs. Rajagopalan, Indra Devi and myself to step inside the doorway of Baba’s room. I could not believe it was true. We crossed the threshold half expectant, fixing our eyes on the bedstead where the Master was suffering for His dear devotee. He was not there! He was standing before us, feeble and frail, with eyes full of love and mercy – charming in spite of it all.

He drew back the orange robe, and permitted us to touch those precious feet. The lovely feet were warm because of the fever. The beloved face was pale and etched with pain. The cheeks had been hollowed for want of sleep and refreshment. But He stood there for our sake. ‘Do not worry’, He said tenderly, in a soft, soothing voice, ‘It is a little upset, that is all,’ indicating the right side of the body.

‘Swami! accept what the doctors prescribe,’ we prayed. ‘What do the doctors know? What can they prescribe? I only want your Love’, He said, quietly, almost wistfully. He stepped out of the room into the adjacent drawing room where several others anxiously waited. He stood for a few minutes, looking languidly, lovingly, at them all, reassuring the timid and charging them with courage. Then He returned to the bed. None of us knew that the appendix was very near bursting point, and the doctors had said that He must not rise from his bed at any cost.

Later in Bombay, on Christmas Day, Baba referred to the “illness He had taken on at Goa” and the suffering it caused to many…

“The other day, a serious illness came upon this body in Goa. Many who are devoted to Me were plunged into anxiety and despair when they learnt of it. Illness can never afflict this Body. It cannot even approach it! If it should come sometime – believe this – it belongs to someone; not Myself. And it goes just as it came, of My free Will. I have no contact with it; I am not affected by it.”

On 9th December, the doctors decided to put tubes down the nose to relieve the hiccough, which was complicating matters, for taking the gas out of the stomach. They talked also of the urgent need that had arisen to puncture the lump and syringe off the pus from the abscess. It must indeed have given a terrible gash of pain for Baba, every time the hiccough pulled the muscle tight and affected the lump round the inflamed appendix! But eventually the doctors left the Raj Nivas with their tubes and bottles, as Baba refused to accept their proposals.

On the 10th, a Bhajan meeting had been announced at Government House, and word had gone round indicating that Baba would attend the meeting! Baba too said “Yes! Arrange it.” The doctors could not believe their ears. They did not foresee any possibility of a public appearance that day. There was doubt, wonder and amazement in the minds of various people, but a few of them were convinced that whatever He says will come to pass.

At tea time Mrs. Sen looked rather serious, as time was running out and already people were streaming towards the meeting place. Goa, which had been previously shocked by the news of the agonizing illness, was now jolted by the impact of such good news.

Baba’s condition may be described in His own words: “The doctors were unanimous that an immediate operation was necessary, or they would not be held responsible for what might happen. They said the inflamed appendix had burst, and the pus had entered the blood – a situation that is fatal for all mortals!”

Baba had to move across His own room, across the drawing room, walk along the veranda, ascend a low step, get across to the doorstep of the hall which He had selected for Bhajan, traverse its length, reach the dais, climb two low steps – and finally sit upon the chair placed there. A total distance of 200 feet! A floral carpet stretched all this length.

Sri Nakul Sen spoke later during the Bhajan sessions. “The doctors became panicky, and I could feel that they were absolutely against what Bhagawan had said to me. My sixth sense somehow assured me that Bhagawan was showing one of His Leelas in Goa and that through His Sankalpa (will) He would get rid of this trouble as quickly as He had assumed it.”

Dr. Varma, the chief of team of doctors came at about 4 p.m and finding a floral carpet covering a distance of 200 feet, protested that it was too long a walk. He suggested some short cuts through other doors and passages making the journey a distance of only 40 feet. He said, “The dais itself will have to go; let the chair be on the floor, for He cannot get up the steps however low they may be – and please, have the dais on the near side, not at the farthermost end of the hall.”

At 5 p.m. Baba was led into the bathroom, and twenty minutes later He came out of it, clean shaven, wearing a new robe! Fresh as a new blossomed rose.

When the doctors examined Him again, they could not locate any abscess, nor could they find any trace of big lump of flesh near it. The whole area of the appendix was as soft and as normal as it could be.

“Lo and behold!,” said Nakul Sen, in the speech he delivered as soon as Baba sat on the dais at 6 p.m., “Bhagawan walked from His bedroom to the dais, a distance of about 200 feet without any aid. He sat down erect on an office chair.”

Ms. June writes about that historic moment of ecstasy: “Bhajan began, and my heart was pounding a joyous tune of expectancy. Love for Baba filled the hall. Ah! There He was, moving majestically down the hall, although He had required the assistance of two men all day. He now moved as if nothing had ever happened. His steps were as sure and graceful as ever. The cheeks which had been hollow when I last saw them were completely filled out. His Love flooded the hall. It was overpowering. He swung into the room, and when He saw someone leaning against the wall with a sick child beside him, the Hand began the familiar circular motion to create the cure.

Baba’s eyes which plumb the depths, His eyes which pour out love and compassion, His eyes which flash when he speaks of cruelty, falsehood, hypocrisy and injustice, eyes which can be full of quips, were as eloquent as ever. He took His place on the divan in front of the gathering and began keeping rhythm with the Bhajan being sung, with His head and hand. Mrs. Rajagopal whispered in my ear, “Look! Those eyes are more beautiful than ever. There is an ethereal expression, not of this world in them; a look of radiant joy and adoration.”

Baba’s eyes caressed the gathering, which was watching Him without even a wink, apprehensive that the cure He had effected on Himself, might be only partial or temporary.

Sri Nakul Sen was full of gratitude and wonder! While welcoming Baba, and introducing the gathering to Him as convention demanded, he said, “Bhagawan lives in the inner recesses of the hearts of His devotees; there is nothing He would not do for them. He has simultaneously appeared in this Form at different places, to help His devotees in distress, or to save them from impending calamities, of which He alone has the precognition! Through His Sankalpa or Will, He has assumed the illness of His devotees and suffered it from them, because they would have succumbed to it, if left alone.

We have witnessed this now, a Leela which has greatly perplexed the medical experts of Goa. It leaves no doubt in our minds that there is nothing on this earth which is beyond Bhagawan Sri Sathya Sai Baba. His Leela is Adbhut – unprecedented; it is Romancha Kari – exhilarating; it is Madhumaya – sweet in memory; Mangalamayi – promoting the happiness and welfare of mankind; Manoharini – overpowering the mind and turning it to truth, beauty and goodness. It gives Ananda – bliss!…”

Nakul Sen concluded his descriptions of the ancient glories of Goa and its sacred contacts with Shiva, Rama, Krishna, and Parasurama, the Divine Avatars, with these words: “No wonder the Lord decided to visit this ancient and sacred land again, in the form which He has assumed now, with the name of Sathya Sai Baba; He has loved Goa in His previous incarnations and Goa continues to be dear to Him even now.”

Baba spoke for over forty minutes with His usual emphasis and élan. The gathering listened spellbound, for it was a message of triumph, benevolence, and benediction.

The illness that had vanished an hour ago was still uppermost in the minds of all, and so, Baba spoke of the significance of its ‘entrance and exit’ and its place in the scheme of the Avatar’s activities.

“There are many who doubt the existence of God or deny Him, or dismiss the idea of God as a silly outworn superstition. To make them discard their conceit, the Divine, out of Its Innate Grace, reveals its superhuman glory. The doubters receive the reply without asking, the door is opened without even a knock; for those who deny will not knock at all. The ’superstition’ will be illumined into divine status by a concrete experience, an indisputable fact.

The human body generates diseases as a result of faulty food or frivolous habits, or foolish rashness or fanatic emotions. The illness that was witnessed by you during the last two days was quite different. That was an illness taken over by Me, voluntarily put on, in order to save a victim who could not have survived it! His continued existence, in good health is desirable for the task dear to Me. Pouring Grace on the devout is one of the functions of the Avatar. The appendix was inflamed, it turned into an abscess which the doctors could cure only by removal… He could not have survived it, I know. I have come with this Body in order to save ‘other bodies’ from pain. This Body is ever free from pain. Disease can never affect it.

I had to go to the rescue of a person who had surrendered to Me – even his judgment. I took over his illness and went through it. It shall not recur again in him. You refer to this incident as a miracle, but remember – every breath is a proof of the Providence of God. Every event is the consequence of Divine Omnipotence.

Wherever you find truth, beauty, goodness, justice, wisdom, compassion – God is present, and active. An atheist denies God, with the very breath that God has given him! He closes the eyes that God has opened in Him, and declares that there he could see no God. Therefore, such amazing events have to be accomplished and made known to man everywhere, so that mankind can be saved from over-fond involvement with the world, and lovingly drawn towards the Master of the World.”

Reference: “Sathyam Shivam Sundaram” Vol – III by Prof. N Kasturi. Page: 227-246. Published by Sri Sathya Sai Books and Publications Trust, Prasanthi Nilayam.

Merry Christmas From The SathyaSaiBaba Blog

Merry Christmas From The SathyaSaiBaba Blog

Merry Sai Christmas

The three stages of Jesus’ life
Jesus was kaarana-janma, a Master born with a purpose, the mission of restoring love, charity and compassion in the heart of man. He had no attachment to the self, nor paid any heed to joy or sorrow, loss or gain. He had a heart that responded to the call of anguish, and he went about the land preaching the lesson of love. His life was a libation for the upliftment of humanity.

Like most seekers, he first searched for the Divine · in the objective world. But he soon realised that the world is a kaleidoscopic picture created by one’s own imagination, and sought to find God within himself. His stay in the Himaalayan monasteries in Kashmir and in other centres of eastern asceticism and philosophical inquiry, gave him greater awareness. From the attitude of being a Messenger of God, he could now call himself the Son of Clod. The bond of relationship increased: the ‘I’ was no more some distant light or entity; the light became a part of the “I.” With the body-consciousness predominant, he was a messenger. With the heart-consciousness in the ascendant, he-felt a greater nearness and dearness, and so the son-father bond seems natural at this stage.

Later as the Aathman-consciousness was established, Jesus could declare, “I and My Father are One.” The three stages may be described as: “I was in the Light,” “The Light was in me,” and “I am the light,” and may be compared to the Dhwaitha (dualism), Visishtaadhwaitha (qualified non-dualism) and Adhwaitha (non-dualism) stages as described in Vedhic philosophy. The final stage is the one when all duality has been shed. This is the essence of all religious disciplines and teachings.

Jesus’ original name was Isa
Jesus was honoured by the populace as Christ, for they found in his thoughts, words and deeds, no trace of ego. He had no envy or hatred, and was full of love and charity, humility and sympathy. Jesus’ original name was Isa which, when repeated, is Sai. Isa and Sai, both mean Ishwara (God), the Eternal Absolute, the Sath-Chith-Aanandha (Being-Awareness-Bliss). In the Tibetan manuscript, at the monastery where Isa spent some years, his name is written as Isha, which means the Lord of all living beings.

When Jesus proclaimed that he was the Messenger of God, he wanted to emphasise that every one is a messenger of God and has to speak, act and think like one. This is the true Karma- Kaanda (branch dealing with action and its reaction) of the Vedhas: saadhana (discipline) of karma (work), japa (prayer), seva (service) and dhyaana (meditation). When progress is furthered, Jesus asserted, each one can recognise all as Sons of God, Children of God, brothers and sisters of oneself, and so, deserving of worship. The Upaasana Kaanda (branch of Vedhas dealing with contemplation) is the scripture in Sanaathana Dharma (Eternal Universal Religion) for this stage. Finally, knowledge ripens into wisdom and’ the goal of Jnaana Kaanda (branch of Vedhas dealing with spiritual wisdom) is reached, when each one realises, “I and my Father are One.”

Sundararupaya – Old Rare Pictures Of Baba VI

Sundararupaya – Old Rare Pictures Of Baba VI

Old Gold Photo Of Sathya Sai Baba

Sathya Sai Baba: I am not attracted by learning or scholarship, which does not lead anywhere except towards egoism and pride. I am drawn only by devotion. Bring to Me whatever troubles you have. I shall take them on and give you Ananda. I am drawn by the love which brings you from long distances through great difficulties which makes you happy in spite of the want of comforts to which you are accustomed.

Old Gold Picture Of Sathya Sai Baba

Sathya Sai Baba: After losing the chance, do not repent later that you have missed the opportunity. Remember, you have to come to Me, if not in this birth, at least within ten more births! Strive to acquire Grace. Grace is the reward for Sadhana: The highest Sadhana is to follow the instruction of the Master.

Old Gold Image Of Sathya Sai Baba

Sathya Sai Baba: You might ask Me to speak about My own Mystery. It is not easy to understand it. When you have the chances, gather all the joy you can. There is no use of bolting the door after the thieves have robbed and fled from the house.

Rare Image Of Sathya Sai Baba

Sathya Sai Baba: I will demand good conduct, good habits, good thoughts, good company wherever you go.

Rare Photo Of Sathya Sai Baba

Sathya Sai Baba: The distance from Me and you is the same as the distance from you and Me, is it not? But, you complain that I am for far from you, through you are approaching nearer. How can that be? I am as near you as you are near Me.

Rare Picture Of Sathya Sai Baba

Sathya Sai Baba: Upadhi (attachment) must disappear. That inferior status of manhood that now satisfies must give place to the status of Madhavathwam which is the genuine status. That is the task for which Sai is calling. That is the work for which I have come.

Rare Pic Of Sathya Sai Baba

Sathya Sai Baba: The sense of values has to be restored and faith in the Divinity of Man has to be restored. That is the task for which I have come.

- Visit The Sathya Sai Baba Official Website

Also see:
- Sundararupaya – Old Rare Pictures Of Baba V
- Sundararupaya – Old Rare Pictures Of Baba IV
- Sundararupaya – Old Rare Pictures Of Baba III
- Sundararupaya – Old Rare Pictures Of Baba II
- Sundararupaya – Old Rare Pictures Of Baba I

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 12

Sathya Sai Baba

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 12
Anil Kumar Kamaraju Questions Bhagavan Sri Sathya Sai Baba

Question) Anil Kumar: Swami! It is often said and felt that none escapes maya or illusion. Everyone falls a victim to the influence of maya. So, man is prone to delusion. Then Swami, a person who has known what maya is and has been out of maya, how is it that he gets into the trap again?

Bhagavan Sri Sathya Sai Baba: Think of this situation. When it is dark what happens to light? Where does it go? Similarly, when there is light, where does the darkness that was present till the light came, go? Absence of light is darkness. Darkness does not flow or run away. Because of the light, it is not noticed. Once the light is put off, it will be dark as before. Here light is wisdom, darkness is ignorance or maya or delusion or avidya. To dispel the darkness the only thing to do is light a candle.

Your question is, how the darkness of ignorance comes back again having been dispelled once already by the light of wisdom. A simple example. Many travel by bus. As the bus speeds forward along the rugged roads, we find the dust rising behind the bus so long as it is on a continuous run. But, the moment the bus stops the whole lot of dust collects inside. All of it just blows into the bus. Similarly, human life is a bus. So long as it is on the move of sadhana, the dust of illusion stays behind. But, if the bus of life stops or halts sadhana, the dust of delusion will get into life. So, it is sadhana that keeps you unaffected by delusion. If you stop sadhana you will again become a victim of maya. Therefore, you can never take it for granted that you are rid of maya in your lifetime. It is your constant sadhana that helps you.

Question) Anil Kumar: Swami! Illusion is a nonatmic feeling or worldly approach. To identify myself with that which I am not is illusion. Truly speaking, the “I” we often speak of is in reality only atma. Nothing else. How is one to know this truth, to recognise and experience this truth? Kindly tell us about this Swami!

Bhagavan Sri Sathya Sai Baba: Actually, ‘I’ is only atma or brahman. A sincere attempt to know this truth is called ‘enquiry’. Self-enquiry is most essential in the spiritual path. Puja, namasmarana , dhyana, tapas, yajna, yaga, and such rituals are not truly spiritual. They are good activities to attain purity of heart. True spirituality indeed is self-enquiry. I do not mean that you should give up all rituals and sacred actions. Self-enquiry is the most important in my view. Since you do not have people properly experienced in this field of knowledge to teach you, you find it tough and difficult to move in the right direction.

If this question, “Who are you?” is put to a group of people you get different answers. One says in reply, “I am an Indian”. This is not correct, because you may shift to America and then you become an American. If you go to Russia, you are a Russian and so on. India is the country where you are born. But you are not the country. So to say, “I am an Indian” is wrong. To the same question “Who or you”? Another would say, “I am an engineer”. This is not correct, because you are an engineer by virtue of your profession. You are not the profession you are in. Some answer in a different way, saying, “I am so and so …I am Ram, I am Syam.” It is a name given to you by your parents. You are not born with that name nor did you come to this world with a signboard on your forehead. You are not the name as you may change it according to your taste at any time.

One may prefer to answer the question “Who are you?” in another way saying, “I am a young man”, “I am an aged person”, “I am a boy” and so on. This is also wrong. Why? Boyhood, youth, and old age are the different stages that you pass through in your life. But you remain one and the same person all along. At one time, you were a boy. Then, a man. Later a father and finally a grandfather. But you have been the same person throughout. Then, how can you identify yourself with your age which does not remain the same? Another person may feel like saying, “I am a tall person”, “I am a handsome man”, “I am a lean man”. These are again the replies related to the nature of the body. This is not correct, you are not the body, which is merely an instrument, because while you are in deep sleep your body is passive and static, and you are not aware of its existence. You are not the mind also.

If you think you are the mind you lead the life of ego and pride. Even the mind does not exist in susupti, deep sleep. You are not the intellect either. You may be intelligent but you are not the intellect. Intellect is God’s gift for you to discriminate, judge, decide and thus to be discreet. But, when it turns selfish, it is called “individual discrimination”. But, what is expected is “fundamental discrimination”, which is universal, and is good to everybody. You will also know that buddhi, intellect, does not exist in deep sleep. So, definitely you are not the intellect which is only an instrument like the body and the mind.

So, what is the correct answer to this question, “Who are you”? It is “I am atma”. This atma is the eternal witness and is the experiencer of all. This exists in all the three states of consciousness, jagrata waking state, svapna, dreaming state, and susupti, deep sleep. You may be named in any way, you may belong to any country, you may be of any age group or profession, etc., but as a matter of fact, you are the ‘Eternal Atma’ only. This is the correct answer you get in the path of self-enquiry. This is true spirituality.

Question) Anil Kumar: Swami! What is Vedanta?

Bhagavan Sri Sathya Sai Baba: The Veda is dualism. Vedanta is nondualism. There is nothing beyond Vedanta. Milk on curdling becomes curds. You get butter when you churn curds. When you heat butter, you get ghee. Ghee is the final stage of milk. Even if you heat further it remains the same. So, milk after passing through changes becomes ghee. Milk represents dualism and ghee represents nondualism.

Question) Swami, do you view that the three schools of Vedanta philosophy like dualism, dvaita, qualified nondualism visistadvaita and nondualism advaita as contradictory to one another? Does one school advocate just the opposite of what the other says?

Bhagavan Sri Sathya Sai Baba: This is how it is usually understood and practiced by many. But, truly speaking it is not so. In fact; these three are integrated. You find one as being the continuation of the other. You will notice that one leads to the other.

Take for example, sugarcane. You find juice in the sugarcane. Here, there is pulp and juice. This is the state of dualism. Now, you can extract juice separating the pulp from the sugarcane. The juice, though very important and the very essence drawn out of the sugarcane, does not stay long or cannot be preserved for long. This state of obtaining the juice, separating the pulp from the sugarcane is the state of qualified nondualism. This juice is purified, refined and processed into sugar and sugar remains the same forever. This is the state of nondualism. You can make use of sugar in anyway you like.

Question) Anil Kumar: Swami! One cannot escape from the effects of fate or destiny. Things are preordained, and accordingly events happen in our life. This being inevitable, we suffer and face difficulties. Would you please tell us the way out of this?

Bhagavan Sri Sathya Sai Baba: Everything in life is nothing but a reflection of your own thought and deed of your earlier life or lives. You pretend happily to think that none can notice you. But God within you knows full well all your thoughts, feelings and deeds. God is everywhere. You cannot hide anything from Him. One day or other you must face the consequences of your actions. This is the supreme truth.

You think and blame someone else, holding him responsible for your troubles. You are thoroughly mistaken here. Your actions are responsible for both the good and the bad you experience in this life. God is an eternal witness of all human activities. He created this world and gave it to man for his enjoyment, but on one condition that he must face the consequences of his own actions. God is like a postman. He is least bothered about the contents of the letters that he hands over to people. It is all a matter of relationship that exists between you and the one who writes you a letter. God is not concerned in any other way about the matter. Well, you receive a wedding card, you don’t pay complements to the postman, do you? If you receive a threatening letter from someone, you don’t blame the postman either. The postman is merely an instrument in the process of delivering letters. But prayer does help you to withstand tensions and problems with courage. Intense prayer, deep devotion, strong faith, sincere repentance, constant yearning and supreme love for God can alter the sequence of events in life. They can make even God reverse His own will. Take for example, the life of Markandeya. Fate granted him only sixteen years of life. But his devotion to Lord Siva was so intense that He made him immortal. God had to review and revise His own master plan in response to the prayers of Markandeya.

Take another example. There is a prisoner punished according to the laws of the penal code. During the period of imprisonment, if the character and conduct of the prisoner are found to be good and if he follows all the rules, regulations, and code of discipline imposed by the jail authorities, there is scope for the reduction of his jail term. There is another point you should note. Suppose the appeal of a person in a criminal case is lost in all the courts from the district level to the High Court even the Supreme Court, and when punishment like death sentence or life imprisonment becomes imminent and inevitable, the President of India can still order his release from jail on grounds of mercy and for special reasons. Similarly, though you are bound to suffer and destined to face difficulties as a result of your past actions, God in response to your sincere prayer and repentance will change the course of your life and save you from your suffering. God confers special grace on you being pleased with your single-minded devotion to Him.

Question) Anil Kumar: Swami! Bhagavadgita wants us to give up the fruits of our actions, karmaphalaparityaga, both good and bad. Since we do good rarely, there is very little or none to offer you as the fruits of our good actions. We feel that it is not proper to offer evil or bad to you. What is to be done?

Bhagavan Sri Sathya Sai Baba: You have to surrender both good and bad to God. Never get yourself attached to the results of your actions, be they good or bad. God is beyond these two opposites as He is nondual. Any water, pure or impure when mixed with Ganga, you will notice, does not affect the sanctity of Ganga. The sanctity never diminishes. Similarly, whatever you put into the fire gets burnt. The fire is in no way affected or polluted by those things that are put into it. Hence, if you offer both good and bad to God, ultimately you will be benefited.

A small example. Suppose you have a five hundred rupee currency note in your pocket, and you need to go out on some business and return later. You will be very careful to see that you do not lose it. You keep your hand on the pocket if you go to a cafeteria for a cup of coffee so that no one will pick your pocket. Even in a theatre, you will be vigilant. But on the other hand, if you deposit that money in the bank, it will be credited to your account and it will be safe. Then, you don’t need to bother about it further. So also, if you surrender all the good you have done to God without attaching any value to the results, what happens is that you will be humble and simple. Here you do not take the credit. You thank God. You are full of thankfulness and gratitude to God. But if you own and claim the results of all your good and meritorious deeds, you will feel that you are the doer, so much so you will become proud and egoistic. Hence, you should surrender the reward of your good actions to God.

Then how about the evil or bad to be offered to God? You may feel that it is not proper to do so. Yet, you will notice that it will help you finally. A small example for you in this matter. Suppose you have with you a spoiled, dirty and halftorn five hundred rupee note. You don’t throw it away as it is a valuable currency note. But you have not been able to use it. No one will accept that note. You are not in a position to buy anything. So, you can neither throw it away nor use it. But, if you deposit the very same currency note in the Reserve Bank, they accept it and give you a brand new note. One thing is very necessary. The number on the currency note should be very clear for them to accept and give you a good note. Similarly, the currency note of your deeds and consequences of your bad action, if offered to God, He will see the ‘number’ of ‘devotion’ on the note and give you in turn the good note or transform you. God is the Reserve Bank. Only God can receive your evil tendencies and misdeeds and transform them into good ones and give them back to you. Hence, both good and bad must be offered to God for your own ultimate benefit.

Question) Anil Kumar: Swami! All the experiences, which are dual, are obtained due to our mind. Swami says ‘Mind is a mad monkey.’ Pleasure and pain are both due to our mind. How are we to kill the mind (manonasanam), annihilate it?

Bhagavan Sri Sathya Sai Baba: The mind never makes you suffer; it all depends upon the way you use it. It is everywhere. It takes the form of that into which it gets. It is deathless. So, it is said that the mind is the world, manomulamidam jagat. Therefore, annihilation of the mind, manonasanam is not correct. What you should desire is the merger of the mind with the divine, manolaya .

Just as the river merges in the mighty ocean, the mind should also merge in the Self. The mind surrendered to God becomes Ramadas, servant of Rama. But the mind full of desires is a slave to the organs, kamadas.

The mind should not be allowed to be lured by what we call in Telugu balimi, strength, kalimi, wealth and celimi, friendship. It should be filled with divine thoughts so that it may become one with God.

Question) Anil Kumar: Swami! Are there any who attained tadatmya with God? We hear that total identification with God is the highest step in spirituality.

Bhagavan Sri Sathya Sai Baba: Yes. There are many who experienced that state of total identification with God. In fact, a devotee should aim at it. There was a Westerner by name, Hen, who was very intelligent. The famous scientist, Darwin, was his guru. He started seeing his guru by contemplating on him continuously. Darwin concentrated his vision on a star and experienced certain vibrations. His student also reached that state.

You also must have heard of Sri Ramakrishna Paramahamsa. At one time, while worshipping Lord Sri Rama, he considered himself Hanuman. It is reported that he developed a short tail during that time.

You also find another illustration in the great epic Ramayana. Bharata wanted Rama to come back to Ayodhya and rule the kingdom. He pleaded with him repeatedly. But, Rama refused to return, since he had decided and vowed to follow the command of his father and follow dharma in toto. Bharata left the place, after Rama promised that he would return immediately after the period of exile. The period was almost over and Bharata was expecting Rama to return at the appointed hour. Unable to bear the anguish at seeing no sign of Rama’s arrival, Bharata got ready a funeral pyre and was prepared to jump into it ready for self-immolation. In the meantime, Rama had sent Hanuman in advance with a message to Bharata in order to avert this situation and to inform Bharata of his arrival as he had promised before. Hanuman immediately dashed off to Nandigrama where Bharata was staying. As Hanuman was just landing, he noticed the scene there. Bharata was circumambulating the pyre into which he was about to jump and burn himself. Hanuman thought, “How is it that Rama is here? Why is Rama circumambulating the pyre?” Evidently, it means that Bharata looked exactly like Rama due to his constant meditation on him. This left even Hanuman confused. This is the meaning of what the Veda says, “Brahmavid brahmaiva bhavati”: Constant awareness of Brahman makes you Brahman.

Towards the end of the Ramayana, after he had killed Ravana, Rama was returning to Ayodhya along with his consort Sita and Lakshmana in a chariot. Bharata himself was driving the chariot. As the chariot was approaching the outskirts of Ayodhya, the inhabitants were eager to receive Rama, Sita and Lakshmana with garlands. Here again, the people were confused since Bharata, holding the reins of the chariot, looked exactly like Rama. When the people were about to garland Bharata mistaking him for Lord Rama, Bharata had to silently and softly point out to Rama with his folded hands as to who should be garlanded. This is again an instance of total identification, tadatmya .

Here is another example. You must have heard of Swami Samartha Ramadas, the preceptor of emperor Sivaji. Like Bharata, Swami Samartha Ramadas also looked for some time exactly like Lord Rama in his form as well as in his manner of walking with the bow and arrow on his shoulders. People, watching this, were amazed, and one of them asked him, “If you are really Lord Rama, can you shoot the bird sitting over there on a branch located on the top of that distant tree?” Ramadas killed the bird with an arrow. It fell on the ground. Someone said then, “You have killed the bird for no reason. It did no harm to you. Rama, known for compassion, never kills anyone without a valid reason. Can you revive it now?” Then, the Swami collected the dead bird with both his hands and lifted it. He prayed for its life. Lo and behold! The wings started to flutter. The bird moved slowly and finally flew away. All present there joined in a chorus shouting in praise of the Swami, “Jai! Samartha Ramadas Ki Jai,” Our praises to Swami Samartha Ramadas! This is an instance of total identification with God.

Question) Anil Kumar: Swami! You are referring to anubhavajnanam, practical knowledge. We think we know many things. Is this not wisdom?

Bhagavan Sri Sathya Sai Baba: Certainly not! The pity is that you do not realise that you do not know. You know very little and what you know is at best negligible. But you think you know everything. What you study is very little and it is a big mistake if you think that you know everything. It is foolish too. There is a lot to be known. What you know is but a fragment, and it is not total knowledge.

Now, look! What is this? This, as you see, is a handkerchief. (At this point, Swami, kept the handkerchief in his grip and held it in such a way that only a bit could be seen outside his fist.) Now, what is this? This is only a piece of cloth. It is not the whole kerchief. (Then Swami spread the kerchief and held it in His hands). Now, what is this? You will say, “It is a kerchief”. Seeing only a bit, you cannot call it a handkerchief. So also, acquiring a little knowledge, you can hardly claim to have attained total knowledge. This is a mistake the educated commit in this modern age. They know a little and claim to know everything. Complete or total knowledge is awareness, and not knowledge of a bit or a fragment. This you should remember. Go in for the whole. Be aware!

Question) Anil Kumar: Swami! When does a devotee get total experience?

Bhagavan Sri Sathya Sai Baba: Bhakti finds its fulfilment in mukti. Till then, we can’t say that a devotee has got total experience. Total experience is purnan ubhavam, advaitanandam, a state of nondual bliss, brahmanandam, Supreme bliss, and nityanandam, eternal bliss. A simple example, A river flows incessantly. There may be a number of obstacles in its way. Yet, the river flows on taking different turns. It overcomes the obstacles and proceeds forward. How long and how far? It must reach the ocean and merge in it. The ocean does not permit the merger so easily. It drives away the river or pushes it out. Still the river does not give up its attempt. Finally, as the ocean tides rise the river merges. When layam, sayujyam, merger of the two takes place, there the river finds visranti and prasanti, rest and peace.

Similar is the relationship between a devotee and God. The flow of devotion leading to merging in God is sadhana. The river merging in the ocean is the merger of the individual jiva with brahman, which is known as jiva brahmaikyata; a state of perfect merging or unison of jivatma and paramatma or jiva and brahman.

Upanishad means the “inner” or “mystic teaching”. The term Upanishad is derived from “upa” (near), “ni” (down) and “shad” (to sit), i.e., sitting down near. Groups of pupils sit near the teacher to learn from him/her the secret doctrine. In the quietude of the forest hermitages the Upanishadic thinkers pondered on the problems of deepest concerns and communicated their knowledge to fit pupils near them. The most well known Upanishads are: Aitareya, Brihadaranyaka, Taittiriya, Chandogya, Kena, Isa, Svetasvatara, Katha, Mundaka, Mandukya, Prasna, Kausitaki, Maitrayani, Muktika and Shakta. The Satyopanishad is the Upanishad of Truth (Sathya) but more specifically the Truth as revealed by Bhagavan Sri Sathya Sai Baba. Anil Kumar questions the illustrious Guru and provides us with Sathya Sai Baba’s answers to ponder, ruminate and derive ananda.

With Love Man is God – Sharon Sandweiss Speech

With Love Man is God – Sharon Sandweiss Speech

Ms. Sharon Sandweiss (wife of Dr. Samuel Sandweiss) was blessed to have an opportunity to speak in the Divine Presence on the occasion of Ladies’ Day 2009. In a gesture that is normal for any speaker, Sharon, upon coming to the podium, went upto Bhagawan seeking Divine blessings and in that moment of bliss missed out offering the Rose that was meant for Bhagawan. After reaching the mike, upon realizing her “folly”, she rushed back to Bhagawan with an apologetic smile, presenting the rose and what followed was a stream of unsullied love for the Divine. She spoke about Him and His Love sharing glimpses from His conversations with the Sandweiss family in some of the interviews.

Sharon Sandweiss: With deep humility and love I offer pranams at the holy feet of our beloved Sai Baba.

Respected elders, brothers and sisters, and dear students,

I am honored and deeply humbled to stand before you today. I offer my heartfelt gratitude to Sai Baba for His loving compassion.

Thank You, Baba, for Your love. Thank You for this festive, sacred, and meaningful day when we celebrate the sanctity of motherhood and the courage, compassion and amazing capabilities of women.

I PRAY THAT YOUR DIVINE LOVE COMES THROUGH MY WORDS.

Recently, my husband and I tried to express our gratitude. “Baba, You are always serving others. How can we help You?” Baba smiled and said, “I don’t need your help. You help your husband, and he helps you. You’re one. AND I HELP EVERYONE.” “But Baba,” we cried. “We love You so much!” Baba responded, “And I love you more!”

How can one understand this Divine Love?

This DIVINE LOVE is irresistible. It has brought us here from nearly every country and religion in the world. We all love our country, our sacred books, our family customs and special spices. Yet, we hunger for the same thing: We all want peace. We all want to love and be loved.

Once, my husband and I shared an interview with a large group. Baba started asking, “Where are you from?” The answer, “Russia.” He went around the room, asking everyone. Then He playfully asked me, “Are you from Russia too?” I answered, “No Baba”–but then I remembered, “Oh—But my grandparents were from Russia.” Baba smiled lovingly, and said, “See the Connection. ALL are connected. All are One.”

At first Glance, Russia and America seem very distant. Yet, the distance shrinks when compared to the vastness of space. We all inhabit MOTHER EARTH. We share the mighty mountains and great oceans. We are responsible to each other. When a factory belches toxic air, we all suffer everywhere. But when we offer love and work for the good of all in ONE UNITED VOICE, we can hear the UNIVERSE rejoice!

Thirty-seven years ago I was like many others. I worried about life and I worried about death, I worried about our children, and I worried about our pets. I smiled on the outside; but inside I was a sad and fearful soul facing a universe that seemed meaningless.

Fortunately, I married Samuel, who was constantly searching for meaning. In 1972 Sam went to India in search of God, and returned a month later transformed. He exclaimed, “God is on earth in the form of Sai Baba, You are God, I am God. Everything is God! Now our lives will change forever.” What was he talking about? Who was Sai Baba? What would happen to us? I was confused and scared.

WE have to remember that this was in 1972, in the ‘Dark Ages’ before the internet. Today we click a button and instantly connect with our wonderful Radio Sai to hear Baba’s words. But in 1972, it wasn’t easy to find information about Sai Baba, especially in the West.

I watched Samuel closely after that first trip. He was truly transformed–Happier, Calmer, more Peaceful, more Patient, and best of all, he became more Loving!! (Of course, he was always a loving person. He just became MORE loving.)

I was amazed. Can a person change so quickly? I, too, wanted peace. I, too, wanted faith! Within a few months I was on a plane to India with my husband. Baba had spared me a life of despair. He has brought Sanctity and Joy to our family life.

Sai Baba is a living presence in our life. He knows and loves each one of us. He lives in our heart as love, and love is all that’s lasting!
My husband and I were thrilled to tell our daughters—you’re not just the body. —You’re Divinity Itself. You’re pure love. Be Bold, Brave- like lions-and Unafraid, Follow your Conscience, think Sacred Thoughts, do Good Deeds, seek Good Company; You may stumble & fall, but problems are your teacher. Your loving Sai is by your side. Speak to Him—He’s in your heart as love!

Telling our children is not enough; they’re quick to see hypocrisy! We must become the example and show unity in thought, word, and deed. How can we tell our children to speak sweetly, if we’re shouting at our spouse? We must practice and refine, until we sparkle and shine. Following is a brief example of this truth.

When my husband returned from India, he immediately became a vegetarian!! This was unusual in America, where people think a meal without meat is incomplete! At first I was offended —he was refusing my cooking. But within a month or two, I suddenly realized that I was eating an animal, and I immediately became a vegetarian!

But how could we force our 4 young daughters to make such a radical change? Baba says that He is the Source, not the Force. So we told the girls that we would no longer have meat in the house, but that they could eat it outside the home.

But one day our twin daughters, who were about 7 years old, said to us, “Mommy—Daddy–we love animals too much. We don’t want to EAT them!” Their younger sisters chimed in “We too—we don’t want to eat animals either!!”Imagine-7 years old, and they had the PURITY to know that all life is sacred.

THIS small example illustrates several points: First, when we become the example, others will follow.
Secondly, WE ALL hold the TRUTH within us, and it is our duty as parents and teachers to help children manifest this TRUTH.
The third point is that secular life is not separate from spiritual life. When all acts are infused with love, EVERYTHING becomes sacred, including eating habits.

We worry about the State of the World. We want our children to be safe and happy, yet we see greed and disharmony everywhere.

YEARS AGO, we brought our concerns to Sai Baba: “Baba, The world is in trouble.”

Baba responded, “NO, THE WORLD IS GOOD; THE MIND OF MAN IS THE PROBLEM.”

“Baba, What should we do about schools?”

Baba answered, “The schools are the same. You must speak with your children; find out what they’re thinking. You don’t always know what is on their mind.”

Baba was reminding us of importance of good communication, respectful communication. Baba says, “First listen, try to understand, then adjust, or compromise, so as to achieve UNITY.”

As Baba spoke, I had a sudden thought–Where would the world be without the presence of God…

Baba interrupted my thought, and in a strong and serious voice, He said, ‘YES, IF IT WERE NOT FOR ME, EVERYTHING WOULD BE LOST!”

My husband and I shuddered at the urgency in His words—

GOD HIMSELF HAS COME TO SAVE US FROM OURSELVES!

Many years I asked Baba, “Can we do more?”

He responded, “Yes, I will give you the POWER, the STRENGTH, and the BLESSINGS to do more.”

He later said, “HOME AND FAMILY.”

Today, on Ladies’ Day, we affirm that family life is the foundation of life! When there is HARMONY, PEACE, and MUTUAL LOVE in our Family, God is present and the world is HAPPY!

We are ALL members of one Family— OUR ONE DIVINE FAMILY

When we serve our family with love, we SANCTIFY our lives.

When we uphold Justice, we JUSTIFY our lives

When we support the suffering women in the world, we DIGNIFY our lives.

When we preserve Mother Earth, we PURIFY our lives

And when we offer all to God, we GLORIFY our lives.

TODAY is a happy day.

TODAY we are DANCING IN ECSTASY PRAISING GOD’S GLORY

TODAY we pray together, “BABA-KEEP US CLOSE. DON’T EVER LET US GO! Grant us the POWER, the STRENGTH, and the BLESSINGS to earn your grace, and become Your Bliss.”

WE LOVE YOU.

Thank you, and Sai Ram.

Reference

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 11

Sathya Sai Baba

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 11
Anil Kumar Kamaraju Questions Bhagavan Sri Sathya Sai Baba

Question) Anil Kumar: Swami! Now it is clear that cittasuddhi is lacking in us due to our bad thoughts and bad deeds. We have certain weaknesses, lapses, bad qualities and thoughts. As you have said unless we get over them, cittasuddhi cannot be attained. The mind gets polluted very often. How is one to control bad qualities?

Bhagavan Sri Sathya Sai Baba: It all depends upon your determination and your understanding of the intensity and the gravity of the problem. It needs an honest and sincere attempt on your part.

A small example. You are moving freely without any hesitation and fear in this room. There lies a rope in one corner. But, if you come to know that it is not a rope as you have been thinking it to be, but a snake, would you move freely in that room any longer? You know that it is dangerous to be anywhere near a poisonous snake. You know that you will die if that snake bites you and so you keep off from that place. Similarly, when you are aware of the danger or harm you will be put to, you will definitely stop your misdeeds.

You keep on holding the rope until you come to know that it is not a rope but a snake. You drop it down immediately because of the fear of death. So long as you think that these bad thoughts and evil deeds make you happy, you continue to be in the same frame of mind. But, when you know that they are dangerous, you will not hanker after them. Therefore, first of all, you must identify your own bad qualities and then give them up gradually one after another until you are perfect.

It is also strange to notice that some seekers undergo rigorous discipline for a set period of time during which they lead a perfect life without any trace of a bad quality. But after that avowed period of discipline they resume their previous bad habits with redoubled vigour. This is a big mistake. That which holds you for some time is artificial. Here withdrawal from bad habits is not due to the realisation of the evil effects.

Here is an example. You see the ceiling fan rotating there. Now, if you switch it off it will not stop rotating immediately. It stops slowly. The three blades slowly stop moving. The fan does not stop rotating immediately. Therefore, in full knowledge of the possible harm and the evil effects, you should give up your bad habits slowly.

Question) Anil Kumar: Swami! Pranayama, breath control, some say, is important on the spiritual path. Would you please tell us about it?

Bhagavan Sri Sathya Sai Baba: Pranayama, breath control, has to be undertaken in an exact and perfect way under the care and guidance of a Guru. It leads to danger if it is done imperfectly and irregularly.

There are chiefly three steps in pranayama or breathing exercise. The first one is purakam, inhalation. The second is holding the breath or the air breathed in. This is called kumbhakam, retention. The third stage is exhalation or recakam. The important, point here is that, the time taken during all these three stages must be equal. It means that the time taken for purakam must be the same as for kumbhakam. Similarly, the time taken for kumbhakam must be the same as for recakam.

In the human body there are shadcakras, six life sustaining points on the vertebral column. The lowest is called muladhara cakra, fundamental, primordial life sustaining point at the bottom. In pranayama, during the second step, kumbhakam, holding the breath, kundalini starts moving upward being restless due to the lack of supply of air across the sadcakras. On the top lies sahasrara cakra, head region. There exists a jyoti, divine light surrounded by dalas, petals. The sahasrara cakra is like a thousand petalled lotus flower. The petals touch the central jyoti when one has asura sampatti, demonic qualities. If one has daivi sampatti, divine qualities the jyoti starts touching the petals. Thus, kundalini affects the human body during this course of sadhana. A living being taking many breaths per day is short lived. A dog takes many breaths. So, its life span is short. Snakes and mongooses take a few breaths per day. They live long. The breathing exercise has an influence on the life span.

Question) Anil Kumar: Swami! It is said that we carry with us certain traits, vasanas of the past life. Is that true and how does it happen?

Bhagavan Sri Sathya Sai Baba: Certainly so! Just as in accounts the balance is brought forward from the previous page to the next page, the traits of the previous life are brought forward to the present.

When you light an incense stick or an agarbatti or camphor, don’t you get the fragrance all over this room? When you have a fragrant flower, does it not spread its fragrance? Similarly, bad odour or foul smell also spreads. So also, the characteristics of the past lives are brought forward to subsequent lives.

Question) Bhagawan! How is it that we have vasanas, traits of the past life? We are born, we grow and die. The body is bound to weaken, wither, die and decay. How then are our features brought forward to the next life?

Bhagavan Sri Sathya Sai Baba: It is certain that the features of the past life are carried to the next life. You can call them vasanas or samskaras or the qualities of the past life. People with good samskaras will spend their time in a sacred way by participating in satsang, good company, bhajan, singing His glory, entertaining sadalocana, good thoughts, and satkarma, good deeds, and good discussion. On the other hand, people with bad samskaras make their lifetime unholy by indulging in duskarma, misdeeds, entertaining durbhavana, bad thoughts and asatya, speaking falsehood. As you have said, it is true that the body weakens, withers, dies and decays, but the samskaras don’t die. They follow you to the next life.

A simple illustration will make this subject clearer to you. Suppose your hand was injured. You got it treated, and for some time you put a bandage also over and around the injured part. The hand was healed completely after some time. But in that part of your hand where the injury took place, a scar or a mark is left, and it remains till now as well. Similarly, the body may die. But the vasanas remain as a spot in the next life.

Question) Anil Kumar: Swami! Three gunas or attributes such as rajas, tamas and sattva are said to bind man. Does a sattvika quality also bind man? Is that also a bondage?

Bhagavan Sri Sathya Sai Baba: These three attributes only bind man. Your life is conditioned by them. All your deeds and expressions are governed by them. They monitor your conduct and behaviour. Even sattvika qualities also chain you.

For example, you are confined with an iron chain. Is that not bondage? You may be confined with a silver chain. It is also bondage. It may be now a gold chain this time that binds you. Is it not bondage? After all, the three chains differ only in the composition of the metal. After all, each is a chain and nothing more though its value may differ from that of the other. Thus, the attributes bind or limit you.

Here the iron chain is compared to that of ‘tamas’, dullness or inertia. The silver chain is like the ‘rajasika’ quality, active, energetic, passionate, and the gold chain is like the ’sattvika’ nature, pure, steady; good. But divinity is beyond these three ‘gunas’. It is, in fact, attributeless.

Question) Anil Kumar: Swami! We have many qualities tamasika, rajasika and sattvika Do they change at any time? How are we to ennoble ourselves? Sometimes these attributes may be responsible for conflicts with our colleagues in the office. What is to be done under these circumstances? Kindly give us a solution to this problem that we encounter everyday?

Bhagavan Sri Sathya Sai Baba: The whole world revolves round these three attributes tamasika, rajasika and sattvika. Every individual has these three attributes working like the three blades of a fan. But in a person, the quality which dominates the other two decides his nature, his total personality, nay, his very destiny as a whole.

He is a pious man whose sattvika quality dominates his rajasika and tamasika qualities. He is an emotional, passionate, active man if his rajasika quality dominates his sattvika and tamasika qualities. He is a dull, inactive and passive man if he is dominated by the tamasika nature. Thus, everyone has these three attributes.

For instance, in an eyeball don’t you see all the three colours, white, red, and black. They symbolise these trigunas or traits. Watch the sunrise. You will notice three colours red, white and black indicating trigunas or the three attributes. However, you should note one important point. Gunas have no independent existence. Divinity makes them functional. But the gunas are not to be found in the divine as God is gunatita, beyond attributes.

Gunas are transformable. For instance, you can get over tamasika quality by karma, action. Karma transforms tamasika quality into rajasika activity. Rajasika nature is dual. It may give you success or failure, profit or loss, praise or blame, etc. Man has to perform karma. In fact there is no one who does not take any action. You may lie on a bed sleeping, yet your heart beats, blood circulates and the nervous system and pulmonary system work. Don’t they? Does it not amount to action?

By doing selfless actions, offering all the fruits of action to God, serving God in everyone and by realising indwelling divinity, one can develop anubhavajnana, practical wisdom or experience based wisdom. At that stage, a rajasika person becomes a sattvika person. Therefore, karma is important karmanubandhini manus yaloke , human society is bound by action. Your very life is gifted to do karma. Thus, janma, birth and karma, actions are interrelated. In fact, one should salute respectfully the action he does. Tasmai namah karman e, my salutations to the action given or assigned to me. Therefore, a tamasika nature can be converted into rajasika by volitional action, which can be further transformed into sattvika by bhakti, and jnana, devotion and awareness. This is sadhana or spiritual practice.

By atmavicara, self enquiry you can improve and change your nature. When any lower or animal qualities like wavering of the mind, excessive sleep, gluttony, crop up immediately say to yourself at least ten times. “I am a man, I am not an animal.” Then, you will be able to get over them. Do your duty sincerely. Don’t be pompous. Don’t show off nor do any stunt. Always be sure that God notices everything that you do, though others may not. Do your duty with love.

Duty with love is Desirable.
Duty without love is Deplorable,
Love without duty is Divine.

If you offer all your work and the fruits thereof to God, your work will be transformed into worship.

You may not agree with your colleagues in your office. Your temperament may be incompatible with theirs, sometimes leading to controversies and in­fights and you may, as a result, lose your peace of mind. So, don’t have too close a relationship with too many people. Say “hello, hello” to everyone, ‘how are you’ to all those you meet and end with ‘goodbye’. That’s all and nothing more.

Today, there is no real social service. Everything is either slow service or show service. You should have a feeling that what you do is not for anybody but for your own satisfaction and happiness. Whatever you do, do it for the satisfaction of your conscience. You shouldn’t do anything for praise or appreciation by others. Your conscience is God. Know that character is most important and you should never compromise on this score. What is always necessary for success in life is cooperation. But nowadays, we find only operation.

By joining good company satsang, listening to the teachings of great masters and seers and above all with God’s grace, you can change your attitudes and mentality. By Buddha’s teaching the cruel Angulimala and by Narada’s instructions Ratnakara (who became sage Valmiki later) were transformed. Visvamitra who was a Rajarshi, a sage among kings became a Brahmarshi, a sage ever immersed in Brahman by the direction of Vasishtha. Visvamitra thus became the mitra, friend of the visva, universe.

Arjuna, on one occasion dropped his bow and arrows in the battlefield. He became tamasika (dull, passive, weak) and even reluctant to engage in a war for which he stood in the battlefield. He forgot all the vows he had taken and the atrocities the Kauravas committed. It was at that time that Krishna induced rajasika quality into Arjuna’s mind preparing him for the war of Kurukshetra with renewed zeal.

Emperor Janaka who became a rajarshi due to the teachings of Sage Yajnavalkya renounced everything and became a perfect jnani, one known for spiritual wisdom.

Therefore, by intense sadhana, tamas can be converted into rajas, and rajas into sattva. In so doing an aspirant, becomes a recipient of God’s grace and ultimately a seeker of nirvana (liberation).

Question) Anil Kumar: Swami! We hear of purusarthas, the four goals of life. How are we to achieve them?

Bhagavan Sri Sathya Sai Baba: I tell my students quite often about the four ‘F’s’. The first ‘F’ is ‘Follow the master’. Dharma, righteousness, is your master. Follow dharma at all times. All your actions must be approved by dharma, the ideal norms of life. If you hold on to dharma throughout, the very same dharma will protect you, dharmo raks ati raks itah. Manava, being human, should follow the dharma of a human being, manavadharma, and never that of a demon danavadharma.

The second ‘F’ is ‘Face the devil’. What is the devil here? While dharma is the master, artha, wealth or money, is the devil. Most people struggle a lot for money. They resort to all sorts of tactics, do unrighteous unjustified, and wrong deeds only for money. You think that the world goes by money, dhanamulamidam jagat. No, the world relies on dharma, dharmamulamidam jagat. One should earn money righteously and not unrighteously.

The third ‘F’ is ‘Fight to the end’. What is the enemy you should fight till the end? It is kama, desire. Until the last desire too vanishes, you should continue to fight.

Once Sage Dakshinamurthy happened to walk along the shore of a sea. He noticed the rising waves pushing a small blade of grass, towards the shore. He felt bad. After all, it was a tiny grass blade and the mighty sea sent forth its mounting waves to push it away on to the shore. “How arrogant is the sea not to tolerate even a grass blade!” thought the sage within himself. Then the Sea God, Samudra, appeared before the sage with folded hands and said very humbly, “Oh! Great sage! I am not at fault: Do not blame me and call me arrogant. I am not arrogant. I cannot afford to have a single, simple blemish. I do not want a blemish, not even a blade of grass in me. So my waves pushed it away to the shore and not out of any hatred or enmity”. This is what ‘fight to the end’ means.

Then the fourth ‘F’ is ‘Finish the game’. What is the game? It is the game of life. When does the game of life finish? It finishes with the attainment of moksha. So moksha is the final goal of the four objectives of life.

Here you should remember one important point. Of the four purusarthas, dharma is ‘Follow the master’, artha is ‘Face the devil’, kama is ‘Fight to the end’ and moksha is ‘Finish the game’. The first one is dharma and the fourth is moksha, with the second artha and the third kama in between. It implies that artha should be earned with dharma: Then kama should be used only to attain the fourth goal of life moksha.. So, the four ‘F’s’ stand for these purusarthas of life. But now, I tell you there is another purusartha, the fifth one which is the supreme goal of life. That is ‘Love’.

Love is God,
God is Love, hence,
Live in Love.

There is nothing that you cannot achieve without love.

Question) Anil Kumar: Swami! What is it that we should have in order to deserve your prapti?

Bhagavan Sri Sathya Sai Baba: Your interest is the most important thing. With this you can achieve anything in life. When you have trust in a particular matter or a subject or a person, you are said to have interest in that matter or that subject or that person. Since you have immense interest in Swami, you run fast and occupy the front rows close to my feet. Isn’t it so? During the morning time, in silence you wait anxiously for Swami, and that is why even the slightest sounds such as the sound of closing the door of Swami’s car makes you think and alerts you that Swami is coming towards you. Whosoever comes to the scene at that time is expected to convey some message of Swami’s arrival. What is the reason? This is all due to your interest in Swami. If you have no interest in Swami, you don’t notice His presence even if He stands in front of you.

Question) Anil Kumar: Swami! What is illusion, maya? Kindly explain.

Bhagavan Sri Sathya Sai Baba: There is no illusion whatsoever. What exists is only brahman, the cosmic soul. The so-called illusion or maya is only your imagination. There is only Brahman. Nothing more! The body attachment is illusion, maya or bhrama.

A simple example. Here is a huge tree under which you see its shadow, don’t you? The branches and the leaves are the cause of the shade. As the sunlight falls on the tree you see the shade beneath the tree. Here you have to know one important point. There is nothing like shade above the tree or on the top of the tree. It means there is no shade in sunlight. Why is it so? The branches and the leaves of the tree are responsible for the shade below. Sunlight is brahman, tree is life and the branches and leaves are attachments and desires. They are responsible for the shade of maya or illusion. Shade is out of question when there are no leaves and branches. So, there is no illusion or maya as such. It is the fallacy of your imagination.

Question) Anil Kumar: Swami! How are we to get over maya or illusion?

Bhagavan Sri Sathya Sai Baba: There is no maya. It is your own creation. How is it then you want to get rid of that which does not exist at all?

In the night time, seeing a rope, you mistake it for a serpent and you are very much fearstricken. Later on, enquiry reveals that it is only a rope and not a serpent. What you should know here are two points. Neither the snake disappears nor does the rope come especially to give you relief. All along, it has been a rope only. You are the only one who is mistaken by taking a rope for a serpent. So also, the reality is brahman or atma and the rest is bhrama, or illusion or imagination.

Upanishad means the “inner” or “mystic teaching”. The term Upanishad is derived from “upa” (near), “ni” (down) and “shad” (to sit), i.e., sitting down near. Groups of pupils sit near the teacher to learn from him/her the secret doctrine. In the quietude of the forest hermitages the Upanishadic thinkers pondered on the problems of deepest concerns and communicated their knowledge to fit pupils near them. The most well known Upanishads are: Aitareya, Brihadaranyaka, Taittiriya, Chandogya, Kena, Isa, Svetasvatara, Katha, Mundaka, Mandukya, Prasna, Kausitaki, Maitrayani, Muktika and Shakta. The Satyopanishad is the Upanishad of Truth (Sathya) but more specifically the Truth as revealed by Bhagavan Sri Sathya Sai Baba. Anil Kumar questions the illustrious Guru and provides us with Sathya Sai Baba’s answers to ponder, ruminate and derive ananda.

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 10

Sathya Sai Baba

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 10
Anil Kumar Kamaraju Questions Bhagavan Sri Sathya Sai Baba

Question) Anil Kumar: Swami! In this Age of Kali, devotion, faith and steadfastness are on the decline. Not only this, we often find people making fun of devotees and leading a life opposed to religious norms. This is a very sad state of affairs. What do you want us to do in these circumstances?

Bhagavan Sri Sathya Sai Baba: First of all, correct yourself. Rectify your own defects and mistakes. When you are not flawless and idealistic you have no right to blame anybody and point out the mistakes of others. So, see that your own faith is strong, deep and unflinching.

In Andhradesa there lived three Rajus, kings in their own field of activity: the king of poetry, Goparaju, the king of devotion, Tyagaraju, the king of sublime lyrical music, Potaraju. Potaraju refused to dedicate his rendering of the great work, the Bhagavatam to the king who promised him immense wealth as a token of his appreciation of the work. But Potaraju or Potana dedicated his work only to Lord Ramachandra.

Goparaju or Ramadasu (also called Gopanna) spent all the money he had in the treasury for the renovation of the temple of Rama, for which he was severely punished. Tyagaraju considered ramuni sannidhi, proximity to God, more precious than nidhi, money. All these three Rajus followed their chosen paths out of their deep conviction about the supremacy of God. They worked and suffered for their own self­satisfaction and for the satisfaction of their own conscience. They did not bother about the views and opinions of others. They did not yield to temptations of any sort.

Dogs may bark watching an elephant passing by, but the elephant loses nothing. You know the vastness of a sea. Have you not heard the puranas proclaiming that amrta, nectar, and halahala, poison, are produced by the same ocean? Amrta makes you happy while poison is dangerous. Isn’t it so?

Similarly, society is like a vast ocean where you have nectar-like good people and poison-like bad people. Bad people make fun of good people. It doesn’t mean that you should give up your nobility and goodness.

A crane may make fun of a swan. The singing of a cuckoo bird is horrible to the ears of a crow. A koel eats the tender leaves of a mango tree while a crow eats the bitter leaves of a neem tree. Similarly, some in society struggle for worldly, fleeting and sensual pleasures while others make all sincere efforts for God’s grace to enjoy divine bliss. A donkey that carries a bundle of sandalwood on its back doesn’t know the fragrance of the sandalwood. A buffalo doesn’t know the taste of beaten rice. Similarly, divinity is not relished by all and sundry.

If you deny God, it means you are denying yourself. You are not different from God. You are God. Your praise and blame don’t affect God. The good and bad of your own actions come back to you as reaction. The axe cuts the sandalwood tree that has not done any harm to the axe. Because of this evil deed, the axe loses its sharpness for which it is kept in fire and hammered. The sandalwood tree does not subject the axe to any punishment. So it is the action of the axe that comes back as reaction.

Consider another example in this context. When gold is burnt in fire it shines brilliantly. But, as a reaction the goldsmith has to suffer because ash falls into his eyes in the process of burning the gold and his own clothes become dirty due to smoke. Here, the gold burnt and hammered does not punish the goldsmith. His own action punishes him. Similarly, if you accuse or blame or deny God, it will not do anything to Him. But, your action will come back to you as reaction. You punish yourself.

Suppose you throw some dust at the Sun, what happens? It falls in your eyes only. If you switch on an electric fan, you will enjoy the cool breeze. If you don’t switch on the fan, it will not lose anything. It suffers no loss. If you switch on the bulb you’ll get light. But, if you don’t switch on the bulb, the bulb suffers no loss. Therefore, good and bad depend only on you. Just as you can buy any material object in this world with money, similarly with the money of God’s name, you can be blissful. Under a streetlight, you will be able to see all around including the bulb that illumines. Similarly, divinity makes you happy and everybody around you too. So, deepen your faith in God. Experience divine bliss. That’s what you should do.

Fruits can’t protect themselves. It is the tree that protects the fruits it bears. The tree is protected and kept green by its roots. If you supply water and manure to the roots, they protect the tree, which in its turn protects the fruits. Isn’t it so? God is the root of this world. If you surrender to God, everything will be taken care of.

People with worldly thoughts can’t relish divine feelings. A person from the fish market can’t imagine who a jeweller is. A sea has most precious gems at its bottom but the seawater is full of salt. Isn’t it? Similarly, we have people of different temperaments in this world. God is never against anyone. There are none close to or distant from Him. All are alike to Him. You may hold a jasmine flower by either your right hand or left hand. But it smells equally well in either hand. God is that one who is in all.

Question) Anil Kumar: Swami! In spite of a long period of desiring to be devoted to God, devotion somehow does not grow as intense as it should. What is essential to develop devotion of the magnitude and intensity expected of a true devotee?

Bhagavan Sri Sathya Sai Baba: Here it is not time that matters. An iron ball in a pond, however long it might stay there, will never change. It will remain as it is without any change in it. You should know that it is transformation that is important. It is the goal you set for yourself that matters most. Until then, you should pursue your goal not mindful of the time involved.

You know a lamp has a container, a wick, and oil. With a wick kept for long in water, you can never light a lamp even if you use any number of matchsticks. Impossible! What you should do is, take the wick out of water, keep it in sunshine for some time and dry it. Then you will be able to light the wick easily. Here the process of drying the wick in sunlight is renunciation. The procedure of lighting it with a matchstick is sadhana and the light you get thereby is devotion or intense Love for God. The lamp is the human body. The same process is applicable to those who are not devoted, as you have said. The more they are drenched and drowned in worldly life, the farther they are from God, the source of all light; they can never light the lamp of their life. Dry it in the sunshine of detachment so as to be benefited by the light of devotion. Some people in spite of a prolonged period of stay and association are not devoted as much as they should be, for the simple reason: They lack detachment from worldly things. Therefore, intense devotion is not given to everybody.

Question) Anil Kumar: Swami! We beg you to suggest to us a spiritual path that can be followed in the present circumstances. The situation around us seems to be dispiriting. Kindly give us the direction?

Bhagavan Sri Sathya Sai Baba: It is said that man is the most precious among all the living creatures. Therefore, it is imperative on your part to lead your lives in full realisation of the value of life. For example, in the kitchen you make dal to eat for lunch. If salt is added in excess by mistake, the dal loses its taste. It is unfit for consumption any more. After all, the foodstuff, which is digested in three hours or so, is kept aside if it is not tasty. Then how about a long life? Should it not be tasty?

Suppose you are waiting at the bus stand to board the bus that takes you to your office and the bus is delayed. You lose your patience. Then, imagine how you start feeling about this delay. “What! Drivers don’t have a sense of responsibility in this country. Conductors too don’t discharge their duties properly. The Road Transport Corporation is not efficient; the Government seems to be lenient towards them”. A bus is lifeless; it is a vehicle and a means of transport. Man, on the other hand, is the embodiment of awareness: He is active and intelligent. If such a man forgets his human value, and leads life unbecoming of a human being, don’t you know that society will blame him?

Man has 85% of divinity while an animal has only 15% latent in it. It is only a human being who has a chance to realise and experience his divinity. Just as a stone dropped from above falls to the ground due to the unseen gravitational force, the unseen values and virtues should guide man. For this, however, determination is required.

Another example. Here you find a machine. If it is not put to use, it gets rusted. Don’t you think that similar is the case with the human body if it is not used properly? It is because of dust that the machine gets rusted. Is it not? Due to this it loses its power and rusts. Then you keep the machine in a workshop and give it rest. There you repair, test and make it fit for use. Isn’t it so? Now, what should you do? See that the dust of bad thoughts does not get into you. Why? Your faith otherwise begins to shake and becomes unsteady. Take your mind to the workshop of surrender to God for rest. Then, you are the best.

Hence, you should always preserve and maintain human values. In fact, no spiritual path can be practiced with a sense of ego. Since all the methods adopted by you are done with your mind, ego, or ‘I­ness’, you couldn’t progress spiritually till now.

Some begin sadhana, identifying themselves with the body, aham dehosmi. This will never take you to the true spiritual goal. Ravana, Kamsa, Bhasmasura, and others belong to this category. Some expect progress by changing even their faith and religion. It is not matamu, religion, which is to be changed. It is mati, the mind that has got to be changed. You are the embodiment of love. Don’t merely be a lover and narrow down the vistas of love. To feel and experience the same divinity in all living beings is true love.

One day Krishna decided to lead his cows to a nearby forest for grazing. He asked Yasoda to permit him to do so. Then, she said, “My dear son! All along the way to the forest, you find rocks, thorny bushes and stones. Better, you go tomorrow. I will get your footwear ready for you”. Smiling, Krishna said, “Mother! Do I need footwear? Why and what for? Cows don’t have any footwear. Then why footwear for me alone?” Yasoda said, “Look! They are animals. We are human beings. We need chappals.” Krishna responded with a fitting reply, “Mother! You mean to say cows are ordinary simple animals. Do we have as much gratitude as they have? They eat grass and yield milk. The moment they hear any voice they stop grazing and run towards me. Calves even stop sucking milk and come to me. Their skin is useful after their death to make chappals”. Cows are symbols of sacrifice and forbearance. Such noble qualities are very essential for spiritual seekers.

In agriculture, the land is ploughed well, watered and manured, weeds removed, and seeds sown. The human heart is a field. This has to be tilled and watered with love. You have to take the plough of self-enquiry to plough the field of the human heart. You have to raise the fence of discipline. Bad qualities are the weeds that have to be removed totally. Then you can cultivate the crop of bliss. It is enough if you have a small area of fertile land. Why have many acres of barren land?

A small example, you see an orange fruit. It is covered with a green bitter rind or skin. This is ego or pomp. You find hard seeds inside. They are the wicked thoughts and bad actions. Then you find the fibrous soft pulp.This is attachment. In order to have the sweet juice you need to remove the outer bitter skin, the hard seeds and squeeze the soft fibrous pulp. The sweet juice is love that you need. This is the essence, raso vai sah.

You need both the positive and the negative wires for the electric current to flow. The negative may be very powerful. It is powerless without joining the positive. The fan and bulb may be very good and of high voltage. But without power supply they are useless. This current is positive. Divinity is positive. The bulb and the fan are merely negative. All that pertains to the name and form is negative. Your journey on the spiritual path will be successful if only there is love. You have to reform yourself first. This transformation is not taking place today.

You can carve a statue out of a boulder. By removing the husk, you can have the grain. With the vegetables you bring from the market, you can cook well and make good delicious items of food. Difficulties, pain, blame, loss, etc., will help to refine you, improve you, nurture faith and take you to spiritual heights.

You have to face and resolve all problems of life and proceed in your sadhana. Follow your own experience and develop visvasa, faith thereby. Can you breathe svasa, on behalf of anybody? You see with your own eyes, don’t you? The eyes of the other man may be bright and beautiful. You cannot see through his eyes. Can you close your eyes and see through the eyes of somebody else? You have to stand on your own legs and not on anybody else’s.

Question) Anil Kumar: Swami! At times it appears that others may influence and lead us to a total change in our life style, making us ask ourselves the question, ‘Why should not we be like others? For what should we adopt this special type of living?’ I am afraid we may change! What is to be done now?

Bhagavan Sri Sathya Sai Baba: This is not proper and can’t be justified either. In fact, it is your innate weakness that brings about change. If your faith is strong and your value deep-rooted, none can do anything to you. You will not change at any time. But your faith is not strong, and the values you speak about are only superficial.

At any point of time, under any circumstances you should not change your moral and spiritual way of life. If anyone comes to you and says, “There is no God,” what should you say then? Then you reply, “You may deny your God, but what right do you have to deny my God? How can you negate my faith and devotion?” You should never change your convictions.

A boy saw a scorpion that fell into a tank struggling to come out. He went and picked it up. The scorpion stung him. Immediately he dropped it back into the tank. On seeing it struggle there, he picked it up to save it. But it stung him again. The process went on and on. An elderly person watching the whole scene asked him, “Oh boy! Why do you want to save the scorpion when it is stinging you?” He replied, “Sir! The scorpion is teaching me a good lesson. When it is not giving up its own nature of stinging, why should I give up my nature of protecting one struggling for life?” So you should not change your nature.

Maitreyi who felt very sad on hearing the difficulties that the Pandavas were passing through in the forest Kamyavana, started thinking like this: “It is true that noble people suffer! What a lesson does a parrot in a cage teach us! A crow flies freely, but it doesn’t mean that we are prepared to lead the life of a crow rather than that of a parrot in a cage. Will a parrot ever become a crow?” Similarly, we should not change our path

In the army, we have thousands of soldiers. But, the Army Chief is the only one who commands. Captains are always a few while their followers are many. It is they, the few, who train the many. This is possible if you don’t leave your path.

Question) Anil Kumar: Swami! You have complete faith in us. But, our faith in you is wavering: It is not consistently steady and deep. Why is this so?

Bhagavan Sri Sathya Sai Baba: “Eko vasi sarvabh utantar atma” God is in everyone moving about with different names and forms. “Deho devalayah prokto ji vo devas sanatanah” the body is the temple. The individual jiva is none other than Deva, the ancient and eternal, sanatana. It is only one God who has manifested Himself as many. I am present in all of you. Since I know this truth, I have faith in you. But you consider yourself separate from me and so your faith is not strong, deep, and unwavering. In fact, I can change you all by Myself. But I don’t. I want to bring about your transformation through and by you.

Question) Anil Kumar: Swami! We are dissatisfied and unhappy when our desires are not fulfilled. Why should it happen to devotees?

Bhagavan Sri Sathya Sai Baba: First, put a question to yourself. Can you call yourself a devotee if your sense of happiness and gratification depends on your fleeting desires? In fact, ask yourself, if you have followed the command of God, if you have made Him happy with your faith and devotion. When Swami is happy with you, the whole world will be happy with you. When you displease Swami by your conduct, everyone else will be displeased with you. Act according to Swami’s teachings. Everything will then happen in your favour conferring peace and joy on you.

Question) Anil Kumar: Swami! We often hear the word srti. Does this word have any bearing upon the life of the ordinary man? This srti, is it only for scholars? For us, the common people, does it have any relevance?

Bhagavan Sri Sathya Sai Baba: Srti is divine. Mati, mind, is human, worldly, and conditions your progress. Srti guides buddhi, intellect, and furnishes it with fundamental discrimination. Mati functions at the level of the separate individual. In man, three nitis or principles operate: manavaniti , the human code, rajaniti , the political code, and daivaniti, the divine code. Man’s estate and fortune depend on the code he follows. For instance, Bhishmacharya taught rajaniti, principles of kingship, to Dharmaja. On another occasion, following daivaniti, he passed on to Dharmaja the celebrated Visnusahasranama, the thousand names of Vishnu. But, when he led the war as the Commander-in-chief on the side of the Kauravas, he forgot the divine srti, and lost his fundamental discrimination. He followed his mati, mind, which is his own individually. Because of this, he had to lie down on the bed of arrows for so many days.

In contrast, note the role of young Abhimanyu. For that day’s fighting in the Mahabharata war, Drona had designed the military manouvre called Padmavyuha, the lotus maze. The forces of the enemy were spurring Abhimanyu on to take up the challenge. Noticing that the heroic Abhimanyu was getting ready to fight, his mother said, “My son! Your father is not at home now. Your uncle Krishna too is not here. You know your wife is pregnant. It is in these circumstances that you are planning to enter the battlefield. Please desist from this!” Abhimanyu’s response reflects his adherence to rajaniti: “How come, mother, that you din into my ears words of cowardice? When the enemy challenges you to fight, is it consistent with rajaniti to say, ‘no’? Does it accord with the dharma of a Kshatriya warrior? What an insult it would be to my father, the greatest of heroes, Arjuna! Won’t he hang his head down in shame? O Mother! Bless me to return victorious, routing the enemies like the young lion leaping on to the elephant in must!” This indeed, is rajaniti. In this manner, manavaniti takes the cue from the mati, mind, of an individual even as srti , being divine, stimulates the intellect into fundamental discrimination. Thus, Abhimanyu, who behaved the way he did, died heroically. Similarly, in life the good meets with only the good. Evil necessarily encounters only evil. This law never failed.

Question) Anil Kumar: Swami! We hear about pancakosas as the five sheaths, pancapran as, the five vital airs, and pancendriyas, the five organs. Do they cover our spirit, atma? Are they obstacles to atmic bliss? What exactly is their position and role in our body?

Bhagavan Sri Sathya Sai Baba: The whole world is made of five elements: Earth, fire, water, air and space are the five elements. Man is the product of these five elements, besides his temperament. Raga attachment, dvesa, hatred, and bhaya, fear, originate in akas’a, space. Our breathing process, movements like walking or other body movements are due to vayu, wind. Hunger, thirst, sleep are the effects of agni, fire. Phlegm, blood, bile, urine, etc., are the outcome of jala, water. Skin, muscles, bones, nails, hairs, nerves are of prthvi, matter. Therefore, all the five elements are equally distributed in everyone. Then you don’t find any differences among people. No one can be considered superior to any other.

The human body has five sheaths, ‘Pancakosas’. The first one is annamaya kosa, the sheath of food, the second is pranamaya kosa, the sheath of life, and the third is manomaya kosa, the sheath of mind. The fourth is vijnanamaya kosa, the sheath of knowledge and finally anandamaya kosa, the sheath of bliss. One sheath encloses the other. You know rice grains. They are enclosed within husks. Therefore, a rice grain is within the sheath of husk. For the tamarind seed tamarind pulp is the sheath. An embryo is within the sheath of its mother’s womb. Annamaya kosa is a sheath which covers pran amaya kosa . This encloses manomaya kosa sheath of the mind. This covers vijnanamaya kosa , sheath of wisdom, which encloses anandamaya kosa, the sheath of bliss.

Annamaya kosa is the product of food. The body is annamaya kosa. You have all the behavioural tendencies that result from the food you eat. Then, you have pran amaya kosa composed of the five organs of action, the karmendriyas and five life breaths panca pranas (prana, apana, vyana, udana, samana).

Then comes mano maya kosa , mental sheath consisting of five organs of perception, jnanendriyas, and the mind full of thoughts and counterthoughts sankalpa vikalpa. The fourth is vijnanamaya kos’a, the sheath of knowledge, of sound, touch, form, taste and smell (sabda, rupa, sparsa, rasa and gandha) which constitutes the buddhi, intellect.

The innermost sheath is anandamaya kosa. In order to enable yourself to experience this state of bliss, you will have to practice all that you theoretically know and do what you are supposed to. Likewise, you should understand the principle of samatva, equality, and ekatva, unity, and daivatva, experience divinity. This leads you to a state when you will not hate anyone ‘advesta sarva bh utanam’.

Everyone has an equal right to know and experience the atma, self. To attain such an awareness, self-enquiry atmavicara is very necessary. However, an intense and deep desire is essential to know and experience atma. Just like a seed within a fruit, as a copper wire within a plastic covering, butter in milk, sugar in the sugarcane and oil within til, sesame seeds and fire in wood, atma is encased within pancakosas, pancendriyas and pancapranas.

Question) Anil Kumar: Swami! We come across words like manas, mind, buddhi, intellect, citta, consciousness, and ahamkara, egoism. How are we to understand and correlate them? How do they differ from one another? It is our good fortune that Swami explains in simple terms ever so complex.

Bhagavan Sri Sathya Sai Baba: Here is an illustration. Consider a Brahmin. When he conducts ceremonies like weddings, you call him purohit, priest; when he reads out from the almanac at your home the tithi, lunar phase, the varam day of the week, naksatra, star, etc; you call him the pancanga Brahmin; when he prepares food in your home, you call him the brahmin cook.

Another illustration. Your wife addresses you in Telugu as emandi, “Oh, you! Please, Sir!” because, addressing the husband by name is not considered proper. Your child calls you Father and your student addresses you as Sir: But, you are, after all, only one individual, aren’t you! One and the same faculty has different names: manas or mind when engaged in thinking, citta or awareness in a state of equanimity devoid of plans or decisions; buddhi or intellect while exercising discrimination; and ahamkara or egoism when introducing oneself or referring to oneself as ‘I’. All these are one, but named differently according to their function.

What is to be controlled is the mind. When you have that nigraham, control, you obtain God’s anugraham, grace. Once you consider something as evil, do not allow it to enter the mind. The behaviour of trees and animals is regulated by prakrti, Nature. Only man is disobeying the commands of God and has become depraved. There is only one solution.

Another little illustration. Tie up kamadhenu, the wish fulfilling cow, of your body with the pasa, rope of prema, love, to the post called amna, chanting the name of the Lord. That is enough. You gain control over the mind. Then, on the citta, awareness, devoid of the turmoil of thoughts, is imprinted the form of God. Buddhi undertakes fundamental discrimination; the ‘I’ which has been egoistic cognises its own true nature as atma and realises the innermost Self in all beings. This is adhyatmika , spirituality.

Question) Anil Kumar: Swami! You stress cittasuddhi, purification of our heart, but how is one to accomplish it?

Bhagavan Sri Sathya Sai Baba: You are mistaken here. Citta, heart is always pure. So, where is the need for its suddhi, purification? You only pollute it.

Take for example this kerchief. This is white in colour. It becomes dirty as I use it. I give it to a washerman to wash it and bring it back. When he brings it, it looks white and bright as before. It was so before and it is so after a wash, but it was dirty in between due to use. The washerman did not paint the kerchief white. He only removed the dirt. So too like a kerchief, your mind is also pure which becomes impure due to your desires and thoughts. Once you remove the impurities from the mind, it will become pure. So cittasuddhi means exercising control over desires.

Upanishad means the “inner” or “mystic teaching”. The term Upanishad is derived from “upa” (near), “ni” (down) and “shad” (to sit), i.e., sitting down near. Groups of pupils sit near the teacher to learn from him/her the secret doctrine. In the quietude of the forest hermitages the Upanishadic thinkers pondered on the problems of deepest concerns and communicated their knowledge to fit pupils near them. The most well known Upanishads are: Aitareya, Brihadaranyaka, Taittiriya, Chandogya, Kena, Isa, Svetasvatara, Katha, Mundaka, Mandukya, Prasna, Kausitaki, Maitrayani, Kausitaki, Muktika and Shakta. The Satyopanishad is the Upanishad of Truth (Sathya) but more specifically the Truth as revealed by Bhagavan Sri Sathya Sai Baba. Anil Kumar questions the illustrious Guru and provides us with Sathya Sai Baba’s answers to ponder, ruminate and derive ananda.

More fragrant than jasmine

More fragrant than jasmine
By Amjad Ali khan

Every human being’s first teacher is his mother. In fact, the first ‘music’ that a child hears is the mother’s voice. Have we ever thought about the great ladies who raised great artistes? The lives of these brave and timeless women are often a tale of struggle and evolution.

When I look back, I cannot remember a day when my mother was not there for me, watching me practise, play, eat. In whatever financial condition we were back then, life looked beautiful because of her unconditional love. I grew up and moved on, but she remained in the background with her blessings. My mother suffered a lot because of the big joint family of Abba Saheb in Gwalior. She had no say in most family matters and was not treated with love and respect by other members who lived with us.

Recently, I was saddened to hear that Ustad Alla Rakha Khan’s wife, Bawi Begum, who was affectionately called Ammaji, passed away in Mumbai. She was, perhaps, the last of the artistes’ wives who kept the house open for family and friends without, in today’s language, an appointment. With the erratic timings of the profession, such warmth and welcoming can be expected only from a person with unsurpassed love, affection and understanding.

I have had some of the most memorable evenings at Alla Rakha Khan saheb’s residence in Mumbai. It was always great interaction and great food. I pray to the Almighty that her soul rests in peace and the legacy of love and affection that she has left behind stays forever in their home. She blessed the music world with her jewels, Zakir Hussain, Fazal Qureshi and Taufiq Qureshi.

I recall similar stories of the wives of Ustad Bade Ghulam Ali Khan and Ustad Enayet Khan. These ladies gave birth to the finest artistes who represented Indian classical music.

I hope all artistes and their wives give quality time to their children. Artistes need to travel constantly, but it is very important to strike the right balance between professional and family lives.

My wife, Subhalakshmi Khan, deserves the highest praise for handling my life the way she is doing it. She has been the best daughter to her parents, the best wife to me, the best daughter-in-law to my parents and the best mother to my sons, Ayaan and Amaan.

She is in charge of the museum Sarod Ghar and the Haafiz Ali Khan Awards. She has been dealing with art and artistes for years, and has completely dedicated herself to my family. She makes immense effort in maintaining the Ustad Haafiz Ali Memorial Trust.

Subhalakshmi began coordinating and managing my concerts soon after our marriage. Now this includes the management of Amaan’s and Ayaan’s concerts as well. She did not know how to cook at the time of our marriage, but today we all look forward to her cooking, as she has an exclusive touch in everything she cooks. She could not meet my father but has heard all the old stories of our family from my mother.

Only a mother can multi-task at all levels and still have the time to devote to and the love to share with the family. I don’t know how mothers do this, but they do! I have watched my mother and wife perform these roles with utmost devotion. I have forever felt blessed and remain grateful to be in the midst of such divine love. I remember a quotation by Sathya Sai Baba:

Sathya Sai Baba: More fragrant than the sweet-smelling flowers like the Jasmine and the Champak, Softer than the cheese and the butter, More beautiful than eye of the peacock, More pleasant than the moonlight, Is the love of the mother.

The Week Reference