Satyopanishad – Upanishad Of Sri Sathya Sai – Part 14

Sathya Sai Baba

Sathya Sai Baba

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 14
Anil Kumar Kamaraju Questions Bhagavan Sri Sathya Sai Baba

Question) Anil Kumar: Swami! We experience love in our worldly life. How is it different from spiritual love?

Bhagavan Sri Sathya Sai Baba: Split of love is worldly, but the spirit of love is spiritual. Love shared with one’s own kith and kin is the split of love. This is worldly love. The primordial principle governing the entire universe is spiritual love. This is the spirit of love. Spiritual love is universal.

Question) Anil Kumar: Swami! Today everyone speaks of Free Will. Do we really have Free Will?

Bhagavan Sri Sathya Sai Baba: Man has no Free Will. It is only God who has Free Will. Being a slave to the senses, how can you claim to have free will? Where from do you get Free Will? God alone is free and hence He alone has Free Will and that is why this Free Will is an absolutely divine attribute. How? Here is a small example. When a man suffers from a paralytic stroke, he is not able to lift or move the paralysed part ofhis body. Come on! Let him now try in the name of Free Will! So, there is no Free Will as such, and it is ridiculous to think so. There is no meaning in the claim.

Question) Anil Kumar: Swami! In modern society, much knowledge is only half knowledge and partial understanding: We don’t have a clear picture of anything. We want to know the difference between Free Will and Divine Will?

Bhagavan Sri Sathya Sai Baba: It is ego and ignorance that prompt doubts of this kind. On account of body identification, you are not able to know reality. In fact, you are a slave to your senses. So, you are not free. How can you have Free Will then? God is the master of all. He is above everything. He is not bound or limited by anybody or anything. He is absolutely free. Hence, it is only God who has Free Will or Divine Will.

Today everyone thinks that he has Free Will enabling him to do anything of his choice and that he can decide anything in the name of his Free Will. This maybe one thing today and quite a different thing tomorrow, but Divine Will never changes. While exercising your Free Will, you may succeed or fail, win or lose. If you succeed, you become proud and egoistic. If you fail, you become frustrated and disappointed. But, Divine Will is a transcendental phenomenon. What you should do is simply surrender to Divine Will. It means readiness or preparedness to receive and accept happily whatever happens in your life, good or bad, with the feeling that it is only for your ultimate good. You must accept it as God’s gift to you. This is true jnana and bhakti. In fact, you do not know what is good for you. God knows the when, the why, the what, and the how, of everything, of everyone. Everything happens according to God’s will or Divine Will. If you know and sincerely believe this, you will never be elated, egoistic, proud, frustrated, depressed and disappointed once you have surrendered truly to the Divine Will.

Divine Will is present in the guise of conscience, reminding you of your responsibility. It is the antarvani, Inner Voice. But, you neglect it and don’t pay heed to its appeal and message, and so you suffer. With your mind turned inward, your intellect tuned to the fundamental principle and your senses kept under strict control, you can hear clearly your Inner Voice, which is none other than the voice of God. Divine Will is the master plan of God.

Question) Anil Kumar: Swami! Kindly let us know the difference between devotion and surrender.

Bhagavan Sri Sathya Sai Baba: Devotion is dual. Here is one who is devoted to God. Therefore, devotion is the path of dualism. A devotee has no meaning if there is no God. So also, God is associated with a devotee. It is devotion that links them. But, surrender is nondual. In the path of nondualism, we find this surrender. Once you surrender to God, you donot exist for yourself any longer. You do not have anything of your own.

For example, you have water and sugar. As it is, these two are separate and different from each other in their names, forms and tastes. This is the principle of dualism, since sugar and water exist apart from each other. Now, mix both, what happens? It is neither Sugar nor is it water. It becomes syrup. So also, the devotee who totally surrenders himself to God does not consider himself as aseparate entity apart from God. This is true surrender and the spirit of non-dualism.

Question) Anil Kumar: Swami! Out of the two, faith and love, which precedes the other? Is it true that we love if only we have faith or is it the other way round? Kindly tell us about it.

Bhagavan Sri Sathya Sai Baba: You should definitely have faith first in order to love. Do not doubt this. Unless you have full faith that so and so is your father, mother, son, wife or husband, you will not be able to love any one of them. If you have no faith, and if you are not sure of the dear ones how can you love them? Is it possible for you to love the one you doubt? So, faith comes first and love next.

Question) Anil Kumar: Swami! We meet many persons who say that they can believe only after going through an intimation of divinity, develop faith only after they experience. But, many also feel that only strong faith gives us that experience. So, which of the two precedes the other? Please tell us, Swami.

Bhagavan Sri Sathya Sai Baba: Faith, which comes first gives you experience. You must have unwavering faith in order to experience. Faith is the foundation. For example, to swim, you should jump into water. You cannot say that you will jump into water only after learning swimming. You cannot learn it on tar roads or cement roads. You can learn it only in water. Here water is faith and the art of swimming is experience. So, faith precedes experience.

Question) Anil Kumar: Swami! Is it proper to say that ‘I am in God’? Or should I say that ‘God is in me’? Which of the two is appropriate?

Bhagavan Sri Sathya Sai Baba: Our scripture says, ‘sarvam vis n umayam jagat,’ God is all pervasive. He encompasses the entire Universe. ‘Vasudevas sarvamiti’, ‘isavasyamidagm sarvam’ are our scriptural dicta. They make it very clear that the entire cosmos is in Him.

It is correct to say that you are in God. It is not correct to say that God is in you. Of course, when the whole universe is in Him, naturally you are in Him. How? A small example. You are holding in your hand a rose flower. It means that the rose flower is small and you are big. Since God is infinite, the world is in Him. But, if you put it in the reverse order by saying that God is in you, you become bigger than God. This is not a proper feeling. You are a spark of that divine, says the Gita.

Question) Anil Kumar: Swami! How is it possible not to be attached to the family and to rise above the feeling of ‘mine’ and ‘thine’?

Bhagavan Sri Sathya Sai Baba: A small example here. A rich man who resides in a big bungalow has an Alsatian dog. This dog is always vigilant and will not permit anyone to enter the house. Now to get into that house, what is to be done? You are left with two ways. Either you should tame the dog and get in or call for the rich man to escort you. Otherwise, the dog will not permit you to move forward even an inch.

Similarly, to pass through the main gate of attachment, you have to tame possessiveness, like a dog. This is karmamarga, the path of action. Alternatively, you can call for the help of God and get in. This is bhaktimarga, the path of devotion. Hence, karma, selfless action and bhakti, devotion, are the two alternatives, for developing detachment and giving up possessive instincts.

Question) Anil Kumar: Swami! We come across certain terms used in philosophy and get very much confused. For instance, ‘conscience’ and ‘consciousness’. Are they not synonyms? If not, what is the difference between the two? Scholars, when consulted, add to the confusion. I am at a loss to know what these two terms ‘conscience and consciousness’ mean?

Bhagavan Sri Sathya Sai Baba: There is difference between the two. They definitely are not synonyms. You should know here three terms: ‘subconscious, conscience, and consciousness’. That which works below the senses is the subconscious. But, ‘conscience’ is above the senses. ‘Consciousness’ is all pervasive.

A small example. You have air all around. You fill a balloon with air. It gets inflated. Now, there is air in the balloon and also outside it. If you pump in more air into the balloon it bursts with the result that the air in the balloon gets merged with the air around. You can equate the air within the balloon with ‘subconscious’ and the air all around with conscience. The divinity within the individual is conscience while divinity in everyone, which is all pervasive, collective, and universal is consciousness. Spirituality refers to many subtle things. You must understand them very carefully.

Question) Anil Kumar: Swami! Almost all of us claim to have immense faith in and intense love for Bhagawan. But, we also notice at the same time a lot of ego and pride in our words and deeds. What is to be done then?

Bhagavan Sri Sathya Sai Baba: It is impossible for an egotistic person to know and experience God. This is very certain. Just as water flows always downwards, so also a proud man is sure to fall. You may say that you love God. But, God also must acknowledge your love. Should He not? Suppose you send a registered letter to your friend, should you not get the acknowledgement? Similarly, God also should be touched and moved by your devotion to Him in order to respond to your love. This will never happen so long as there is ego in you.

One day Krishna and Arjuna noticed a Brahmin who was holding a sword and eating a dry blade of grass. They were very surprised to see such a peculiar Brahmin. Slowly, they approached him and softly asked him why he was carrying a sword as he was a Brahmin. The Brahmin said, “I am in search of four persons, whom I have decided to kill”. Krishna asked, “Who are they?” In reply, the Brahmin said, “The first person I want to kill is Narada, the celestial singer. He sings continuously the glory of Narayana all the time and everywhere he moves making Narayana, my God, restless. So, I must kill him.”

“The second person I am going to kill is that boy Prahlada. His father put him to suffering of all kinds. My Lord had to rush every time to save him. When Prahlada was given poison, my Lord had to be there in the poison to save him. When he was thrown from the mountain top, my God, had to stretch His hands to hold and save him. When he was thrown into the sea, my Lord had to rescue him. When he was thrown into the fire, my Lord had to be there too in the fire to save him. He was trampled under the feet of an elephant and Narayana had to be there for his protection. Every time he prayed to God, He, out of compassion, responded to his prayers. In a way, Prahlada made my God constantly wait to save him so that nothing untoward might happen to him at any time. So I plan to kill him.”

“The third person in my hit list is Draupadi. She prayed to my Lord Krishna as the only refuge of the forlorn when she was being disrobed in the open court by Dussasana. My God Krishna had to rush to help her out of a most humiliating situation leaving all his consorts behind him and without saying anything to anyone. And last but not the least, the person whom I want to kill is Arjuna, He made my Lord his charioteer during the Kurukshetra war and gave him a great deal of trouble.”

Arjuna standing by the side of Krishna heard the entire conversation. He bent his head in full recognition of the Brahmin’s devotion to God, a kind of devotion which excelled even his own.

Question) Anil Kumar: Swami! How can we differentiate thought from intuition?

Bhagavan Sri Sathya Sai Baba: Thought is the outcome of the mind and hence it is dual while intuition is nondual. A thought may arise according to your convenience. But, intuition is beyond both mind and intellect; it is direct perception of truth and hence it stands for conviction. So, intuition is said to be buddhi which is transcendental, buddhi grahyamati ndriyam.

A thought may be right or wrong, but the prompting of an intuition is nothing but truth. Thoughts are mostly of a sensual and worldly nature. But, intuition is the inner voice or the voice of conscience and is divine. Your intelligence may sometimes lead you to a situation when you begin to doubt or suspect even your wife. Sometimes you may also turn mad. But, conscience or intuition awakens your inner awareness.

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.

Twenty Seven Pages Of Satyopanishad:
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Satyopanishad – Upanishad Of Sri Sathya Sai – Part 13

Sathya Sai Baba

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.

Twenty Seven Pages Of Satyopanishad:
010203040506070809101112 – 13 – 1415161718192021222324252627

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 12

Sathya Sai Baba

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.

Twenty Seven Pages Of Satyopanishad:
0102030405060708091011 – 12 – 131415161718192021222324252627

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 11

Sathya Sai Baba

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.

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Satyopanishad – Upanishad Of Sri Sathya Sai – Part 10

Sathya Sai Baba

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.

Twenty Seven Pages Of Satyopanishad:
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Satyopanishad – Upanishad Of Sri Sathya Sai – Part 9

Sathya Sai Baba

Sathya Sai Baba

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 9
Anil Kumar Kamaraju Questions Bhagavan Sri Sathya Sai Baba

Question) Anil Kumar: Swami, devotees come from far off places like Argentina, Philippines, Guatemala, Russia and many other countries from all over the world. Name a country, and its representation is there at Prasanti Nilayam. They go out of this place with heavy hearts, not able to leave you. How should they take it and what exactly do you want them to do in the circumstances?

Bhagavan Sri Sathya Sai Baba: You should experience the omnipresence of God. God is always with you, around you, below you, above you and in you. In fact, you are God. Devotees come to Swami to charge their batteries. Always remember this. ‘Near’ is not important to Swami, ‘dear’ is important. The flame burns brilliantly when the breeze blows. Two wooden pieces should be kept close together. This is ‘nearness’. As you light and burn them, you should also fan them, so that the flame will rise upwards. This fanning is ‘dearness’. Mere nearness is not enough.

There is a lotus flower in a lake. There are a number of fishes and frogs in the same lake that do not know the value of the flower. But honeybees come from long distances and suck nectar from the flower. Bees represent dearness while frogs and fishes stand for nearness.

Similarly, you know the lighthouse from which light spreads all around guiding the ship’s voyage. But, under the lighthouse, it is dark because of the shadow. So, light around is dearness while the shadow underneath is nearness. So, devotees who go from here should understand this. They should strive to be dear to Swami and not merely near to Him.

Question) Anil Kumar: Swami! It is our common experience that some of us are quite good for sometime, devoted, disciplined and dutiful especially when we are here in your proximity. Then, why do we change when we are somewhere else? What happens to all that we learn here? Why do we lose sacred qualities like sincerity, devotion and steadfastness when we are away? Kindly pardon our mistakes and let us know the causes of our downfall?

Bhagavan Sri Sathya Sai Baba: This is a wrong statement. Sincerity, devotion, discipline, steadfastness and all the noble qualities that you claim to have possessed while you are here are not true and natural. They are artificial. They are like plastic flowers that are not fragrant and cannot attract bees. It is all your show or trick. God is never carried away by these artificial, temporary, and external features. God looks into your heart and internal nature.

You say that circumstances change you. If noble qualities were really present in you, you wouldn’t change due to the change of circumstances. No change in the environment will ever affect you. Truly, the mistake lies in you only. You don’t have strong faith and conviction. In fact, the seeds are there lying underground and are waiting to sprout at an appropriate time. Environment has no legs and hands and life to move about like you!

You are now here in Kodaikanal. You are fully clothed, with sweaters and shawls, rugs and blankets and all the woollen stuff to keep you warm in this cold place. If you don’t have warm clothes, whose fault is it? Whom would you blame then? Similarly, you know how challenging and testing life is in the world today. It is your own responsibility to carry with you the blanket of duty, the rug of devotion and wear the sweater of discipline whenever you are exposed to the severe cold winds of neglect of duty, disobedience of God’s commands, and vagaries of ego and disbelief. Wearing this warm woollen clothing, you will not be affected by the cold climate: You have to protect yourself, and blaming the environment is of no use. If good thoughts and good behaviour are in you, you will remain unaffected, whatever be your surroundings.

Question) Anil Kumar: Swami? We are here by your sheer grace and mercy. You say that you spend three fourths of your time on your boys. What do you want us to do?

Bhagavan Sri Sathya Sai Baba: There is nothing you can do for me. I don’t need anything from you. I only give and never receive. I do not accept or receive anything from anyone. I never stretch my hand before anybody in order to receive something. I have never asked anybody for anything till now. In fact, all things happen according to the will of Swami. But, I ask you to give me only one thing, and that is enough. What is it? It is your love. Your parents sometimes stay away from you. But I am always with you, in you, below you, above you and around you. I am indeed yourself. You remember this always, and that is enough. You follow Swami, you will shine like a precious gem in the future. You will be highly respected and you will get a good name in society. Whatever you have learnt here in the hostel and the college, and on top of all this, the love of Swami you have received, should never be forgotten. Get for yourselves a good name. Follow Swami’s teachings.

Once King Janaka put a question in the open court, “Is there anyone who can teach me brahmaj nana, knowledge of the ultimate reality, within the time it takes to place my foot in the stirrup and ride on the back of my horse?” His preceptor, Yajnavalkya said, “Oh King! I shall teach you. Follow me”. King Janaka accordingly got up from the throne and started following him. After walking some distance, Yajnavalkya asked the king to stop and sit on the ground in the middle of the royal highway. Janaka obeyed and sat down accordingly.

Everyone was taken aback on seeing the King sitting on the ground. In vain they prayed to him to go back to the palace but he would not respond to any of his citizens. The army chief and the ministers heard the news; rushed off to the spot and pleaded with the King to let them know what had happened. Janaka did not open his mouth. The Queen came out of the royal palace, sat in front of him, cried and begged him to let her know what had happened. The King did not speak to her. Soon everyone came to know that Sage Yajnavalkya was responsible for the present plight of the King. They went out in search of him, and finally got him. They questioned him as to what he had done to the King that made him sit on the ground in the highway. Yajnavalkya replied that he did not do anything to the King, and never asked him to keep silent.

Followed by all of them, Yajnavalkya came to the King and asked him why he was remaining silent without replying to any of the queries made by those visiting him. Janaka said, “You asked me to follow you. I did so. You made me sit on the ground in the highway. I obeyed you. But you never asked me to reply or talk to anyone. I needed your permission to do anything other than what you had told me to do. The moment you wanted me to follow you, I was no longer my own. I had to wait for your instructions, isn’t that right, Sir?” This kind of strict obedience to his Guru made Janaka a Rajarshi, a saint among kings. What is expected from all of you is following the teachings of Swami.

The Pandavas were acclaimed as the noblest of kings since they followed Lord Krishna unquestioningly. You follow Swami’s command. That is enough. Since Anjaneya followed the command of his chief Sugriva, he could come so close to Rama and he could do the duty assigned to him successfully. This is why he is remembered today as a great devotee of Rama.

There is nothing that you can’t achieve if you follow Swami’s teachings. There was a Muslim devotee by name Mansoor. He always used to repeat analhak, which means ‘I am God’. Hearing this, the King of the place was very furious and forbade him to repeat these words. But still Mansoor did not stop saying ‘analhak’. The king became so very angry with him this time that he got Mansoor’s hands and legs chopped off. Yet, Mansoor didn’t stop repeating ‘ahalhak’. The blood that was oozing out of the wounds started saying ‘analhak’. Finally, the King got Mansoor burnt alive. Then the ashes from the burnt body started rising, echoing ‘analhak’. This is an eloquent example of a devotee’s staunch and unflinching faith in God. He may choose to die, but he would not under any circumstances lose his faith in God.

Question) Anil Kumar: Swami! How can we develop confidence in ourselves?

Bhagavan Sri Sathya Sai Baba: By discrimination if you eliminate all doubts and confusions, you can develop confidence in yourselves. Today no one is exercising this faculty of discrimination, a gift from God. You have buddhi, the intellect, which discriminates. Since you don’t discriminate, you are full of confusion and doubts. Hence, modern youth are not able to accomplish anything worthwhile. For any human attempt, confidence is absolutely necessary.

Question) Anil Kumar: Swami! I am interested in philosophy. Do you advise me to study philosophy?

Bhagavan Sri Sathya Sai Baba: Many read books on philosophy. What is the use? Their reading of philosophy brings them down to “full loss”. It should be the other way round. Philosophy should “fill loss” in our life. Then only is its study useful. Go through the book of your heart. It is not enough if you merely repeat mantras. You will never be able to experience their efficacy by doing so. You have to know what you are repeating. In other words, you need to have practical knowledge.

Take for example, the Bhagavadgita, where in the first verse, dharmaks etre kuruksetre; the king wanted to know from Sanjaya what was happening there in the battlefield. Does it not look silly and meaningless? In a battlefield what else can one expect other than fights and killing. Did King Dhritarashtra expect a dinner or a football match in the battlefield? Then, why did he put that question to Sanjaya at all? Well, it is not as simple as it sounds. Dhritarashtra wanted to know from Sanjaya if his sons, the Kauravas had undergone any transformation in the last minute before the war started, which possibly could lead to a compromise between the Pandavas and the Kauravas. So, mere reading is not enough. One must know the inner significance and subtle meanings of the text for a clear understanding. This is “Fill loss” (philos…) which is true philosophy.

Question) Anil Kumar: Swami! How are we to believe all this is happening everyday in Kodaikanal? Can we estimate our good luck that is responsible for the golden opportunity of sitting at your lotus feet and listening to five discourses a day? How are we to retain this privilege?

Bhagavan Sri Sathya Sai Baba: As you rightly deserve, you get this opportunity. But you need to note one important point. The Bhagavadgita says, ksine punye martyalokam visanti, which means that the merit accrued is exhausted with the passage of time. You will have to return to the Earth even from the highest of heavens.

One example. You know that some of your representatives are elected as legislators and some as members of the parliament. How long does their term last? Only five years. Does it not? Their term is for five years after which they have to go back to their constituencies. But as legislators, parliamentarians and people’s representatives, if they frequently visit their constituencies, meet the electorate and render service to the voters who elected them to those positions, they can contest elections again and return to the assembly or parliament as the case may be for another term. Similarly, while enjoying the present golden opportunity you can still work for its continuity by satkarma, doing good deeds, sadalocana , entertaining good thoughts and satsang, joining good company.

Question) Anil Kumar: Swami! We have on one side the most invaluable spirituality while on the other, we have also friends and relatives diverting our attention towards the world. No doubt, it is our fault to pay heed to their words. Yet, we face the conflict. What is to be done?

Bhagavan Sri Sathya Sai Baba: Today there are no true friends to anyone. Who are the friends of today’s world and of what sort are they? After all, your friendship lasts for two or three years until you complete your studies here and leave the hostel. Later you separate from each other and go your own way. So long as you have money in your pocket and your father is in a good position, everyone would come to you and say “hello”, but the day your pocket is empty and your father retires, you will be left with none even to say ‘good bye’. Can you still call anyone your friend?

Friendship in Sanskrit is known as ‘maitri,’ pronounced as ‘mythree’. Here three represents the harmony in thought, word and deed. Are there friends with this purity? Nowhere! Who is your true friend then? God is your real friend. God is the only friend for you as He is always with you and in you: Don’t consider anyone else a friend of yours. Further, you should be very careful with people or your company. It is said, “Tell me your company, I shall tell you what you are”. So all and sundry can’t be your friends. A warrior of outstanding stature and an expert in archery, Karna fell into disrepute because he was in bad company and so he is branded as one among the wicked four, the “dust a catustaya”, Duryodhana, Dussasana, Sakuni and Kama.

Next, who are your relatives? In what way were you related to them before you were born? All of them come in with the passage of time and pass off like passing clouds. Is it not so? Relatives come up to the main door as one dies and the members of the family at the most follow one’s corpse to the, cremation ground. None follows the departed soul. It is only God who is with you during your life and even after your death. So God is your real friend and the only relation. These worldly people shouldn’t be taken as friends and relatives.

Your life too is short. But God is awareness and existence. He is there before, during, and after your life. He is the eternal truth. So follow him, catch hold of God with your right hand as it is the right thing and catch hold of the world with your left hand as it has to be left behind sometime or other. It is thus the right thing to remember God always.

Question) Anil Kumar: Swami! It is most unfortunate that there is no tangible change in our lifestyle though we have been here and listening to your divine discourses over the years. We do not know the reason why it is so. Kindly show us the way.

Bhagavan Sri Sathya Sai Baba: Lack of practice is the only reason. When there is no power supply and it is dark all over, can darkness be dispelled by just saying “lamp” unless you light it? The hunger of a starving man can never be satiated by merely looking at the menu with a list of the most delicious items. He has to eat some of the items to appease his hunger, hasn’t he? Can a sick man be cured of a disease by merely listening to the formula and composition of the medicine without his taking it? Can the suffering of a poor man be alleviated with all the knowledge of Economics and Accountancy? Can you attain mukti by reading books without practicing any of the instruction found therein? Instead of saying something without doing, it is better to do and not say anything. I repeatedly tell you that until you practice what you say, there is little effect even after listening to talks for years together.

Take a small example here. Suppose you have with you a matchbox full of matchsticks and you want to light a lamp. You will now have to open the box, pick up a stick and strike against the side of the box to light it. In case you fail to light the matchstick, even after striking it again and again, what does it mean? You then come to discover the meaning: the matchbox is wet. You cannot light a stick striking it against the box. What is to be done now? You have to dry the matchbox in the sunlight for some time.

Similarly, you are drowned in the water of worldly desires and attachments. Therefore, you can’t light the lamp of wisdom. Dry your mind with all its limitless desires and thoughts of worldly comfort in the sunlight of renunciation. Only then can you light the lamp of wisdom. You may be here listening to any number of discourses for any length of time, but you will not be able to achieve the expected results if you fail to translate the essence of one discourse into your daily life.

Question) Anil Kumar: Swami! Because of wrong direction in our thinking, we feel dejected restless and often fail in our attempts. Kindly show us the way out of it.

Bhagavan Sri Sathya Sai Baba: For all these agitations, disturbances, disappointments, depressions and failures, your wrong way of thinking is responsible. It is totally misdirected. Whatever may happen in life, you should think, “This is good for me”. You should know that everything that happens ultimately turns to your own good. This is called positive thinking. Today you are full of negative thoughts. How do you expect to know and experience God?

Your body, mind, intellect and the senses are completely negative, but your spirit, conscience, or Atma is positive. God is your conscience. Do you know why you are not able to realise and experience God? It is entirely due to these negative thoughts and attitudes. So, positive thinking and positive actions are very essential for spiritual progress. Only then will you be peaceful, blissful and successful.

Take your own example. It is absolutely because of positive thinking that you are able to plan your academic programme and prepare yourself accordingly, as also aim to secure a good rank in the examinations and later a job. But planning to study whatever would fetch you a very fat salary, help you to go abroad, earn more money and marry a girl who would get you a large amount of dowry, is negative thinking.

Turning to parents, educating you is absolutely positive but making a business out of the education given to you is negative thinking. For a doctor to treat a patient and cure is a positive approach, but if the money is the criterion for the treatment given to the patient, it is a negative approach. We should today fill our hearts with all positive thoughts like divine feelings, divine sentiments and good thoughts. Then only you will experience God who is satcitananda , the absolute positive. Therefore, it is necessary for you to take everything as good for you. This is positive thinking. Come what may, problems, difficulties, troubles, failures, losses, blame and what not! You will know later that all this had happened for your own good.

A small story. There was a king who had a fancy one day to cut a sugarcane all by himself to small pieces and eat it piece by piece. While he was cutting, as ill luck would have it, he had cut his finger. The minister who was by his side, remarked “Oh King! You have cut your finger. This is good for you.” On hearing this remark; the king grew wild, and thought, “What! How can this, my having lost my finger be good? What would the minister say if I lose my head too?” So the king ordered, out of fury and anger, that the minister be put in prison. Then the minister said, “Oh King! This imprisonment is my good fortune”.

After some time, the king went hunting all alone to a nearby forest. He lost his way and was noticed by some tribals moving in that area. They were actually in search of a man suitable to be sacrificed to propitiate their deity at the end of their ritual. They caught hold of the king and took him to their head priest. After checking the king thoroughly, the head priest said, “We can’t kill this king and make an offering to our deity as one of his fingers is missing. A handicapped or crippled body is unfit to be an offering.” Saying so, he let the king go away from there.

On the way the king realised the truth of what the minister had said, “This is good for you” when he had cut his finger. He summoned the minister and said, “Oh Minister! How true is what you said! It was just because of the fact that I had lost my finger that the tribals set me free, unharmed. Now I have one doubt. You remarked that it was good for you when I put you behind bars. How has this imprisonment turned out to be good for you?” Then the minister replied, “Certainly! Had I not been kept in the jail, I would have followed you. The tribals after leaving you, would have caught hold of me, killed me and offered me to their deity in your place. So this punishment has been my good fortune”. This is positive thinking and attitude. Then happiness and success follow you.

akkaraku rani cuttamu
mrokkina varamiyani velpu
moharamuna tanekkina parani gurramu
grakkunna viduvangavalayu gadara sumati

This Telugu poem, means, ‘A relation who doesn’t come to your help in time of need, a God who doesn’t grant you boons even after you pray, a horse that doesn’t run in the battlefield, will have to be given up immediately, Oh! Wise one! Is it not so?’

Here, in this poem, first of all, know that it is addressed to a Sumati, a wise one. It is true that you have to sever connections with a relation who doesn’t come to your aid in the hour of your need, give up the horse that fails to run in the battlefield, and forget a God who doesn’t grant you rewards even after you pray. Here, you should note one important point. Why don’t you think this way? Before you blame your relation that he is not of any help to you when you need him most, why don’t you think for a while whether you have ever been of any help to your relation when he needed you? A horse that doesn’t gallop in the field must be given up, but why don’t you question your competence in horse riding? God who doesn’t respond to your prayers is not God. But do you deserve what you desire and pray for? This poem is meant for that person, Sumati who thinks positively before blaming anybody. This is how your thinking process should be.

Question) Anil Kumar: Swami! Now we understand that we should also have such intense faith in God. Naturally, our experience will be proportionate to the depth of our faith. Does God also respond commensurate with the intensity of our faith?

Bhagavan Sri Sathya Sai Baba: Certainly! If you put in krsi, effort, you will earn God’s krpa, grace. Moreover, with krsi, effort, you can even become a rishi, sage.

A village boy happened to meet a scholar who said to him that God could be experienced through pranayama and dhyana. Hearing this, the boy began practising it most sincerely. Pleased with his devotion and sincerity, God manifested Himself before the boy and blessed him. The boy then told the scholar that he had seen God by doing what he asked him to do, things like pranayama, dhyana and so on. The scholar could not believe it. He said, “Oh! Don’t talk rubbish! How is it that you could see God while I couldn’t, by practising pranayama, dhyana for years? Don’t speak lies like that!”

The boy returned to his place of meditation and saw Narayana there. He said to Him, “Oh God! The scholar calls me a liar! How am I to make him accept what I have experienced? Kindly stay here until I bring him here and make him see you and experience the truth for himself. But dear God! I am afraid you may run way from here and it will make me very miserable in the sight of the scholar who doubts me. Therefore, with this rope let me tie you to this pole here.” He did so, ran to the scholar and requested him to see Narayana for himself. Although the scholar came over there, he couldn’t see God tied to the post, but the cowherd boy could see Him and converse with Him. Ultimately, the boy cried and prayed to Narayana to make Himself visible to the scholar also. God obliged him. This is what true devotion is. God even allowed Himself to be tied to a post. You have to note another point here .The faith that the cowherd boy had in the words of the scholar was the cause of his experience.

If you spend your life in prayer, it is bound to be peaceful and blissful. For example, if you climb up the seven hills and reach the shrine of Lord Venkateswara in Tirumala, you will feel much tired. On the other hand, if you go to Tirupati in a group singing God’s glory all along the way, you will hardly feel any strain,

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.

Twenty Seven Pages Of Satyopanishad:
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Satyopanishad – Upanishad Of Sri Sathya Sai – Part 8

Sathya Sai Baba

Sathya Sai Baba

Satyopanishad – Upanishad Of Sri Sathya Sai – Part 8
Anil Kumar Kamaraju Questions Bhagavan Sri Sathya Sai Baba

Question) Anil Kumar: Swami! We don’t understand what wisdom actually is. Isn’t the knowledge we gain in our educational institutions wisdom? If not, how are we to acquire it easily?

Bhagavan Sri Sathya Sai Baba: Practical knowledge is jnanam, or wisdom. It is not textual information. Feeling the presence of God always, everywhere, within, and around is jnanam, true wisdom.

Question) Anil Kumar: Bhagawan! Should we follow any discipline or regulation in our food habits? Is that necessary for our spiritual pursuit? Sai devotees all over the world are vegetarians because of your teachings. This is amazing. We have none today to tell us matters relating to our food habits. Kindly direct us.

Bhagavan Sri Sathya Sai Baba:

As is the food, so is the Mind.
As is the mind, so are our Thoughts.
As is the thought, so is the Action.
As is the action, so is the Result.

Therefore, the result depends on the food you eat. Meticulously and unerringly, you should follow discipline in your food habits. Food, Head, and God are to be viewed in this sequence. As is your food so is your head, as is the condition of your head, so is the manifestation of God in you.

You should not eat too much. You eat to live and never live to eat. Eating in excess is a tamasika quality. If you eat once a day, you are a yogi, if you eat twice a day you are a rogi, sick. If you take sattvika, soft, and balanced food, in moderate quantity, you develop sattvika or pious mind. If you eat rajasika, spicy, hot, food, you will have rajasika or emotional, agitated mind, and if you have tamasika food, meat, alcohol, etc., you will have tamasika or bestial, dull, passive mind. So, it is food that shapes the mind and on this your actions depend, leading to their corresponding consequences.

You should also think of patrasuddhi, cleanness of the vessels and utensils used, padarthasuddhi, purity of the materials, pakasuddhi clean method of preparation or cooking and bhavasuddhi, purity of the thought of the person who cooks the food. You shouldn’t eat food offered to you everywhere.

A few years ago; there lived a sanyasi, who, on invitation, dined at the residence of a businessman. That night this sanyasi, a celibate and spiritual seeker, could not sleep. Somehow, he fell asleep very late, and had a dream in which he saw a sixteen year old girl shedding tears. Then, this sanyasi went to his guru and told him about the dream. The guru meditated for some time and told him the reason behind the dream. The day on which the businessman invited him for dinner happened to be the eleventh day after the death of his sixteen year old wife and he was performing special rites traditionally. Since the sanyasi ate the food cooked for the occasion, the girl who had died appeared in the dream with tears in her eyes. The young girl’s father was very poor and could hardly maintain his family. So, much against her wish, he gave her in marriage to this aged businessman. Out of frustration, she committed suicide by jumping into a well. The businessman had to perform her customary funeral rites and while doing so on the eleventh day, he requested the sanyasi to come over to his house for meals. This is the whole story behind the sanyasi’s dream. So, without discrimination, you shouldn’t eat any food offered to you.

A similar thing happened once to a disciple of Swami Nityananda. One day he went out of the ashram and ate food outside. While returning, he stole from a house a silver tumbler and brought it to the ashram. But soon, he felt very sad over his miserable plight, as he had resorted to a crime like stealing a silver tumbler. He cried and repented. The next morning, he went to his guru and confessed the whole thing. Because of his spiritual power, Nityananda could find out the reason. He said to his disciple, “Well, the food you had outside the asram was prepared by a cook who at one time happened to be a thief and as a result you developed the instinct to steal.” Therefore, cooks must have purity of thought.

Further, you should feel your body as light after eating as before eating. The best thing is to keep half of your stomach empty. The remaining half should be filled in with water and other foodstuffs. Tubers are not good for the body. You should not drink whole milk. You should mix some water in your milk and then drink it. You should have a minimum interval of four hours between two meals. You should take food, which gives you enough calories needed for the body. You shouldn’t have too much of oily and fried curries. Sleep a while after lunch, and walk a mile after dinner. You should work hard and eat well.

Question) Anil Kumar: Swami! In your organisation or your institutions, workers, students, teachers, devotees and doctors wear white dress always. Why? What is the reason?

Bhagavan Sri Sathya Sai Baba: White dress symbolises purity and cleanliness. A pure white cloth may be compared to a clean mirror. If dust gathers on the mirror, you will not be able to see your reflection clearly. Similarly, buddhi, intellect, is like a clean white cloth. It is only then that you will be able to find out your own faults and apply your discrimination to rectify them. Today, this is not happening. People are able to see clearly the mistakes of others and don’t find their own faults. If you stand in front of your mirror, you see your reflection. But, if you turn the mirror, towards the other man, naturally you find his reflection. Isn’t it so? Similarly, the mirror of your buddhi or intellect is turned towards others, and this makes you see the mistakes of others.

Even the slightest spot or mark is very clearly visible on a white dress. If you wear coloured dress, you don’t see dirt, dots, spots, marks or stains and so on. This is wrong. You should never hide and cover the dirt on your person. You should immediately clean and wash it off. You should share the good with others. Neither good nor bad should be in you. You should shed the bad in you and share the good with others. But some of you keep the good to yourselves and distribute the bad to others. It is a mistake on your part to do so.

Lord Siva offers you the best way by setting forth an ideal to this world. He kept and retained poison in His throat. So, He is nilakantha , the bluethroated God. But, the cool and comforting moonlight from the moon over His head is distributed to others. It is for this purpose of sharing comfort with others that He kept the moon on His head.

Question) Anil Kumar: Swami! Today Sai devotees are spread all over the world. They range from Heads of Governments to ordinary citizens. As your devotees, they enjoy special respect and esteem in society. What is the key to this?

Bhagavan Sri Sathya Sai Baba: Naturally so! This is the effect of the company you are in. Even the string that passes through and binds the flowers in a garland acquires a value. The rat as the vehicle of Lord Ganesh is also worshipped. The bull as the vehicle of Lord Siva is respected. Likewise, all the vehicles of all our deities are worshipped.

Once Lord Vishnu sent a message to Siva through his vehicle, Garuda, the eagle. As Garuda was flying fast with the message and was about to land near Siva, due to a severe wind there, the dust rose up as in a dust storm. Watching this, the snakes adorning the neck of Siva started hissing at Garuda ready to bite him. Then Garuda replied to the snakes, “You are with Siva, so you are hissing at me thus fearlessly. You come off of Lord Shiva and see what will happen to you! I can finish you off in no time”. In the same manner, since you are with me, you are respected and served. If you are away from me, you will be put to infamy and humiliation.

You should not run after all silly worldly things, like the common flies that land on anything and everything. Like honeybees you should only draw honey from flowers. Look at the person who drives the car of the President of India. He can never act as a common taxi driver. Similarly, those who sing the glory of God shouldn’t run after people for petty favours.

Question) Anil Kumar: Swami! We visit temples religiously. We go on pilgrimage once in a while. We continue to do our rituals and religious acts. But there is no cognisable change in our life pattern. Why is this so, Swami?

Bhagavan Sri Sathya Sai Baba: Worship, penance, meditation, bhajan, etc., are sacred activities that make your life meaningful, purposeful and useful. But you can’t brand them as spiritual. All these are good actions and help you to spend time in a sacred way. Anything that you do with your mind (ego, ‘I ness’) can’t be spiritual. The true spiritual path is atmavicara , self-enquiry.

The seeker should know that he is not the deha, body, the manas, mind, or the buddhi, intellect and that his atma, true self, is beyond time and space. The self is not a ndma, name, or a rupa, form with which it is identified in this transient world. Atma is eternal, pure and nondual. True spirituality is the awareness of atma. This is Brahman, the divinity which is spread all over in all creatures according to the scripture which says eko vasi sarvabhutantaratma. True spirituality alone can make you experience this awareness. But you find many forms of religious practice in the name of spirituality. The prasadam or sacrificial food offered to God is actually eaten by the devotees. They just show it to a picture or an image of God and the whole lot of it is eaten by them only (cupulu and mepulu, in Telugu). If God really starts taking anything offered to Him, I am sure, no one would offer Him anything.

Always remember that tyaga, sacrifice, is the highest and the best form of sadhana. You have to sacrifice your time, money, resources and energy. You should at least offer a tulasi leaf to God in worship. So, tyagenaike amr tatvamanasuh. Sacrifice makes you attain immortality. Tyaga is yoga, spiritual exercise.

Love expresses itself as sacrifice. Love without sacrifice is meaningless and totally selfish. You have to sacrifice the body feeling or attachment to the body. You have to sacrifice your wicked thoughts and bad feelings. Sacrifice is your true nature. Sacrifice is a divine quality gifted to man. In fact, you are not doing anything great and special by sacrifice. You are doing it for your own self.

A yogi noticed a cow struggling for life in a river. He went and rescued it. Someone asked him, “Why did you save the cow?” The yogi replied, “I saved the cow for my, own happiness. I couldn’t see the cow struggling and suffering.” Many might have passed that way and noticed the cow in its miserable plight But none did a thing to save it. Therefore, sacrifice is an opportunity given to man.

There is another small story. A householder one day wanted to serve food to a Brahmin as part of a ritual he was performing. He could get one poor old Brahmin who agreed to dine at his house. The Brahmin came and hurriedly started eating the food placed before him. The householder felt like this: “What a Brahmin is he? He didn’t even take his bath and do any puja before taking the food. It is not punya, meritorious to feed such a man”. He grew so angry with the old Brahmin that he beat him with a stick and drove him out holding him tight at the neck. On that day when the householder was asleep, he had a dream in which God appeared and said to him “Why did you invite the old Brahmin for food and beat him? Why did you turn him out wringing his neck? After all, you could not feed him even for one day while I have been giving him food all these eighty years! What a shame!”

Tyaga is above any restrictions and stipulations. A mother is ready to sacrifice her life for her child. Why? It is only love that makes her sacrifice. Trees sacrifice fruits so that you may eat them. No tree takes its own fruits. Rivers flow and sacrifice water to quench your thirst. The cow yields milk and sacrifices it for all of you to drink and nurture your body. Your body too is intended for sacrifice, paropakarardhamidam s’ariram.

Worship, bhajan and such other external activities are less than seva and sacrifice. The hands that serve are holier than the lips that pray. Love of God is devotion, which has to be expressed as sacrifice. Love is sacrifice. Sacrifice is prema yoga, the path of love to God. Sacrifice is yoga. Be that this faith, devotion and steadfastness would get, strengthened and deep rooted. Through the path of jnana, which is self enquiry, proceed to atmavicara , follow and experience God. It is said, jnanadeva to kaivalyam, the practical wisdom obtained from tyaga is the only way to kaivalyam, liberation. This is a process beyond the mind and the activity performed by the body. Then only will you achieve the expected results and attain ananda.

Question) Anil Kumar: Swami! Why do we differ? Why does our behaviour vary? What is the root cause behind these differences? How are we to cultivate ideal and good ways in life?

Bhagavan Sri Sathya Sai Baba: Since you have not studied and understood human nature wholly, you get this doubt. Man is a combination of three main qualities, demonic, bestial and human. It is the human quality that helps you to attain divinity.

You take, for example, an orange fruit. In it there are an outer bitter skin, hard seeds and soft juicy pulp. So also a human being has a demonic nature like the outer bitter skin of an orange, bestial temperament like the hard seeds; and finally the human values like the soft juicy pulp. Take for example a ripe tamarind fruit. Its outer skin is the bestial nature, its hard seeds symbolise demonic nature while its soft pulp is the human behaviour. If the pulp joins the seed, i.e., if human nature is in association with demonic behaviour, it expresses itself like a demon. If the soft pulp associates itself with the outer skin, i.e. if human nature joins bestial behaviour, it manifests itself as a beast.

So, more or less, this depends on the association, be it demonic or bestial. This is the root cause of all the differences. But it is human value that makes you ideal and enables you to experience divinity. There lies the sweetness and purpose of life.

Question) Anil Kumar: Swami! Is it necessary for us to observe austerity and follow discipline only inside an asram or in the society outside as well?

Bhagavan Sri Sathya Sai Baba: I suggest that you follow discipline and lead a simple life wherever you live. You may go to any place, but there also you should always follow niyama, discipline, have sraddha, sincerity, and take to sadhana, spiritual practice. This is the spiritual way of life.

Out of two sick persons, one may be treated as an out-patient and the other may be admitted to a hospital depending on the ailment. But, both should necessarily take medicine for a cure, shouldn’t they? Similarly, you may reside in an asram or outside: But you should definitely follow discipline, be simple, and lead a spiritual life. As individuals caught in the cycle of birth and death, bhava roga, you need to take the medicine of sadhana.

Question) Anil Kumar: Swami! Some people pose challenges quite unwarranted. Pious and noble people are disturbed and agitated in such situations? What should we do with those who challenge us unnecessarily?

Bhagavan Sri Sathya Sai Baba: Only egoistic, jealous people with bodily attachment challenge like this. Aspirants and seekers should not be disturbed by these challenges. You should not react to their words and be affected thereby. A cow that grazes in a field may challenge another cow. A pig that feeds on faeces can challenge another pig. Should man who takes food challenge a pig? You can talk to an equal but not to everyone. Don’t respond to everyone and then lose your peace. In fact, you should face a challenge if you must, in this way, “Do you help everyone as I do? Have you taken up welfare programmes as I have done? Are you broadminded like me? How many people have you transformed into the righteous way of life?” People should have healthy competition. You should not challenge for petty, low, mean things.

Question) Anil Kumar: Swami! We are engrossed in worldly, problems and responsibilities. We get deeply involved in self­centred activities. Yet, we pray to God. In a sense, our minds are fully occupied with mundane thoughts. What is to be done?

Bhagavan Sri Sathya Sai Baba: The Mahabharata explains this aspect clearly. The righteous Pandavas, the five brothers who spent their time in exile never lost their devotion. Everything in life depends on priorities. They kept God first, others next and they considered themselves the last. Therefore, they were successful and are remembered till this day. On the contrary, for the Kauravas, their cousins, their priorities were different. They kept their comfort and selfish interests in the first place, others next and God last. What happened? They lost the battle and got a bad name. Since they placed God last in their priorities, they ‘lost’ the battle. If you have God with you, you don’t need to worry. You will be successful in all fields. After all, in this world nothing is permanent. All are passing clouds. Not even one is permanent. Know that whatever happens in life, it is for your own good.

A human being walks on his two legs. So he is erect, unlike the fourlegged animals: After marriage, man loses some of his freedom with increasing responsibility and becomes “four-legged” and his walking pace slows down. With a child born to him he has “six legs” like those of a scorpion, and with another child he turns eight leggs like a cockroach and his movement further slows down. All this bondage and attachment is of your own making. No one made it for you.

In spite of all your riches and positions, remember that true happiness lies in the company of and nearness to God. You may keep a fish in a gem studded golden vessel; it will never feel comfortable there. It freely swims only in water. Bliss lies in your true self. The rest, however valuable it is, leads only to unhappiness.

A simple example for you, here is a glass with water, and sugar at the bottom. If you taste the water on the top, it is tasteless and the water in the middle of the glass is equally tasteless. But, get a spoon, stir the water in the bottom well until the sugar gets totally dissolved in the water. Now you taste it, either at the top or in the middle of the glass, the water is sweet. So also in your life, the glass is your body, water is your life, the spoon is your intellect and sugar is ‘divinity’. If you exercise your intellect in the right direction, you will experience the sweetness of divinity everywhere. What you need are peace and happiness. You should pray to God for these two essentials. You worship Him and serve Him. You aspire to be happy and peaceful, no doubt. But, your prayers to God are for worldly possessions. So, aspirations and prayers are at variance with each other. This is your weakness.

Question) Anil Kumar: Swami! Today, Sai’s glory has brought almost everybody from all parts of the world to your feet. People from many countries, whose names we had never heard before, are coming to you. People of almost all linguistic groups of the world are here. We have representation from all walks of life. It is unfortunate that we, who have been here with you, find ourselves less devoted to you than your overseas devotees. We see them practice your teachings with much more sincerity of heart than us! Why is this happening?

Bhagavan Sri Sathya Sai Baba: The experiences of the devotees depend on their sincerity, steadfastness, devotion and faith. Nearness in one way is responsible for not realising the actual value of Divinity. Don’t you find a shadow under a lamp? Similar is the case here. As the light of the Avatar spreads everywhere, there is shadow underneath the light. You also know that honeybees come from a distance to suck the honey out of the lotus flower, while frogs, snails and fishes so near the lotus flower do not know the taste of honey. The same thing happens when God incarnates in human form. People who are very near Him will not to be able to realise His divine splendour.

When you hear of a mango fruit, you feel like eating it. But when you go to a market and see fruits there, you take a fruit close to your nose and start smelling it. Why? You doubt if it is a ripe fruit or not. The very mention of the name of the fruit made you long for it. But when you near it, you doubt. Isn’t it so? Why go for such a far fetched simile? Well, you speak ecstatically to everyone saying that Baba appeared in your dreams and that you experienced His presence at your place. But, when you are in the immediate presence of Baba, you are not even thrilled and excited. You, people who are so near me, don’t know the tremendous and magnificent experiences of devotees all over the world and their magnitude. A frog in a well cannot know the outer world, you see!

It is not the length of time or the number of years you are with Swami that matters! Bus drivers come here and go from here daily. What experience do they have? You may keep an iron ball in a water tank for any length of time. What happens? Absolutely it undergoes no change in any way! Just as darkness is dispelled by a flash of light, the darkness of ignorance should be dispelled by the light of wisdom.

If you have full faith and love for Swami, you will follow His teachings. You find a spectacular transformation in the life of umpteen number of people everywhere. Why? It is because of their implicit faith in the teachings of Swami. I don’t send invitations to anybody to come over here. There are no welcome boards nor do I say goodbye to anyone. But people come in large numbers everyday. Why? This is the love of Divinity that attracts and draws people to this Prasanti Nilayam.

It is only God whom you respect, love and worship. You respect your boss, administrators; elders, etc. You love your parents, family, and friends. All the same, you don’t worship your officers nor do you worship the members of your family. Isn’t it so? But you respect, love and worship God only.

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.

Twenty Seven Pages Of Satyopanishad:
01020304050607 – 08 – 09101112131415161718192021222324252627