Happy Diwali

[Guest guest]

SaiRam Brothers

 

Greetings

 

Wish You All Very Happy Diwali.

 

Let SaiBless All

 

SaiRam

 

Attachment: (image/pjpeg) .39.jpg [not stored]

2471

"Reet" <reet.priiman Date:

Sat Oct 29, 2005 1:42pm Subject:

Swami teaches... Purity of heart is possible by inner vision

teer4444

Offline

Send Email

Invite to 360º

 

Sai Ram

Light and

Love Swami teaches...

Purity of Heart is Possible by Inner

Vision

Happy Diwali, dear readers! Let's Swami's Teaching

enligheten your Real Self like the Kalpavriksha (the Wish-fulfilling Tree).

The

Vedha addresses human beings as, "Children of the immortal One" and

"Inheritors of immortal Bliss." Let's contemplate how to realize this

statement.

The body-mind-complex may have many

forms and names or roles, but the Atma, the Witness, has none.Every human's

activity is a scene in the Divine Play and therefore subject to limits and

bounds, relevantto the plan and purpose. Here everyone has own role to

play and has to follow the rules of play. Art engineer, for example, has

been trained to respect and follow certain accepted practices and obligatory

rules. The painter has to pay attention to proportion and balance, symmetry and

harmony.

Here is an ancient

story about the roles and rules that everyone of us has to

play. Once a sanyasi (renunciant) came to a Maharaja

and expounded to him the sacred truths of the Vedanta. The king was pleased with

his exposition and offered him a plate full of gold coins. The ascetic declined

to accept it, saying it was not in keeping with the cowl he was wearing to

accept any material gifts. "What need have I for these things when I have

renounced every worldly thing?" he said. The king was pleased with the sanyasi's

attitude. The next day the same person turned up in court in the

guise of a danseuse. She danced superbly before the king. The king was pleased

and offered to her a plate of gold coins. She declared that she was not willing

to accept such a meagre guerdon and wanted more. The king realised at that

moment that the person in the dancer's dress was the same person who had

appeared as a sanyasi the previous day. The king told her: "Yesterday you

declined to accept the gift at my hands and today you ask for more than I have

offered. What is the inner meaning of this difference in

attitude?" She pointed out that everyone has to act up to

the role assumed by him. Wearing the sanyasi's robe it was the proper thing for

the ascetic to reject any material gift. But in the dancer's role she was

entitled to ask for as much as she thought fit. That day she was playing the

role of the dancer. When the king heard her reply, he felt

that he had learnt a good lesson from her. "Here I am, a king. I should conduct

myself as a king and not behave in any way unbecoming of a person wearing regal

robes." He appreciated the lesson which the woman had taught

him. The actions performed by humans are

described as Karmas. It is for experiencing the results of one's good and bad

deeds that one takes birth. So human is bound by actions. Brahma mayam Jagath

(The Cosmos is permeated by Supreme Reality). Karmamayam Jagath (The Cosmos is

permeated by action). Shrishti (Creation) is Brahman (Eternal

Absolute). All action is impelled by the Jeeva Shakthi (Life Force). The

vesture worn by this Life Force is the body. The body is the agency for the

performance of Karma. It is also the product of Karma (one's past actions).

Heaven and hell are not far away places. They are related to

one's actions. We all are familiar with the pairs

of opposites like good and bad, sin and merit, truth and falsehood. In a sense,

pictorially the body and Karma are one from spiritual

aspect.

 

The

performance of Vaidheeka Karmas (prescribed religious rites) like Yagnas, Yaagas

(sacrificial rites) charity and penance, is regarded as Punya Karmas

(meritorious actions). While engaged in these acts, if a person is concerned

with worldly gains, Ahamkaara (egotism) arises. There is

the feeling, I am doing these sacred rites. On the other hand, indulging in evil

deeds like fraud, cruelty and deceit, human forgets own higher nature and

is oblivious to the consequences of actions.

The chains that bind may be made of

gold or of iron, but they are chains all the same. The Vedhas,

theUpanishaths, the Geetha and the Brahma Suuthras have declared that

rituals and religious practices will not lead to God-realisation. As they are

external acts, they are related only to the body. These duties will inevitably

involve one in the bonds of Samsaara (worldly life). In performing Yaagas,

Yajnas and other Vedhic rituals, there is the danger that they may become

instruments of bondage. They are not conducive in any way to the

development of the inner vision.

People recite the Geetha, achieve

proficiency in expounding it, but do not live up to the message. The Geetha is

interpreted in many ways, according to one's whims and fancies. They lend

themselves to varied interpretations and meanings. But, what matters is not the

manifold interpretation, but the understanding derived from actual experience.

Reciting the Geetha endlessly or listening to it will be of no avail if nothing

is done to purify one's heart. It is better to put into practice a single stanza

of the Geetha than to get by heart all the700 slokhas.

Only when one is able to get rid of egotism and attachment can one develop the

inner vision. The Geetha has indicated a three-stage path to divinity.

Engaging the body in good deeds, using the mind to develop good thoughts and

human qualifies and to contemplate on God through Upaasana (worshipping the

Divine) human reaches the stage when, like a river joining the ocean, he merges

in the Brahman. This is the process by which the human becomes one with the

Divine. So remember that realisation of Divinity and

mergence in the Brahman cannot be attained only by rituals but by personal

effort to obtain the inner vision. Every rite laid down in the Vedha has this

aim to promote selflessness and universal love. The spiritual seeker has to add

to the performance of rite the purity of own heart. The rites underlines the

characteristics of human nature are, and ought to be, love, forebearance,

detachment, renunciation and truth.

The sense of duality must be

eradicated to realise the oneness of the Absolute. Atma Jnana (knowledge of the

true Self) dawns in human when there is purity of the heart. The body, the mind

and the Atma, all three are involved in the human entity. When the body is

subject to the mind and the mind is controlled by the Atma, life finds

fulfilment.

Purification of the heart is the essence

of all scriptural teachings and the basic goal of life. In this context, the

Geetha refers to Swadharma (duties that accord with one's nature) and Paradharma

(duties prescribed for others) and says that Swadharma is conducive to the

ennobling of the individual, while Paradharma is fraught with fearful

consequences. Adhering to one's Swadharma is commendable, while practising

Paradharma is full of dangers. Swadharma does not mean the dharma (duty)

relating to any caste, community, race or religion. Swa means Atma. It is the

dharma that is related to Atma, that is Swadharma (Divine duty). Paradharma is

dharma related to the body consciousness. All duties associated with the

external world are comprised in Paradharma. No spiritual

study or saadhana can help to purify one's heart unless one makes the effort

him/herself.Whatever you do you must regard it as a duty done without any

motive of self-interest or selfish gain. It is only when all actions - whether

they be Yaagas or Yajnas or Thapas or any kind of saadhana - are done as

offerings to the Divine, will they become sanctified and

liberating.

The Vedhic myths is clothed in

symbols. Swami explains meaning of lamb sacrifice what in essence

indicates to the purification of heart. A Vedhic ritual, a Yajna, being performed

by pandiths well versed in the science of invoking Grace through manthra. They

have to prepare the sacrificial altar according to the rules laid down thousands

of years ago. The ceremonial fire which has to be lit and fed in the duly

constructed altar has to be produced by churning to the accompaniment of Vedhic

hymns in praise of the all-pervasive Fire-principle. Fire so sanctified becomes

divine and can act as a messenger between human and God.

In Vedhic Yajnas patronised by those

who consider the letter to be sacrosanct, a lamb is sacrificed and its diaphragm

offered as an oblation. A symbol, like the word 'diaphragm' is capable of a

wide range of interpretations, both allegoric and

metaphoric. The young of the sheep is as tender as a

human baby. It is innocence personified, full of charming playfulness. Sheep are

docile and harmless, incapable of injuring others. The lamb is as holy as the

purest of angels. The diaphragm which separates the thoracic from the abdominal

cavities is only a symbol which separates the worldly from the spiritual.

God will accept such an offering,

and not inferior oblations. There was no intention to slaughter the dear little

lamb. Be a lamb; offer the innocent heart encased in Love - that is the message.

What can mortal human gain by killing another mortal being?

Yajna means "giving up,"

"renunciation," thyaaga. What exactly has to be given up? Riches? That is easy

enough. One's home? That too is not hard. Does it mean retiring into a forest,

breaking away from kith and kin? Many have done so and become proud of it. The

Thyaaga that the Yajna demands is the casting off of pomp, pride, envy, greed,

in short, the ego itself.

What is Yajna in essence? It is not

merely bringing together ten Rithwiks (scholars who perform rituals), getting

them to recite the four Vedas and to perform homa (make offerings to various

deities in the sacrificial fire). Every act done by man as an offering to God -

offering all the fruits thereof - is Yajna. Whatever action one does, whether

big or small, should be regarded as being done to please the Divine. It may be a

sacred or secular act, it may be for the benefit of the world or hereafter, it

may be binding or liberating, it may be material or spiritual - whatever be the

nature of the action, it must be dedicated to God.

Every individual is a preceptor. Every human is Rithwik.

Everyone is an embodiment of the Brahman (the Supreme Spirit). The Vedas said:

"Antarbahischa thathsarvam vyaapya Narayanas-sthithah" (The Lord Narayana is

present inside and outside of everything in the Universe).

In what form can the Divine be experienced? The answer is: "Sathyam

Jnanam, Anantam Brahma" (TheBrahman is Truth, Awareness and Infinite). Truth

in the spiritual sense transcends the categories of Time and Space and remains

unchanged always. This transcendental Truth has to be inscribed in the heart. It

is in the light of this Truth that man should pursue the journey of life in the

world.

What is Jnanam? Jnana (Spiritual knowledge) refers to

the Chaitanya (higher Consciousness) and not to knowledge of various kinds. It

is Consciousness that inspires human being, permeates trees and animates even

the smallest insects. Saint Thyagaraja sang about the Cosmic Consciousness being

present in the ant and the Brahman, in Shiva and Vishnu, in the form of Supreme

Love. To experience this all-pervading Cosmic Consciousness is to experience the

Divine. Mergence in the Cosmic Consciousness (Brahman,

Atma), of which each one is an expression, is not a novel achievement gained by

effort. It is only the awareness, in a flash, of an existing fact. One is

Brahmam already, inherently, inseparably so. If the individualised

spark of Cosmic Consciousness has woven a cocoon around itself and assumed a

form and a name, it can never give up its essential Atmic nature. The poet

Bhartruhari said: "Salutations to

the Lord of Time who sets everything in motion." Everyone has to follow the

dictates of Time, because Time is not subject to anyone. God is the embodiment

of Time and your Real Self too if you devote all time to remembering

God, time will cease to be a burden. "Kaala-Kaala prapannaanaam Kaala

Kimkarishyathi?" (If we take refuge in the conqueror of Time, what can Time do

to us?) When we enshrine Kaala (the Lord of Time) in our hearts, we become the

masters of Time.

 

Cosmic

Consciousness is Anantam (Infinite). It is omnipresent. In whatever

form He is worshipped, whatever conception one may have of the Divine,

whatever feelings one may have towards the Divine, the Divine responds in that

form and image, to confer joy on the devotee. When a devotee prays: "Oh Lord, be

by my side and walk with me, behind me and around me," the Lord keeps company.

The devotee can experience only the footfalls of the Lord. Your experience is

determined by your feelings and methods of approach to Him. The Lord has His

feet, head and eyes and ears everywhere and He appears to every person in the

form envisaged by him/her.

Every person seeks Bliss. This Bliss

has been described in manifold terms: Eternal Bliss, SupremeBliss, the Bliss

of Yoga (oneness with the Divine), Brahmananda (Bliss of God), Atmananda

(Spiritual Bliss). But all these forms of Bliss are merged in one Bliss alone -

the Bliss of the Heart (Hridayananda). Whatever small act a human may do he/she

desires to derive joy from it. This joy is within.

Jesus announced, "Ask; it shall be

given, Call; I shall answer. Knock; the door will be opened." Of course you are

asking, calling and knocking.

You are calling out but you are not

answered often. Why? You address someone other than God. The call does not arise

from your heart. The yearning is not total. The motive is selfish and impure.

You are knocking at the door and complaining that it is not opened. God is

residing in your own heart but you have locked that heart so that love cannot

enter. So, He is silent and unresponsive. The door need not be opened, for you

to become aware of the God within. When the One is known, there is no more

asking. Swami advises to 'Follow the Master.' By

'Master' He means the Conscience within, the Voice' of God. Only then can

you 'Face the devil' and escape from his temptations unharmed. One must be

ever vigilant that old habits and past attitudes do not come home again. Thus

following the third rule of 'Fight to the end,' one finally gains the victory in

the fourth round: 'Finish the game.'

The seat of all bliss is the heart.

Vibrations emanate from the heart. These vibrations proclaim the Lord's name.

There is no need to engage in any sadhana (spiritual discipline) if the power of

the Lord's name is understood. How is this to be done? The easiest means is

chanting the name of the Lord. Hence, in this Kali Yuga, the easiest and

safest is community chanting of the Names of the Lord and experience an

inner joy, which is indifferent to praise or blame.

That name will help you accomplish

anything. It will fill your life with peace and happiness. It will enable you to

rid yourself of likes and dislikes.

(Ascetic practices, years of

constant recitation of the Name, pilgrimages to holy places and shrines, study

of the sacred booksthese will not help the aspirant to spiritual victory as much

as communion with the Godly and the good).

Whatever the spiritual path is, it

is easier to step in the companion of

good company. Success towards Bliss of the Heart and faith in it

can grow only if care is taken not to fall into evil company. Through good

company, acquire the capacity to be alone with yourself; that is the advice of

Shankaraachaarya. Below is a meaningful story.

Contemplate about it. Once there was a hunter who had captured

a baby bear and who brought it up as his pet with great love and care. The bear

too reciprocated his love and behaved like a good friend for many years. One

day, when he was traversing the jungle with his pet, who had grown up into a

hefty beast, he felt overcome by sleep; so he laid himself down on the grass,

asking the bear to see that he is not disturbed. The bear kept watch very

vigilantly. It noticed a fly that flew round and round and settled on the nose

of the master. The fly went off when it waved its thick heavy hand; but, it came

again, and settled on the nose. The bear got enraged when repeated waves of the

hand did not teach the fly that his master's nose was not the fly's resting

place. At last, the bear could not bear the insolence any longer. His heavy palm

came down with a thump on the nose, a devastating whack. The master died on the

spot. That is the consequence of keeping company with the wild and the foolish.

However affectionate they are, their ignorance will land you into

disaster. (Reet's compilation from, Sathya Sai Speaks. Vol.

7. "The wet wick," Chapter 39; Sathya Sai Speaks. Vol. 14. "He too is He,"

Chapter 13; Sathya Sai Speaks Vol. 15. "The lamb," Chapter 51; Sathya Sai

Speaks. Vol. 17. "Purity of Heart: the path to Divinity," Chapter 24; Sathya Sai

Speaks. Vol. 21. "Towards Human Unity," Chapter 29; Sathya Sai Speaks. Vol. 22.

"Live up to your role," Chapter 6).

 

Namaste - Reet

2472

Ranganath <brngupta Date:

Sat Oct 29, 2005 4:52am Subject:

Incarnatio nof God in different yugas... Where to find teachings of

Bhagavan Satya Sai Baba....

branganath

Offline

Send Email

Invite to 360º

 

 

 

Q2.

Can you explain Bhagavan's AVATAR declarations, please?

When God

incarnates on earth and takes a Human form, He is known as an AVATAR.

(Gita IV-6,7,8,9, IX-11, X-3 Also Ch VII Q2)

Each cycle

of Brahma – the Creator, has Four Yugas: Satya Yuga, Treta Yuga, Dwapara

Yuga and Kali Yuga.

Sri

Rama was the Incarnation of God during the Treta Yuga.

Sri

Krishna was the Incarnation of God during the Dwapara Yuga. There will

be three successive Incarnations of God during this Kali Yuga.

The first

incarnation of God in this Kali Yuga was Shridi Sai Baba.

The second

Incarnation of God is that of Bhagavan Sri Sathya Sai Baba.

Bhagavan has

told us that the third Incarnation of God in this Kali Yuga will be

Prema Sai.

Q3. Thank

you very much. Where can I find the Teachings of Bhagavan Sri Sathya Sai

Baba?

The

Teachings of Bhagavan Sri Sathya Sai Baba are contained in the

following Volumes published by the Sri Sathya Sai Books and Publications

Trust, Prasanthi Nilayam 515 134, India.

(1) The

Vahini Series-16 Vols,

(2) Sathya

Sai Speaks-30 Vols,

(3) Sathyam,

Sivam, Sundaram-4 Vols,

(4) Summer

Showers Series-10Vols

– 60 Volumes

in all!

(source:

BOOK: "A

Practical Handbook For The Practising Devotee"

(Summer

Showers 1990-145))

2473

Ranganath <brngupta Date:

Sat Oct 29, 2005 5:04am Subject:

Summary of Bhagavan's teachings...

branganath

Offline

Send Email

Invite to 360º

 

 

 

Q4. Is it

easy to practise the Teachings of Bhagavan Sri Sathya Sai Baba?

Yes! Yes! If a

certain Spiritual Teaching is to gain universal acceptance, it must have

disciplines that can be practised and experienced by every one of us in

our daily life and its activities.

Of course, full

Renunciation is highly desirable, but only a very small number can practise

it.

(Geetha Vahini (second edition)-8)

Q5. Can you

please give me an overview of Bhagavan’s Spiritual Teachings so that I will

not feel out of depth when I study His Books?

The foremost

Teaching of Bhagavan is (these are not the book titles; summary of Baba's

teachings):

DEVELOP LOVE

FOR ALL

LOVE IS

GOD

Live in

LOVE

Love is the

ONLY bond that can unite ALL and make us realise the ONE

reality behind all this seeming diversity.

LOVE IS THE

PATH

Start the

day with Love

Spend the

day with Love

Fill the day

with Love

End the day

with Love

This

IS the WAY to GOD.

Expansion is

Love, not contraction and selfishness.

Such

practices as Meditation, Japa, Mantra, Bhajan are like soap.

Without water soap is of no use. The water is likened to

LOVE. It is the water that is important.

Without

LOVE, You live in death. LOVE is Life.

All are

ONE.

Be alike to

everyone.

(source:

BOOK: "A

Practical Handbook For The Practising Devotee")

2474

Ranganath <brngupta Date:

Sat Oct 29, 2005 0:12am Subject:

Could someone explain me the "Relation b/w mind, and, atma" (Atma Gnana.... )

branganath

Offline

Send Email

Invite to 360º

 

 

 

This short

story is from Bhagavan Satya Sai Baba's 'Chinna Katha, vol 2."

Could someone

pls. explain me,

what actually

the kind Janak realized abt atma, and, the relation b/w mind, and,

atma.

Knowledge

of Atma

Once upon a

time, king Janaka sent a message to the people in his kingdom: "If there be

amongst you a great scholar, a Pundit, a Mahatma, a Yogi, a Maharshi, a

Sage, whoever he may be, let him come and teach me the knowledge of Atma."

In his message

he said that he expected to attain Atma Jnana, Self-knowledge, within a

matter of a few moments of being properly instructed.

Even while

climbing onto his horse, before he was completely settled on to it, he

should have attained Atma Jnana.

He said: "If the

person offering to teach me Atma Jnana is not able to accomplish this task

of providing me an experience of instant illumination, then I don't want to

see him, even if he is the greatest scholar, or the most learned person, or

the highly educated person in the land."

Well, all the

Pundits and Rishis were a little frightened by this requirement.

They saw that

this would be a severe test on their scholarship and learning, and so none

dared to come forth and offer him self to instruct the king and meet the

conditions that had been posed.

It was at this

point that the boy Astavakra entered the kingdom. While he was going on the

road towards the capital city of Mithilapuram, he met a number of people

coming from there, including scholars and Pundits; all of them had long

faces, looking worried and grief-ridden.

Astavakra asked

them what was the cause for their worry and grief. They explained to him

all the things that had happened. But Astavakra couldn't understand why

they should get frightened over such a small thing.

He added: "I

will gladly solve this problem for the king." So saying he directly entered

the court of Janaka. He addressed the king: "My dear King, I am ready to

enable you to experience the knowledge of Atma as you desire. But this

sacred knowledge cannot be taught so easily. This palace is full of Rajo

Guna and Tamo Guna. We must leave this place and enter an area of pure

Satva." So, they left the palace and went along the road leading out of the

city towards the forest. As was the custom whenever the emperor went

outside his palace walls, the army followed behind; but Janaka had them

remain outside the forest.

Astavakra and

Janaka entered the forest.

Astavakra told

King Janaka: "I am not going to fulfill your wish unless you accept my

conditions. I may be only a boy, but I am in the position of a preceptor;

and you may be an all-powerful emperor, you are in the position of a

disciple. Are you prepared to accept this relationship? If you agree then

you will have to offer the traditional gift to the Guru, the Gurudakshina

that is given by the Sishya to the Guru. Only after you give your offering

to me will I start my instruction to you."

King Janaka told

Astavakra: "The attainment of God is the most important thing to me, so I

am prepared to give you absolutely anything you want."

But Astavakra

replied: "I don't want any material things from you, all I want is your

mind. You must give me your mind."

The king

answered: "Alright, I offer my mind to you. Up to now I thought that this

was my mind, but from now onwards it will be yours."

Astavakra told

Janaka to dismount from his horse and made the horse stand in front of the

king and then he told the king to sit down in the middle of the road.

Astavakra walked

into the forest and sat quietly under a tree. The soldiers waited for a

long time. Neither the king nor Astavakra returned from the forest.

The soldiers

wanted to find out what had happened to them, so one by one, they proceeded

to look for them. When they went along the road leading into the forest,

they found the king seated there, in the middle of the road.

The horse was

standing in front of the king. The king had his eyes closed and sat still

almost immobile.

Astavakra was

not to be seen. The officers were afraid that Astavakra might have

exercised some magic spell over the king and had made him lose

consciousness. They went to look for the Prime Minister.

The Prime

Minister came and addressed Janaka: "O King! O King! O King!"

But King Janaka

did not open his eyes; he did not move at all.

The Prime

Minister became frightened.

Not only the

Prime Minister but all the officials were now getting frightened, because

the time when the King usually took his food and drink had passed and the

king still had not stirred.

In this way the

day went on and evening came, but the king did not move from his position,

sitting there immobile on the road. Left with no alternative, the Prime

Minister sent the chariot back to the city to bring the queen thinking that

if the queen spoke to the king, he would surely respond.

The queen came

and addressed the king: "Rajah, Rajah, Rajah!" The king did not stir; there

was absolutely no response from the king. Meanwhile the soldiers searched

throughout the whole forest for Astavakra. There, under a tree, Astavakra

was seated peacefully, in absolute calm and serenity.

The soldiers

caught hold of him and brought him towards the place where the king was.

Astavakra told them: "Why are you all so worried? The king is safe and

everything is alright."

But still they

insisted and brought him before the King seated on the road with his eyes

closed, his body completely still.

The soldier

said: "Here, look for yourself! See what has happened to the king!"

Until that time,

whether the Prime Minister, or the ministers, or the queen or any of the

other court officials or common people, had called out and addressed the

king, he neither opened his mouth in answer nor opened his eyes in

acknowledgment.

But now

Astavakra came and spoke to the king. King Janaka immediately opened his

eyes and replied, "Swami!"

Astavakra

questioned the king: "Well, the ministers have come, and the soldiers have

come, and also many others have come, why did you not reply to their

entreaties?"

Janaka answered:

"Thoughts, words and deeds are associated with the mind, and I offered my

mind entirely to you. Therefore before I can use the mind for anything, I

need your permission.

What authority

do I have to speak to anyone or use this mind in any way without your

permission and command."

Then Astavakra

said: "You have attained the state of God-realization."

Astavakra told

Janaka to put one foot in the stirrup and get up on the horse.

By the time he

had climbed up and seated himself on the horse and put his other foot in

the stirrup, he had attained the experience of Atma.

Once a person

has offered his mind, and with it all his words, deeds and thoughts, then

he will not have the authority or the power to perform any actions without

the permission of the one to whom he has surrendered his mind.

2475

Durai Raj <dsakuntala Date:

Sat Oct 29, 2005 3:46am Subject:

Happy Diwali

dsakuntala

Offline

Send Email

Invite to 360º

RESPECTED SAI BROTHERS AND SAI SISTERS,

 

SAIRAM

 

GREETINGS

 

WISH YOU ALL VERY HAPPY DIWALI

 

LET SAI BLESS US ALL

 

SAIRAM

 

YOUR SAI BROTHER,

 

S.DORAIRAJ AND D.SAKUNTALA,

BANGALORE.

2476

saibabanews <saibaba_news Date:

Sat Oct 29, 2005 2:54pm Subject:

Divine Discourse on 22nd October 2005 - "Cultivate Sattwic Qualities right

from the Childhood"

saibaba_news

Offline

Send Email

Invite to 360º

Divine Discourse on 22nd October 2005 - Children's Festival of Joy

Cultivate Sattwic Qualities right from the Childhood

Bhagavan Sri Sathya Sai Baba delivering His Divine Discourse on 22nd October

2005 at Prashanti Nilayam

Text of the Divine Discourse delivered by Bhagavan Sri Sathya Sai Baba on 22nd

October 2005 (Children's Festival of Joy), in Sai Kulwanth Hall, Prashanti

Nilayam

Childhood passes in trivial play with other children.Youth passes in amorous

sport,Middle age absorbs time and effort in amassing wealth,Come dotage, time

crawls in futile longing for worldly desires, yet there is no time for

contemplation of God.Thus is wasted the precious heritage of human birth,

deeply entangled in the net of karma. (Telugu poem)

Why waste your time in idleness?Time wasted is life wasted;Arise, awake, it is

not too late,Think of the future, at least now. (Telugu Poem)

Embodiments of Love! Dear Students!If you spend your time thus, if you fritter

away your time and energy in vain pursuits thus, what for is your human birth?

What will happen to you in future? Did you ever ponder over this? Time is the

measure for human life. Time is the most precious aspect in human life. Don't

waste time. "Time wasted is life wasted". You have to seriously question

yourself whether it is sensible to waste your time thus. If you waste your

precious time in this young age, when will you be able to sanctify your

life?Man has to perform Karma in this Karmabhumi (field of activity) right from

birth to death. In fact, the human birth has been given to us to perform Karma.

We are, therefore, engaged in performing various Karmas, continuously. But,

very few make any effort to enquire to their selves whether the Karmas

performed are Sathkarmas (good deeds) or not.One has to

strive to sanctify his time, right from childhood. We are, partaking of a

variety of items as food, to sustain the human body. But none is making an

enquiry whether the food one partakes of is proper and healthy; whether it is

beneficial for nourishing and nurturing his physical, mental and spiritual

health.

"Man is born out of karma, grows and departs from the world due to karma;Karma

is verily the embodiment of divinity.It is only due to Karma that Happiness and

sorrow occur in the world." (Telugu Poem)

The Bhagavadgita exhorts that man has a right only to perform his duty and none

to the fruit thereof. Of course, there will be a result for every Karma that is

performed by a human being. There will be a good result for a good Karma and a

bad result for a bad Karma. This is the eternal law. When you partake of a

mango fruit, you will only have the belch of that fruit and not that of a lime

fruit. In the same manner, your head (thoughts) will always be conditioned by

the type of food you consume. "As is the food, so is the head (thoughts). As is

the head, so is God." Thus, the food, the head, and God will be on the same

wavelength. Hence, one has to cultivate good and noble thoughts always. If you

eat Sattwic food and cultivate Sattwic nature right from childhood, your entire

life will run smoothly. Hence, one has to be wary of his food and head

(thoughts). If you wish to sanctify your human birth, you should not

live like a bird, beast or an animal. Having taken birth as a human being, one

has to perform the Karmas worthy of a human being. One has to conduct oneself

as a human being. What does the term "Human Values" imply? Sathya (Truth),

Dharma (righteousness), Santhi (Peace), Prema (Love) and Ahimsa (non-violence).

It is only when we cultivate and exhibit these five human values in our daily

lives that we will be entitled to be called as human beings. Human being is a

repository of Trigunas, namely, Sattwa (calm serenity), Rajas (passionate

activity), Thamo Guna (sloth and slumber). Unfortunately, today, we find the

Rajo and Thamo Gunas more active in human beings. We do not find even a trace

of Sattwic Guna anywhere. Hence, it is of utmost importance today that people

are taught and encouraged to cultivate Sattwa Guna, perform Sattwic karmas and

finally reach the abode of

Sattwic Guna.Embodiments of Love!You are now in the stage of childhood. This is

the right age to cultivate Sattwic Guna. The quality of your life in the later

stages will depend upon the qualities you cultivate now. What is the use of

trying to cultivate Sattwic Guna at the fag end of your life, when your

physical body refuses to co-operate with you in your Sadhana? Hence, you must

cultivate and put into practice the sattwic guna in the youthful age itself. If

man wishes to experience Manavatwa (humanness) and reach Daivatwa (divinity),

Sattwic Guna is very essential. It is only when you consciously cultivate

Sattwa Guna that you will be able to attain Sattwic nature. If you aim to

attain Sattwic nature but indulge in Rajasic and Thamasic acts, it is not

possible. All our ancient sages and seers did their Sadhana when they were

young and strong. Embodiments of

Love! You have to partake of Sattwic food. By partaking of Sattwic food, you

will be able to cultivate Sattwic thoughts. And, by cultivating Sattwic

thoughts, you will be able to undertake Sattwic Karmas. It is absolutely

necessary that one should have Sattwic friends in youth and constantly move

about in their company. It is said,

"Good company leads to detachment;Detachment makes one free from

delusion;Freedom from delusion leads to steadiness of mind;Steadiness of mind

confers Liberation." (Sanskrit Sloka)

Hence, you have to partake of Sattwic food keeping your goal of liberation in

the mind. You may at times have a doubt that you may not get such Sattwic food.

I do not at all agree with this view. Don't you get vegetables and edible green

leaves in plenty? In fact, the moment you are born out of your mother's womb,

you are surviving and thriving on your mother's milk or cow's milk. Is this not

Sattwic food? Can you not live upon a vegetarian diet consisting of vegetables,

green leaves and cow's milk? Why should you cater to the dictates of your

palate adding chillies, salt, tamarind and spices? It is only when you

gradually reduce these ingredients for taste you will be able to cultivate

Sattwa Guna. Parents have a great responsibility in teaching the children about

the efficacy of Sattwic food and getting them accustomed to it right from their

childhood. On the other hand, if the parents themselves prepare and serve

Rajasic and Thamasic food consisting of meat, fish, etc., in their homes, how

can they expect the children to develop Sattwa Guna? I am of the view that the

children at least should abstain from such Rajasic and Thamasic food and demand

from their parents only the Sattwic food. One has to consciously cultivate the

habit of partaking of only Sattwic food. Only then will one be able to develop

Sattwa Guna.

Embodiments of Love! All our senses are conditioned by the Trigunas and the

Gunas, in turn, are conditioned by the food we consume. Hence, if we start

eating Sattwic food, undertake Sattwic Karmas and move about in the company of

Sattwic friends, I am sure that we can transform ourselves into Sattwic

individuals. It is the bad company that is responsible for evil qualities. If

you want to cultivate good qualities, you have to eat Sattwic food. In fact, it

is the food that we consume is responsible for all the evil qualities. Dear

students! If you develop bad qualities like anger, passion, envy, jealousy,

etc., right form this early age, your entire life will be spoiled. You are

poisoning your young minds with these evil qualities. My advice to the

youngsters and students is eat Sattwic food; cultivate Sattwic behaviour and

keep the company of Sattwic people

right from this early age. I often observe that youngsters today join bad

company the moment they enter the school or college and continue to move about

in the company of bad people. With the result, they cultivate bad qualities,

resulting in bad behaviour. Frequently they are not even aware of the subtle

changes taking place in their behaviour towards elders, parents, teachers and

society. They think that they are on the right track, since they are pursuing

education in a good educational institution. The education they are pursuing

may be good, but the core of their heart is polluted due to bad company.

Several bad thoughts emanate in their mind even at a young age. People often

think that it is a natural phenomenon due to young age. I do not at all

to this view. It is not a natural phenomenon at all! It is most

unnatural. Since, you are partaking of bad food, you are having bad thoughts.

Hence, first and foremost, give up bad food. People who are devoted to

Swami, must join Satsanga. But, you are joining bad company and, as a result,

are developing bad thoughts. Once bad thoughts enter your mind, none can drive

them away. Hence, you have to cultivate good thoughts, even before bad thoughts

enter your mind.Dear children! There are several parents who are not concerned

about the future of their children. Either they are too busy pursuing their

vocations or they are helpless in supervising your behaviour. But, if you tread

the right path they will be most happy. On the other hand, if you are moving

about in bad company cultivating bad habits, resulting in bad behaviour, they

will be very sad and will be unable to share their distress or anguish with

anybody. Hence, it is your foremost duty to keep your parents happy. If you

want to keep your parents happy, you must tread the right path. So, tread the

right path and keep your parents happy. Only then will you be able to cultivate

good behaviour. There are three

aspects in human life, which are interlinked – the thoughts, behaviour and the

end result. As are the thoughts, so will be the behaviour and as is the

behaviour, so will be the result. Teachers expect good behaviour from their

pupils. How is it possible, when the students move about in bad company, eat

wrong kind of food and entertain bad thoughts? The end result is always bad in

such a situation. While taking bitter food, how can you experience sweetness?

In short, the Rajasic and Thamasic food that you consume is the root cause for

the bad thoughts that are entering your mind.Dear students! All of you must

tread the right path. Even if your parents for any reason offer you Rajasic and

Thamasic food prepared in the home, you must explain and convince them of the

ill-effects of such food, saying, "Mother! If you serve Rajasic and Thamasic

food to me thus, I will only get bad thoughts. This is not conducive to good

behaviour on My part." You

must also convince them of the need to prepare and serve Sattwic food to all

members of the family. Not only should you eat Sattwic food, you should also

read good books. Your entire life is dependent upon good food, good thoughts

and good company. Dear students! You should not read all sorts of trash like

cheap novels, stories, etc. Such trash will generate bad thoughts in you and

pollute you mind. When you go to a library, you should read the biographies of

great and noble people which will help to cultivate good qualities and good

thoughts in you. One reason for the pollution of young minds and proliferation

of bad thoughts in them is reading all sorts of cheap literature. In fact, it

is only the mind that is responsible for good or bad thoughts. That is why it

is said, Manaeva Manushyanam Karanam Bandhamokshayo (mind is responsible for

both bondage and liberation of man). Unfortunately, in these days it is only

cheap books that have become

popular and acquired great attraction. Good books have become a rare commodity.

A question may arise as to where one would get such good books. You go to good

libraries of institutions committed to the moral and spiritual uplift of

humanity. Frequently we come across people travelling in trains and buses

purchasing worthless books available in the railway platforms and bus stands

and reading them with absorbing interest. They may say that they are reading

them for whiling away the time. They do not realise how harmful those books are

in generating bad thoughts and polluting their minds. Hence, you must always

select books that contribute to your intellectual, moral and spiritual

development. Embodiments of Love! If you wish to cultivate good thoughts and

good behaviour, you must read good books. Several students today consider it a

fashion to read cheap literature that is available for a low price. With the

result, cheap thoughts and cheap behaviour are generated

in them. They look for cheap books and trash distributed free of cost. They

woefully lack a sense of discrimination to judge whether such writing is

conducive to their moral, spiritual and character development. They will,

however, realise the consequences of their action after their minds are totally

polluted. Then it will be too late for them to retrace their steps. It is only

through good books that good thoughts and good behaviour can be cultivated.Dear

students! There are several other important aspects to be taught to you in these

three days which will enable you to cultivate noble thoughts and tread the right

path. I will teach several aspects in due course that will enable you to

cultivate pure thoughts.

 

Source: http://www.sssbpt.org/Pages/Prasanthi_Nilayam/Child_Fest_Discourse.htm

 

 

 

2477

" Rongomatane Elva Turner" <Rongomatane Date:

Sat Oct 29, 2005 1:14pm Subject:

Re: Who Bhagavan is...

Rongomatane

Send Email

who Bhagavan is...Dear Sarah,

thankyou for your message, just to remind you, that you also, are all that is,

as am I, as is our beloved Sai Baba, my understanding of Babas teachings is to

open up your heart then you realize that you are everlasting Love. Happy Diwali

to you, and know that your life is filled with many blessings.

Sai Ram

from Rongomatane

 

 

 

-

sarah

Saturday, October 29, 2005 7:19 AM

Re: Who Bhagavan is...

 

Who is Bhagawan Sri Sathya Sai Baba?

 

You are the Lord of the Universe, Lord of the Universe, reside in our hearts,

Sai Baba.....