SWAMI TEACHES – Part I

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SWAMI TEACHES – Part I

Compiled by Reet

Preface

Swami's Teaching is as a huge entity what collects the ancient and modern

spiritual culture of humanity. It is as one Message what exists in different

forms and levels as an example of unity in diversity illuminating through the

Divine Power and Will. The skill of the seeker of truth is to acknowledge the

suitable form from His Teaching according to the person's spiritual, social and

cultural level.

It is Advent time, a holy time to look within and to contemplate with the

Divine. Swami's Teaching helps to find Divine within and in everybody and

everywhere. Swami's Teaching helps to create the spiritual outlook in

accordance with ancient and modern science. Swami's Teaching is as a

conversation with the Divine, source of energy and inspiration. Swami's

Teaching as His real Cosmic Darshan directed to the spiritual growth of a

person. Swami's Teaching is not only collection of information, knowledge, but

also the source of direct Divine energy.

Swami's devotees and followers may obtain the skill to move closer and closer to

Swami spiritually, through His Teaching that to spread His Teaching to the wide

circle of peoples in all countries of the world. It is possible through

awareness and practical skill of experience.

To bring devotees closer to Swami's Teaching and It's practical experiences,

several days ago I began to send short extracts and compilations from His books

and discourses under heading 'Swami teaches...'

Near to it are TFTD and other short quotations. They are welcome as pin pointers

towards the more proper spiritual study and inner contemplation in the company

of Swami's Works.

Today at our consequent study-circle where we discussed about the topic

indicated above, Swami's followers asked me what is the difference between

Jesus Christ and Swami?

I answered that Christ was Avatar of the Earth but Swami is Avatar of Wholeness

(as Cosmic Consciousness) in form of body incarnated on the Earth. Christ

taught to the human beings through Divine power of His personality to obtain

awareness to practice energy of unselfish Love on planet's level. Swami

Himself embodies energy of Love at Cosmic level and teaches humanity to obtain

the awareness that all are Children of the Divine creation and have a hidden

possibility to continue the actions of Christ on the Earth as gods. The

conclusion from His Works that the principle of Divine Love is closely

connected with Divine Light as an inner illumination, Cosmic Order and Harmony

as in the Universe, so in a human's mind. All is the same Divine Atman in

different appearances.

The both Great avatars have the same 'duty' only in different levels (planetary

and cosmic level) to lead the spiritual evolution (development) of humanity in

purpose to enlarge the Divine power of Love as Principle of universal Creation

through Light, Harmony and Order.

Two thousand years has passed. Swami has incarnated as an Embodiment of humans'

Divine father, the Master of the Divine Will through the Love aspect of God.

Swami as an Avatar (in form of human being) is not formless. However, the

energy he embodies, the Love energy, as Sathya Sai's Principle or His Cosmic

Form is formless.

The aim of serial "Swami teaches..." to awake the deeper interest and motivation

to study complete issues of Swami's Teaching and to realize the received

experience in different circumstances and aspects of life. His Teaching is the

modern Cosmic Bible for any human being, who longs for spiritual development.

Namaste - Reet

DEVELOP THE MIND UNDER GUIDANCE OF INTELLECT

If the mind is properly understood and disciplined and is applied to get, rid of

wicked qualities based on selfishness, it will lead to a purposeful and fruitful

life.

We should first; of all have a firm faith in the inherent divinity of man. On

the one hand, there is the manifested world, which attracts the attention of

our body and senses and also entices our mind, and on the other hand there is

an unmanifested divinity, which is the substratum of the manifested universe...

Living in this fast universe, you should try to cultivate correspondingly broad

feelings. But, misguided by the mind, people are harboring narrow feelings and

thus making their lives miserable. The solution is to follow the guidance of

the intellect, eschewing the vagaries of mind.

Why is there the importance for the intellect? Because the sense organs are

superior to the body, the mind is superior to the sense organs and the

intellect is superior to the mind. The Atma* (the Self) is superior to the

intellect. Thus it can be seen that the intellect is the nearest of all to the

Self and hence it has this advantage of receiving the maximum potency and

effulgence from the Self...

It is the mind that is responsible either for one's upliftment or downfall. One

should not hastily run into action, based on the whimsical dictates of mind. It

is only after considering whether the action is good or bad, right or wrong,

that a person with a disciplined mind acts. Such man will ultimately reach the

goal of self-realisation. (Bhagawan Sathya Say Baba. "Follow the Intellect, not

the Mind." Extracts - as a tiny compilation from the Divine Discourse at the

Summer Course in Brindavan, 25 May 1993).

HOW TO REALIZE THE DIVINE?

People claim to make offerings to God without knowing where He is. There is

pretence of offering everything to Brahman, but they do not know where Brahman

dwells. The Lord has declared: "I am residing within you in the form of

Vaisvanara and am consuming all the offerings you are making. I am digesting

everything and providing the sustenance for your body."

While the Lord is ever by the side of man, he is searching for God all over the

world. By exploring the external, you can never purify the internal. It is

essential to transform the consciousness. You have to rectify your conduct and

actions, because everything depends on your actions. Adhering to the righteous

path, with a pure heart, you have to divinise your life. All spiritual

disciplines have been designed only for this purpose. All the prayers, japas

and pujas that are offered are intended only to purify the heart.

All those who have achieved greatness in any field--education, science, etc. -

have been able to do so solely because of their conduct. Neither physical

strength nor wealth, nor even intellectual ability, can make one respected and

honored. It is the way one lives that: confers honour and dignity on him.

Therefore, it is only through our actions that we should strive to realise the

Divine. Without right conduct, all other spiritual practices are of no avail.

If you entertain proper thoughts, you will realise that all of you are in God's

home. The whole universe is the mansion of the Lord. Once you recognise this

truth, how can any differences arise? (Excerpts from "Sathya Sai Speaks" Vol.

22, Chapter 38).

AN EXAMPLE CONCERN TO THREE ASPECTS OF HUMAN'S LIFE

I must tell you the difference between three aspects, the bodily aspect, the

soul aspect and the divine aspect. A potter, in order that he may make his pots

and pans, goes to a tank and takes the mud out of the tank, thereby creating a

big deep pit. He would take the mud by creating the pit and taking clay out of

the tank. He removes that mud and brings it in a cart to his house. In this

way, because every day he is bringing mud from the tank and putting it in front

of his house, there is a big mound or heap that has been formed. It means one

has to go down the ditch or the depression in the tank. In front of the house,

one has to climb up the heap or the mound. The mud from the pit in the tank is

the same as the mud in the mound in front of the house. The potter takes some

mud and goes on preparing every day some

pots, some vessels, some pans and so on. Gradually, as he makes the pots, the

mud which filled the mound goes on slowly diminishing in volume. The potter is

preparing pots and he is putting them in fire and hardening them and is selling

them to various people. Before the pots have been made and sold, when he puts

water on the mud, which is in the mound that gets into the mud and mixes with

it. On the other hand, after making the pot, if you put water into the pot,

which is made out of the mud that water is not absorbed. It remains as water

inside the pot. Wherefrom has this change or this transformation come? The mud

which was got from the tank or the mound or which went into the making of the

pot is all the same. But it has taken the shape in one case of the pot, in

another case of the mound and in another case of the pit. For the depression,

for the mound and for the pot, the root cause is mud. But in course of time,

this pot is going to break. In course of time, the mound in

front of the potter's house will become smaller and smaller. But the mud remains

all the time as mud. (Extracts from Bhagawan Sathya Sai Baba. "Purusha and

Prakriti." Summer Showers in Brindavan, May 1972).

THE DIVINE AND ETERNAL CORE OF HUMAN NATURE

By some desires and by some actions of our parents and also by the Sankalpa or

the wish of God, this body, the human body, which we may call the pot, comes

into existence. This life, Jiva, can be compared to the mud in the mound, which

goes on diminishing time after time. The body is going to be destroyed. All

these human bodies in time are going to be destroyed and converted back into

mud. So also we have to accept that the contents of all these human bodies,

which have come from, the primary spirit, after they have been used and

destroyed, will again return to the source.

What is it that is born? What do you mean by 'I was born?' What was born was the

body. If we make the enquiry 'What existed before we were born?' then if it did

exist, there is no question of its being born. Suppose we take the view that it

did not exist at all. If it did not exist, where is the question of something,

which did not exist and does not exist being born? How are we to find this out?

How do we get the knowledge of what is this 'I'? Those texts, which tell us and

teach us answers to these questions, are called Upanishads and Sasthras.

It is not possible to understand yourself, without seeking it from experienced

people and without seeking it from Upanishads and without practicing what these

texts teach. You have the flowers, you have the needle, you have the thread.

Will it become a garland of its own accord? There must be someone who will put

these flowers together. You have gold. You have diamonds. Will ornaments come

into existence on their own? Someone has to make them. You have intelligence,

you have education. But are you going to realise the nature of the self?

God is one who had no beginning and will have no end. Thus if the newcomer wants

to know what the one without an end and without a beginning is, you have to go

and ask the Sastras to tell you the method of knowing. If you go to a new

place, you generally meet with people called guides, whose duty is to tell you

all about that new place. That place has been there all the time. The one who

tells you about the place which has been there for all time, that guide will be

referred to as the Purathana or the ancient. How long will this new man who has

gone there remain new? So long as the ancient person who is there, who is

telling the newcomer all the things needed and so long as you do not know them,

you remain a new man. But when you have learnt through the guide who has been

there for a long time, then you become

experienced and you can understand the nature of Sanathana or this eternity.

This understanding has also been called the understanding of Brahman, the

eternal. He Himself becomes the Brahman. So if you want to understand the full

significance of this Sanathana or the eternal truth, the way to do it is to

join these Purathanas, those who have been there for some time, like the

Sasthras, and through them and with their help you understand the nature of

this divine and you yourself join the divine by that process. (Extracts from

Bhagawan Sathya Sai Baba, "Purusha and Prakriti." Summer Showers in Brindavan,

May 1972).

ENERGY, MATTER AND THE DIVINE POWER

Scientists know that energy, which is infinite and unfathomable, can be neither

created nor destroyed. Since time immemorial, man has been investigating the

nature of this energy. They have come to the conclusion that the whole world is

based on psychotronic power, which is also termed bioplasmic power. This is

present in every cell and every vein of the human body. Human mind cannot

comprehend the nature of this power. This power is also called ajnatha Shakti,

that which is not known. All these powers are not visible to the naked eye.

It was this power that enabled mother Sita to lift the mighty Siva Dhanush (bow

of Siva) with her little finger. It was then that king Janaka decided to give

his daughter in marriage to one who was equally powerful. Sage Visvamitra, who

had understood the intimate relationship that exists between Divinity and

transcendental power, took Lord Rama to Mithilapura and solemnized the

marriage.

Whatever appears as matter also becomes energy. Very often, scientists refer to

the two terms —matter and energy— but truly only energy exists. Whatever

appears, as matter also becomes energy in due course of time? None can describe

the glory and grandeur of this transcendental power.

"Yatho vacho nivarthanthe apraapya manasa saha (this energy is beyond the

comprehension of the mind and description by words).” This transcends the

powers of body, mind, and intellect.

Who has created this power? Under whose control does this power lie? In whose

hands does this power exist? Who can manifest these powers and prove their

existence? Manifestation of these powers can bring about a divine

transformation in the hearts of men. Swami wants that such changes should take

place from now onward. It is impossible to say when, where, and how this power

will manifest itself. Merely listening to the glory of this power may not evoke

interest in you. You will understand only when you experience it. This is the

super-human divine power. Very soon you are going to witness it. (Extracts from

Sathya Sai Speaks, Volume 32, part 2, pp. 86- 87).

GOD-DIRECTED ACTIVITY

Yajna means, 'any activity dedicated to the glory of God', this activity

prescribed in the ancient scriptures. Yajna is a continuous process; every one

who lives in the constant presence of God, and does all acts as dedicated to

God is engaged in Yajna. It can be done in all climes, in all realms, by all

races. Every activity in the world is God-directed, God-ward moving, whether

you know it or not. If God is not the inspirer and motivator, how can the

universe be moving in harmony, wheeling so smoothly?

Three processes go together in spiritual discipline, as laid down by the sages;

Yajna, Dhaana and Thapas (sacrifice, charity and self-control). Yajna is

translated as sacrifice, for, the process of charity or Dhaana is essential in

Yajna. Also Thapas, that is to say, strict regulation of emotions and

thought-processes, to ensure peace and faith.

There are various Yajnas prescribed by the Vedas. Every householder has the duty

of performing for his own welfare and the welfare of the society in which he

lives, five Yajnas like Pithryajana (Yajna by which the forefathers are

worshipped), Rishi Yajna (Yajna by which the sages are honored, that is to say,

by the study and practice of their teaching), Bhuutha yajna (Yajna by which the

animals and lower-beings are revered, that is to say, by provision of shelters,

fodder etc.) and Dhevayajna (worship of God).

The Vedhapurusha is the Purushotthama (the supremest person) for by His will He

manifested Himself as the cosmos and its components, out of Himself. There is

nothing that is not He; so, how can you be different? In these matters, faith

comes first; it has to. Believe that you are divine; conduct yourselves in

accordance with that sovereign status; then, you will be blessed with the

Anubhuuthi - the experience, the vision, the realisation, the awareness, the

bliss. And, as a result, you are merged in that everlasting Ananda.

Remember, you cannot have the Anubhava (experience) and the Ananda (bliss)

first. And, you cannot postpone faith, until you get them. You cannot bargain:

"Give me the Ananda and then, I shall have faith". See the Purushotthama in all

Purusha. Purusha means, he who lives in the Pura (port, city, or town). Each one

of us is the resident and the sole resident of a distinct house of God. But, the

Purushotthama - the supreme resident in all the cities - is God. You can

recognise this Purushotthama, if you educate yourselves properly.

You perform worship with 1008 names, a rite called Sahasranaama Archana. You

keep an idol or picture before you and offer one flower at a time at the feet

of that symbol of God, repeating the names, one at a time. The one symbol of

the one God is only one, though He can be reached by a thousand names.

To realise the one, the universal absolute, which personalises itself into God

and creation, there is no discipline more valuable and more effective than

Seva. All the 1008 names of the Sahasranaama Archana reach the one. All the

1000 names of thousand-faced society connote only the one God that plays in

those 1000 roles. The one appears as if it is enshrined in the 1000 bodies.

You have observed that the Vedic Pandiths (priestly scholars) are pouring Ghee

into the fire, every time the recitation of a hymn is over. Every day, when you

take food, you are offering eatables to the fire that God has lit in you to

digest food. You have to eat in a prayerful mode, in profound gratitude.

You must perform another Yajna too, every day. Pour the egoistic desires and

emotions, passions, impulses and acts into the flames of dedication and

devotion. In fact, that is real Yajna.

You must have noticed that the Pandiths close each day's Yajna with a prayer

that calls for world peace, peace for all mankind, peace and happiness, for

there can be no peace without happiness and no happiness without peace.

"Lokaasaamasthaas Sukhino Bhavanthu", they pray - "May all the world have

happiness, and peace."

Peace of mind cannot be gained by wealth or fame or scholarship or skill. For

that, you have to clean the mind, purify the heart, and yearn for service of

the divine forms that move around you. Do every deed as an act of worship; make

every thought a longing for Him; change every word that comes from your tongue

into a hymn in His praise. (Extracts with tiny compilation from the Divine

Discourse of Bhagawan Sathya Sai Baba "Yajna - What it Teaches." Prashanthi

Nilayam, 11 Oct 1972).

VEDAS, UPANISHADS, SUTRAS, SASTHRAS - ETERNAL LIGHT OF WISDOM

The Vedas are A-pourusheya: they have no identifiable human authors. They have

emerged from God Himself and they are 'heard' by sages attuned to the Voice of

the Divine. They communicated the Word to their pupils and they in turn taught

them to their disciples. This process of imparting the Vedas and the Wisdom

enshrined in them has continued through generation after generation of gurus

and disciples up to our own times.

The Upanishads are the very core of the Vedas, the very essence of their teachings.

Sutra (aphorism) enshrines, in a few words, vast expanses of meaning, vast

depths of fundamental significance. The Brahma Sutras build up the science of

Vedanta. They gather multicolored flowers from all the Upanishads and string

them together to form an enchanting garland.

The Brahma Sutra is also known as Saareeraka Sasthras and Vedanta Darsana.

Sareera means the Body. Saareeraka means all the components of the Embodied -

Atma: Ego (Jivi), Senses etc. Sastra implies "examining the nature of all these

to the greatest possible degree". That is to say, the Sastra establishes that

the Brahman (the Cosmic Self) is the basis on which all else is imposed, that

one's Reality is Ananda itself.

About the name Vedanta Darshan: Darshan means 'sight'. Darshan promotes the

sight or experience of the Truth.

All the Sasthras derive their value and validity from their source - the Vedas.

They lay down modes and norms in consonance with the principles and purposes

defined in the Vedas.

Acquisition of the Higher knowledge alone can fulfill the main purpose of human

life. Such knowledge makes one aware that he is not the inert non-sentient

body, etc., but that he is Consciousness itself manifesting as the embodiment

of Sath-Chith-Ananda, Existence - Awareness - Bliss. When this Truth dawns and

is experienced, man is liberated; he is freed from the fog of ignorance, Ajana,

even while life endures till its term ends. He becomes a Jeevan-Muktha.

The Jagath (the objective world) is unreal, non-existent; the misunderstanding

that it is real has to be renounced. The understanding that the idea of Jagath

is a superimposition by our mind on the Reality is the Jnana. Though the Jagath

appears real, one must be aware that it is deluding us so. And as a result, one

has to give up the yearning for deriving pleasure from the objects that appear

and attract, both here and hereafter. The Ajnana or false knowledge can be

destroyed only when one knows the Atma Principle. When the false knowledge

disappears, the sorrow produced by one's involvement in the ups and downs of

Samsara or the World of Change, also gets destroyed.

Ajnana and Duhkha (sorrow) cannot be destroyed by rituals and rites (Karma) -

this is the lesson the Upanishads teach us. In fact, what is happening now is

Man has forgotten his real nature. He believes that he is the body, the senses

etc. He deludes himself that he can secure Ananda by catering to the body and

the senses.

The awareness of Brahmam cannot be won by the accumulation of wealth or even by

the giving away of riches. Nor can reading texts, or rising to power, or

acquisition of degrees and diplomas or by the performance of scriptural

sacrifices and rituals achieve it.

So, man needs to be directed towards the right means to attain Ananda. Wherefrom

can one gain Ananda? It does not inhere in external objects.

The body is an anthill, which has inside the cavity, the mind. And the mind has

hidden in it the serpent named Ajnana (Nescience). It is not possible to kill

the serpent by resorting to satisfaction-orientated works (Kaamya Karma). Jnana

is the only weapon that can kill it.

"Sraddhaavaan labhathe jnaanam". That person alone who has Shraddha can secure

Jnaana. And Shraddha means steady faith in the statements laid down in

spiritual texts (Sasthras).

The Brahma Sutra, the Upanishads and the Bhagavad Gita - the Three Source Texts

- clarify the Truth that you are the very embodiment of Ananda. These three

sources stand on one to help man attain the highest wisdom. (A tiny compilation

and extracts from: Sathya Sai Baba. "Sutra Vahini," pp. 1 - 5).

BRAHMAM IS THE CAUSE, COSMOS IS THE EFFECT

Vedic saints have several (at first sight) different aspects concern to

Universe, Maya, Brahman* (in general, equal expression is Atman, Atma) what are

in core the same with accent on different approaches to qualities of Universe,

Maya, Brahman.

The discovery that the Atma alone is beyond Time, and that all objects

perceivable by the senses of sight, etc., are only transitory. The Atma alone

suffers no change. It alone is Nitya Sathya (Timeless Truth).

There are who contend that the two - Maya and Brahmam** - are the twin causes of

the Cosmos. Still others assert that Maya is solely responsible.

Some others assert that the Universe is a manifestation of Vishnu and that it

has its being in Vishnu Himself. They declare that the emergence, subsistence

and merging of the Universe are all caused by Vishnu.

Of course, nothing in the Universe can be made without a maker. What, then, must

be the nature of the maker of the Cosmos? He must have limitless power,

unbounded glory, and perfect omniscience. It is not possible for every one to

visualize such a phenomenon, though it is the very fulfillment of the purpose

of each one's life! It can, however, be conceived and confirmed by two

characteristics: one, called Thatastha, and the other, Swarupa. Thatastha is

the temporary time-bound indication. It cannot confer a correct picture or

view. It can only reveal signs and glimpses, off and on. Swarupa means the very

reality in its fullness. This is the result of the illumination of intuitive

wisdom. It reveals the immanent and the transcendent, the limitless source of

all.

Every entity, article, or thing in the Universe has five qualities: Asthi,

Bhathi, Priyam, Roopam, Naamam. Asthi means 'Is'. So, Is-ness is the feature of

all that is. Bhaathi means 'shining', luminescence. The thing that is known to

us is capable of being known to us because it shines: It has the power to enter

our consciousness. Then, we have the word, Priyam. Everything is capable of

being used or benefited from and therefore becomes dear, attractive; fondness

is the meaning of Priyam. The two other features, Roopam and Naamam. They do

change and can be modified. All things seem to undergo some transformation or

other and often assume again the original form. They are apparent alterations

of the basic entities, which have the first three features always. Name and

Form are superimpositions on the

basic reality of 'Is-ness', 'Illumination' and 'Joy'. The Divine is the base;

the Divine Will is the superstructure. The beads are many but the

inter-connecting; integrating string of the rosary is one. So, too, for the

entire world of living beings, God, the permanent, omnipresent, Parabrahma, the

Supreme Divine consciousness, is the base. 'Soham', 'He is I', 'I am that', all

these axioms indicate that even those, which differentiate themselves under

names and forms, are in fact God Himself. This is the reason why it is

proclaimed in the Vedas, 'He who knows Brahmam becomes Brahmam Itself'. This

awareness is the awareness of the Reality.

The Cosmos of which the Earth is a part and with which we are embroiled has as

its basic cause, as the stump for the ghost, Brahmam Itself.

We can know a great deal about the nature of the Cosmos. But the instrument of

knowledge we possess is the human eye, is it not? Physical sciences have

discovered much, but all that has been discovered by the human mind, is it not?

They describe and analyse things as they are. However, how long do they exist as

now? They are subject to modification each moment. But, one is aware of a truth

or fact that is not affected in the least. That unchanging principle is the

basis, Brahmam, the Eternal Base, the Unmoving, the One, the Sathya, Truth.

The Supreme Principle is the Cause for the Being turning into Becoming and the

Orderly Behavior of the Universe. Physics can probe into matter and explain how

it is formed; but, it cannot probe and discover why it is so formed. The Sath,

the Being, must be beyond both Subject and Object. Cogniser and the Cognised.

But, when we have to delineate the Sath or Brahmam, it becomes necessary to use

words in current usage, such as Creator, Lord, Providence, God and also as

Brahmam.

When the inquiry into cause and effect is made from the point of view of the

Cosmos, we reach the conclusion that God is the Cause, and the Cosmos or Jagath

is the effect. When the distinction between subject and object is transcended we

become aware that it is all Pure Consciousness or Brahmam, and that this is both

the primary as well as the subsidiary factor. That invokes both Brahmam, Jagath

and the mergence in Brahmam. It is Maya that causes the delusion that one

originates from the other. (A tiny compilation and extracts from: Sathya Sai

Baba. "Sutra Vahini," pp.6, 16 - 20).

PRINCIPLE OF DIVINITY

In this world every object has got five aspects, namely, sath, chith, ananda,

rupa, and nama (being, awareness, bliss, form, and name). Being, awareness, and

bliss are the three permanent attributes of every jiva (individual).

Sath-chith-ananda and sathyam-jnanam-anantham (truth, knowledge, and

infinitude) are different words, but they have the same meaning. Name and form

are transitory.

The cosmic power lies in the navel of God. Hence, He is known as Hiranyagarbha.

Since He is full of divine effulgence and radiance, He is said to be the very

personification of beauty and splendour (soundaryavanthudu and tejomayudu). The

life of a human being is the noblest because he is endowed with the principle of

Hiranyagarbha. In order to understand the principle of divinity, you have to

understand the inner meaning and significance associated with each name of God.

 

God is one, He has many names, and each of them has a profound inner meaning.

Different religions have come into existence, but all of them lead to the same

divinity.

Therefore, if everyone enquires into his true nature, he can experience truth.

Today man is in search of God and is enquiring into the nature of divinity. When

God is within, where is the need to search for Him? Truth is His very swarupa

and swabhava (form and innate nature). Sathyannasti paro dharma (there is no

dharma greater than adherence to truth). But today, man considers untruth to be

truth in order to satisfy his desires. Firstly, man should endeavor to

understand his true nature, which is sathyam, jnanam, and anantham (truth,

knowledge, and infinitude). God has gifted man with the Vedas, Sastras,

Puranas, and Itihasas to open his eyes to the truth that he is essentially

divine. In this world every man is endowed with truth, righteousness, and love.

He is the embodiment of sath, chith, and Ananda. These attributes are verily

divine. Sath is that which is changeless and eternal. Chith

is Chaitanya (awareness). Atma is another term for God. Brahma is its synonym.

Our ancient sages undertook deep investigations and enquiry in order to

understand Divinity. Ultimately, they declared to the world, Vedahametham

purusham mahantham adityavarnam thamasah parasthath (I have visualized the

supreme Being who shines with the effulgence of billion suns and who is beyond

thamas - the darkness of ignorance). They exhorted man to make efforts to have

the vision of Divinity.

The one who loves God is the messenger of God; the one whom God loves is the son

of God; the one who understands the principle of unity becomes one with God.

This is the inner meaning of the statements given in the Bible.

Greatness does not lie in acquiring wealth. You need not be a great man, but you

should aspire to become a good man. Your heart should be transformed into

Hiranyagarbha. It is only when you cultivate good feelings, can you become a

good person. In fact, goodness is greater than greatness.

God is not moved simply by sweet words. You must translate those sweet words

into action. You must become heroes in practical life. Jesus Christ and

Mohammad were highly noble. How could they acquire such greatness and goodness?

It was only by their good deeds. (Compilation from: Bhagawan Sri Sathya Sai

Baba's Divine Discourse "Love and morality --the need of the hour" 25 December

2002, Prashanthi Nilayam).

THE BASIS OF THE DIVINE SPIRIT

On the vast ocean, countless waves are continually forming and disappearing.

Each wave has its own form and shines in many colours. But none of them is

separate from the ocean. Likewise, all the myriad beings in the world have

their different names and forms but are all tiny droplets from the infinite

ocean of Sat-Chit-Ananda (The Cosmic Being-Awareness-Bliss). The Spirit is One

in all beings. Our sense organs are not the Atma (Spirit). Only the divine

Spirit possesses all the potencies of the senses.

The Atma is infinite. It has been described as "Sathyam, Sivam, Sundaram" Truth,

Goodness and Beauty. From a worldly point of view, these three qualities appear

to be different from each other. But there can be no Sivam (Goodness) without

Sathyam (Truth). Without Sathyam (Truth) there is no Sundaram (Beauty). Beauty

imparts effulgence to an object. The unity of these three aspects reveals the

Divinity of the Atma. Like cloth and thread, which have their basis in cotton,

the Atma is the basis for all three.

There are four words: Prema (Love), Soundarya (Beauty), Maadhurya (Sweetness)

and Sobha (Brilliance). They are descriptive terms. When the heart melts, love

flows from it. When love matures, it turns into beauty. When the taste of

Beauty ripens, it is sweetness. In that experience of sweetness everything

appears brilliant and shining.

It is this Divine sweetness that illumines the world. This Beauty, Sweetness and

Bliss are all within you. When you turn your mind to God, the whole universe

will wear a new aspect. Without this internal change, all changes in the

external physical world are of no avail. Only when the individual changes, the

world will change.

Scholars have expressed different views regarding the sthoola, sukshma and

kaarana sareeras (gross, the subtle and the causal bodies). In my view the

gross and subtle bodies are like twins, resembling sound and its echo, an

object and its image. The whole universe is an echo of God. It is like a mirror

which reflects the image of God.

Today great advances have been made in science and technology. But human

character and morality have not made corresponding progress. Knowledge without

discrimination is dangerous. Knowledge should promote people's well-being and

not cause harm to them. Through knowledge, you acquire humility. Through

humility you become worthy of responsibility. Through responsible positions you

get wealth. Through wealth you must practice righteousness. Righteousness

ensures your well-being in this world and the one beyond it.

(Extracts-compilation: "Sathya Sai Speaks." Volume 22, Chapter 22,"Power of the Spirit," pp.76- 78).

THE MIND, NAME, FORM AND REALITY

The mind-control (Sama) is very hard to achieve. The mind can cause bondage; it

can also confer liberation. It is an amalgam of Rajasic and Thamasic modes, the

passionate and dull attitudes. It is easily polluted. It relishes in hiding the

real nature of things and casting on them the forms and values which it

desires. So, the activities of the mind have to be regulated.

The mind has two characteristics. The first is: it runs behind the senses;

whatever sense the mind follows helplessly, it is inviting disaster. When a pot

of water becomes empty, we need not infer that it has leaked away through ten

holes; one hole is enough to make it empty. So too, among the senses, even if

one is not under control, one will be thrown into bondage. Therefore, every

sense has to be mastered.

The second characteristic of the mind is: The potency of the mind can be

promoted by good practices like Dhyana (meditation, equanimity), Japa (Mantra

meditation repeating God's names), Bhajana (devotional singing) and Puja

(ritual worship of God). With the strength and skill thus reinforced, the mind

can help the world or harm it. So, the mental power gained by such Sadhana has

to be turned away from wrong paths and controlled by Sama. The senses have to

be directed by the principle of intelligence, the Buddhi. They must be released

from the hold the mind has on them. Then spiritual progress can be attained.

Manas or Mind is but a bundle of thoughts, a complex of wants and wishes. As

soon as a thought, a desire or a wish raises its head from the mind, Buddhi

must probe into its value and validity - is it good or bad, will it help or

hinder, where will this lead or end. If the mind does not submit to this probe,

it will land itself in the path of ruin. If it does and obeys the intelligence,

it can move along the right path.

Man has three chief instruments for uplifting himself: Intelligence, Mind and

the Senses. When the senses enslave the mind, man gets entangled and bound. The

same mind, when it is regulated by the intellect, can make man aware of his

Reality, the Atma. This is why the mind is reputed to cause either bondage or

liberation.

Forms are constructed by the mind and names for the forms follow. But, the forms

and names undergo modification. They are therefore designated as Maya - relative

realities, temporary superimpositions on the basic Truth. Paramatma (Brahman),

the One Omniself is the basis on which everything with form and name is

imposed. The appearance of name and form on the Real is due to the operation of

the Maya principle.

Name and Form which are structures raised by the mind on the basis of Brahmam

are to be considered as indicative proofs for the Truth on which they arise and

disappear. Brahmam can be known only when the basic characteristics are known

Swarupa Jnanam. Once Brahman is known, the awareness makes the person, who is

aware, Brahman itself. "Brahmavid Brahmaiva Bhavathi". This is the assurance

given by Sruthi, the Vedas. (Veda means knowledge; it always 'is'. It has no

beginning, nor end. "Saastra Yonithwaath". This aphorism conveys the meaning

that the Vedic scriptures have to be resorted to in order to know Brahmam, that

only they can reveal Brahmam, and that all Vedas lead man to the same knowledge.

Only the Omniscient One can be the source of the Vedas).

Sathyam, Jnaanam, Anantham - this is the tripod on which Brahmam rests.

Awareness of Brahmam is awareness of Truth; knowledge of Brahmam is the

knowledge; it is unlimited, endless. From Brahma emanated Akasa (space; the

sky); from Akasa emanated Vayu (Air); from vayu, Agni (Fire); from Agni, Jalam

(Water); from jalam, Prithvi (Earth). From the earth grew life - giving plants

(Oushadha); from Oushadha, Anna (Food) and from Anna, Purusha (human beings).

The process of Projection is happening in this series. Brahma, the first,

Purusha, the last. So, the Purusha and Brahma are closely related.

The sacred activities like rituals and sacrifices (Karma) laid down in the Vedas

cannot confer liberation from bondage to birth and death, Moksha. They help only

to cleanse the Consciousness. It is said that they raise man to Heaven; but

Heaven too is but a bond. It does not promise eternal freedom. The freedom,

which makes one aware of the Truth, of his own Truth, can be gained only

through Sravana (Listening to the Guru), Manana (Ruminating over what has been

so listened to) and Nididhyasana (Meditating on its validity and significance).

Those who expect and look forward to the fruits of their actions can engage in

them until their consciousness is cleansed. So, one must be ever conscious of

the Atma, as pervading and penetrating everything, so that attraction and

repulsion, the duality complex, cannot affect him.

Do not look at the world as the world with a worldly eye. Look upon it with the

eye of Atma, as the projection of Paramatma. That can make one cross the

horizon of dualities into the region of the One. The One is experienced as

many, because of the forms and names man has imposed on it. That is the result

of the mind playing its game. (A tiny compilation and extracts from: Sathya Sai

Baba. "Sutra Vahini," pp. 7, 9, 21-23)

To be continued

Sent with Sai love – ‘’

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