A Story from the Life of Chaitanya Mahaprabhu

Once a mendicant with tattered clothes, unkempt hair and dirty body, came and stood at the threshold of Chaitanya's room and was meditating with closed eyes. On seeing him Chaitanya came out and asked him, “Who are you? You can come inside”. On hearing these soft and sweet words, the mendicant opened his eyes and replied in all humility, “Swami, I don't deserve to step into your room. I am a despicable person belonging to the caste of Chandalas (untouchables). I am unfit to defile your sacred residence”. Full of smiles, Chaitanya went closer to him and said endearingly: “My son, never say that you are mean, despicable or unworthy. Who is mean and who is sacred on this earth? All are sacred because the same God shines in every one's heart. So, please come inside without any hesitation.” 

When the mendicant was still hesitating to go inside, Chaitanya questioned him about the purpose of his visit. The visitor replied, “Swami, I am repeatedly chanting God's name but I feel it lacks Chaitanya (Divine power) just as a person in a state of coma has mere life without any consciousness. I seem to be mechanically chanting the Lord's name without experiencing the power of the Divine. I have come to you with the hope that if you initiate me in one of the Lord's names, it will be charged with spiritual potency and I will be benefitted by chanting such a name.”

Chaitanya replied, “All the names of God are full of Chaitanya (Divine power). God's name is omnipotent and self-effulgent. Hence it is not proper for you to underrate the efficacy of any of the Lord's names. However, for your satisfaction, I will give you Mantropadesha (initiation into the sacred formula) as desired by you. Please step into the room.” The visitor responded by slowly entering the room, full of humility, hesitation, nervousness and fear, and sat in one comer of the room. Noticing his plight, Chaitanya gently told him, “My son, why are you so full of fear? Freedom and fearlessness are the birth right of every man. Freedom being your real nature, why do you give room for fear? You must recognise that the Atmic power is behind all thoughts, and give up fear.” 

Saying this, Chaitanya came closer and closer to the mendicant. Seeing this, the mendicant cried out apprehensively: “Swami, please don't touch me. If you touch me, both of us will be guilty of breach of the traditional norms of our society. I say so particularly because it is winter now, and if you touch me, you will have to take a cold water bath again and that will tell upon your health. I have accepted you as my Guru (Preceptor) and since, according to the scriptures, the Guru is verily God, I shall be sinning against God by hurting you in any way. I have come to obey your commands and receive help from you, but not to hurt you in the process. Because of my sins in my past life, I am now born as an untouchable. I don't want to add to my load of sins by allowing you to touch me now”.

On hearing this, Chaitanya remonstrated – “What a simpleton you are. You are only betraying your ignorance by observing untouchability, ignoring the Divinity inherent in every being. God has no distinctions of caste and creed. There is no caste for any of the five elements, namely, earth, water, fire, air and sky, all of which have emanated from God. Irrespective of the castes, and creeds professed by men, all are equally sharing the bounties of' Nature offered by the five elements. Therefore, there is no need to observe such differences of caste and creed. Come closer to me.”

However, the mendicant could not shed his fear, because he had been nurturing this fear from his childhood. This shows that feelings such as fear, love, hatred, etc. become ingrained in a person if he nurtures them for a long time from an early age in his life. Chaitanya told the mendicant, “God never endows man with fear. It is one's own weakness that fosters fear, because of some short-comings in one's self. One who has not committed any wrong or evil act will have no fear and hence will not need any protection or security. Fearlessness is the hall-mark of Divinity. One can become fearless through Tyaga (renunciation or sacrifice). For example, if you have some valuables with you, there is room for fear. But if you give up those valuables, you will be free from fear wherever you may be, even in a jungle infested with robbers. My dear child, realise that your very nature is absolute fearlessness in all circumstances. Remain true to your nature.” 

Saying this, Chaitanya hugged the mendicant. But the latter began shaking with mixed feelings of bliss and fear, bliss because of the embrace of such a holy saint like Chaitanya, and fear because of the misapprehension that Chaitanya would be polluted by physical contact with him. He cried out, “O Swami, let not my sins pollute you.” Laughing at this statement, Chaitanya told him assuringly: “O innocent one, you and I have now become one. We are no longer separate.” So saying, Chaitanya hugged him in a warm embrace and whispered the Lord's name into his ear. The name went straight into the old man's heart, and so transformed him that he exclaimed in ecstasy, “Swami, there is no one as lucky as myself. I have now become sanctified, sacred and pure. I have got rid of my wrong notion that I am only the body made up of the five elements and have realised my true nature, because of your grace and the grace of the Lord's name which you gave me.”

One's life becomes sanctified by treasuring the Lord's name in one's heart with a feeling of intense love. In the absence of such love, all so-called spiritual practices will prove futile. Various spiritual disciplines are necessary only for the purification of the heart. Once the heart becomes pure, there is no further need for study of the scriptures or spiritual practices. Explaining thus, Chaitanya exhorted his new disciple to give up fear henceforth. From then onwards, the mendicant became known as Haridasa. 

The moral of this story is that we should give up all differences based on one's birth and position in life and chant or sing the Lord's names with intense love and devotion. First, the Name should melt the devotee's heart; then only it can melt God's heart and draw His Grace upon the devotee. God does not care for how long and in what ways you have practiced Sadhana (spiritual discipline). What He wants is sincere, wholehearted and intense love for Him.

Source: Give up all Differences, Discourse 25, My Dear Students Volume 2; Divine Discourse delivered on March 16, 1993 at Trayee Brindavan 

“Kiran Bedi has got a very good name…”

March 4, 2002 (Monday) 

Swami: District police, IGs (Inspector General) and DIGs (Deputy Inspector General) are coming here for police training programme. Among them, there is a very strong police lady. (Swami was recalling her name. Meanwhile Prof. Anil Kumar mentioned some name) She is from here, but this lady is from Mumbai. 

Teacher: Kiran Bedi, Swami. 

(Ms. Kiran Bedi is the first woman officer in the Indian Police Service (IPS) and holds the post of Director General at the Bureau of Police Research and Development).

Swami: Yes, Kiran Bedi. She has got a very good name. She is also coming. 

Teacher: Swami, she was in-charge of prisons and did many good things. (Swami praised her.) 

Teacher 2: She was also called ‘Crane’ Bedi because like a crane she removed people who were problematic. (Swami agreed.) 

Swami: I am busy. I came at 2 o’clock in the afternoon. (Mentioning a devotee’s name) He has to catch the 5 o’clock flight from Bangalore and wanted to go early, therefore I came early. 

Prof. A. K.: Swami always sees to it that others convenience is taken care. 

Swami: Yes, I always see to it that things are convenient for others. 

Then Swami went back to interview room.

Source: Students with Sai: Conversations (2001-2004)

"Ramayana should be enacted in the Sai Institute..."

 Thursday, March 4, 1993

Vice Chancellor Prof. Sampath with Chancellor Sri Sathya Sai

A special function was held in the Institute Auditorium at Prashanti Nilayam to honour the outgoing Vice Chancellor, Professor Sampath, and to welcome the new Vice Chancellor, Dr. K. Hanumanthappa. 

Bhagavan blessed the occasion with His Discourse. 

“Students! 

Do not be proud that you have acquired scholastic knowledge. The true form of knowledge is humility. Eschewing pride and self-conceit pursue the right goal. Students today are acquiring considerable scientific knowledge. It serves only to promote civilised living in the phenomenal world. But what the students need today is the refinement of the heart. This is possible only through an internal process. Students who have imbibed modern culture should not only develop their intellects, but should also develop a broad outlook. The students today have a two-fold duty: One is to face the challenges of modern civilization, the other is to protect and preserve the ancient spiritual and cultural heritage of the country. Students should shine as ideal citizens of the nation. A complete education is that which makes a man compassionate. Besides giving appropriate exercises to the body, students should strive to cultivate the heart and keep it pure.

Two kinds of Learning in Educational System

There are two kinds of learning in the educational system today. One relates to information about various subjects. The other relates to the rectification of the individual's life. The first relates to the physical. The second relates to the spiritual. The former is concerned with earning a living. The latter is concerned with the basic goal of life. In the first type of education, you have opportunities to investigate various matters, and arrive at scientific truths. For instance, you find out that water is composed of two parts of hydrogen and one part of oxygen. You thereby know the composition of water. This enhances your scientific knowledge. But what is relevant from the social and spiritual point of view is how to ensure fair distribution of water among all people.

A national system of education calls for the cultivation of humility, devotion and obedience. When students go through such a national system, they will not only manifest the inherent divinity in them, but also develop discipline. If education consisted only of scientific knowledge, the world will be a hopeless place. Scientific knowledge alone does not constitute the content of education. Character is knowledge. Character is power. Character is life itself. Character is the hallmark of true education. Unfortunately, the student today fills his head with a lot of information, but his personality is impaired in the process. Filling his mind with physical facts and absorbed in physical investigations, he undermines his basic humanness.

Aim at cultivation of Good Qualities

Selflessness, humility, unostentatiousness are qualities that underlie the human personality. Along with academic excellence, a student should aim at the cultivation of good qualities. Education enables you to score marks, but you also need elevation of your personality. Qualities contribute to elevation. Education and elevation combine to develop the human personality. 

Unfortunately, people today are only concerned about academic education and ignore the cultivation of good qualities. Today the progress of scientific and technological education has virtually destroyed the sacredness of the human personality. Even the great war leader and Prime Minister of Britain, Winston Churchill, once declared: "Man has conquered everything, but has not conquered himself." Prahlaada reproved his father, Hiranyakashipu, by telling him that though he had conquered the three worlds, he had not learnt to conquer his senses.

Without being able to control the senses, what is the use of learning every kind of knowledge? All knowledge is useless, if one has not acquired Self-knowledge. Such a person may be regarded as intellectually clever, but cannot be called intelligent. The first step, therefore, is to know one's Self. Spirituality is the means to acquire knowledge of yourself. Hence, as much importance should be assigned to the promotion of good qualities in the educational process as is given to academic studies.

During the past two centuries, many marvellous and even dangerous achievements have resulted from the pursuit of science. Exploiting the resources of the earth, they are boasting about their accomplishments. They have produced atomic bombs which can cause terrible destruction. Is it a sign of wisdom to boast one's capacity to destroy the world? This is a demonic power The Western nations are now worried about the consequences of their dreadful discoveries.

Vijnana should be combined with Prajnana

It is essential that the development of science should be accompanied by a corresponding development-of the power of Viveka (discrimination). Vijnana (Science) is doubtless, necessary. But it should be combined with Prajnana (divine wisdom). Prajna is the essential principle in man. This 'Integrated Awareness' in Vedantic parlance, Prajnanam has been equated with Brahman (the Supreme Absolute).

When science is combined with Prajna, discrimination follows as a corollary. By forgetting Prajna and pursuing Vijnana (science), man is making a mockery of his existence. It is not enough to make a mere man out of a person through education. Education should aim at making him a "full man".

It is well known that the Indian economy is passing through a critical phase. But this is not so grievous a problem as the decline in morality and character. If this moral decline is not reversed, education will be utterly ruined. Students therefore must endeavour to promote morality and ethics. Without these, the entire nation will be ruined.

Four-fold Formula for developing human qualities

Earning of money should not be the primary aim of students. Education should be for developing human qualities, not for securing jobs. There are four requisites for promoting this attitude to education and life. They are: "Tyaja Durjana Samsargam" (Give up all association with the evil-minded), "Bhaja Sadhu Samagamam" (Pray for the company of the good), "Kuru Punyam Ahoratram" (Engage yourself in meritorious deeds day and night) and "Smara Nityaanityataam" (Remember what is permanent and what is transient).

You should run away from bad company. A bad company can spoil even a good man. A renunciant may be turned into a covetous man. This is the effect of bad company. The ancient sages considered association with the evil-minded as companionship with a poisonous snake. It was to escape from the danger of such association that they resorted to the solitude of forests. A snake may bite a person once in a way but a bad man infects others with poison all the time. A bad man is one who is filled with bad thoughts, speaks bad words and does bad deeds. 

The Mahabharata offers four examples of. bad men called Dushta Chatushtayam. The first one is Shakuni (Duryodhana's maternal uncle). Shakuni was all the time filled with Duraalochana (bad thoughts). He is a total stranger to good ideas. He was always plotting something bad for someone or other. Duryodhana was having Shakuni as his adviser Duryodhana was engaged in Duscharya (bad deeds). They were comrades in evil. Then came Dushasana (brother of Duryodhana). In association with Shakuni and Duryodhana, Dushasana became notorious for his Dushpravartana (bad behaviour). When these three evil-minded men came together, "even stars, started " falling during daytime," as the saying goes. The whole cosmos rebels against such evil-minded men.

Karna, out of a false sense of Durabhimaanam (bad attachment), joined this trio. Gratitude is doubtless a good quality. But because Duryodhana came to his rescue on a critical occasion, Karna developed a wrongful attachment to Duryodhana. Karna was a good-natured person. He was noble-minded. But because he was associated with evil-minded men he also became a bad person. Despite his valour, physical prowess and intellectual abilities, Karna met with disaster., because he had made himself remote from God. What was the defect in Karna? Durabhimaanam (misguided attachment).

Four kinds of Evil Persons

Evil thoughts, evil deeds, evil conduct-and attachment to the evil-minded - these are Dushta Chatushtayam (the four evil persons). Hence, students should, at the outset, give up the company of bad persons. Once you have achieved maturity in moral stature, you can associate with anyone. At this stage, when your hearts are tender and your minds are not developed, you should not move freely with all and sundry. When you are spiritually immature, you should not associate with one and all equally.

These four rules should be the guiding-posts in your life. If you adhere to these four rules, you will be able to acquire all knowledge, by the grace of the Divine. This is illustrated by the story of Padmapaada, who acquired spiritual knowledge from Adi Shankara purely by his devoted service to the preceptor, without any attention to scriptural studies. Service to the preceptor was the Punyakarma (meritorious deed) which he performed all the time. This sanctified his life. While bringing the clothes of his guru from the other bank of the Ganga, the river was in spate and rose to the level of his neck. He prayed to Lord Shankara to enable him to serve his preceptor He could reach the other bank by walking over lotus shaped slabs which appeared on the swollen river. He got the name Padmapaada and received all spiritual knowledge from Adi Shankara by sheer grace.

Service to Guru sanctifies one's life

Let me relate the story of Ashwatthama, who secured the Choodamani (diadem) by the grace of his preceptor for his devoted service to the guru. The Choodamani which Ashwatthama wore on his head, saved him from being beheaded by Arjuna, who had taken a vow to cut off Ashwatthama's head for his crime of slaughtering the Upa-Pandavas (infant children of the Pandava brothers). Though Arjuna was keen on carrying out his vow and took Ashwatthama before Draupadi, she, out of the largeness of her heart and from the inspiration of Krishna, found a formula to punish Ashwatthama without cutting off his head. She said that if a Brahmana was kept captive in a house and sent out as free man, it was equivalent to beheading him. She also told Arjuna that it was not Dharma to kill a Brahmana who carried on his head the precious jewel given to him by his guru.

Students have to bear in mind these four principles: 

(1) Give up association with the evil-minded.

(2) Welcome the company of the good. 

(3) Do meritorious acts ceaselessly. 

(4) Remember always what is transient and what is eternal.

You must remind yourselves that you are human beings and not animals. You must give no room to bad thoughts. Develop the inner vision to realise the Divine within you. This is the significance of devotees closing their eyes when they are in the inner sanctum of a temple. They pray to the Divine to open their inner vision.

The unique Chancellor and Vice-Chancellor

Vice Chancellor Prof. Sampth (right) with Chancellor Sri Sathya Sai and Chief Guest Dr. Shankar Dayal Sharma, President of India at SSSIHL Convocation 1992

In today's programme, we regard two items as important: one, a send-off and the other, a welcome. That is not so. Both are welcome. There is no such thing as a "send-off" with Sai. Swami will not stand in the way of those who wish to leave. But I will not ask anyone to go. However, during the past two years, Prof. Sampath moved among the staff and the students as among the members of the family. The teachers, the students and others lived as members of the same family. In other educational institutions, the Vice-Chancellor puts in his appearance once a year Chancellors are hardly to be seen at all. But in our Institute, even more than the Vice-Chancellor, the Chancellor is ever present.

The most amazing fact is that the Chancellor spends all 24 hours with the students. How should they answer their examination papers? How should they face their examinations? Speaking to the students even about these simple matters, Swami gives them joy. In the same manner, the Vice-Chancellor also, from the morning prayer, till late in the evening, discusses their problems with the students. Prof. Sampath is a devotee. He did not come here seeking an office. To lead a sacred life in close proximity to Swami was the sole desire of the couple Mr. and Mrs. Sampath. Coming here, he carried on his duties, to the limit of his capacity, without any deficiencies on his part. This is his home, not mine. So everyone carried on his respective duties. It is not merely to praise him that I say all this. He performed his duties well. That is enough.

Need for Research in harnessing Solar Energy

Vice Chancellor Prof. Sampth (right) with Chancellor Sri Sathya Sai and Chief Guest P V Narasimha Rao, Prime Minister of India at SSSIHL Convocation 1991

Do not consider that from this day he is relinquishing his post. Spending the rest of his life with Swami, giving to the students the benefit of all his knowledge, he should contribute to the growth of our Institute in a unique way. He has specialized in electronics. In addition, he is interested in the harnessing of solar energy. Bharatiyas revere the sun. The sun is an immense ball of hydrogen and helium. There is immense scope for harnessing a small fraction of the energy coming to the earth from the sun. My desire is that "Our Sampath" should remain here and make use of his knowledge to utilise solar power. The sun is the embodiment of effulgence. Wherefrom does this light come? How does it come? No scientist has yet found how this light reaches us. It comes from a Divine power. The Divine is fully effulgent. He has the splendour of a billion suns. Today you are not able to make use of the energy from a single sun. How can you measure the power of One who has the splendour, of a billion suns? The solar system is like a candle to the effulgence of the Divine.

For harnessing the solar energy, with the realisation of its divine source, special efforts should be made in our Institute to develop research in electronics and solar energy. I desire that Prof. Sampath should ascertain what arrangement should be made for this purpose and carry on his work here in the years ahead.

Prof. Sampath (right) and Dr. Hanumanthappa (left) of Chancellor Sri Sathya Sai

Ramayana should be enacted in the Sai Institute. The new Vice-Chancellor, Dr. Hanumanthappa, has been a devotee of Swami for the past 25 years. When the Sai College was started in Brindavan, he used to come all the way from the city and hold classes in Commerce for our students. Nor is that all. He has been closely associated with our educational institutions from their inception. At that time our college in Brindavan was affiliated to the Bangalore University. From those days he has been rendering service in various ways. He is an ardent devotee. Both the outgoing and the incoming Vice-Chancellors should work in perfect harmony, make our Institute an ideal institution and do pioneering work in new fields for the progress of our students. They should be like Rama and Lakshmana. Our Institute should be like Seeta. When you have these three, Rama, Lakshmana and Seeta, our students will develop like Bharata and Shatrughna. The Ramayana should be reenacted this form and presented to the world.

Vice Chancellor Dr. Hanumanthappa with Chancellor Sri Sathya Sai and Chief Guest S B Chavan, Home Minister of India at SSSIHL Convocation 1994

What is the inner significance of the Ramayana? "Satyam Vada, Dharmam Chara" (Speak the Truth and follow Righteousness). Today, these two have to be upheld. Without these two, life is worthless.

Prof. Sampath Honoured

Prof. Sampath could have continued for some more time. But official regulations have prescribed an age-limit, which has to be complied with. Therefore, he had to retire. But this is only in conformity with external regulations. He will not depart from Swami's heart. For the signal service rendered by him during the past two years, he has to be appropriately honoured. We are binding him closer to ourselves. The bonds we are placing on him are that he should impart all the knowledge he has acquired to our students and offer to the nation the new discoveries by our institutions in Prasanthi Nilayam.

I, therefore, fasten two gold Kadiyams (bangles) on the wrists of Prof. Sampath. Sampath! We are going to bind both your hands. Hence, you will be a bondman, engaging yourself to the full measure of your capacity in Swami's work, and rejoicing in the service you render.”

Swami then fastened two gold ‘Kadiyams’ on the wrist of Prof. Sampath. At the conclusion of the function, He sang the Bhajan ‘Satyam Jnanam Anantam Brahma.’

Source: Sri Sathya Sai Digvijayam (1986-2005)

Loving God - By Shirish Patil

About three years ago when I was enjoying my holidays in Bombay, Baba happened to be at Bombay. My grandfather invited Baba to dine in our bungalow. Baba accepted the invitation and at about 8:15 pm He entered our house. Our bungalow was wonderfully decorated. But after Baba came I had a terrible fight with my brother and sister because everyone wanted to sit nearest to Baba. As I was the strongest of all of them, I won and sat next to Him. Baba came and sat next to the sofa. Baba first looked at me and smiled at me, and I too smiled. Baba, after a talk for some time with my grandfather asked me if I had any problem. I said ‘Yes’ because my friends used to trouble me very much. At this Baba asked me to get up and made me sit with Him on the sofa. Baba asked me my problems and I told Him about my friends, at Bombay. Then Baba opened the first three buttons of my shirt, created Vibhuti and with His own Divine hands, rubbed it on my chest. I felt extremely thrilled by this. It is one of the greatest experiences of my life.

One fine day my aunt went to Darshan of Baba. Baba had come to Bombay. She got an interview with Swami. After she came out, Baba was still inside. It was getting dark and time was about 7 o’clock. My aunt decided to go home without Baba’s permission. When the car was on the way through a lonely area she was attacked by a group of dacoits. Though they broke the glass of the car, not even a piece fell on her. They wanted to rob her of her possessions while they were doing so, a youth came from nowhere and told the dacoits to go. Being afraid they went away and then the youth was out of sight. When she once again went to have Darshan of Swami, Swami told her that He had saved her and asked her to take permission always while leaving. 

When my uncle was small he was suffering from very high fever and no medicine was able to cure him. One morning he turned his sides on bed and a Vibhuti packet was found under his body. When he used that Vibhuti his fever disappeared in no time. I love and admire Swami. Here is my song of admiration. I offer this to our beloved Swami.

The treasure of the world is here and here
And devotion can take Him everywhere.
He has descended to bring Dharma
His face shines bright like the rays of the sun
Wherever He goes
There He spreads light around,
With one touch of His we are blessed
His blessings are so sweet,
The sweetness can never be expressed
People of the world,
Come to see Him with great delight
They see Him smiling
With a wave of His hand
There is Vibhuti stream
Falling down on the devotees hand
His name is Parthi Sai
Who is the incarnation of Shirdi Sai
At last I have found Shirdi Sai
In Parthi Sai

- Shirish S. Patil

Alumnus, Sri Sathya Sai Institute of Higher Learning

Prasanthi Nilayam

Source: Sai Nandana 1985 (60th Birthday Offering)

The Secret of the Mind and the Senses

In the study of the scriptures we come across the terms Sama and Dama. Sama is generally regarded as meaning control of the inner senses and Dama as referring to control of the external senses. This is not correct. Sama means control of both the inner and outer sense organs. Among these sense organs, three are most important: the eyes, the ears and the tongue. Each of them tries to follow the other. When the eye sees something, the ear tries to listen to what is happening. Immediately thereafter the eye seeks to explore something new on the basis of what the ear has heard.

These sense organs, however, do not function by themselves. They are called Upakaranas, that is, subsidiary instruments. For all of them, the mind is the base. It is the mind that creates within itself its conception of the Universe. It gives form to the perceptions got from the senses.

The mind is the basis for the actions of the eye, the ear and the tongue. In the waking state, the eye sees, the ear hears and the tongue speaks. In the dream state, the eyes, the ears and the tongue are inoperative. In the dream state, the mind alone sees, hears and does the talking. The mind does all the functions of the senses. It is the inner operator of all the sense organs. Without control of the mind, man cannot have peace even for a moment. One who wishes to lead a happy and peaceful life, must exercise control over his senses. Man today has lost peace of mind because he has no control over his senses.

Senses and the Elements

There are five kinds of senses in man: Heating, touch, sight, taste and smell. These five senses are based on the five elements: Akasa (ether), Vayu (air), Agni (fire), Aapa (water), and Prithvi (earth).

The earth is the grossest of the elements; water is subtler and more pervasive than earth. Fire is subtler and more pervasive than water. Air is even more subtle than fire and is extremely pervasive. Ether is the subtlest and pervades everything. In this ascending order of subtlety, each element exhibits a wider pervasiveness than the preceding element. With increasing subtlety, pervasiveness also expands. In the reverse process, when subtlety diminishes, the density increases and the pervasiveness contracts. Thus air is less subtle and grosser than ether. Fire is grosser and less pervasive than air. Earth is the grossest and least pervasive.

Akasha is the basis of all the other Elements

It may be seen from this that ether is the basis of all the other elements. Akasha (ether or space) is the basis from which the other elements have emerged. Akasha may be compared to an infinite pot. All the other four elements are evolved from it. From the Gatha (movement) of ether, air came into existence. Out of air, fire emerged in course of time. Without air, there could be no fire. Out of the heat generated by fire, water was formed. For instance, in the human body, after a bout of fever, there is sweating. When we move in the hot sun, we perspire. This shows how water results from heat. From water all multifarious forms in Nature are evolved.

The relationship between grossness and pervasiveness can be illustrated by an example. Suppose, for instance, a jasmine flower is placed on a table in a room. The flower, which is gross, is small in size. But its fragrance, which is subtle, pervades the whole room. Likewise, steam which is generated from water, occupies a much larger space than the volume of water from which it is produced.

The mind of man, because of its extreme subtlety, is capable of immense expansion. But because of the senses, the mind has attraction for a variety of objects and persons. When these objects fill the mind, its expansiveness gets reduced. It is only when the attraction from these objects is reduced that the mind can achieve expansion.

If today man is filled with worries and has no peace of mind, it is because his mind is filled with innumerable desires. The world cannot be blamed for man's mental state. Nor can Samsara (family life) be held responsible for man's bondage. You bind yourself to Nature and the family, by your attachments and desires. To withdraw yourselves from these attachments and to reduce your subjection to the external world, you have to practice control over your eyes, ears and tongue.

Three Qualities of each Sheath

In this context you have to consider three factors: the gross, the subtle and the causal. Taking the examples of the tamarind fruit, you find that it has the outer rind, the fruit inside it and the seed within the fruit. All these are associated with one another. Our body is like the outer rind of the tamarind fruit. Our mind can be compared to the fruit within. Our causal body is comparable to the seed in the fruit. The human entity is the combination of these three. And in this entity, there are five Koshas (sheaths) - Annamaya (food sheath), Pranamaya (vital air sheath), Manomaya (mental), Vijnanamaya (intelligence) and Anandamaya (Blissful) Koshas.

The Annamaya Kosha has three qualities: hunger, thirst and sleep. The Pranamaya Kosa (the vital sheath) has also three qualities: inhaling, exhaling and motion. The Manomaya Kosa has these three qualities: Sankalpa (thought), Vikalpa (absence of thought) and Manana (introspection). Vijnanamaya Kosa has three qualities: Medha Shakti (intelligence), Viveka Shakti (power of discrimination) and Vijnana Shakti (wisdom). The three qualities of Anandamaya Kosa are Priyam (fondness), Modam (delight) and the Pramodam (Supreme delight or ecstasy). Everyone aspires to have these three experiences. When a person sees something and has liking for it, the feeling is Priyananda. When he enjoys an object or an idea or the company of a person dear to him, that experience is called Modam. The experience one has when he identifies himself with an idea of a person or an object that he likes is called Pramodam. For example, one learns that mangoes have come into the market. He derives a pleasure immediately on seeing the mangoes. This is Priyam. He then buys the mango and takes it home. The joy he derives from possessing the mango is Modam. Then he eats the fruit with relish. The joy derived from this is Pramodam.

The Devotee's delight in experiencing Divinity

The devotee, yearning constantly for a vision of the Lord, derives a similar kind of delight, which has been described as "Nityanandam Parama Sukhadam," (Ever-blissful and conferring Supreme happiness). Or he may wish to see the physical form of someone who is eminently estimable and dear to him. The moment he sees such a person he experiences delight. This is Priyam. He goes near the person and delights in the nearness to him. This is described as Modam. When they experience joy together, it is called Pramodam.

There are three levels in the experiencing of this Ananda (joy). Many kinds of spiritual practices are resorted to for realising God. During these exercises, one day God appears in a dream. The devotee rejoices in it. When the Lord seen in the dream appears before him, the devotee derives even greater delight. When he is able to move and sport with the Lord, he becomes ecstatic. That is described as Brahmanandam or Yogananandam or Advaitanandam (the bliss of oneself with the Divine). It is also called Paramanandam (Supreme Bliss). Of all forms of delight, the bliss that is experienced in oneness with the Divine is unexcelled. 

Develop a keen sense of Discrimination

To achieve this state of bliss a start has to be made with the control of the senses. The senses have to be directed along right lines. The mind is the basis for all these sense organs. Without mental consciousness, the sense organs will not be able to function at all. From time to time the senses are likely to go astray. If a brass vessel is struck with a stick, it will send out vibrations. Likewise, when someone criticises you, your mind waves will get excited by the sound waves reaching a certain nerve centre in the brain. Immediately an angry reaction occurs. The stage is set for a quarrel. Then them is no control over the mind. On the other hand, someone else may come and praise you. You forget yourself and get immersed in joy. The sense of discrimination may be lost through excessive elation or through deep distress. When the discriminating power is weak, the mind is prone to pursue wrong courses.

You have, therefore to find out the true role of the mind. Below the mind is the vital principle. Above the mind is the Buddhi (Intelligence). Buddhi is associated with the Agni (fire) principle. Prana (the vital force) is also associated with the fire principle. The mind is situated between these two. "Chandramaa Manaso Jaatah" says the Veda (The moon is the presiding deity of the mind). The moon is considered a watery planet. Caught between the two "fires" above and below it, the mind is unstable.

The Atma and the Senses

You must understand how the mind functions. It is the underlying current in all sense organs. Supposing you are asleep and are experiencing a dream. You see in the dream your parents and friends. Was it your eyes that saw them in your dream? No. In the dream state the eyes are closed. In the dream state you are talking to your parents and friends. But compared to the waking state, the mouth is silent in the dream state. You feel in the dream you are listening to what your parents and friends are saying, but it is not your ears that are hearing. All that you see, hear or say in the dream are all the processes of the mind alone. Hence it is obvious that sense organs are only subsidiary organs and not self-acting instruments.

However, beyond the senses, the mind and the Buddhi (Intellect) there is the Atma (the Indwelling Spirit). Each sense organ has only one function to perform and cannot perform any other function. The eye can only see but cannot hear. The ear can only hear but cannot see. The tongue can only speak but cannot hear. Each sense organ is confined to its specific function. But the Atma comprehends and transcends all of them. It can see, listen, speak and think, hence, it is said: "Buddhi Graahyam Atheendriyam" (The Atma transcends all senses).

Egoism cannot be cured by Medicine

The sense organs are subject to various kinds of afflictions. With such disabilities, they cannot serve as reliable indicators of truth. Take, for instance the tongue. When a man is hungry the Laddu (made from sugar) tastes sweet to the tongue. But the same Laddu tastes bitter to the tongue when a person suffers from Malaria. Thus, when there is disease, the tongue fails to serve as a truthful organ of taste. Consider the case of the eyes. 

When one is healthy, the eye sees every colour in its true form as red, green or yellow. But when a man suffers from jaundice, the eye sees everything as yellow. Here, again the eye fails to serve as a reliable indicator of truth when it is subject to disease. All the organs in the body are prone to disease of one sort or another. But, of all the ills to which man is prone, there is one which cannot be cured by medicine, that is, Ahamkara (egoism). This ego aggravates the tendency of the senses to lead man astray.

In this context, there are seven factors which have to be considered: (1) Deha (the body); (2) Karma (action); (3) Raga (attachment); (4) Dwesha (hatred); (5) Ahamkara (egoism); (6) Aviveka (lack of discrimination) and (7) Ajnana (ignorance). These seven influence the human condition. Ignorance undermines the power of discrimination. Without discrimination Ahamkara (self-conceit) develops. Ahamkara breeds the twins: attachment and hatred. Attachment and hatred lead to the experience of Karta (the consequences of one's actions). Raga and Dwesha generate actions of various kinds. These actions, in their turn, are the cause of birth in a Deha (body).

It follows that the root cause of Janma (human birth) is Karma (action). When your actions are good, you obtain a good birth. Your birth is the result of your actions. The nature of one's birth determines one's attachments and aversions. The attachments of a good person (by birth) are to God and the godly way of life. He yearns for God, adores God and worships God...

Control of Eyes and Tongue

In the journey to the Divine, man has to reduce progressively his desires, which are the cause of all his difficulties. It is true that man cannot exist without desires. But, they should be within masonable limits. There can be no happiness without control of desires. Among the senses, two are most important: the eyes and the tongue. Because of their exceptional importance, the Lord has provided them with the means of restraining their activities. The Lord points out: "You silly man! Take note that I have provided natural means for closing the eyes and the mouth." If you do not want to see anything undesirable, you can close your eyes with the eyelids. The ears and the nose have no such devices for closing them. The mouth has lips which can seal the tongue. Observe, therefore, restraint in speech and control the tongue. Control your eyes. When you control your eyes and tongue, you can easily control all other senses.

When the eyes roam freely, the tongue begins to wag without restraint. When the tongue is engaged in endless talking, the eyes want to look at every conceivable thing. When both these organs combine without restraint, life can become a calamity. Therefore, direct your eyes on good things alone.

Students should realise that only when they have control over what they see, what they hear and what they speak will they be able to live happy and meaningful lives. Observe moderation and sweetness in speech. Do not engage in purposeless and evil talk or in scandalous gossip.

Triple Purity that pleases the Lord

There are three things which are immensely pleasing to the Lord: A tongue that never indulges in falsehood. A body that is not minted by causing harm to others. And a mind that is free from attachment and hatred. These three constitute the Trikarana Shuddhi (Triple Purity). Refrain from uttering falsehood, inflicting pain on others and entertaining ill-will towards others. Practise silence as a means of preventing the tongue from straying away from truth. The ancient sages practised and preached silence for this purpose.

In the use of sense organs, there must be due regard for moderation and purity. This applies to food as well as to other things which you may take in.

Bliss is experienced in the Desireless State

It is the mind that has to exercise control over the senses, which cannot function by themselves. The mind is present in three states of consciousness - the waking, the dreaming and the deep sleep states. But it is absent in the Karana (causal) state in which them is only experience of the Divine. This is the state of total desirelessness. It is only when desires cease that the mind stops functioning. Real bliss is experienced in that state.

As long as the mind is active, them can be no escape from sorrow. To the extent the mind is under control, you can experience happiness. One way to reduce desires is to get absorbed in activity. Idleness encourages the mind to indulge in all kinds of thoughts. If you are intensely engaged in reading, singing, playing or any other activity, the mind will have no chance to wander hither and thither.

Source: Divine Discourse at Trayee Brindavan, on March 13, 1988.

The Lord I Adore - By G. V. Praveena

 “Saints and Sages do ‘Tapas’ for years to have a glimpse of You;

Millions of people all over the globe think of You and talk of You constantly;

Even inanimate objects shed tears when they are deprived of Your love;

O Lord, still You walk in midst of us so innocently. 

Is it not because of our Punyas of past times?”

Sai is the creator of the marvellous cosmos. He is the source of energy within each atom. He is the in dweller of each living being. His Divine activities and Leelas are beautiful, His Divine grace and miracles are infinite. We experience them, but we can’t understand them. We see them, but can’t express them. We talk of them but can’t realise them. These are the acts of grace.

Many people experience Swami in many different ways and to all of them, Swami’s guidance is diverse, various and different from each other. This is the very essence of ‘Ekoham Bahusyam’.

I saw Swami for the first time in 1981 when I went to Prasanthi Nilayam alone with my classmates from Alike (one of Swami’s institution in Karnataka). But I had seen Swami’s photograph before that. That picture of Swami was of a very rare pose where Swami seems to be standing in thin air. 

During those days like others, I also had an impression that He was none other than an expert magician who could float in air and materialise things for His followers. But I came to know about Swami’s Divinity only when I joined His institution at Alike for my high school studies. Swami had visited Alike in 1979 when I had not joined the institution there. 

In 1981 along with a few boys, I came to Prasanthi Nilayam and stayed there for over a week. On the day, when I was about to ask Swami something, He asked a casual question, “What? Do you want wife?” God had spoken to me and so I was thrilled. 

Three years later, it was Swami’s will that made it possible for me to visit Prasanthi Nilayam once again in 1984. We had come in a group of about 30 to 40 students along with some teachers. This time Swami granted us an interview for about one and a half hours. Swami spoke to us lovingly and created a locket for one of us. He also created Vibhuti which was distributed to all of us. It was this interview with Bhagavan that mainly had motivated me to join the institution at Prasanthi Nilayam for my college education. Next year as per His Sankalpa, I was given a seat.

Stay of more than two years, since then, in His physical proximity, appears to me as the golden period of my life. I have experienced Swami’s love and enjoyed His physical presence. It is His will and grace that made me write His glory in the Sanskrit language recently. No doubt He is the initiator and the inspirer of those six stances (Shlokas), which He had so graciously accepted on 24th August 1986.Those Shlokas are as follows:

Pradoshakala Darshanm Vishala Kesha Bhushanam

Sushantakantapalakam Sayi Shankaram

Dharinam Sanatanamtmakadarshanakam

Vinidavishwapushakam Manubhilashapur Kam

I bow to that Sai Shankara the brilliance of Whose lustrous hairs’ Darshan I have in the early hours of the dawn, Who is peaceful, majestic and the protector, Who assumes many names, gives a glimpse of the eternal Atman, Who sustains the world very pleasantly and Who fulfils the desires of the heart.

Anantpremsagaram Anantshantidayakam

Nirantara Brahmamayam Krupakaram Prabhakaram

Akhandavishvanayakam Prachandkaryasadhakam

Achintya Jyoti Rupinam Dayadi Bhava Prerakam

I always pray to that benevolent Sun, Who is an infinite ocean of love, Who gives infinite peace, Who is the unquestioned and unparalleled Lord of the world, Who undertakes enormous tasks, Who is the very form of unfathomable light and is the very source and inspiration behind feelings like compassion etc.

Sudhairyahastasuchakam Pradhavabhavasyavaram

Tvamevasarvapavanam Mamatmashaktikaranam

Sakalbhaktapalakam Sadanukulkarakam

Vishalbhavabhurinam Sushila sai Chintayam

I bow to the Lord Sai Who grants the Abhayahasta, Who influences one and all by steady and unwavering feelings, Who protects His devotees at the appropriate time, Who always creates a favourable environment and Who is ever blissful. O Sai! You alone are everything that is pure and You alone are the source of strength for my inner self.

Praveen Veena Vainikam Prasadsarvarakshakam

Sudharmamurthiraghavam Supavanatmakamanasham

Sureshwar Munishwar Maheshwar Saishwarm

Vibhutidharisundaram Yasami Tam Partaparam

I worship that majestic Lord Sai, Who is a master in the art of playing the Veena, Who by His Grace protects all, Who is the Raghava, the very idol of Dharma, Who is very pure personality, Who is the very Lord of all Gods and all sages, Who is verily Maheshwara and Who, adorned by Vibhuti, is beauty personified. 

Trilokpujyanayakam Vinitbhaktapalakam

Sunitipritidayakam Vibhutidana Shankaram

Prashantivasi Mohakam Sushanti Margadarshakam

Prakantisubhitmukham Sada Karomi Chitanam

He is the Lord worshipped by one and all in the three worlds, Who sustains His humble devotees, Who is the giver of love and beautiful ideals, Who is Shankara, the giver of Vibhuti, Who captivates all, Whose abode is eternal peace and Who shows the path of this bountiful peace. It is His countenance, lit up with blinding effulgence that I always contemplate upon.

Mahagunajnya Raghavam Prasannarupi Madhavam

Parantu Adya Sainam Aka Deva Runpinam

Namami Parthinayakam Smarami Shirdipalakam

 Sadavidhata Bhagyatam Tvamev Sai Sundaram

O beautiful Lord Sai, the giver of all prosperity, You were the great and prosperous Rama as also the ever cheerful Krishna, but now You and You alone are the one form of God. 

It is to You, O Lord of Parthi and the sustainer of Shirdi that I pray.

G.V. Praveena

Alumnus, Sri Sathya Sai Institute of Higher Learning

Prasanthi Nilayam

Source: Sai Nandana 1985 (60th Birthday Offering)

The Glory of Shivaratri in the Divine Presence of Sri Sathya Sai

 Sunday, February 28, 1965

On this day, Mahashivaratri celebrations commenced at Prashanti Nilayam with the flag hoisting ceremony and a Discourse by Swami. Swami then performed the Vibhuti Abhishekam to the idol of Shirdi Sai in the auditorium at 10.30 am. In the morning discourse, Swami said:

"Today, when from the Himalayan ranges down to Kanyakumari Cape, the entire land is resounding with the declaration, Shivoham, Shivoham, it is indeed your good fortune that you have been able to come here and be with Me. On all such days set apart by tradition for the contemplation of one's innate Divinity, you must examine your own equipment and decide on what to discard and what to retain. All qualities, attitudes, habits that remind you of the Absolute into which you have to merge, have to be retained and developed; all that draw you away into the relative world of Time and Space, have to be discarded or at least recognised as having but temporary value.

All the joy you crave for, is in you; but, like a man who has vast riches in the iron chest, but, who has no idea where the key is, you suffer. With proper directions, dwelling upon them in the silence of meditation, it is possible to secure the key, open the chest and be rich in joy.

The flames of anger, pride, hatred, envy are more devastating than other fires; they arise in the mind stealthily and in spurts; they are ever demanding more and more to feed upon. Fire is called Anala in the Geeta, for Anala means, "not enough!" Fire never says, "Enough" or "I am satisfied." You dread fire when it leaps at a distance; what then is to be said when it is inside your very self? How to put out these awful flames? Well, Sanatana Dharma (the ancient spiritual code) has certain extinguishers tested by experience and guaranteed by sages. They are Satya, Dharma, Shanti and Prema. Saturate your heart with these and you are rendered fireproof.

You seek Joy and earn Pain

Like the frog caught and held in the mouth of a cobra which, unaware of its fate, flicks its tongue at a fly, you too are unaware of Death which holds you in its fangs. You seek joy and earn pain, hunt for pleasure and bag grief. You attach yourselves to the body that decays and let go the God that lasts. Of course, a thousand wise men have poured this into your ears, but their words have fallen on hard ground and 'refused to sprout. Had they fallen on the soft soil of your heart and been watered by the tears of contrition, certainly they would have germinated and grown. A clean Consciousness is as a lamp; pour into it the oil of Grace; place in it the wick of self-control; keep in position the chimney of Nama Smarana, so that the gusts of Joy and Grief might not scotch the flame. Light the lamp, with some Mahavakya (Great Statement), like Aham Brahmaasmi (Self is Brahman) or Tat Twam Asi (Thou art That). Then, you will not only have Light; you will be a source of Light.

The Flag I am hoisting now is a call to light your own lamps. The symbol on it is here on the ground, represented elaborately and clearly for all to see and learn. These concentric circles round the Lotus Pillar mark the stages of the progress of the spiritual aspirant to the Goal. He has to pull himself across the sandy waste of Desire, up the blood-red steps of Anger and Hatred, through the cool green spaces of Bliss, to attain the vast silence of Yoga (union with God). There he must get well established in meditation, like an erect Pillar. You will notice that there are six rings on that Yoga-danda or Pillar in the centre of the Circle. They are the Chakras (energy centres), up which the Kundalini Shakti (the Serpent Power) of the Sadhaka passes towards the Goal. And what is the Goal? The blossoming of the Lotus of the Heart and the emanation of Jnana-Jyoti (light and wisdom) from it, consuming all delusion and making the Individual Splendour merge in the Universal Splendour.

Three Gates of Prashanti Nilayam

You will also notice that the Prashanti Nilayam has three gates but, no wall around, or even fence! Some sage has asked' For Him who has the Universe as His residence, which is the front door? Here too, we have entrances everywhere, nothing to keep people out! The first gate is Tamoguna (quality of inertia) and if you enter it, you aloe drawn by the garden, the decorations, the festoons, and the music into stepping across the Rajoguna (quality of activity) gate, and pass on to the Hall, where Sattvaguna (quality of poise and serenity) prevails. There is a meaning in whatever I do or speak; I never indulge in significance-less acts. These gates too have a lesson for you.

Do not treat a holy day like Shivaratri as a holiday, set apart for picnic, cinema, card-game, revelry, rivalry and fun. The Rishis fixed these days in the calendar for the contemplation of God and the service of God in man, for the removal of the weeds of vices and weakening habits. Contemplate the Atma-Linga (spirit of the soul), the Jyoti-Linga (the effulgent form), which this day emerges from Me; be convinced that the Linga is in every one of you, for it is a mark of the Shiva that resides in the Shava (body shell). Allow the vision of the Atma-Linga to enter into your inner consciousness and elevate it into Divine heights; do not waste the few days that you are bent on spending at the Prashanti Nilayam, into days of hectic chatter, vain disputation, idle curiosity or restless wandering' learn the discipline of the place and limit your talk, your association, your comfort, so that you may live in thoughts Divine, not merely in this atmosphere but later, in your own homes. Take delight in the Shanti (peace) of this place; do not disturb it by thought, word or deed. Utilise this rare chance, this unique opportunity, secured by the merit of many births, for self-improvement.”

Sri Sathya Sai during the Shivaratri Bhajans in Prasanthi Nilayam 

Evening Bhajans commenced at 7.30 pm. During the Bhajans, a shining transparent green Linga emanated from Swami to mark the Lingodbhava. The Linga that comes out of Swami’s mouth is a tremendous symbol of something too infinite for our little minds to grasp. It is part of the Glory and beauty of His Creation. 

In the Divine Discourse the next morning at 8 am, Swami said:

"Shivaratri is the day on which Maheshwara takes up the Linga form for the benefit of spiritual seekers; what they have to seek from Maheshwara is Jnana (spiritual wisdom). It is Jnanam that makes manifest the Divinity latent in man. It is the final achievement of all Tapas (penance), all Yoga and Yaaga. You cannot get that joy or even a fraction of that joy, pursuing earthly pleasure. To cure you of the bite of a cobra in a dream, you have to be awakened, that is all. 'Waking' is the acquisition of Jnana. That Jnana (knowledge) is got by ceaseless Dhyana (meditation) of the glory and potence of the Almighty.

Two things are essential for happy life. Dhanya and Dhyana. Dhanya (grains) for the sustenance of the Body and Dhyana (contemplation) for entering the temple of the Lord and merging in His Glory. It was said by Shastri that sages retired into the silence of the forest and by means of hard mental toil won for mankind the great treasure of spiritual experience and inspiration. He gave many examples of such seers; but, there are some who condemn this retirement from the jostling crowds and call these heroes, cowards afraid to face the stern demands of life! They label them as selfish, desirous of their own salvation, regardless of the rest.

The real reason for their taking refuge in lonely places is to learn the secret of liberation for the benefit of humanity. It is like the young man who goes abroad now for higher technical training; you cannot condemn him as a coward or socially useless individual, when the very purpose is to sharpen and deepen experience and become more useful! The purpose of the sages is only to keep the senses away from things that delight and deviate, to escape the infection that will damage the springs of joy.

Passions are only apparent

The Atma Vidya that they specialise in when they are in the Ashramas and Tapovans (hermitages) of the forest brings salvation to all those who later come in contact with them. Their calmness and joy will inspire others too. You find fault with them for leaving you; but what good does the man who stays, achieve? People behave in the same family, though living together, as snakes and scorpions to each other. Many a home reminds you of a menagerie rather than a cosy abode of joy and peace!

This morning, I spoke of anger, hatred, envy and pride as flames of fire consuming the mind. Now, the Shastri from Delhi said that such passions are only apparent and that the real You are not bothered by them! This reminds Me of a story. A boy offered to label the names of the articles contained in tins and cans and pots in the kitchen of his house and his mother agreed; he wrote and pasted correctly on all except the sugar tin. Upon that he placed the label, RED CHILLIES! When reprimanded, the boy said it was only to deceive the ants, which will not swarm over a red chillies tin! Superficial Vedanta will not keep the fire away.

Of course these qualities are useful sometimes like the hiss of the cobra to keep the disturbers away. Anger and hatred can be used to ward off the evil that stalks the Sadhaka (aspirant); be angry at things that hamper you; hate the habits that brutalise you. Cultivate Jnana and visualise the Lord in things and activities. That makes this human birth worth while, Do not seek faults in others; for the others are but manifestations of the Lord you are seeking to realise. It is your own fault that you see in others. There are only two things in this world, one apparent, the other, real; the Kshetra and the Kshetrajna. The Kshetra is the Deha (body) and the Kshetrajna is the Dehi (Self). The Loka (world) is the Form of the Lokesha (Lord of the world); the World is the Body of God.

Make death a sublime act of Liberation

You are awake when you feel that you have full knowledge; but, when awake, you are aware only of the many, not of the One. It is only when you are in deep sleep that all the multiplicity vanishes; then you are not aware of the world and of your deluded picture of it. Examine even while awake the stages of dream and deep sleep and realise that wakefulness is a handicap to the seeker of Truth; the senses are deceptive; they are inefficient instruments. Ramakrishna Paramahamsa once shocked everyone by slapping Rani Rasmani on the cheek, while she was praying before the shrine at Dakshineswar, for he knew that she was asking the Mother not liberation, but bondage! Make use of the chance given to set yourself free; do not foolishly let it go.

Perhaps, when you return to your village, you too will tell people, "There were thousands and thousands of people from all parts of India and even some from foreign countries, at Puttaparthi. There was a big rush to have Baba's Darshan (sight), etc." That is not what you should take back from here. There was a lady once who attended the musical recitation of a Puranic story; she sat through all the long hours; she described the gathering, the noise, the lights, the mike, the loudspeakers, but, what the story was which the reciter expounded, she had no idea at all! Learn from here the value of silence, of Nama Smarana, of Bhajan, of Japa, of Dhyaan, of single minded remembrance of the Lord, of the association with spiritually kin. These will stand you in good stead, when distress assails you. The master of the house was dying and when the wife and children pestered him with their anxiety, "What is to happen to us, when you leave us?" the dying man turned to them in equal despair; "What is to happen to me, when I leave you?" he asked and died. Do not move helplessly on to that doom of despair. Do not die in spirit, though the body may fall away. Know  that the real "You" is deathless; make death a sublime act of liberation.

Three Nishthas of Spiritual Pursuit

Such knowledge can come only through a life devoted to Dharma Nishtha (steady pursuit of the moral code) and Karma Nishtha (steady devotion to the duties of one's stage of life). These two must end in the evolution of a third Nishtha like fire and Water producing steam to haul the train of wagons, or, like oil and air producing gas in the engine to haul the car. The third Nishtha is Brahma Nishtha - the steady contemplation of the One Basis of all this seeming multiplicity, namely, Brahmam. The Nishtha becomes steady by practice that your separate individual existence is merged in the great Deluge of Wisdom, which merges you in Him, restores you to Him, rather.

Many thousands have come today to this Prashanti Nilayam and joined this unique Satsanga (holy gathering). Many who were coming regularly for all Shivaratris to witness and be elevated by the sight of the Atma Lingodbhavam (Oval shaped Form of Self) have not come today; many who have not come so far have had the good fortune to be present. It is not mere chance. In the spiritual field, why, in all fields, there is no chance at all. Such fortune is due either to Grace or spiritual practice. Enter into prayerful silence and be blessed by the Great Vision of the Emergence of the Atma-Linga.”

Source: Sri Sathya Sai Digvijayam (1926 – 1985)