Learning Through Reading

[1313]

Once, an American anthropologist invited the children of an African tribe to play a game... He placed a basket of delicious fruit near a tree and told them: “The first one to run to the tree will get the basket.”

When he gave them the signal to start, he was surprised to see that the children walked together, holding hands; they reached the tree together and divided the fruit equally!
When he asked them why they had done this, since each of them had the opportunity to take the whole basket for themselves, the children answered in surprise: “Ubuntu.”
“That is, how can one be happy while the others are unhappy?”
In their civilization, Ubuntu means: “I am because we are.”
This tribe knows the secret of happiness that has been lost in all the societies that surpass them and consider themselves civilized...

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<div class="bbWrapper">Once, an American anthropologist invited the children of an African tribe to play a game... He placed a basket of delicious fruit near a tree and told them: “The first one to run to the tree will get the basket.”<br /> <br /> When he gave them the signal to start, he was surprised to see that the children walked together, holding hands; they reached the tree together and divided the fruit equally!<br /> When he asked them why they had done this, since each of them had the opportunity to take the whole basket for themselves, the children answered in surprise: “Ubuntu.”<br /> “That is, how can one be happy while the others are unhappy?”<br /> In their civilization, Ubuntu means: “I am because we are.”<br /> This tribe knows the secret of happiness that has been lost in all the societies that surpass them and consider themselves civilized...</div>

 

[1313]

What sacred responsibility has been entrusted to a teacher? Bhagavan lovingly reminds us of it today, so that those of us who fulfill this role may be inspired and filled with energy.

Parents entrust their beloved children to teachers at school, expecting them to be capable of and willing to guide the children, develop their skills, and instill habits that will later help them withstand the difficulties and temptations of the world. Therefore, teachers bear a great responsibility. When a child needs help, they hurry to their mother; when a mother needs help equipping her child with knowledge and strength of character, she hurries to the teacher. Therefore, a teacher must be more than a mother to the children! A teacher’s concern for a child’s physical, mental, and moral well-being, as well as their vigilant attention and care, must be more constant and conscious than a mother’s. Teachers should speak to one another only in terms of love. They must not indulge in mutual reproaches, for tender young minds will be darkened by the slightest hint of hatred that pollutes the atmosphere of love.
Sri Sathya Sai Baba
— Divine Discourse, July 4, 1981

Teachers should combine instruction with practical example, like a physical education teacher visibly demonstrating the exercises that students are expected to perform.
— Baba

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<div class="bbWrapper">What sacred responsibility has been entrusted to a teacher? Bhagavan lovingly reminds us of it today, so that those of us who fulfill this role may be inspired and filled with energy.<br /> <br /> Parents entrust their beloved children to teachers at school, expecting them to be capable of and willing to guide the children, develop their skills, and instill habits that will later help them withstand the difficulties and temptations of the world. Therefore, teachers bear a great responsibility. When a child needs help, they hurry to their mother; when a mother needs help equipping her child with knowledge and strength of character, she hurries to the teacher. Therefore, a teacher must be more than a mother to the children! A teacher’s concern for a child’s physical, mental, and moral well-being, as well as their vigilant attention and care, must be more constant and conscious than a mother’s. Teachers should speak to one another only in terms of love. They must not indulge in mutual reproaches, for tender young minds will be darkened by the slightest hint of hatred that pollutes the atmosphere of love.<br /> Sri Sathya Sai Baba<br /> — Divine Discourse, July 4, 1981<br /> <br /> Teachers should combine instruction with practical example, like a physical education teacher visibly demonstrating the exercises that students are expected to perform.<br /> — Baba</div>

 

[1313]

What is the true state of God, and how can we attain this state? Today, Bhagavan clearly explains this to us.

Every religion attaches special importance to one Name and one Form of God and recommends that they be adopted. Some even insist that God has no other Name or Form. But Reality lies beyond names and forms; it has the characteristic of Akshara (indestructible, eternal) and the form of Om. You attain the stage of Akshara, the stage of attributeless unity, through three steps of sadhana: (1) I am Yours, (2) You are mine, and (3) You are I. Through sadhana, one must go beyond the duality of I and You. I am merely a reflection of You in this body. Perfection is achieved only when duality is overcome. That is why it was said: “It is good to be born in a church, but not good to die in one.” In other words, before the end of life, one must go beyond the limits established by formal religion and attain the boundless expanse of the Atman, which pervades everything.
Sri Sathya Sai Baba
- Divine Discourse, July 29, 1969.

God is beyond all times and all forms. Only love is His true form. That same love is present in all the forms you see.
- Baba

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<div class="bbWrapper">What is the true state of God, and how can we attain this state? Today, Bhagavan clearly explains this to us.<br /> <br /> Every religion attaches special importance to one Name and one Form of God and recommends that they be adopted. Some even insist that God has no other Name or Form. But Reality lies beyond names and forms; it has the characteristic of Akshara (indestructible, eternal) and the form of Om. You attain the stage of Akshara, the stage of attributeless unity, through three steps of sadhana: (1) I am Yours, (2) You are mine, and (3) You are I. Through sadhana, one must go beyond the duality of I and You. I am merely a reflection of You in this body. Perfection is achieved only when duality is overcome. That is why it was said: “It is good to be born in a church, but not good to die in one.” In other words, before the end of life, one must go beyond the limits established by formal religion and attain the boundless expanse of the Atman, which pervades everything.<br /> Sri Sathya Sai Baba<br /> - Divine Discourse, July 29, 1969.<br /> <br /> God is beyond all times and all forms. Only love is His true form. That same love is present in all the forms you see.<br /> - Baba</div>

 

[1313]

It is said that the Lord punishes some people and rewards others. Let Me tell you that the Lord does neither. God is like an electric current. By turning the blades of a fan, electric current cools the air in a room, while by powering an electric chair, it shortens a life. God has no desire to feel warm affection toward anyone, nor does He seek to kill anyone. God’s grace is like the wind. Lower the sails, and your yacht will move very slowly; but as soon as you spread the sails, your yacht will speed forward. A father leaves his wealth only to a son who respects his requirements and carries out his instructions, but not to a rebellious son who disregards his father’s advice. The Lord is the Father of all. Only a believing person (Astika) can inherit His wealth (Asthi — Eternal Being). A person who does not know his true goals and does not understand that he has fallen to the level of animal existence cannot be entrusted with any property. Until this person proves that he is capable of managing the property entrusted to him wisely, a guardian must take care of his affairs.

From a discourse on January 25, 1963

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<div class="bbWrapper">It is said that the Lord punishes some people and rewards others. Let Me tell you that the Lord does neither. God is like an electric current. By turning the blades of a fan, electric current cools the air in a room, while by powering an electric chair, it shortens a life. God has no desire to feel warm affection toward anyone, nor does He seek to kill anyone. God’s grace is like the wind. Lower the sails, and your yacht will move very slowly; but as soon as you spread the sails, your yacht will speed forward. A father leaves his wealth only to a son who respects his requirements and carries out his instructions, but not to a rebellious son who disregards his father’s advice. The Lord is the Father of all. Only a believing person (Astika) can inherit His wealth (Asthi — Eternal Being). A person who does not know his true goals and does not understand that he has fallen to the level of animal existence cannot be entrusted with any property. Until this person proves that he is capable of managing the property entrusted to him wisely, a guardian must take care of his affairs.<br /> <br /> <img class="smilie smilie--emoji" alt="📙" title="Orange book :orange_book:" src="https://cdn.jsdelivr.net/gh/joypixels/emoji-assets@5.0/png/64/1f4d9.png" data-shortname=":orange_book:" />From a discourse on January 25, 1963</div>

 

[1313]

You may wonder and think about why God has so many different names. In fact, each of these names reflects one of the Lord’s special qualities. You know that when a son comes home, he addresses the head of the family as his father, a daughter-in-law calls him her father-in-law, a grandson calls him grandfather, and his wife says, “My dear husband.” Since the head of the family has established different relationships, different people call him by different names. Similarly, a Brahmin is called a pujari (priest) when he performs puja, and a cook when he prepares food. He is called different things depending on the kind of work he performs. Likewise, depending on the time, situation, and country, God is called by different names that best suit the situation and the role He is playing.

From Bhagavan’s discourse, “Summer Showers in Brindavan.” (1974, Volume 1, Chapter 5)

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<div class="bbWrapper">You may wonder and think about why God has so many different names. In fact, each of these names reflects one of the Lord’s special qualities. You know that when a son comes home, he addresses the head of the family as his father, a daughter-in-law calls him her father-in-law, a grandson calls him grandfather, and his wife says, “My dear husband.” Since the head of the family has established different relationships, different people call him by different names. Similarly, a Brahmin is called a pujari (priest) when he performs puja, and a cook when he prepares food. He is called different things depending on the kind of work he performs. Likewise, depending on the time, situation, and country, God is called by different names that best suit the situation and the role He is playing.<br /> <br /> <img class="smilie smilie--emoji" alt="📙" title="Orange book :orange_book:" src="https://cdn.jsdelivr.net/gh/joypixels/emoji-assets@5.0/png/64/1f4d9.png" data-shortname=":orange_book:" />From Bhagavan’s discourse, “Summer Showers in Brindavan.” (1974, Volume 1, Chapter 5)</div>

 

[1313]

Bhagavan declared that His hands are always extended to give and never to receive, and that this was His first resolution as an Avatar. What are Bhagavan’s second and third resolutions? He lovingly reassures us.

When I give My word to someone, even if they are opposed to Me, I will not feel any hostility toward them. Even if they slander Me, I will continue to love them. I will remain true to My promise and fight to the end. Someday they will return to the right path. Some changes may occur due to circumstances. They (circumstances) are not permanent. I will not change My course because of such events. This is My second resolution. My third resolution: When I undertake something for the good of all, and it is for the good of society as a whole, I will not abandon it, whatever may happen. Even if the whole world is against Me, I will not retreat; I will only move forward. These are My three resolutions: The foot that has stepped forward will not retreat. I will not go back on My word. I only give and do not receive!
Sri Sathya Sai Baba
- Divine Discourse, July 13, 1984.

Take just one step forward, and I will take a hundred steps toward you.
— Babá

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<div class="bbWrapper">Bhagavan declared that His hands are always extended to give and never to receive, and that this was His first resolution as an Avatar. What are Bhagavan’s second and third resolutions? He lovingly reassures us.<br /> <br /> When I give My word to someone, even if they are opposed to Me, I will not feel any hostility toward them. Even if they slander Me, I will continue to love them. I will remain true to My promise and fight to the end. Someday they will return to the right path. Some changes may occur due to circumstances. They (circumstances) are not permanent. I will not change My course because of such events. This is My second resolution. My third resolution: When I undertake something for the good of all, and it is for the good of society as a whole, I will not abandon it, whatever may happen. Even if the whole world is against Me, I will not retreat; I will only move forward. These are My three resolutions: The foot that has stepped forward will not retreat. I will not go back on My word. I only give and do not receive!<br /> Sri Sathya Sai Baba<br /> - Divine Discourse, July 13, 1984.<br /> <br /> Take just one step forward, and I will take a hundred steps toward you.<br /> — Babá</div>

 

[1313]

What is the secret of the peace and joy experienced by a true devotee? Bhagavan explains this convincingly through a memorable example.

A true devotee always dwells in God, and has no time to experience or feel well-being or anxiety. Realising the Lord is the only thing that concerns him. Such people are difficult to understand except through examples. A small child runs around the apartment in fear, crying, “Mama, Mama!” in search of his missing mother. The mother picks up the child and places him on her lap. The child stops crying and no longer feels afraid. But can the child identify and find the difference between his former state and his present calm? No. Nor does he need to. In the same way, one who always strives to serve the Lord becomes immersed in God when a happy opportunity arises. In this Presence, no anxieties or troubles can disturb a person. Anxieties and troubles torment us only until the moment of attaining the Presence; afterward, all attention shifts to living the experience. Past struggles and suffering are forgotten. Therefore, seekers and devotees should pay no attention to and forget the thousands of troubles that previously happened to them, and be absorbed only in thoughts of the Lord.
Sri Sathya Sai Baba
— Chapter 8, Prashanti Vahini.

Human birth is meant for experiencing divinity, not for yearning for fleeting pleasures.
— Baba

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<div class="bbWrapper">What is the secret of the peace and joy experienced by a true devotee? Bhagavan explains this convincingly through a memorable example.<br /> <br /> A true devotee always dwells in God, and has no time to experience or feel well-being or anxiety. Realising the Lord is the only thing that concerns him. Such people are difficult to understand except through examples. A small child runs around the apartment in fear, crying, “Mama, Mama!” in search of his missing mother. The mother picks up the child and places him on her lap. The child stops crying and no longer feels afraid. But can the child identify and find the difference between his former state and his present calm? No. Nor does he need to. In the same way, one who always strives to serve the Lord becomes immersed in God when a happy opportunity arises. In this Presence, no anxieties or troubles can disturb a person. Anxieties and troubles torment us only until the moment of attaining the Presence; afterward, all attention shifts to living the experience. Past struggles and suffering are forgotten. Therefore, seekers and devotees should pay no attention to and forget the thousands of troubles that previously happened to them, and be absorbed only in thoughts of the Lord.<br /> Sri Sathya Sai Baba<br /> — Chapter 8, Prashanti Vahini.<br /> <br /> Human birth is meant for experiencing divinity, not for yearning for fleeting pleasures.<br /> — Baba</div>

 

[1313]

How can we manifest the divine power hidden within us? Bhagavan lovingly reminds us today with the help of an eternal, unforgettable example.

While electricity has no form, a light bulb, fan, or electric stove has a definite form. Each appliance has its own function. If you say, “Oh electricity, how you have helped me!” and touch it, you will get an electric shock. Electricity possesses such energy and is therefore a form of Cosmic Divinity. This is also illustrated in the story of Bhasmasura, who could turn anything to ashes through the divine power he acquired by performing penance. This inner energy expresses itself in the form of knowledge. Knowledge must be transformed into skill in order to achieve balance in life. But people today destroy knowledge, thereby losing their balance. Losing balance in life, they acquire only external vision and fail to cultivate inner vision or discernment. When your gaze is directed outward, your mind begins to waver. You must maintain balance in life. This is possible only when you transform your knowledge into skills.
Sri Sathya Sai Baba
— Divine Discourse, November 22, 2000.

Your duty is to recognise all people as your relatives and share your skills with others in order to derive the greatest benefit from them.
— Baba

🔊 Listen ⏹ Stop 🌐 Choose language

<div class="bbWrapper">How can we manifest the divine power hidden within us? Bhagavan lovingly reminds us today with the help of an eternal, unforgettable example.<br /> <br /> While electricity has no form, a light bulb, fan, or electric stove has a definite form. Each appliance has its own function. If you say, “Oh electricity, how you have helped me!” and touch it, you will get an electric shock. Electricity possesses such energy and is therefore a form of Cosmic Divinity. This is also illustrated in the story of Bhasmasura, who could turn anything to ashes through the divine power he acquired by performing penance. This inner energy expresses itself in the form of knowledge. Knowledge must be transformed into skill in order to achieve balance in life. But people today destroy knowledge, thereby losing their balance. Losing balance in life, they acquire only external vision and fail to cultivate inner vision or discernment. When your gaze is directed outward, your mind begins to waver. You must maintain balance in life. This is possible only when you transform your knowledge into skills.<br /> Sri Sathya Sai Baba<br /> — Divine Discourse, November 22, 2000.<br /> <br /> Your duty is to recognise all people as your relatives and share your skills with others in order to derive the greatest benefit from them.<br /> — Baba</div>

 

[1313]

What grace must we attain to break free from the cycle of birth and death? Bhagavan lovingly explains this to us.

The Vedas and Puranas deserve to be read and heard. The name of God should be spoken and heard. For some illnesses, medicines are prescribed only for external use, while for others they are meant for internal use. But for this universal ailment—the cycle of birth and death (bhava-roga)—such remedies as listening to spiritual discourses (shravana), chanting the name of God (kirtana), and others are prescribed for both external and internal use. The Lord’s name must not only be heard but also spoken. A seeker may attain God’s grace, the guru’s grace, and the grace of the Lord’s devotees, but all this grace is useless unless another grace is secured—the grace of one’s own inner awareness (antah-karana). Without this grace, the seeker is doomed, for everything else is of no consequence.
Sri Sathya Sai Baba
- Ch. 21, Prema Vahini.

When proceeding along the spiritual path, one should first bring the mind under control.

— Baba

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<div class="bbWrapper">What grace must we attain to break free from the cycle of birth and death? Bhagavan lovingly explains this to us.<br /> <br /> The Vedas and Puranas deserve to be read and heard. The name of God should be spoken and heard. For some illnesses, medicines are prescribed only for external use, while for others they are meant for internal use. But for this universal ailment—the cycle of birth and death (bhava-roga)—such remedies as listening to spiritual discourses (shravana), chanting the name of God (kirtana), and others are prescribed for both external and internal use. The Lord’s name must not only be heard but also spoken. A seeker may attain God’s grace, the guru’s grace, and the grace of the Lord’s devotees, but all this grace is useless unless another grace is secured—the grace of one’s own inner awareness (antah-karana). Without this grace, the seeker is doomed, for everything else is of no consequence.<br /> Sri Sathya Sai Baba<br /> - Ch. 21, Prema Vahini.<br /> <br /> When proceeding along the spiritual path, one should first bring the mind under control.<br /> <br /> — Baba</div>

 

[1313]

What can we do to be happy, live peacefully, and contribute to world peace? Bhagavan lovingly guides us today.

If a person merely avoids the duties of life in society, they will not be able to enjoy peace, for it will not come. But if desires (vasanas) are brought under control and ignored, there is no need to avoid society at all. Content with what they have, refusing to grieve over what they lack, and striving, as far as possible, to reduce and eliminate desire, passion, and hatred, a person should seek to cultivate truthfulness, righteousness, love, and patience (sahana). These should be developed and practiced systematically at the same time. This is humanity’s true duty, the true purpose of human birth. If everyone develops and practices the four qualities mentioned above, there will be no envy among people, selfish appropriation will cease, respect for the interests of others will arise, and peace will prevail everywhere!
Sri Sathya Sai Baba
- Ch. 15, Prashanti Vahini.

Renunciation is the ability to regard sorrow and joy alike.

— Baba

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<div class="bbWrapper">What can we do to be happy, live peacefully, and contribute to world peace? Bhagavan lovingly guides us today.<br /> <br /> If a person merely avoids the duties of life in society, they will not be able to enjoy peace, for it will not come. But if desires (vasanas) are brought under control and ignored, there is no need to avoid society at all. Content with what they have, refusing to grieve over what they lack, and striving, as far as possible, to reduce and eliminate desire, passion, and hatred, a person should seek to cultivate truthfulness, righteousness, love, and patience (sahana). These should be developed and practiced systematically at the same time. This is humanity’s true duty, the true purpose of human birth. If everyone develops and practices the four qualities mentioned above, there will be no envy among people, selfish appropriation will cease, respect for the interests of others will arise, and peace will prevail everywhere!<br /> Sri Sathya Sai Baba<br /> - Ch. 15, Prashanti Vahini.<br /> <br /> Renunciation is the ability to regard sorrow and joy alike.<br /> <br /> — Baba</div>

 

[1313]

Even if we are divine by nature, why is it so important to ensure the sanctity of our thoughts and feelings? Bhagawan explains and also shows how to do this.

Until you realize your own Divinity (Deva-tattva), until you realize your individual identity (jiva-tattva), until you feel that you are you and God is God, you will be forced to struggle with your views and goals. This is the stage of a sadhaka. At this stage, you must strive to cultivate qualities such as Love, Sympathy and Compassion. For without them, Yoga and Jnana cannot be attained. Love is vitally important. Love is divine. For an action to be worthy of being offered to God and pure enough to earn His grace, it must be an expression of Love. The more radiant this expression, the closer you are to God. Love is not affected or changed by caste, creed or religion; it cannot be tainted by envy, malice or hatred. Protect Love from being poisoned by these vices; strive to cultivate feelings free from hatred and discrimination.
Sri Sathya Sai Baba
- Divine Discourse, July 29, 1969

God is in you, with you, around you, above you and below you. However, you cannot realize this truth unless you give up negative feelings.
— Baba

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<div class="bbWrapper">Even if we are divine by nature, why is it so important to ensure the sanctity of our thoughts and feelings? Bhagawan explains and also shows how to do this.<br /> <br /> Until you realize your own Divinity (Deva-tattva), until you realize your individual identity (jiva-tattva), until you feel that you are you and God is God, you will be forced to struggle with your views and goals. This is the stage of a sadhaka. At this stage, you must strive to cultivate qualities such as Love, Sympathy and Compassion. For without them, Yoga and Jnana cannot be attained. Love is vitally important. Love is divine. For an action to be worthy of being offered to God and pure enough to earn His grace, it must be an expression of Love. The more radiant this expression, the closer you are to God. Love is not affected or changed by caste, creed or religion; it cannot be tainted by envy, malice or hatred. Protect Love from being poisoned by these vices; strive to cultivate feelings free from hatred and discrimination.<br /> Sri Sathya Sai Baba<br /> - Divine Discourse, July 29, 1969<br /> <br /> God is in you, with you, around you, above you and below you. However, you cannot realize this truth unless you give up negative feelings.<br /> — Baba</div>

 

[1313]

Swami! Why did the ancient rishis (sages) and saints choose forests as places for performing manasa (austerities)? Why did they prefer solitude?

🪔Bhagawan: There is undoubtedly a reason for this. Why did they choose forests for performing manasa? Let me give you an example. Suppose a trade fair is organized in a city. Naturally, the pavilions and the goods displayed in them attract you. Music, objects, food and so on draw you in. The exhibits attract your senses because they are right in front of you.

But in the forest, nothing attracts or distracts your attention.
Solitude helps you maintain the inner peace and tranquility necessary for meditation. It creates a favorable atmosphere for spiritual life. Therefore, saints and sages always performed austerities in the forests. In other words, “forest,” or лес, is “for-rest” (literally, “for rest”), that is, in the spiritual sense, a place for attaining peace and tranquility.

From the book: “Vedas in Questions and Answers”
Author: Anil Kumar Kamaraju

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<div class="bbWrapper">Swami! Why did the ancient rishis (sages) and saints choose forests as places for performing manasa (austerities)? Why did they prefer solitude?<br /> <br /> 🪔Bhagawan: There is undoubtedly a reason for this. Why did they choose forests for performing manasa? Let me give you an example. Suppose a trade fair is organized in a city. Naturally, the pavilions and the goods displayed in them attract you. Music, objects, food and so on draw you in. The exhibits attract your senses because they are right in front of you.<br /> <br /> But in the forest, nothing attracts or distracts your attention.<br /> Solitude helps you maintain the inner peace and tranquility necessary for meditation. It creates a favorable atmosphere for spiritual life. Therefore, saints and sages always performed austerities in the forests. In other words, “forest,” or лес, is “for-rest” (literally, “for rest”), that is, in the spiritual sense, a place for attaining peace and tranquility.<br /> <br /> <img class="smilie smilie--emoji" alt="📙" title="Orange book :orange_book:" src="https://cdn.jsdelivr.net/gh/joypixels/emoji-assets@5.0/png/64/1f4d9.png" data-shortname=":orange_book:" />From the book: “Vedas in Questions and Answers”<br /> Author: Anil Kumar Kamaraju</div>

 

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Swami! We know that people of every religion follow a particular sacred scripture and a specific path. But in Sanatana Dharma (the eternal religion), there are many paths, sacred scriptures, and schools of thought, such as dualism, qualified non-dualism and non-dualism, the nine paths of devotion, the six darshanas (philosophical systems), the four Vedas, a large number of Shastras, and so on. How should we understand them and follow the principles of Sanatana Dharma!

🪔Bhagavan: Sanatana Dharma is the most ancient spiritual way of life. Its diversity is suited to a broad range of human behavioral patterns, temperaments, and states of mind. It is practical and bestows divine experience.

Here is a small example. You buy a piece of fabric and give it to a tailor to make a suit. The tailor will make the suit according to your measurements, won’t he? You cannot wear clothing made for someone else. It may be too loose or too tight, too long or too short. Therefore, your clothing must fit your size. Similarly, some people may like Rama, others Shiva or Krishna, and so on. It is easier for them to concentrate on the divine form they have chosen, whereas followers of other religions have to wear clothing of the same size.

Another example. You probably know the name of a South Indian musical instrument—the nadaswaram—which must be played at all religious festivals. To maintain the sruti (rhythm), the musician plays this instrument continuously in one style as accompaniment. Nevertheless, you can perform any number of ragas (melodies) on the nadaswaram. Sanatana Dharma is like the nadaswaram.

Let me give one more example. Whatever combination of elective subjects you study in your college natural sciences program, whether “M.P.C.” (mathematics, physics, chemistry) or “C.B.Z.” (chemistry, botany, zoology), you will receive a Bachelor of Science degree. Similarly, at the university founded by the sage Vyasa, you may choose any course, whether Shastras, Vedas, Upanishads, and so on. This is the significance of our ancient Sanatana Dharma, which gives you great freedom to choose your path and practice.

And one more example. A pharmacist and a pharmacy owner both developed a headache on the same day. To relieve the pain, the pharmacist went to a café to drink a cup of coffee, while the pharmacy owner went to the pharmacy for headache tablets. Thus, one believes in the effectiveness of coffee, while the other relies on tablets. Likewise, you should follow the spiritual path in which you believe and the sacred scripture that you find most convincing and appealing.

From the book: “The Vedas in Questions and Answers”
Author: Anil Kumar Kamaraju

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<div class="bbWrapper">Swami! We know that people of every religion follow a particular sacred scripture and a specific path. But in Sanatana Dharma (the eternal religion), there are many paths, sacred scriptures, and schools of thought, such as dualism, qualified non-dualism and non-dualism, the nine paths of devotion, the six darshanas (philosophical systems), the four Vedas, a large number of Shastras, and so on. How should we understand them and follow the principles of Sanatana Dharma!<br /> <br /> 🪔Bhagavan: Sanatana Dharma is the most ancient spiritual way of life. Its diversity is suited to a broad range of human behavioral patterns, temperaments, and states of mind. It is practical and bestows divine experience.<br /> <br /> Here is a small example. You buy a piece of fabric and give it to a tailor to make a suit. The tailor will make the suit according to your measurements, won’t he? You cannot wear clothing made for someone else. It may be too loose or too tight, too long or too short. Therefore, your clothing must fit your size. Similarly, some people may like Rama, others Shiva or Krishna, and so on. It is easier for them to concentrate on the divine form they have chosen, whereas followers of other religions have to wear clothing of the same size.<br /> <br /> Another example. You probably know the name of a South Indian musical instrument—the nadaswaram—which must be played at all religious festivals. To maintain the sruti (rhythm), the musician plays this instrument continuously in one style as accompaniment. Nevertheless, you can perform any number of ragas (melodies) on the nadaswaram. Sanatana Dharma is like the nadaswaram.<br /> <br /> Let me give one more example. Whatever combination of elective subjects you study in your college natural sciences program, whether “M.P.C.” (mathematics, physics, chemistry) or “C.B.Z.” (chemistry, botany, zoology), you will receive a Bachelor of Science degree. Similarly, at the university founded by the sage Vyasa, you may choose any course, whether Shastras, Vedas, Upanishads, and so on. This is the significance of our ancient Sanatana Dharma, which gives you great freedom to choose your path and practice.<br /> <br /> And one more example. A pharmacist and a pharmacy owner both developed a headache on the same day. To relieve the pain, the pharmacist went to a café to drink a cup of coffee, while the pharmacy owner went to the pharmacy for headache tablets. Thus, one believes in the effectiveness of coffee, while the other relies on tablets. Likewise, you should follow the spiritual path in which you believe and the sacred scripture that you find most convincing and appealing.<br /> <br /> <img class="smilie smilie--emoji" alt="📙" title="Orange book :orange_book:" src="https://cdn.jsdelivr.net/gh/joypixels/emoji-assets@5.0/png/64/1f4d9.png" data-shortname=":orange_book:" />From the book: “The Vedas in Questions and Answers”<br /> Author: Anil Kumar Kamaraju</div>

 

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WHAT TO DO IF WE CANNOT CONTROL THE MIND?

Manas, or the mind, is merely a tangle of thoughts, a combination of aspirations and desires. As soon as a thought, aspiration, or desire arises in the mind, the intellect—buddhi—must examine its value and correctness: whether it is good or bad, whether it will help or hinder, what it will lead to, and how it will all end. If the mind is not subjected to such examination, it will find itself on the path to ruin. If it obeys the intellect, it will be able to follow the right path.

For their own spiritual growth, a person has three main instruments: the intellect, the mind, and the senses. When the senses enslave the mind, a person becomes trapped and bound. That same mind, when controlled by the intellect, enables a person to know their own reality, the Atma. This is why the mind is considered the cause of bondage or liberation.

Bhagawan Sri Sathya Sai Baba
"SUTRA VAHINI"

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<div class="bbWrapper">WHAT TO DO IF WE CANNOT CONTROL THE MIND?<br /> <br /> Manas, or the mind, is merely a tangle of thoughts, a combination of aspirations and desires. As soon as a thought, aspiration, or desire arises in the mind, the intellect—buddhi—must examine its value and correctness: whether it is good or bad, whether it will help or hinder, what it will lead to, and how it will all end. If the mind is not subjected to such examination, it will find itself on the path to ruin. If it obeys the intellect, it will be able to follow the right path.<br /> <br /> For their own spiritual growth, a person has three main instruments: the intellect, the mind, and the senses. When the senses enslave the mind, a person becomes trapped and bound. That same mind, when controlled by the intellect, enables a person to know their own reality, the Atma. This is why the mind is considered the cause of bondage or liberation.<br /> <br /> <img class="smilie smilie--emoji" alt="📙" title="Orange book :orange_book:" src="https://cdn.jsdelivr.net/gh/joypixels/emoji-assets@5.0/png/64/1f4d9.png" data-shortname=":orange_book:" />Bhagawan Sri Sathya Sai Baba<br /> "SUTRA VAHINI"</div>

 

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What offering from us is most pleasing to God? Today, Bhagawan lovingly reminds us of this in perfectly clear terms.

Love for the sake of Love itself; do not express it for the sake of material objects or the fulfillment of worldly desires. Desire gives rise to anger, and anger gives rise to sin, for under its influence friends become enemies. Anger lies at the root of all calamities. Therefore, do not give in to it. Treat everyone, whoever they may be to you, with an all-encompassing feeling of compassion and Love. This constructive empathy should become a spontaneous response toward all humanity. Infuse your breath with Love—inhaling and exhaling. Fill every moment with Love. Love knows no fear. Love avoids falsehood. Fear draws a person into lies, injustice, and untruth. Love does not crave praise—and therein lies its strength. Only those who have no Love crave reward and recognition. The reward for Love is Love itself.
Sri Sathya Sai Baba
—Divine Discourse, July 29, 1969.

Everyone is born in love, sustained by love, and lives in love. Never forget love—imprint it in your heart.
—Baba

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<div class="bbWrapper">What offering from us is most pleasing to God? Today, Bhagawan lovingly reminds us of this in perfectly clear terms.<br /> <br /> Love for the sake of Love itself; do not express it for the sake of material objects or the fulfillment of worldly desires. Desire gives rise to anger, and anger gives rise to sin, for under its influence friends become enemies. Anger lies at the root of all calamities. Therefore, do not give in to it. Treat everyone, whoever they may be to you, with an all-encompassing feeling of compassion and Love. This constructive empathy should become a spontaneous response toward all humanity. Infuse your breath with Love—inhaling and exhaling. Fill every moment with Love. Love knows no fear. Love avoids falsehood. Fear draws a person into lies, injustice, and untruth. Love does not crave praise—and therein lies its strength. Only those who have no Love crave reward and recognition. The reward for Love is Love itself.<br /> Sri Sathya Sai Baba<br /> —Divine Discourse, July 29, 1969.<br /> <br /> Everyone is born in love, sustained by love, and lives in love. Never forget love—imprint it in your heart.<br /> —Baba</div>

 

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What are the essential qualities of a seeker? What is most precious to the Lord? Bhagavan lovingly reminds us of this today.

A person must progress every moment; stagnation in their way of life does them no good. How long could we tolerate a boy remaining in the same class at school? Year after year, he should move from one class to another—a higher one. Likewise, a spiritual seeker should not remain at the same level of sadhana. From a relationship with God as master and servant, they should progress to a relationship akin to that between our body and its limbs—that is, attain the stage of merging with the All-Pervading One. In other words, they should move away from dualism through qualified non-dualism and arrive at monism, or non-dualism. In the initial stages, a person worships portraits or idols of God through all sixteen forms of reverential worship, such as preliminary concentration (dhyānam), invoking God (āvāhanam), and so on. Good character, good conduct, and a virtuous life are essential requirements for a seeker. Of course, offerings of flowers are also praiseworthy. The sixteen forms of worship are good. But from this stage, one should progress to the realisation of the Atma.
Sri Sathya Sai Baba
— Divine Discourse, 6 October 1981

When you declare that you are a Sai devotee, justify that declaration by cultivating flowers of virtue and offering them to God.
— Babá

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<div class="bbWrapper">What are the essential qualities of a seeker? What is most precious to the Lord? Bhagavan lovingly reminds us of this today.<br /> <br /> A person must progress every moment; stagnation in their way of life does them no good. How long could we tolerate a boy remaining in the same class at school? Year after year, he should move from one class to another—a higher one. Likewise, a spiritual seeker should not remain at the same level of sadhana. From a relationship with God as master and servant, they should progress to a relationship akin to that between our body and its limbs—that is, attain the stage of merging with the All-Pervading One. In other words, they should move away from dualism through qualified non-dualism and arrive at monism, or non-dualism. In the initial stages, a person worships portraits or idols of God through all sixteen forms of reverential worship, such as preliminary concentration (dhyānam), invoking God (āvāhanam), and so on. Good character, good conduct, and a virtuous life are essential requirements for a seeker. Of course, offerings of flowers are also praiseworthy. The sixteen forms of worship are good. But from this stage, one should progress to the realisation of the Atma.<br /> Sri Sathya Sai Baba<br /> — Divine Discourse, 6 October 1981<br /> <br /> When you declare that you are a Sai devotee, justify that declaration by cultivating flowers of virtue and offering them to God.<br /> — Babá</div>

 

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Why should we never feel abandoned? Bhagavan explains through the example of two exalted people.

A beggar calls himself anātha (one who has no master or anyone to support him) while begging for alms. This is incorrect. For everyone, God is Nātha (support or master). God alone is Anātha, because there is no one above Him. Tyāgarāja regarded Rama as his saviour and protector and cared nothing for worldly wealth. He considered service at Rama’s feet the greatest treasure. Kabir was a poor weaver and shared his food with others. When the king sent him gold and provisions through his officials, Kabir exclaimed, “For whom has the king sent all this?” They said, “The king sent these things to you because you are anātha (helpless).” He replied, “I am not without support. Rama is my Nātha (master). You cannot say that I have no one to support me. Rama alone has no one to support Him. Give these things to Him.” Kabir said, “Anātha means God.” We must understand the proper meaning of words.
— Divine Discourse, 20 May 1993

When there is love in your heart, you need not worry about anything. God will always be with you, within you, around you, and will take care of you in every way.

— BABA

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<div class="bbWrapper">Why should we never feel abandoned? Bhagavan explains through the example of two exalted people.<br /> <br /> A beggar calls himself anātha (one who has no master or anyone to support him) while begging for alms. This is incorrect. For everyone, God is Nātha (support or master). God alone is Anātha, because there is no one above Him. Tyāgarāja regarded Rama as his saviour and protector and cared nothing for worldly wealth. He considered service at Rama’s feet the greatest treasure. Kabir was a poor weaver and shared his food with others. When the king sent him gold and provisions through his officials, Kabir exclaimed, “For whom has the king sent all this?” They said, “The king sent these things to you because you are anātha (helpless).” He replied, “I am not without support. Rama is my Nātha (master). You cannot say that I have no one to support me. Rama alone has no one to support Him. Give these things to Him.” Kabir said, “Anātha means God.” We must understand the proper meaning of words.<br /> — Divine Discourse, 20 May 1993<br /> <br /> When there is love in your heart, you need not worry about anything. God will always be with you, within you, around you, and will take care of you in every way.<br /> <br /> — BABA</div>

 

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Where is God, and where can we seek Him? Bhagavan gives us a profound message to enlighten us.

To say that I am the body (aham dehatma) is a sign of ignorance. This is dualism (dvaita). To say that I am an individual soul (Aham Jivatma) is non-dualism (vishishtadvaita). To say that I am the universal Self (Aham Paramatma) is monism (advaita). In the three terms—dehatma, jivatma, and Paramatma—the common element is Atma. To understand Divinity, it is necessary to know the difference between these three terms. The terms bhur, bhuvah, and suvaha in the Gayatri mantra do not convey the same meaning. Bhur refers to bhuloka, which consists of worldly matter. This can be described as materialization, represented by the human body. Bhuvah represents the life principle that makes the body move. Therefore, it may be called vibration. It is through the presence of vibration within it that the body is able to move. Thus, the body is materialization, the life principle is vibration, and Atma is radiation. All three of these components are present in you to a great extent. Then where should you seek Divinity? Why seek it? When you understand this truth, you will realize that you are everything. — Divine Discourse, August 22, 1996

Seeking God is the same as seeking yourself.

— BABA

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<div class="bbWrapper">Where is God, and where can we seek Him? Bhagavan gives us a profound message to enlighten us.<br /> <br /> To say that I am the body (aham dehatma) is a sign of ignorance. This is dualism (dvaita). To say that I am an individual soul (Aham Jivatma) is non-dualism (vishishtadvaita). To say that I am the universal Self (Aham Paramatma) is monism (advaita). In the three terms—dehatma, jivatma, and Paramatma—the common element is Atma. To understand Divinity, it is necessary to know the difference between these three terms. The terms bhur, bhuvah, and suvaha in the Gayatri mantra do not convey the same meaning. Bhur refers to bhuloka, which consists of worldly matter. This can be described as materialization, represented by the human body. Bhuvah represents the life principle that makes the body move. Therefore, it may be called vibration. It is through the presence of vibration within it that the body is able to move. Thus, the body is materialization, the life principle is vibration, and Atma is radiation. All three of these components are present in you to a great extent. Then where should you seek Divinity? Why seek it? When you understand this truth, you will realize that you are everything. — Divine Discourse, August 22, 1996<br /> <br /> Seeking God is the same as seeking yourself.<br /> <br /> — BABA</div>

 

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If I am only a witness, then who is the true "doer" and "enjoyer"?
SAI: God is the only "Doer" of all actions, and He is the only "Enjoyer" of all their fruits. He alone is the Karta and Bhokta. All actions are performed by Him, and He receives all their fruits. He exists and is present everywhere and in everything as Atma. Atma is the sole source of all actions, just as the sun is the source of light. You are merely instruments in the hands of Atma, or God. Here, when I say "you," I do not mean your true Self, Atma, but your physical body. Your body, mind, intellect, and ego are like instruments in Divine Hands, through which He acts. To write, you need paper and a pen, do you not? In the same way, God acts through you. And since He performs the actions, He alone has the right to enjoy all the fruits of those actions.
Shudha Aditya
Streams of Nectar of Sathya Sai

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<div class="bbWrapper">If I am only a witness, then who is the true "doer" and "enjoyer"?<br /> SAI: God is the only "Doer" of all actions, and He is the only "Enjoyer" of all their fruits. He alone is the Karta and Bhokta. All actions are performed by Him, and He receives all their fruits. He exists and is present everywhere and in everything as Atma. Atma is the sole source of all actions, just as the sun is the source of light. You are merely instruments in the hands of Atma, or God. Here, when I say "you," I do not mean your true Self, Atma, but your physical body. Your body, mind, intellect, and ego are like instruments in Divine Hands, through which He acts. To write, you need paper and a pen, do you not? In the same way, God acts through you. And since He performs the actions, He alone has the right to enjoy all the fruits of those actions.<br /> Shudha Aditya<br /> Streams of Nectar of Sathya Sai</div>

 

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Sai's Miracles...

When a man in the crowd began loudly challenging Baba's Divine nature, He told them to bring Him a small deaf-mute boy who was standing beside the skeptic.
Sai Baba asked the boy his name, and in the presence of many
thousands of people, the child loudly said his name into the microphone.
News of the boy's healing quickly spread throughout the city.
The next morning, Baba had to leave the house through the back door because the entire street was filled with deaf and mute people from the city and its surrounding areas.
Sri Sathya Sai Baba continues to heal people in our time.

N. Kasturi.

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<div class="bbWrapper">Sai's Miracles...<br /> <br /> When a man in the crowd began loudly challenging Baba's Divine nature, He told them to bring Him a small deaf-mute boy who was standing beside the skeptic.<br /> Sai Baba asked the boy his name, and in the presence of many<br /> thousands of people, the child loudly said his name into the microphone.<br /> News of the boy's healing quickly spread throughout the city.<br /> The next morning, Baba had to leave the house through the back door because the entire street was filled with deaf and mute people from the city and its surrounding areas.<br /> Sri Sathya Sai Baba continues to heal people in our time.<br /> <br /> N. Kasturi.</div>