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[TD="width: 34%"][FONT=Arial, Helvetica, sans-serif]What is more important, human effort or divine grace? Bhagawan explains and also guides us as to how to earn divine grace.[/FONT][/TD]
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[TD][FONT=Arial, Helvetica, sans-serif]By the time it rains, if seeds have not been sown, will there be any crop in the field? If seeds are sown but there is no rain, will any cultivation happen? Both rain and seeds are needed for the harvest to be reaped. Likewise, Divine Grace will bear fruit only when there is human effort too. When there are good thoughts in the mind, they will be reflected as noble actions; on the other hand if the thoughts are ill-disposed, the fruits thereof will be equally bad. Different devotees are bound to differ in their ways of worshipping God. But whatever the method of worship, there must be one-pointed devotion. Love towards God is devotion. Love towards the world is attachment. Develop love for God.[/FONT]
[FONT=Arial, Helvetica, sans-serif][SIZE=-1]- Divine Discourse, Mar 2, 1992.[/SIZE]​
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[FONT=Arial, Helvetica, sans-serif][SIZE=+1]The best way to love God is to love all, serve all. - Baba[/SIZE][/FONT]​
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[TD="width: 73%, bgcolor: #BDC4E3"][SIZE=-1]21 February, 2012[/SIZE][/TD]
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[TD="width: 34%"]What is more important, human effort or divine grace? Bhagawan explains and also guides us as to how to earn divine grace.[/TD]
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[TD]By the time it rains, if seeds have not been sown, will there be any crop in the field? If seeds are sown but there is no rain, will any cultivation happen? Both rain and seeds are needed for the harvest to be reaped. Likewise, Divine Grace will bear fruit only when there is human effort too. When there are good thoughts in the mind, they will be reflected as noble actions; on the other hand if the thoughts are ill-disposed, the fruits thereof will be equally bad. Different devotees are bound to differ in their ways of worshipping God. But whatever the method of worship, there must be one-pointed devotion. Love towards God is devotion. Love towards the world is attachment. Develop love for God.
[SIZE=-1]- Divine Discourse, Mar 2, 1992.[/SIZE]​
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[SIZE=+1]The best way to love God is to love all, serve all. - Baba[/SIZE]​
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Click to expand...
We can expect to get God's blessings only when we make sincere effort
to do some unselfish and noble acts. But every one do not realize this concept.
Some take birth, they live their life without knowing the purpose or object of their Janma
besides they are at times unreasonable, ill-logical and mostly self-centered. Such people
move with false friends and they have no opportunity to know the divinity power besides
the real spirit of honesty and frankness also. They live always in a vicious circle and
they never get inspired either by kindness or generosity. They only look to their
uncheckable happiness. They even barely speak to their neighbors. As Baghawan Baba
says, we should love every one including our enemy and try to serve every one in the
society to the extent possible with utmost devotion.

Sai Ram

Balasubramanian
Ambattur
 
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The Purpose of Incarnations of God (Avatars)

June 13th, 2008 • By Swami Nirmalananda Giri

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Avatars (to use the Sanskrit term) do not come to earth for the vague purpose of somehow uplifting humanity and “saving” sinners. Rather, They come with the intention enunciated by Saint John the Beloved at the beginning of his Gospel: “To as many as received Him, to them gave He power to become the sons of God.” (John 1:12) That is, an incarnation of God manifests upon the earth for the purpose of establishing a repository of spiritual power which will outlast His physical “lifetime,” and will bring salvation to future generations. Sometimes the avatar establishes a new religion upon the earth, and sometimes He regenerates a religion whose inner power has waned or even been lost.

In the case of Jesus of Nazareth, the Christ, a storehouse of power–the Church–was established which was to be a haven for those adherents of the ancient mysteries of the Mediterranean world which had lost their deifying power. I use the word “deifying” because “salvation” is not having our sins forgiven or escaping a miserable afterlife in hell, but rather it is freedom–freedom from all ignorance, and therefore from all necessity of further birth-manifestations in this lowest of planes of existence and in all other higher planes of existence as well. That is, salvation is the return of the individual spirit into the bosom of the Father from whence it came, and within which it has existed eternally.

Since human beings are what they are, in time the spiritual power so brought to earth becomes dimmed, distorted, and (often) eventually lost. Therefore the Lord must come again to again establish “the power to become the sons of God” among men.

Dual Incarnations
In the foregoing I have implied that God comes in a single form at a time–and that form a male form. Except in extremely rare instances, divine incarnation always takes place in a dual manifestation–that is, in both male and female forms. In the fourteenth century, in the controversy surrounding the Hesychast fathers of Mount Athos and their defender Saint Gregory Palamas, it was established as an irrevocable part of Eastern Christian theology that God, though one, has–from our standpoint at least–a dual nature: essence and energies. This teaching was not novel to Christianity, but had never before needed official expression and approbation. In Hinduism this duality is also to be found–that is, that God consists of two aspects, divine consciousness and divine creative power–Purusha and Prakriti. For this reason, also in Hinduism, every male deity representing the infinite guiding consciousness behind the universe also has a female consort (known as His Shakti, energy) Who represents the limitless field of conscious energy that is manifesting as the universe over which the Lord presides. Since the individual souls manifest and evolve within this great energy and are ultimately “born” out of it into the realm of pure consciousness, that energy field is called “Mother,” as distinguished from the “Father” of pure consciousness. All creation is looked upon as both the Mother and Her evolutionary “womb.”

In Christianity, this divine duality is manifested and symbolized through our Lord Jesus Christ and His Virgin Mother Mary. Usually the male incarnation marries His female counterpart, but because of Jesus’ unique spiritual mission–as well as the symbology which was to unfold through His life-drama–the divine power (also known as the Holy Spirit) was first born on earth and became His Virgin Mother.

Thus, there are virtually as many incarnations of God in female form as there in male form. (Although rare, sometimes there has been an incarnation in female form without the male counterpart.)

Two distinct modes
Since we are on the subject of divine incarnations, let me add that there are two distinct modes of divine incarnation.
The first–and most common–is the one in which the Supreme Consciousness manifests upon the earth in a body that is illusory–that is, it is not a body formed of dense matter but is itself a theophany (swarupa), formed of the Divine Consciousness, and is itself a revelation of God. That is, God is notinside that body, but God actually is that body. Therefore, whenever anyone sees the Incarnation they literally are beholding God. (The question as to whether they are seeing God with their two physical eyes or are actually having an internal, spiritual perception which seems to them external is to my way of thinking completely irrelevant.) As stated in the Bhagavad Gita, the Incarnation’s “birth” on earth is a mere appearance only. Such an Incarnation really has neither a father nor a mother, though for the sake of relating to human beings there is that appearance, including gestation and birth. The “body” of such an incarnation bears several distinctive marks or traits by which it can be known as what it truly is.

The second type of Incarnation is quite different, though morally-spiritually the same. This form of Incarnation differs in two major points. Firstly, rather than being a direct “raying forth” or extension of the Absolute Consciousness into the world in an illusory manner, the Incarnation is an individualized spirit that has traversed the entire range of evolution and attained absolute oneness with the Supreme and thereby participates in and manifests the omnipresence, omniscience and omnipotence of God. Of such a person it is rightly said: “In him dwelleth all the fulness of the Godhead bodily.” (Colossians 2:9) In such a being humanity and divinity are manifested as one. In the other type of incarnation, there is no humanity whatsoever–not even a human body–but only divinity manifest in an inexplicable manner. This second type of divine incarnation is born into a truly material human body and has actual human ancestry. Whereas it is incorrect to speak of the first type of incarnation as human, it is improper to deny the humanity of this second mode of avatar.

Jesus Christ was this second type of incarnation. By the end of the third century the general consciousness of the Christian Church became dimmed to such a degree that the nature of Jesus Christ in His incarnation was incomprehensible. This gave rise to various erroneous definitions of His incarnate nature–definitions that would not even have been bothered with if Christians had not lost the direct communication with Christ that was the normal mode of Christian consciousness in the preceding generations.

There were those who held that the birth and body of Jesus Christ were merely an illusion and that consequently He was incapable of experiencing any material sensations whatever, especially the sufferings upon the cross. This was the view of those known as Docetists, and is currently (erroneously) considered the “Gnostic” view. Later there were those that concluded that Jesus Christ was a great super-being created by God and sent into the world for the purpose of its salvation. This is known as the Arian view. Another view was that Jesus the Christ was a virtuous human being who was somehow overshadowed or possessed by God and used as a sacred medium or shaman for communication with humanity, and that divinity withdrew itself from the human Christ before His crucifixion. This is known as the Nestorian view. Things came back somewhat full circle to the Docetic possession in the teachings of a Greek monk named Eutyches, who taught that Jesus Christ was in no way human but only divine. The current “orthodoxy” among Eastern and Oriental Christians is the view that Jesus Christ was God Who assumed a human nature and thereby became as fully human as He was divine. However, since their (contemporary) understanding of both divinity and humanity is defective, this “orthodoxy” is of little practical meaning.
​
 
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Commentary on the Katha Upanishad–by Swami Nirmalananda Giri
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Seeing Death, Seeing Life

Visiting Death
Long ago a man named Vajrabasa undertook a ritual to gain divine favor, but deliberately performed it in such a way that only misfortune could accrue to him rather than good. His virtuous son, Nachiketa, tried to reason with him, but in response he uttered the curse: “Thee I give to Death!”

Nachiketa was no ordinary son. He was an accomplished yogi, one who could penetrate into the unseen worlds, and in keeping with his unjust father’s unjust words he went to the realm presided over by Yamaraja, the King of Death. Yama welcomed him with great respect and told Nachiketa to ask three favors from him. Being a worthy son of an unworthy father, his first request was that his father should suffer no anxiety about his fate, but that his anger should be appeased so that when Nachiketa returned home his father would acknowledge and welcome him. Yama agreed.
Next Nachiketa asked to learn the sacrificial rite that leads to heaven. Yama agreed to that also and taught him. Then Yama asked him to make his third request. The upanishadic text continues:

“And then Nachiketa considered within himself, and said:
“‘When a man dies, there is this doubt: Some say, he is; others say, he is not. Taught by thee, I would know the truth. This is my third wish.’
“‘Nay,’ replied Death, ‘even the gods were once puzzled by this mystery. Subtle indeed is the truth regarding it, not easy to understand. Choose thou some other boon, O Nachiketa.’
“But Nachiketa would not be denied.

“‘Thou sayest, O Death, that even the gods were once puzzled by this mystery, and that it is not easy to understand. Surely there is no teacher better able to explain it than thou–and there is no other boon equal to this.’

“To which, trying Nachiketa again, the god replied:
“‘Ask for sons and grandsons who shall live a hundred years. Ask for cattle, elephants, horses, gold. Choose for thyself a mighty kingdom. Or if thou canst imagine aught better, ask for that–not for sweet pleasures only but for the power, beyond all thought, to taste their sweetness. Yea, verily, the supreme enjoyer will I make thee of every good thing. Celestial maidens, beautiful to behold, such indeed as were not meant for mortals—even these, together with their bright chariots and their musical instruments, will I give unto thee, to serve thee. But for the secret of death, O Nachiketa, do not ask!’

“But Nachiketa stood fast, and said: ‘These things endure only till the morrow, O Destroyer of Life, and the pleasures they give wear out the senses. Keep thou therefore horses and chariots, keep dance and song, for thyself. How shall he desire wealth, O Death, who once has seen thy face? Nay, only the boon that I have chosen–that only do I ask. Having found out the society of the imperishable and the immortal, as in knowing thee I have done, how shall I, subject to decay and death, and knowing well the vanity of the flesh–how shall I wish for long life?
“‘Tell me, O King, the supreme secret regarding which men doubt. No other boon will I ask.’
“Whereupon the King of Death, well pleased at heart, began to teach Nachiketa the secret of immortality.”1

The mystery
As Yama told Nachiketa, even those powerful beings that control the forces of the cosmos have been puzzled by the mystery of whether those who have gone beyond death can be said to exist or not to exist. Reflective human beings have agonized over the same problem. When they came to Buddha with the question he refused to give any answer, saying that whichever he told them they would misunderstand and distort his words. So he said nothing. Consequently, to say that Buddha taught the non-existence of an immortal self and individual immortality is perhaps an even worse distortion than that which he sought to avoid through silence.

Yama, however, was not talking to word-juggling ignoramuses, but to an eminently qualified inquirer. Yet, testing the strength of Nachiketa’s interest in such a profound matter, he attempted to dissuade him from pressing the question. When that failed, he resorted to that which has effectively deflected “seekers” through the history of humanity. He offered him long-lived and prosperous progeny, vast material wealth and possessions, unlimited pleasure and unlimited power, and finally, dominion over even the subtle worlds and all that is therein.

Throughout countless ages the mere promise or prospect of such acquisitions have turned awakening consciousnesses from the path of immortality and led them further into the morass of mortal life. But Nachiketa could not be moved from his original resolve to learn the truth regarding immortality.

The Katha Upanishad cannot have been unknown to Jesus when he lived and studied in India, and it can be speculated that it was in the context of the teachings of this upanishad that he asked his disciples: “What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?”2

I have to admit that when as a primary grade-schooler I first heard this verse read out in church, I immediately thought: “No. The real question is: ‘What will a man take in exchange for his soul?’” Through the years I kept questioning as to whether things were a blessing for life or a bribe to embrace inner death. This, too, we see so often. From those early years and even till now I have seen so many bribes offered and taken, all of them cheap and paltry compared to what the seekers would have gained if they had turned away from the offers.3 And as I have pointed out, in every instance the promise was withdrawn unfulfilled or the “gain” was ruthlessly wrested from their grasp and they were left broken and empty. People do not need to die to become “lost souls.” The suffering may not be eternal, but it is no less terrible for that. I can truthfully say that throughout my life the most desolate souls I have met were those that said to me with sad nostalgia: “I used to be…,” and then mentioned some abandoned spiritual calling or involvement. The wheels of life were grinding them down and tormenting them with the bitter memory of their loss along with the impossibility of their regaining that which they had so carelessly and foolishly tossed aside for “life” long ago.

Let us attend!
In Eastern Christian worship the exclamation “Let us attend!” is usually uttered before some special reading or prayer is about to be intoned. We should indeed attend to the words of Nachiketa when he replied to Yama’s offer:
“These things endure only till the morrow, O Destroyer of Life, and the pleasures they give wear out the senses. Keep thou therefore horses and chariots, keep dance and song, for thyself. How shall he desire wealth, O Death, who once has seen thy face? Nay, only the boon that I have chosen–that only do I ask. Having found out the society of the imperishable and the immortal, as in knowing thee I have done, how shall I, subject to decay and death, and knowing well the vanity of the flesh–how shall I wish for long life? Tell me, O King, the supreme secret regarding which men doubt. No other boon will I ask.”

In Christianity and Buddhism a great deal of emphasis is placed on the memory of death as a universal principle and the particular mortality of each one of us. In the West this is superficially shrugged off as morbidity and “unhealthy,” but it can be salutary indeed. It was only sensible that Nachiketa, having come face-to-face with Death, should disregard all that which the human race has been madly seeking throughout its existence. For in the East (including Christianity) only that which lasts forever without any change is considered Real. Everything else is unreal, illusory. Therefore that which can change and pass away is even now essentially nothing. Who, then, would value any such? There is no need for a lengthy philosophical analysis of psychic niceties or suchlike. The fact of their evanescent nature turns all desired objects to mere fantasies in the consciousness of the wise.

“Whereupon the King of Death, well pleased at heart, began to teach Nachiketa the secret of immortality.”

In sum: renunciation is the key to the secret of immortality.
 
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[TD="width: 34%"][FONT=Arial, Helvetica, sans-serif]What is the secret behind the unperturbed nature of the wise? Bhagawan explains and guides us today.[/FONT][/TD]
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[TD][FONT=Arial, Helvetica, sans-serif]The wise one (Jnani) is ever happy and this happiness does not depend on objects outside. You may wonder how; it is because such people are content with whatever happens to them, well or ill, as they are convinced that the Lord's will must prevail. Want of this contentment is a sign of a ajnani (unwise person). The ajnani piles one wish on another, builds one plan after another and pines perpetually; he or she worries and sets one’s own heart ablaze with greed. On the other hand, the Jnani is unshaken, steady and ever jubilant! The Jnanis may be engaged in karma (actions) but they are not affected in the least by it, as they have no eye on the fruit of their actions.[/FONT]
[FONT=Arial, Helvetica, sans-serif][SIZE=-1]- Geetha Vahini, Ch 10.[/SIZE]​
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[FONT=Arial, Helvetica, sans-serif][SIZE=+1]The wise use money, strength, intelligence, skills, aptitude and opportunities
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[TD="width: 34%"]What is the secret behind the unperturbed nature of the wise? Bhagawan explains and guides us today.[/TD]
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[TD]The wise one (Jnani) is ever happy and this happiness does not depend on objects outside. You may wonder how; it is because such people are content with whatever happens to them, well or ill, as they are convinced that the Lord's will must prevail. Want of this contentment is a sign of a ajnani (unwise person). The ajnani piles one wish on another, builds one plan after another and pines perpetually; he or she worries and sets one’s own heart ablaze with greed. On the other hand, the Jnani is unshaken, steady and ever jubilant! The Jnanis may be engaged in karma (actions) but they are not affected in the least by it, as they have no eye on the fruit of their actions.
[SIZE=-1]- Geetha Vahini, Ch 10.[/SIZE]​
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[SIZE=+1]The wise use money, strength, intelligence, skills, aptitude and opportunities
for helping others and making their lives happier. - Baba[/SIZE]​
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Click to expand...

Sai Ram

We cannot at no stage reject our religious beliefs and we cannot disown our religious
duties. Having taken birth as a human, which is very rare, we must not fail to do our designated
or assigned duties and must not fail to follow the Sanathana Dharma which is our birthright. True renunciation
is properly tuning our mind towards God, according to Bhagavan Baba. We should never
allow our visionary thoughts or concepts towards purely temporary and transcendental
world and as far as possible, we must strive to practice the spiritual acts and Meditation (as
we may not be able to do penance in the present day environment and surroundings besides the
Bandham, to which we are entangled) to attain relief in us and to get the Bliss of God.

Balasubramanian
Ambattur
 
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[TD="width: 34%"][FONT=Arial, Helvetica, sans-serif]What is the role the Guru plays in our life? Bhagawan explains to us today.[/FONT][/TD]
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[TD][FONT=Arial, Helvetica, sans-serif]Though your parents have endowed you with this physical body (deha), it is the Guru who points out to you the Indweller of the body. To make the gold more amenable to ornament making, it is alloyed by the addition of a little silver or copper. So too in order to manifest the multiple variety of Nature, the Brahmathathwam (Divine essence) is converted into an alloy, with the addition of a little egoism or mamakaaram. The Guru teaches one to regain the pure unalloyed state through the process of Sravanam, Mananam andNidhidhyaasam (Listening to, recapitulating and meditating on God’s glories). Through this process, one can understand that the individual Self is one and the same as the Divine Self and is infact, facet of the same entity.[/FONT]
[FONT=Arial, Helvetica, sans-serif][SIZE=-1]- Divine Discourse, Feb 25, 1965.[/SIZE]​
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[FONT=Arial, Helvetica, sans-serif][SIZE=+1]Spiritual knowledge reveals the unity in multiplicity, the eternal in the perishable. - Baba[/SIZE][/FONT]​
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[TD]A group of 60 Americans, educators, anthropologists and other professionals, most of them ladies, studying the ancient mysteries of the East, with Jean Houston, an eminent American scholar of ancient cultures, came on an all India tour to experience the rich culture of Bharat and its ancient wisdom. A visit to Prasanthi Nilayam to have the Darshan of Sai Baba was on the itinerary and they arrived on January 13th.
At 3.30 in the afternoon I was walking out of Sai Sadan on my way to the canteen and I was greeted by two members of the group whom I had met in America, last summer. They asked for directions and I soon became involved with a few other hastily recruited residents of the Ashram, in arranging for the comforts of these 60 souls. We arranged to bring the whole group together for Darshan but Swami was leaving the Mandir grounds in His car. It turned out that Swami was going to the Hill View Stadium.
The 60 confused and disappointed individuals were unable to decide whether to return immediately to Bangalore, without seeing Swami, or to go to the Stadium on the off chance that they might get Darshan there as they would have been more than satisfied with getting just one short glimpse of this world acclaimed Person. It seems they had started from Bangalore, packed into two small tourist buses. At the Andhra Karnataka border, one of the buses was found to be without the proper permit. So all the 60 had to crowd themselves into the other bus, to continue the journey.
Now, they learned that the Darshan had been cancelled. It started to rain, first in an intermittent drizzle and then in a steady fall.
"Can't we follow where Sai Baba went? We will go any place for just one distant look at Him."
So they all drove to the Stadium, where a volleyball game was in progress with the Brindavan team pitted against the Prasanthi Nilayam team. Swami's grace allowed us and the 60 to be in His presence for about 20 minutes.
Moving this large body of people quickly took a long time. When the bus unloaded again in Prasanthi Nilayam, we discovered that Swami had arrived 20 minutes earlier. Luckily almost the whole group got seats in choice positions, directly across the temple. No better seats could have been obtained. The Divine Director provided for all.
Swami walked out of the Mandir heading for the flower encircled lotus and suddenly walked straight to where the ladies of the group were seated. He made some Vibhuti for Dr. Houston, the group leader, and another. He also materialized rock candy for a member and took a few letters from some people in the group. Moving several steps along the Darshan line He materialized Vibhuti and rock candy for three other members of the group.
At this point, I offered Swami a handkerchief to wipe His Vibhuti filled hands. He called me out of the Darshan line to come close to Him to bring the kerchief, which He then used to wipe His fingers. Swami uses us as His instruments to serve Him by serving others, and in the process He fills us with His sweet Love and Bliss. Swami tossed the handkerchief back to me. I returned to my seat. A member of the group, sitting directly behind me, asked to touch the kerchief, which she did with deep reverence. I told her she could keep it. Instantly, tears started streaming down her face. It seems that in Vancouver, Canada, this woman had a very dear friend, who had fallen ill with polio. The patient had made one request of her friend, that if she had a chance to visit Sai Baba on her trip to India, would she please try to bring back something that Baba had touched, something that she could wear on her person. Every tiny detail of Swami's ac tivity is part of His Divine Play.
After bhajans, the professors (as Swami referred to them) were taken by bus to the Lecture Hall. People who had received Vibhuti shared it with others. Supreme happiness was felt by all, even the gents in the group whom Swami had not approached. When the group settled down, Sri Drucker answered questions and gave a brief talk about the Path to God involving Service, Devotion and Wisdom. The joyous group of 60 professors boarded the bus for their return journey to Bangalore, and on to Delhi, the next morning.
In five hours, Swami performed what turned out to be a major transformation, in His incomparably loving way.
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[TD="width: 73%, bgcolor: #BDC4E3"][SIZE=-1]22 February, 2012[/SIZE][/TD]
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[TD="width: 34%"]What is the secret behind the unperturbed nature of the wise? Bhagawan explains and guides us today.[/TD]
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[SIZE=-1]Audio Special:
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[TD]The wise one (Jnani) is ever happy and this happiness does not depend on objects outside. You may wonder how; it is because such people are content with whatever happens to them, well or ill, as they are convinced that the Lord's will must prevail. Want of this contentment is a sign of a ajnani (unwise person). The ajnani piles one wish on another, builds one plan after another and pines perpetually; he or she worries and sets one’s own heart ablaze with greed. On the other hand, the Jnani is unshaken, steady and ever jubilant! The Jnanis may be engaged in karma (actions) but they are not affected in the least by it, as they have no eye on the fruit of their actions.
[SIZE=-1]- Geetha Vahini, Ch 10.[/SIZE]​
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Wisdom is often believed to be the key factor for human development. Wise people
always cope with the life crisis in a better way as compared to others and they also
strive to help others in an able way. Wise people know to how to conduct themselves
in a Society. Wise people have an edge over others and that they do not suffer destroying
eagerness of desire but they also lead the life satisfied to live in quietness with what they
have while they are very much aware to maintain their social position without any publicity.
They do know to control their desire if they happen to be of poor community. Normally
greatest possessions and honours set us above the common events of human life. In this
case too, they are very intelligent as to how to handle the affair with no explicit ego.
Generally our life upon earth is to be reckoned, if something happens untoward, by years or
months or days as the God wishes. God not only loves people who have faith in HIM and
also the people who have absolute mindset and ready to follow HIS dictum as laid down in
our Ethics, Puranas, etc. Last but not least, wise people always do their duties without
any expectations in return from others and they do such things as a part of their assigned
tasks in life.

Balasubramanian
Ambattur
 

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[TD="width: 34%"][FONT=Arial, Helvetica, sans-serif]How does one lead a life unaffected by the pulls of the objective world? Bhagawan Explains and guides us today.[/FONT][/TD]
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[TD][FONT=Arial, Helvetica, sans-serif]Both the form (swarupa) and the nature (swabhava) of the Atma is such that it is unaffected and uninfluenced by anything that is ephemeral. The soul has no birth or death, hunger or thirst, grief or delusion! Birth and death are characteristics of the body; grief and delusion are afflictions of the mind. Do not assign any status to these; know yourself as the Atma, the Divine Self. Give up all delusion and become unattached. Do not be like the porous blotting paper that gets tainted with whatever it comes in contact with. Be the lotus leaf in the marshy lake of this samsara (worldly existence); do not get smeared with the mud around you. Be in the world, yet outside it.[/FONT]
[FONT=Arial, Helvetica, sans-serif][SIZE=-1]- Geetha Vahini, Ch 10.[/SIZE]​
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We can recollect from Gita that Joy and grief are the main causes when objects
and senses meet. While considering the objects of the senses thoughtfully, a
person develops an attachment and from such an attachment strong desire
develops and from such strong desires, sometimes anger too arises, if something
does not materialize. The sense requires a real and truthful engagement and
if they are not engaged in the right direction towards God or good deeds, they
will switch over or divert themselves to seek engagement in the materialistic
objects. We thus need to develop a culture for getting purified our senses and
objects of sense satisfaction to the extent possible or as much as required, so
that there is no opportunity to develop or aggravate any new artificial sensory needs.

We notice some unique elements in somebody's personality or distinugished
characteristics. Sometimes, we used to notice upon some comment i.e.- One of his less
attractive traits is criticizing his wife. The traits which we admire generally in ourselves
and others i.e. intelligence, wealth, self-reliance, common sense, respectability, etc,
at times, they too lead to the occasions for commitment of a sin. These traits
become a sort of barrier in our dedication or devotion or Bakthi towards God, as
they form the basic point resulting in pride or prejudice. If we are to have a closeness
or desire to have a blessing of God, we shall have to give them up in order to attain the
real spirit of God.

Balasubramanian
Ambattur
 




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[TD="width: 34%"][FONT=Arial, Helvetica, sans-serif]Why does one’s Guru deserve one’s reverence and gratitude? Bhagawan explains to us today.[/FONT][/TD]
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[FONT=Arial, Helvetica, sans-serif][SIZE=+1]The international Sai Organisation has launched a new website, www.sailoveinaction.org. The website describes Sai service projects undertaken across the globe and also offers to report projects undertaken by other devotees too. Take a look and get involved![/SIZE][/FONT]​
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[TD][FONT=Arial, Helvetica, sans-serif]The aim of all human effort is to achieve the oneness that lies behind all the plurality. Without accomplishing this, one cannot be in peace. No amount of repetition of the shanthi manthra (hymn of peace) is capable of granting that. The same current activates the many seemingly distinct instruments like the bulb, the mike, the fan, the refrigerator, the tape recorder, the stove, etc. The Guru is the one who reveals to you that invisible current. The Guru is like the stranger who entered the cottage of a poor man and announced that underneath the floor in his home, lies hidden a precious treasure which he can own, by a few minutes of digging. And for this the Guru deserves your gratitude.[/FONT]
[FONT=Arial, Helvetica, sans-serif][SIZE=-1]- Divine Discourse, Feb 25, 1965.[/SIZE]​
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[FONT=Arial, Helvetica, sans-serif][SIZE=+1]Fill every deed of yours with the vision of the Spirit, the outlook of the Super-self. - Baba[/SIZE][/FONT]​
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Knowledge is passed on to everyone only through Guru. Every Guru is equivalent
to a Pearls Mala of Wisdom. Puja is nothing but an expression of our gratitude to
the Guru. Guru Purnima is an important day to pay our respects to the Gurus.
This is a day when all the Disciples and Devotees join together to seek their blessings
from their Gurus. All the Disciples and Devotees honour their respective Gurus and offer Puja.
Some Disciples/Devotees submit their Pranams and offer Gifts of New Clothes, Flowers,
different kinds of Fruits, Sweet dishes, etc. along with their Guru Dakshina.

Balasubramanian
Ambattur
 

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[TD="width: 34%"][FONT=Arial, Helvetica, sans-serif]What is true sacrifice? What is the kind of worship we should perform? Bhagawan reminds us what Krishna explained to Arjuna in the Gita.[/FONT][/TD]
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[FONT=Arial, Helvetica, sans-serif][SIZE=+1]The international Sai Organisation has launched a new website, www.sailoveinaction.org The website describes service projects undertaken across the globe and offers to report other projects undertaken by devotees. Take a look and get involved![/SIZE][/FONT]​
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[TD][FONT=Arial, Helvetica, sans-serif]Perform abhisheka (ceremonial bath given to the Deity) to the Atma-linga (the Divine within), with the waters of your own pure mental impulses (Chittha-vritthi). What is true yajna (ceremonial sacrifice)? Giving in charity accumulated wealth is Dravya yajnam. When all physical and mental activities are utilised for sadhana (spiritual discipline) it is Thapo yajna. Doing karma (action) but yet remaining unbound by it, is Yoga Yajna. When the chittha (mind) moves in one direction and the indriyas (sense organs) move in another, the person is doubly confused. So keep attachment afar. When you accomplish this, your every act becomes a sacrifice (Yajna). Whatever you speak becomes a holy mantra; and the place where you plant your foot is rendered holy.</ font>[/FONT]
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[FONT=Arial, Helvetica, sans-serif][SIZE=-1]- Geetha Vahini, Ch 10.​
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[FONT=Arial, Helvetica, sans-serif][SIZE=+1]The day when you understand that everything belongs to God,
will be the day when wisdom descends on you. - Baba[/SIZE][/FONT]​
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Spiritual discipline, if practiced sincerely and regularly, our mind will not drift
away and there will be no swinging of moods too, which will enable us to
have a concentration on the God with full dedication and attention. Though
there are many ways of devotional practices, we must try to confine our mind
to think and devote towards the Glory of the God and chant his Namas. Once
we develop the habit of sadhana, our mind and sense organs will automatically
proceed towards HIM and we will be able to attain the Wisdom and Bliss.

Balasubramanian
Ambattur
 
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[TD="width: 34%"][FONT=Arial, Helvetica, sans-serif]How can we break free of this illusion that we are weak and human and attain our true Divine status? Bhagawan shows us the way today.[/FONT][/TD]
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[TD][FONT=Arial, Helvetica, sans-serif]All beings are Divine, and the Lord dwells in their hearts. Yet they feel bound, miserable, limited, weak and agitated. Why? They imagine thus, and so they are shaped by the mind which is the source of that imagination. They are ignorant of their reality. How then can one be freed from this delusion? If you desire to overtake a train, you must speed in a car or board a plane. A vehicle slower than the train will not help. So too if you intend to overcome the delusion of your mind, you must establish yourself in God. The delusion of Maanavasakthi (human-power) arising out of the mind can be overcome only by the attainment of Divine Power (Daivasakthi). One prayer that promotes the acquisition of Divine Power is the repetition of the Gayathri Mantra.[/FONT]
[FONT=Arial, Helvetica, sans-serif][SIZE=-1]- Divine Discourse Feb 25, 1965.[/SIZE]​
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One must always bow and prostrate before the God unreservedly in the
Temple premises and at home. One has to set aside some time everyday,
at least a few minutes or seconds, in the morning before we start our work
to offer our prayer to the God or Ishta Devata. One can chant whatever
known to them including Namas of God, if nothing like Slokas or Stotras are
known, as the Prayer is one of the Oldest forms of devotion. One must think
and observe that the prayer is the duty of a person and one should not forget
this. Above all, one should pray to the God without looking for the result
besides one should not have any speculation in the mind while offering prayer.

Sai Ram

Balasubramanian
Ambattur
 
Quiz | Answers​
  1. In which sacred text is the Geetha incorporated?
  2. What is the special name given to each chapter in the Geetha?
  3. How many chapters are there in the Geetha?
  4. Mention them.
  5. How many Slokas (verses) are there in the Geetha?
  6. What is the concluding commentary of each chapter?
  7. Where and when was Geetha taught?
  8. Why was the Geetha taught?
  9. Why was Arjuna overwhelmed by despondency though he had come prepared to fight?
  10. How did Lord Krishna dispel Arjuna's delusion?
  11. What is the central message of the Geetha?
  12. What is 'Svadharma' and what is 'Paradharma'?
  13. Why did Lord Krishna impart knowledge of Aatma only to Arjuna and not either to Beeshma or Yudhishthira?
  14. Krishna addresses Arjuna during the course of the dialogue by many names. Mention them.
  15. Give the meaning of each name.
  16. What light do these names throw on the personality of Arjuna?
  17. What is the meaning of yoga?
  18. How is yoga defined in Geetha?
  19. What are the principal yogas in the Geetha?
  20. What is Karma Yoga?
  21. How does Swami explain Karma, Vikarma and Akarma?
  22. Explain the meaning of the verse

    Karmanyeva adhikaaras the ma phalehsu kadhachana.

    Maa karma phala hethur bhuh maatha sangauthva karmani II 47.
  23. What is Bhakthi yoga?
  24. How many types of Bhakthi are there?
  25. Give examples of each.
  26. What are the qualities that a true devotee should have?
  27. What is Jnaana yoga?
  28. How many types of Jnaana are there?
  29. How can one earn Jnaana?
  30. What is Raaja yoga?
  31. King Janaka, Sant Naama Dhev, Sant Jnaana Dhev, are realised souls. What was the yoga they practised?
  32. How does Swami explain the inter-relationship between Karma, Jnaana and Bakthi maargas?
  33. What is it that prevents a spiritual aspirant from taking to these paths?
  34. What is mind?
  35. Why should mind be controlled?
  36. How can mind be controlled?
  37. What are the other components of the mind?
  38. What are the impurities that affect the mind?
  39. What is Mala?
  40. What is Aavarana?
  41. What is Vikshepa?
  42. How can these impurities be removed?
  43. What is it that is responsible for these impurities?
  44. What are 'Gunas'?
  45. Describe the characteristics of these Gunas?
  46. What is the basis for these Gunas?
  47. How many types of food are there?
  48. What exactly is food according to Swami?
  49. What should we do to purify the food?
  50. What are the impurities related to food?
  51. Who digests the food that we eat?
  52. What are the types of food that He digests?
  53. How can we get rid of these Gunas?
  54. What are the three gates to Hell?
  55. How do they affect an?
  56. How does Geetha illustrate that 'desire leads to despair'?
  57. What are the three stages that make an aspirant merge in God?
  58. What is the illustration given by Swami to explain these stages?
  59. Which is more fruitful - the worship of God with name and form or worship of God without form and name?
  60. What does Geetha say about Avathaaric mission?
  61. What is the message of the Vibhuti yoga?
  62. What is the purpose of the Visvaruupa Samdharshana yoga?
  63. What are the qualities of an Sthitha Pragna?
  64. How can the despondency of Arjuna be called a yoga?
  65. How does Lord Krishna explain the efficacy of the caste system?
  66. What does Geetha say about speech habit?
  67. What is the meaning of these terms as given by Swami to - SAADHU, SAMAADHI, MOKSHA, PANDIT.
  68. What is the significance of Dhaivaasura Sampad Vibhaga yoga?
  69. Describe the tree of Samsaara.
  70. What are the seven excellences of (STHREE) woman as mentioned in the Vibuthi yoga?
  71. How does Swami explain the eternal longing of man 'I want peace' and how can one attain peace?
  72. Complete these quotations of Swami:

    a. Death is the _____________of ___________

    b. Death is sweeter than the __________of ignorance.

    c. As you______________so you_______________.

    d. The slokas of the Geetha will banish the ___________hearts (verses).

    e. Mind is the puppet of the ______________ we take.
  73. What is the significance of the following similies:

    (a) Goods wagon, (b) Fan with three blades, (c) Match box.
  74. The following quotations of Swami throws light on certain teachings of the Geetha - explain.

    a. Less luggage more comfort make travel a pleasure.

    b. Be in the World but let not the world enter you.

    c. Food -> Head -> God

    d. Man minus desire is God

    e. What matters is renunciation in action and not renunciation of action.
  75. What are the two verses that serve as two banks of the river of life?
  76. What is the significance of the verse:

    Pathram Pushpam phalam thoyam yome bhakthya prayacchathi tad aham bhakthi apahrtham ahsnaami prayatatmonah (IX/66)
  77. How can a lazy fellow interpret the verse:

    Sarva dharmaan parityajya

    Maamekam sharanam vraja

    Ahamthvaa sarva papebhyo mokshayishyami maasulchah
  78. Mention at least three verses that point out the immanent divinity.
  79. What are the three types of Sharanaagathi?
  80. What is the meaning of total surrender?
  81. What is the key to gain spiritual wisdom?
  82. How does Lord Krishna describe Aathma?
  83. What is the meaning given by Swami to MAN?
  84. What is the foundation for the mansion of the Geetha?
  85. How should one regard and revere the Geetha the song and word of God?
  86. "Dharmakshethre Kurukshethre" is the line with which the Geetha starts: what is the meaning of these terms?
  87. Aathma is described as free and independent, then what is the meaning of Aathma Samyamana Yoga?
  88. What is meditation?
  89. How can we say that the Geetha is Universal Scripture?
  90. How could Arjuna rise to the occasion and fight?
  91. What is the symbolical significance of Kurukshethra battle?
  92. What is Akshara Parbrahma yoga?
  93. Krishna says that he had first taught the Geetha to the Sun and the Sun to Manu as he is teaching to Arjuna? What is the meaning?
  94. How can ignorance or Ajnan be removed?
  95. What is the verse that says "nothing is greater than self discipline"
  96. What is the verse that says "you shall raise self by your own self"
  97. Who were the people other than Arjuna who heard the Geetha?
  98. Did Krishna teach the Geetha only to enlighten Arjuna?
  99. Give the meaning of the last verse of the Geetha?
  100. What is the famous quotation of Swami that portrays the greatness of the Geetha?
 
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Madam, Really a good input, a painstaking effort.
God Bless you to have presented a ready made
compiled information to have a glance at one go
by everyone and update the knowledge.

Balasubramanian
Ambattur
 
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[TD="width: 34%"][FONT=Arial, Helvetica, sans-serif]Is it mandatory to seek and serve individuals who have attained the ultimate knowledge, to attain it oneself? Bhagawan clarifies today.[/FONT][/TD]
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[TD][FONT=Arial, Helvetica, sans-serif]The word Jnana also means, the eagerness to realise the Atma thathwa (the Principle of the Atma) through inquiry from those with spiritual experience. If you are anxious to get this wisdom or experience, go to realised souls and win their grace. Study well their moods and manners, and await the chance to ask them for the help. When doubts arise, approach them calmly and courageously. No amount of sea water can slake one’s thirst. Similarly any hours of study of the scriptures will not help in solving our doubts. Jnana or the ultimate wisdom, can be won only from and through elders who have experienced the absolute. Serve them and win their love. Only then can this precious Jnana be won.[/FONT]
[FONT=Arial, Helvetica, sans-serif][SIZE=-1]- Geeta Vahini, Ch 10[/SIZE]​
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[FONT=Arial, Helvetica, sans-serif][SIZE=+1]I want each one of you to cultivate Purity, Love and Compassion. - Baba[/SIZE][/FONT]​
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Sai Lives on

We have a yearning desire with compassion for simple purity of heart
and spirit. For this, we have to keep away from egocentricism and
must not deviate from the ideals of spiritual state of awareness.
Purity is one which is inherent in us and the other one is realisation of
relationship of reality. God has compassion on everyone. Even though
the desire and compassion appear to be similar, they too differ in
terms of purity and defilement (which is just like a river getting spoiled
by bad things getting merged or pollution). Recently, I listened to an
address by Mata Amirtanandamayi, which was quite interesting and in
fact nerve pulling on the topic of Love and Compassion. We need
a proper Guru for addressing us on these issues, particularly to attain the
true spirits of Love, Compassion and purity to get the Blessings of God.

Sai Ram

Balasubramanian
Ambattur
 
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[TD="width: 34%"][FONT=Arial, Helvetica, sans-serif]How do we sublimate our impulses, feelings and instincts? Bhagawan explains drawing an example from daily life.[/FONT][/TD]
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[TD][FONT=Arial, Helvetica, sans-serif]Inner cleanliness should be your first aim. You may have fine vegetables, excellent spices, salt and the best of pulses; the cook may be a master of the art. The oven you use may be the best one can get. But if the copper vessel used for cooking is not tinned, thesambar (soup) will turn into something dangerous; that which cannot be consumed. The dish prepared becomes poisonous if the interior of the vessel is unfit for cooking. So too, you must cleanse your inner being. Sathkarma (virtuous deeds) and Sadachara (good habits) along with prayers act as lining for the vessel of your heart (hridaya pathra), where emotions, impulses and instincts are cooking. Prayer will tame all the instincts like a wild elephant is trained to perform tricks in a circus ring.[/FONT]
[FONT=Arial, Helvetica, sans-serif][SIZE=-1]- Divine Discourse, Feb 25, 1965.[/SIZE]​
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[FONT=Arial, Helvetica, sans-serif][SIZE=+1]A true human being is one who has the noble qualities of adherence to truth, duty,
devotion and discipline. - Baba[/SIZE][/FONT]​
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[FONT=Arial, Helvetica, sans-serif][SIZE=-1]Subscribe[/SIZE][/FONT]​
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