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Other Baba-books
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The
original Sanskrit verses and with comments taken from the writings of
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'The one
who gives up on the regulations of the scriptures will be
acting according his own whims 1 2a 2b 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18a 18b
When
you accept the five elements, you have to agree to
the fivefold proliferation of each element, making
in all twenty-five tattvas (truth, essence,
principle) of principles. Only four elements,
earth, water, fire and air, are evident and
perceptible; but ether or sky is the basis
for all. So too, manas (feeling, mind),
buddhi (intellect), chittam
(consciousness, knowledge, awareness) ,
ahamkâra (ego, self-love, selfish
individuality) are all four cognized by experience;
but the anthah-kârana,
which is their base, can only be inferred. All
things of which we are aware are but manifestations
of a Thing, of which we are unaware. They
derive their strength and support from the unseen.
That unseen basis of which you are unaware is I
Myself, the Âtmâ. All are based
on Me. That
which is based is subject to change: growth,
decline and modification. But the base or
âdhâra (basis) should not
therefore be taken as subject to change. For
example, consider the moon and its reflection in
water. The image of the moon in the water is not
steady; it shakes and quivers. It is the water that
shakes and quivers, not the moon above. Ignorant
people, who are like children, infer that the moon
is itself shaking. The transference of the
characteristics of the âdheya (being
based, contained, sustained) to the
âdhâra is the fundamental
asuric (demonic) quality. The recognition of
the eternality and truth of the âdhara
even in the âdheya - that is the real
daivi sampath (divine wealth, nature,
qualities), God-directed nature. Arjuna
listened intently and with steady attention to all
this. Then he queried: "Mâdhava!
You said that it is the inherent quality of nature
that distinguishes these two. Which qualities make
for âsuric and which for daivi
natures? Please clarify."
-
Gîtâ Vahini, p. 213 s'rî-bhagavân
uvâca ahimsâ satyam
akrodhas tejah kshamâ
dhritih s'aucam s'rî-bhagavân
uvâca -- the Supreme Personality of Godhead
said; abhayam -- fearlessness; sattva-sams'uddhih
-- purification of one's
existence;jñâna -- in knowledge; yoga
-- of linking up; vyavasthitih -- the situation;
dânam -- charity; damah -- controlling the
mind; ca -- and; yajñah -- performance of
sacrifice; ca -- and; svâdhyâyah --
study of Vedic literature; tapah -- austerity;
ârjavam -- simplicity, ahimsâ --
nonviolence; satyam -- truthfulness; akrodhah --
freedom from anger; tyâgah -- renunciation;
s'ântih -- tranquillity; apais'unam --
aversion to fault-finding; dayâ -- mercy;
bhûteshu -- towards all living entities;
aloluptvam -- freedom from greed; mârdavam --
gentleness; hrîh -- modesty; acâpalam
-- determination; tejah -- vigor;
kshamâ -- forgiveness; dhritih -- fortitude;
s'aucam -- cleanliness; adrohah --freedom from
envy; na -- not; ati-mânitâ --
expectation of honor; bhavanti -- are; sampadam --
the qualities; daivîm -- the transcendental
nature; abhijâtasya -- of one who is born of;
bhârata -- o son of
Bharata. [to
verse 1] (1) fearlessness (2) purity of
emotions (3) awareness of the unity of all creation
(4) charity (compassionate) (5) control of the
senses (6) sacrifice (7) study (8) asceticism (9)
straightforwardness. [to
verse 2] (10) nonviolence (11) integrity
(12) equanimity, absence of anger or resentment
(13) detachment (14) inner peace (15) refraining
from scandal-mongering and talking ill of others
(16) sympathy (17) absence of greed (18) sweetness
and softness of speech (19) fear of adharmic
acts (20) absence of fluctuation in the
mind. [to
verse 3] (21) courage during disaster,
patience and fortitude (22) steadiness (23)
cleanliness (24) harmlessness (25) humility. These
twenty-five holy qualities are the traits of
daivi sampath, the divine endowment."
-
Gîtâ Vahini, pp. 214-5 dambho darpo
'bhimânas' ca dambhah -- pride;
darpah -- arrogance; abhimânah -- conceit; ca
-- and; krodhah -- anger; pârushyam --
harshness; eva -- certainly; ca -- and;
ajñânam -- ignorance; ca -- and;
abhijâtasya -- of one who is born of;
pârtha -- o son of Prithâ; sampadam --
the qualities; âsurîm -- the demoniac
nature. 'Pride,
pomp, vanity, anger, harshness and absence of
discrimination are the components of the
âsuric endowment of man. Persons
having these qualities are infused with the
âsuric character. Though for all
outward appearance they may be humans, they do not
deserve that name. Those who have the aforesaid
qualities are known as men with divine parts; those
who have the âsuric attributes are
known as dânva-mânavas, demonic
humans.' -
Gîtâ Vahini, p. 215 daivî
sampad vimokshâya daivî
-- transcendental; sampat -- assets;
vimokshâya -- meant for liberation;
nibandhâya -- for bondage; âsurî
-- demoniac qualities; matâ -- are
considered; mâ -- do not; s'ucah -- worry;
sampadam -- assets; daivîm -- transcendental;
abhijâtah -- born of; asi -- you are;
pândava -- o son of
Pându. The
forces of good (devas) are combating with
the forces of evil (âsuras) in every
living being and if they rely on
mahâ-sakti, the great divine force
that fosters and fends the universe, they can
easily win and reach the
goal.
-
Sathya Sai Speaks V, p. 232 dvau
bhûta-sargau loke 'smin` dvau
-- two; bhûta-sargau -- created living
beings; loke -- in the world; asmin -- this; daivah
-- godly; âsurah -- demoniac; eva --
certainly; ca -- and; daivah -- the divine;
vistaras'ah -- at great length; proktah -- said;
âsuram -- the demoniac; pârtha -- o son
of Prithâ; me -- from Me; s'rinu -- just
hear. pravrittim
ca nivrittim ca pravrittim
-- acting properly; ca -- also; nivrittim -- not
acting improperly; ca -- and; janâh --
persons; na -- never; viduh -- know;
âsurâh -- of demoniac quality; na --
never; s'aucam -- cleanliness; na -- nor; api --
also; ca -- and; âcârah -- behavior; na
-- never; satyam -- truth; teshu -- in them;
vidyate -- there is. asatyam
apratishthham te asatyam
-- unreal; apratishthham -- without foundation; te
-- they; jagat -- the cosmic manifestation;
âhuh -- say; anîs'varam -- with no
controller; aparaspara -- without cause;
sambhûtam -- arisen; kim anyat -- there is no
other cause; kâma-haitukam -- it is due to
lust only. etâm
drishthim avashthabhya etâm
-- this; drishthim -- vision; avashthabhya --
accepting; nashtha -- having lost;
âtmânah -- themselves; alpa-buddhayah
-- the less intelligent; prabhavanti -- flourish;
ugra-karmânah -- engaged in painful
activities; kshayâya -- for destruction;
jagatah -- of the world; ahitâh --
unbeneficial. kâmam
âs'ritya dushpûram kâmam
-- lust; âs'ritya -- taking shelter of;
dushpûram -- insatiable; dambha -- of pride;
mâna -- and false prestige;
mada-anvitâh -- absorbed in the conceit;
mohât -- by illusion; grihîtvâ --
taking; asat -- nonpermanent; grâhân --
things; pravartante -- they flourish; as'uci -- to
the unclean; vratâh --
avowed. The
six enemies of man are eating into his vitals,
embedded in his own inner consciousness. They are
the demons to be killed. They are lust
(kâma) anger (krodha) greed
(lobha) attachment (moha) pride
(mada) and malice (matsarya). They
reduce man to the level of a demon. They have to be
overpowered and transmuted, by the supreme alchemy
of the divine urge.
-
Sathya Sai Speaks VII, p. 103 cintâm
aparimeyâm ca` âs'â-pâs'a-s'atair
baddhâh cintâm
-- fears and anxieties; aparimeyâm --
immeasurable; ca -- and; pralaya-antâm --
unto the point of death; upâs'ritâh --
having taken shelter of; kâma-upabhoga --
sense gratification; paramâh -- the highest
goal of life; etâvat -- thus; iti -- in this
way; nis'citâh -- having
ascertained; âs'â-pâs'a
-- entanglements in a network of hope; s'ataih --
by hundreds; baddhâh -- being bound;
kâma -- of lust; krodha -- and anger;
parâyanâh -- always situated in the
mentality; îhante -- they desire; kâma
-- lust; bhoga -- sense enjoyment; artham -- for
the purpose of; anyâyena -- illegally; artha
-- of wealth; sañcayân --
accumulation. Kâma
and krodha (desire and anger) are the two
arch enemies of man that undermine his divine
nature and drag him down into the mire. The
Ramâyana story is woven round the
anger of Manthara [see
RRV-10]
and the lust of Surpanakha [see
RRV-Part II-2].
The Ramâyana of each individual too is
woven round these two elemental passions. When the
first intimations of these evil influences threaten
to invade your mind, stop and inquire coldly into
the nature of the urge, the manner of the
promptings, the type of consequences for you and
others. Reason out these things, in silence and
solitude.
-
Sathya Sai Speaks V, p. 197 idam
adya mayâ labdham asau
mayâ hatah s'atrur âdhyo
'bhijanavân asmi idam
-- this; adya -- today; mayâ -- by me;
labdham -- gained; imam -- this; prâpsye -- I
shall gain; manah-ratham -- according to my
desires; idam -- this; asti -- there is; idam --
this; api -- also; me -- mine; bhavishyati -- it
will increase in the future; punah -- again; dhanam
-- wealth; asau
-- that; mayâ -- by me; hatah -- has been
killed; s'atruh -- enemy; hanishye -- I shall kill;
ca -- also; aparân -- others; api --
certainly; îs'varah -- the lord; aham -- I
am; aham -- I am; bhogî-- the enjoyer;
siddhah -- perfect; aham -- I am; bala-vân --
powerful; sukhî -- happy; âdhyah
-- wealthy; abhijana-vân -- surrounded by
aristocratic relatives; asmi -- I am; kah -- who;
anyah -- other; asti -- there is; sadris'ah --
like; mayâ -- me; yakshye -- I shall
sacrifice; dâsyâmi -- I shall give
charity; modishye -- I shall rejoice; iti -- thus;
ajñâna -- by ignorance;
vimohitâh -- deluded. [to
verse 13] Lust stands out as a prominent
leader of all the bad qualities. The other three,
that is, anger, greed, and attachment follow this
leader and do things dictated by him. In fact,
Kâma, the God of lust is responsible for
our birth and Kâla, the God of time is
responsible for our death. Râma is
responsible for our life and all the good therein.
If by our conduct, we can deserve the grace of
Râma, kâma and
kâla are not going to trouble us very
much. Like fire covered by ash, like water covered
by a precipitate, like the eye covered by cataract,
our wisdom lies dormant, covered by
kâma. It is necessary for us to
inquire into the source and nature of kâma
(desire). Till we are able to do so, we will
not be able to distinguish between what is lasting
and what is only temporary, what is right and what
is wrong. Kâma increases our
attachments and thereby weakens our memory and
intelligence. Once the intelligence becomes weak,
we will become inhuman. Thus, kâma has
the capacity to ruin our life. If we understand the
nature of kâma well, it will go away
from us in one moment.
-
Summer Showers in Brindavan 1973, pp.
180-1 [to
verse 15] As a result of wealth, man is
changing into a demon. Possession of money makes
one very proud. When one has wealth, he is not
inclined to follow the righteous path. He will also
lose his capacity to distinguish the right from
wrong. This has been described by poet
Vemana
by saying that if your wealth increases, then you
will be arrogant, and when your arrogance
increases, your bad feelings will increase.
-
Summer Showers in Brindavan 1973, pp.
156 aneka-citta-vibhrântâ aneka
-- numerous; citta -- by anxieties;
vibhrântâh -- perplexed; moha -- of
illusions; jâla -- by a network;
samâvritâh -- surrounded;
prasaktâh -- attached; kâma-bhogeshu --
to sense gratification; patanti -- they glide down;
narake -- into hell; as'ucau --
unclean. Those
who are immersed in selfishness, egotism, greed,
vice, violence and unrighteousness will suffer from
evil urges in their last days and destroy
themselves ... achieving only hell,
Naraka.
-
Bhagavatha
Vahini, chapter
44
(p. 331). âtma-sambhâvitâh
stabdhâ âtma-sambhâvitâh
-- self-complacent; stabdhâh -- impudent;
dhana-mâna -- of wealth and false prestige;
mada -- in the delusion; anvitâh -- absorbed;
yajante -- they perform sacrifice; nâma -- in
name only; yajñaih -- with sacrifices; te --
they; dambhena -- out of pride;
avidhi-pûrvakam -- without following any
rules and regulations. But
without deep inquiry, without discriminating
between the real and the unreal, if one mistakes
the seen alone to be lasting, and argues so, he is
losing his way. How can he reach the goal? How can
he attain the reality? The yearning to know this
reality comes of daivi sampathi, God-ward
attributes. The âsuri sampathi is the
opposite tendency, which makes a man argue that he
has known when he has not, which keeps him away
from all attempts to know, which induces him to
establish untruth as truth.
-
Gîtâ Vahini, p. 212 ahankâram
balam darpam ahankâram
-- false ego; balam -- strength; darpam -- pride;
kâmam -- lust; krodham -- anger; ca -- also;
sams'ritâh -- having taken shelter of;
mâm -- Me; âtma -- in their own; para
-- and in other; deheshu -- bodies; pradvishantah
-- blaspheming; abhyasûyakâh --
envious. Daiva-thwam
and danava-thwam (divinity and demonic)
compete for the possession of the mind of man and
pursue him as light and darkness.
Danava-thwam piles upon man misery after
misery, while daiva-thwam warns him against
yielding to despair on that account. They have to
be welcomed as beneficial, for misery is the
crucible in which the dross is removed and the pure
gold separated from the alloys. The danava
forces are aflame in every person as lust and
greed, as hate and envy, as pride and pompousness.
-
Sathya Sai Speaks V, p. 104 tân
aham dvishatah krûrân tân
-- those; aham -- I; dvishatah -- envious;
krûrân -- mischievous; samsâreshu
-- into the ocean of material existence;
nara-adhamân -- the lowest of mankind;
kshipâmi -- I put; ajashram -- forever;
as'ubhân -- inauspicious;
âsurîshu -- demoniac; eva -- certainly;
yonishu -- into the wombs. âsurîm
yonim âpannâ âsurîm
-- demoniac; yonim -- species; âpannâh
-- gaining; mûdhâh -- the foolish;
janmani janmani -- in birth after birth; mâm
-- Me; aprâpya -- without achieving; eva --
certainly; kaunteya -- o son of Kuntî; tatah
-- thereafter; yânti -- go; adhamâm --
condemned; gatim -- destination. tri-vidham
narakasyedam tri-vidham
-- of three kinds; narakasya -- of hell; idam --
this; dvâram -- gate; nâs'anam --
destructive; âtmanah -- of the self;
kâmah -- lust; krodhah -- anger; tathâ
-- as well as; lobhah -- greed; tasmât --
therefore; etat -- these; trayam -- three; tyajet
-- one must give up. Three
qualities form the fundamental basis of all
âsuric natures. They are
kâma, krodha and lobha (lust,
anger and greed). They destroy the self and foster
the demon in man. They have to be overwhelmed and
overcome by the divine qualities of
vairâgyam, santham and
thyagam, detachment, equanimity and
renunciation. They are the warriors to rely on in
this fight. Foster these warriors and they will, in
a trice, wipe out the forces of demonic influence.
Any trace of the foes, kâma, krodha
and lobha, left unsuppressed anywhere is a
potential danger; so they must be reduced to ashes.
That leads to real success in the struggle for the
goal. -
Gîtâ Vahini, p. 216 etair
vimuktah kaunteya etaih
-- from these; vimuktah -- being liberated;
kaunteya -- o son of Kuntî;
tamah-dvâraih -- from the gates of ignorance;
tribhih -- of three kinds; narah -- a person;
âcarati -- performs; âtmanah -- for the
self; s'reyah -- benediction; tatah -- thereafter;
yâti -- he goes; parâm -- to the
supreme; gatim -- destination. With
the doors of your hearts closed by the bolt of
falsehood, how can you lay the blame on God, if He
does not illumine it with the rays of His Grace?
Falsehood is prompted by desire, by
kâma; when kâma is in the
heart, Râma (God) has no room. Let
kâma and his evil brood of krodha,
lobha, moha, mada and matsarya
(anger, greed, attachment, pride and hate) slither
out of the heart; then only can Râma install
himself there. -
Sathya Sai Speaks VI, p. 27 yah
s'âstra-vidhim utsrijya yah
-- anyone who; s'âstra-vidhim -- the
regulations of the scriptures; utsrjiya -- giving
up; vartate -- remains; kâma-kâratah --
acting whimsically in lust; na -- never; sah -- he;
siddhim -- perfection; avâpnoti -- achieves;
na -- never; sukham -- happiness; na -- never;
parâm -- the supreme; gatim -- perfectional
stage. If
each one follows his own nose, there will be chaos.
If each one decides to pursue his own wish (or even
his own reason, for after all, reason may be used
to justify one's own predilections and pet
prejudices), man will descend to the level of the
apes or worse. So, man has to be guided by the
wisdom of the past, the bounds prescribed by his
well-wishers, the sages, the s'âstras
or moral codes laid down to map the conscience in
him. The s'âstras only channelize the
urges that arise within men. Like the seed that can
sprout into a plant, only from under the soil, all
the various emotions, feelings, and impulses sprout
only from within the mind of man. If the mind is
steady, nothing can shake you into indecision or
indifference. -
Sathya Sai Speaks VI, p. 109 tasmâc
châstram pramânam te tasmât
-- therefore; s'âstram
-- the scriptures;
pramânam
-- evidence; te -- your;
kârya
-- duty; akârya
-- and forbidden activities; vyavasthitau -- in
determining;
jñâtvâ
-- knowing; s'âstra
-- of scripture; vidhâna
-- the regulations; uktam -- as declared; karma --
work; kartum -- do; iha -- in this world; arhasi --
you should. Kârana:
the
original cause, the remote, the underlying cause,
the cause of everything, causality to the logic of
divinity .
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