|
Other Baba-books
|
||||||||
 |
The
original Sanskrit verses and with comments taken from the writings of
|
|||||||
'Faith
evolves according to everyone's nature, o son of
Bharata; 1 2a 2b 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18a 18b
"
Listen
to this spoken chapter in
Audio
" Every
sloka in the Gîtâ is
important. There are seven hundred slokas in
all. A matchbox may contain as many as 50 sticks.
But, a single match is enough to light a lamp for
dispelling the darkness of a place. Similarly, a
single sloka from the
Gîtâ is enough to bring the
light of wisdom and dispel the darkness of
ignorance. But without 'sraddha' or
perseverance, the Bhagavad Gîtâ
will remain a sealed book. There is no liberation
and spiritual enlightenment for the slothful.
-
Summer Showers in Brindavan 1979, p.
28. Sraddha
is earnestness, perseverance, determination, and
steadfastness. Sraddha alone is not enough.
It should be strengthened by nissamshaya or
absence of doubt or scepticism. Sraddha and
nissamshaya are the two banks of the stream
of life. In other words, spiritual advancement
cannot be achieved without persistence and
faith. Ganga,
Yamunâ and Saraswatî are the three
sacred rivers of our country. They have their
source in the Himalayas and flow down to the vast
ocean. They are swift-flowing rivers with strong
embankments. If they have no embankments they will
devastate the entire country. A river must have
banks to restrict its flowing water. A man's life
is like a stream, whose banks are sraddha
and nissamshaya. Flowing between these two
banks of sraddha and nissamshaya, a
man's life-stream mingles with the vast ocean of
anugraha or divine grace. Perseverance and
faith constitute the life-breath of man. Humanity
cannot exist even for a moment without perseverance
and faith. They are the two wheels of the chariot
of man's life, which should proceed towards the
unfathomable ocean of God's boundless grace.
-
Summer Showers in Brindavan 1979, p.
66. arjuna
uvâca arjunah uvâca
-- Arjuna said; ye -- those who;
s'âstra-vidhim -- the regulations of
scripture; utsrijya -- giving up; yajante --
worship; s'raddhayâ -- full faith;
anvitâh -- possessed of; teshâm -- of
them; nishthhâ -- the faith; tu -- but;
kâ -- what; krishna -- o Krishna; sattvam --
in goodness; âho -- or else; rajah -- in
passion; tamah -- in ignorance. "Krishna!
You say that the daivic and asuric
natures of man are the consequences of acts and
feelings that had impact on the individual in
previous births. Since it is impossible to escape
from such impacts, what is the fate of those who
are condemned to carry this burden with them? Are
there any means by which this can be avoided? Or
can their consequences be mitigated? If such exist,
please tell me these for I could save myself
thereby." Arjuna asked thus, in order to draw out
from the Lord the remedy for mankind.
-
Gîtâ Vahini, p. 218 s'rî-bhagavân
uvâca s'rî-bhagavân
uvâca -- the Supreme Personality of Godhead
said; tri-vidhâ -- of three kinds; bhavati --
becomes; s'raddhâ -- the faith; dehinâm
-- of the embodied; sâ -- that;
sva-bhâva-jâ -- according to his mode
of material nature; sâttvikî -- in the
mode of goodness; râjasî -- in the mode
of passion; ca -- also; eva -- certainly;
tâmâsi -- in the mode of ignorance; ca
-- and; iti -- thus; tâm -- that; s'rinu --
hear from Me. Krishna
gave an immediate answer. "There is no paucity of
means. Listen. There are three types of gunas:
sattvic, rajasic and tamasic. They are based
on the antar-karana, the inner
consciousness. That too is dependent on the intake
of food. You are what you feed on; your activities
shape your nature. So at least in this birth, by
regulating food and activity (ahara and
vihara), man can overcome the asuric
tendencies that tend to prevail upon him. He can
promote sattvic tendencies through planned
self-effort." This advice was tendered lovingly by
the Lord to the eager inquirer, Arjuna.
-
Gîtâ Vahini, p. 218 sattvânurûpâ
sarvasya sattva-anurûpâ
-- according to the existence; sarvasya -- of
everyone; s'raddhâ -- faith; bhavati --
becomes; bhârata -- o son of Bhârata;
s'raddhâ -- faith; mayah -- full of; ayam --
this; purushah -- living entity; yah -- who; yat --
having which; s'raddhah -- faith; sah -thus; eva --
certainly; sah -- he. Sraddha
(perseverance) is an essential precondition to the
acquisition of spiritual knowledge. Nothing can be
accomplished without perseverance, patience and
tenacity of purpose. Students of the present day
forego food and sleep, and cram guidebooks and
notes for the mere passing of their examinations.
This way, they do display a fair amount of
sraddha in their secular studies. But, alas,
as regards their spiritual program, they do not
exhibit even an iota of sraddha.
-
Summer Showers in Brindavan 1979, pp.
139-40 Know
the splendor of that Light, and fly unto it, as
high as your wings can lift you - the wings of
bhakti and sraddha (devotion and
steadfastness). -
Sathya Sai Speaks VII, p. 126 yajante
sâttvikâ devân yajante -- worship;
sâttvikâh -- those who are in the mode
of goodness; devân -- demigods;
yaksha-rakshâmsi -- demons;
râjasâh -- those who are in the mode of
passion; pretân -- spirits of the dead;
bhûta-ganân -- ghosts; ca -- and; anye
-- others; yajante -- worship; tâmasâh
-- in the mode of ignorance; janâh -- people.
Krishna
patted Arjuna on the back. He said, "Sattvic
listening is listening to the stories, experiences
and messages of sages and saints who aspired after
God and realized Him. Sattvic seeing is
seeing the worshippers of the Lord, seeing the
portraits of saints and sages, attending festivals
in temples, etc. Rajasic seeing is seeing
scenes of luxury, pictures of sensuous joy, of
pompous pageantry, of the exhibition of power and
status and display of egoistic authority. Taking
delight in the description of sensuous scenes and
incidents, in the demonstration of power and
authority, in the assertion of might and prowess -
these are to be classified as rajasic
listening. Others take delight in listening to
gruesome adventures, stories of wicked ogres and
vicious deeds. Such are tamasic individuals.
They admire cruelty and terrifying tactics and take
pleasure in keeping such pictures before them. They
worship demonic bloodthirsty gods and they revel in
the lore of ghosts and eerie forces."
-
Gîtâ Vahini, p. 223 as'âstra-vihitam
ghoram karshayantah
s'arîra-stham as'âstra --
not in the scriptures; vihitam -- directed; ghoram
-- harmful to others; tapyante -- undergo; ye --
those who; tapah -- austerities; janâh --
persons; dambha -- with pride; ahankâra --
and egoism; samyuktâh -- engaged; kâma
-- of lust; râga -- and attachment; bala --
by the force; anvitâh -- impelled; karshayantah --
tormenting; s'arîra-stham -- situated within
the body; bhûta-grâmam -- the
combination of material elements; acetasah --
having a misled mentality; mâm -- Me; ca --
also; eva -- certainly; antah -- within;
s'arîra-stham -- situated in the body;
tân -- them; viddhi -- understand;
âsura-nis'cayân -- demons. âhâras
tv api sarvasya âhârah
-- eating; tu -- certainly; api -- also; sarvasya
-- of everyone; tri-vidhah -- of three kinds;
bhavati -- there is; priyah -- dear; yajñah
-- sacrifice; tapah -- austerity; tathâ --
also; dânam -- charity; teshâm -- of
them; bhedam -- the differences; imam -- this;
s'rinu -- hear. "Arjuna!
Food is the chief formative force. The soiled mind
dulls the brilliance of moral excellence; how can a
muddy lake reflect clearly? The divine cannot be
reflected in the wicked or vicious mind. Food makes
man strong in body; the body is intimately
connected with the mind. Strength of mind depends
upon strength of body too. Moral conduct, good
habits, spiritual effort - all depend upon the
quality of food; disease, mental weakness,
spiritual slackness - all are produced by faulty
food." "Krishna!" asked Arjuna, "Pray tell me the
constituents of sattvic, rajasic and tamasic
food." -
Gîtâ Vahini, p. 219 âyuh-sattva-balârogya- âyuh --
duration of life; sattva -- existence; bala --
strength; ârogya -- health; sukha --
happiness; priti -- and satisfaction;
vivardhanâh -- increasing; rasyâh --
juicy; snigdhâh -- fatty; sthirâh --
enduring; hridyâh -- pleasing to the heart;
âhârâh -- food; sâttvika --
to one in goodness; priyâh --
palatable. "Arjuna!
Food to be sattvic should be capable of
strengthening the mind as well as the body. It
should not be too salty, too hot, too bitter, too
sweet or too sour. It should not be taken while
steaming hot. Food that fans the flames of thirst
should be avoided. The general principle is that
there should be a limit, a restraint. Food cooked
in water should not be used the next day; it
becomes harmful. Even fried articles should be
consumed before they develop unpleasant
odors."
-
Gîtâ Vahini, p. 219 kathv-amla-lavanâty-ushna katu
-- bitter; amla -- sour; lavana -- salty; ati ushna
-- very hot; tîkshna -- pungent; rûksha
-- dry; vidâhinah
-- burning; âhârâh
-- food; râjasasya
-- to one in the mode of passion;
ishthâh
-- palatable; duhkha -- distress; s'oka -- misery;
âmaya
-- disease; pradâh
-- causing. "Rajasic
food is the opposite of the sattvic. It is
too salty, too sweet, too hot, too sour, too
odorous. Such food excites and intoxicates."
-
Gîtâ Vahini, p. 219 yâta-yâmam
gata-rasam yâta-yâmam
-- food cooked three hours before being eaten;
gata-rasam -- tasteless; pûti --
bad-smelling; paryushitam -- decomposed; ca --
also; yat -- that which; ucchishtham -- remnants of
food eaten by others; api -- also; ca -- and;
amedhyam -- untouchable; bhojanam -- eating;
tâmasa -- to one in the mode of darkness;
priyam -- dear. "Listen.
There are three 'purities' to be observed; purity
of the provisions; purity of the vessels in which
food is prepared; and purity of the persons who
serve the prepared food. aphalâkânkshibhir
yajño aphala-kânksibhih
-- by those devoid of desire for result;
yajñah -- sacrifice; vidhi-drishtah --
according to the direction of scripture; yah --
which; ijyate -- is performed; yashthavyam -- must
be performed; eva -- certainly; iti -- thus; manah
-- mind; samâdhâya
-- fixing; sah -- it;
sâttvikah
-- in the mode of goodness. Yajñah
means, as you know, sacrifice, thyaga,
renunciation. -
Sathya Sai Speaks IX, p. 137 Three
processes go together in spiritual discipline as
laid down by the sages; yajña,
dâna and tapas (renunciation,
charity and selfcontrol). They cannot be
partitioned and particularized. Thus, charity and
self-control are integral parts of
yajña. That is why
yajña is translated as sacrifice,
for, the process of charity or dâna
is essential for yajña. Also,
tapas, that is to say, strict regulation of
emotions and thought-processes, to ensure peace and
faith.
-
Sathya Sai Speaks VIII, pp. 117-8 abhisandhâya
tu phalam abhisandhâya
-- desiring; tu -- but; phalam -- the result;
dambha -- pride; artham -- for the sake of; api --
also; ca -- and; eva -- certainly; yat -- that
which; ijyate -- is performed; bharata-s'reshthha
-- o chief of the Bhâratas; tam -- that;
yajñam -- sacrifice; viddhi -- know;
râjasam -- in the mode of passion. vidhi-hînam
asrishthânnam vidhi-hînam
-- without scriptural direction; asrishtha-annam --
without distribution of prasâdam;
mantra-hînam -- with no chanting of the Vedic
hymns; adakshinam -- with no remunerations to the
priests; s'raddhâ -- faith; virahitam --
without; yajñam -- sacrifice; tâmasam
-- in the mode of ignorance; paricakshate -- is to
be considered. deva-dvija-guru-prâjña- deva
-- of the Supreme Lord; dvija -- the
brâhmanas; guru -- the spiritual master;
prâjña -- and worshipable
personalities; pûjanam -- worship; s'aucam --
cleanliness; ârjavam -- simplicity;
brahmacaryam -- celibacy; ahimsâ --
nonviolence; ca -- also; s'ârîram --
pertaining to the body; tapah -- austerity; ucyate
-- is said to be. Tapas
means sâdhana, discipline,
spiritual exercise. It is through tapas that
the great processes of creation, preservation and
destruction are happening [see
for example S.B.
2.9:6].
Tapas is the cause for the realization of
the Self. That is to say, when the mind, the
intellect and the senses are subjected to
tapas or the crucible of disciplinary
exercise, the Self will stand revealed. -
Bhagavatha
Vahini, ch. 33
(p. 236). The
bodily tapas again, is five-fold: The
first practice or discipline,i.e.
using your body to worship God, or to go for the
darshan of holy men and saints, will enable
you to overcome and shed out the ego in you.
Veneration shown to elders and holy people will
vanquish your ego. The "God-thought" drives out
other thoughts that breed ego. One should feel and
think, "Oh God, I do not know, I do not seek any
other help but Thine." Such a thought will root out
other thoughts that bind you to the world. The
attachment to the world weakens and snaps off, and
attachment to God strengthens. When we try to
visualize the God inherent in all beings and
serving them with veneration as Gods, then only are
we entering the path of true service. This is the
bodily tapas. Tapas does not mean
running away into forests and torturing the body.
One has to live in the world, live in the community
and do utmost service to promote their
well-being. The
second bodily tapas is the
external cleansing and internal cleansing. The
external cleanliness means cleanliness of body and
also of the environment (neighborhood). The inner
cleanliness means cleanliness of mind, i.e. purity
of thought. One should understand that to the
extent one keeps one's body clean, he will enjoy
good health to that extent. The
third type of tapas
relating to the body is the path of truth. Harmony
between thought, word and deed is truth, the
pathway of truth. People could shrewdly and by
devious ways pose as engaged in work and put up a
show to deceive others. That is all deceit. It is
untruth. Such is not the path of Sai sevaka.
"Look up - aim high" -- Let this be your motto
always and for ever. The
fourth type of tapas is
brahmacârya
or celibacy. In true celibacy, there should be no
scope for any bad idea or thought to enter one's
mind ... The inner meaning of
brahmacârya is, whatever one may be
doing, his mind should be anchored in God. "To
be treading towards Brahman, mind filled with
God-thought, doing whatever work one does as
worship of God, that is real
brahmacârya." To cultivate conviction
that God is inherent in everyone is
brahmacârya. In this context only it
is said: sarva jîva namaskaram
îs'varam pragacchati -- veneration
shown to anyone is veneration shown to
Îs'vara Himself. The
fifth aspect is ahimsâ. It is
commonly understood that cruelty shown and harm
done to others is himsa. Causing bodily
injury or wounding or hurting the feelings of
others is generally construed as himsa.
Ahimsâ has a far deeper connotation
and significance. Âtmâ-nigraha
is ahimsâ. Mastery over one's own self
is Âtmâ-nigraha. Patience and
forbearance is Âtmâ-nigraha.
When one has cultivated forbearance, has gained
mastery over his senses, that is
ahimsâ. When one has been able to
restrain and control the senses, he will not think
bad thoughts, he will not see anything bad, he will
not utter anything bad. He only sees good; he
thinks always good, no harsh words he utters.
Control of tongue (speaking pleasantly) alone will
not do. Vision should be pure and also the mind
(one's thoughts). All
the above five disciplines constitute bodily
tapas. -
Spirituality in Day to Day Living, pp.
11-13 anudvega-karam
vâkyam anudvega-karam
-- not agitating; vâkyam -- words; satyam --
truthful; priya -- dear; hitam -- beneficial; ca --
also; yat -- which; svâdhyâya -- of
Vedic study; abhyasanam -- practice; ca -- also;
eva -- certainly; vânmayam -- of the voice;
tapah -- austerity; ucyate -- is said to
be. The
second tapas is austerity of speech. The
words you speak should be suffused with
prema. Whatever we utter, it should be
truthful and in harmony with our thoughts (mind).
"satyam nasti parodharmaha" is the Vedic
enunciation. There is no truth other than
dharma, but it should be spoken sweetly. One
should not utter something, even though it be
truth, that will hurt others. That is why it is
said in the Bhagavad Gîtâ
"anudvega-karam vâkyam..." (Your words
should not injure the feelings of others ...).
Excitedly you should not talk; nor should your
words cause agitation in others. Your words should
be filled with prema and should be good and
for the good of others. No vehemence, no rhetoric,
no harshness should be in your speech. Softness,
gentleness, truthfulness and love should be the
characteristics of what you speak. This is what is
meant by austerity of speech. This should
characterize whatever we speak and utter in our
day-to-day life, from morning till night.
-
Spirituality in Day to Day Living, pp.
13-14 Vocal
tapas too has to be engaged in. Avoid
talking too much; desist from false statements; do
not take delight in backbiting and in
scandal-mongering; never speak harshly; speak soft
and sweet;speak with the memory of Mâdhava
ever in the background of the mind."
-
Gîtâ Vahini, p. 221 manah-prasâdah
saumyatvam manah-prasâdah
-- satisfaction of the mind; saumyatvam -- being
without duplicity towards others; maunam --
gravity; âtma -- of the self; vinigrahah --
control; bhâva -- of one's nature;
sams'uddhih -- purification; iti -- thus; etat --
this; tapah -- austerity; mânasam -- of the
mind; ucyate -- is said to be. s'raddhayâ
parayâ taptam s'raddhayâ
-- with faith; parayâ -- transcendental;
taptam -- executed; tapah -- austerity; tat --
that; tri-vidham -- of three kinds; naraih -- by
men; aphalâkânkshibhih -- who are
without desires for fruits; yuktaih -- engaged;
sâttvikam -- in the mode of goodness;
paricakshate -- is called. Of
these three, physical tapas, mental
tapas and vocal tapas, even if one is
absent, the atmic effulgence
(âtmâ-jyoti) cannot radiate
light. The lamp, the wick and the oil are all
essential for a light; the body is the lamp; the
mind is the oil and the tongue is the wick. All
three must be in good
trim.
-
Gîtâ Vahini, p. 221 satkâra-mâna-pûjârtham satkâra
-- respect; mâna -- honor; pûjâ
-- and worship; artham -- for the sake of; tapah --
austerity; dambhena -- with pride; ca -- also; eva
-- certainly; yat -- which; kriyate -- is
performed; tat -- that; iha -- in this world;
proktam -- is said; râjasam -- in the mode of
passion; calam -- flickering; adhruvam --
temporary. mûdha-grâhenâtmano
yat mûdha
-- foolish; grâhena -- with endeavor;
âtmanah -- of one's own self; yat -- which;
pîdayâ -- by torture; kriyate -- is
performed; tapah -- penance; parasya -- to others;
utsâdanârtham -- for the sake of
causing annihilation; vâ -- or; tat -- that;
tâmasam -- in the mode of darkness;
udâhritam -- is said to be. dâtavyam
iti yad dânam dâtavyam
-- worth giving; iti -- thus; yat -- that which;
dânam -- charity; dîyate -- is given;
anupakârine -- irrespective of return; des'e
-- in a proper place; kâle -- at a proper
time; ca -- also; pâtre -- to a suitable
person; ca -- and; tat -- that; dânam --
charity; sâttvikam -- in the mode of
goodness; smritam -- is
considered. Some
pious people consider that acts of charity are also
physical tapas. It is good that they think
so. But when doing charity, one has to do so after
pondering over the place, the time and the nature
of the recipient. For example, charities for
schools should be given at places where there are
no schools until then; hospitals have to be
established in areas where diseases are rampant;
the hunger of people has to be appeased where
famine conditions have been caused by floods or
drought. The nature or condition of the recipient
has to be considered while imparting teaching of
dharma and brahma-vidya, and while
doing service of various kinds. The charitable act
that removes from a person the deficiency most
harmful to his progress is called
sattvic.-
Gîtâ Vahini, p.
221-2 yat
tu pratyupakârârtham yat
-- that which; tu -- but;
prati-upakâra-artham -- for the sake of
getting some return; phalam -- a result; uddis'ya
-- desiring; via -- or; punah -- again;
dîyate -- is given; ca -- also; pariklishtham
-- grudgingly; tat -- that; dânam -- charity;
râjasam -- in the mode of passion; smritam --
is understood to be. Gifts
made expecting something in return like fame and
publicity, public esteem and power, or made in a
huff or made reluctantly under pressure - these are
to be classed as rajasic.
-
Gîtâ Vahini, p. 222 ades'a-kâle
yad dânam ades'a
-- at an unpurified place; kâle -- and
unpurified time; yat -- that which; dânam --
charity; apâtrebhyah -- to unworthy persons;
ca -- also; dîyate -- is given; asat-kritam
-- without respect; avajñâtam --
without proper attention; tat -- that;
tâmasam -- in the mode of darkness;
udâhritam -- is said to
be. Charity
should be given with reverence and faith. It should
not just be thrown at the face of the recipient.
Nor should it be given to an undeserving person or
at an inopportune moment. Food for the overfed is a
burden, not a boon. Hospitals in places that are
inaccessible are as good as charity thrown away.
Such benefitless and wasteful charity is called
tamasic. While
engaged in dâna or charity, one has to
be very vigilant. You should not scatter it to
whomsoever pleads for it; nor can you shower it on
all kinds of places. Be careful that you remember
the three types mentioned by Me and then, do as
seems most proper. The gift that you make must not
be for name or fame; it should have no motive of
pomp or publicity; it should be purposeful and
useful. In all acts, the sattvic attitude is
best. This attitude must permeate all things seen,
heard and spoken. om-tat-sad
iti nirdes'o om
-- indication of the Supreme; tat -- that; sat --
eternal; iti -- thus; nirdes'ah -- indication;
brahmanah -- of the Supreme; tri-vidhah --
threefold; smritah -- is considered;
brâhmanâh -- the brâhmanas; tena
-- with that; vedâh -- the Vedic literature;
ca -- also; yajñâh -- sacrifice; ca --
also; vihitâh -- used; purâ --
formerly. Om
summarizes the Vedas and their teachings.
Om-tat-sat, says the
Gîtâ. Tat (that) which
sat (is) is Om, the One. All
this is Brahman, the One without a second.
Tat is used to indicate that the objective
world is taken by the senses to be separate and
afar; it means "that" and "that" is always far, and
separate. Sat means "is", "the is", "this"!
When you recognize the tat as "is" or
sat, it becomes "this"; it is no longer
object, it is subject, and the merging of object
and subject manifests as the Om!
-
Sathya Sai Speaks VII, p. 455 The
A U M of the OM, represents the om tat sat
principle, the "That is the Truth", "I am the
Truth", "the Truth is One" principle. The OM is the
everpresent voice within the echo of the divine
call, from the cavity of the heart. Listen to it,
be thrilled by it; that is the inner adoration, of
which the external puja or ritual worship is
the outer symbol. With the ego rampant and
rambling, how can the mind be balanced and faith be
steady? Contemplate the OM, the symbol of the inner
flame, which shines through the waking hours, the
dream twilight and sleep night. That way you can
earn grace abundantly.
-
Sathya Sai Speaks VII, pp. 364-5 tasmâd
om ity udâhritya tasmât
-- therefore; om -- beginning with om; iti -- thus;
udâhritya -- indicating; yajña -- of
sacrifice; dâna -- charity; tapah -- and
penance; kriyâh -- performances; pravartante
-- begin; vidhâna-uktâh -- according to
scriptural regulation; satatam -- always;
brahma-vâdinâm -- of the
transcendentalists. tad
ity anabhisandhâya tat
-- that; iti -- thus; anabhisandhâya --
without desiring; phalam -- the fruitive result;
yajña -- of sacrifice; tapah -- and penance;
kriyâh -- activities; dâna -- of
charity; kriyâh -- activities; ca -- also;
vividhâh -- various; kriyante -- are done;
moksha-kânkshibhih -- by those who actually
desire liberation. There
are two entities at first: "I" and "You".
Tat and tvam, aham and
brahma. But a third, this
prakrîti, has come between, or rather
deludes us as being in between ... When "I" and
"you" have united, prakrîti,
disappears. Its role is to reveal the "you" to the
"I" that is all. -
Sathya Sai Speaks VII, p. 291 sad-bhâve
sâdhu-bhâve ca yajñe
tapasi dâne ca sat-bhâve
-- in the sense of the nature of the Supreme;
sâdhu-bhâve -- in the sense of the
nature of the devotee; ca -- also; sat -- the word
sat; iti -- thus; etat -- this; prayujyate -- is
used; pras'aste -- in bona fide; karmani --
activities; tathâ -- also; sat-s'abdah -- the
sound sat; pârtha -- o son of Prithâ;
yujyate -- is used; yajñe
-- in sacrifice; tapasi -- in penance; dâne
-- in charity; ca -- also; sthitih -- the
situation; sat -- the Supreme; iti -- thus; ca --
and; ucyate -- is pronounced; karma -- work; ca --
also; eva -- certainly; tat -- for that;
arthîyam -- meant; sat -- the Supreme; iti --
thus; eva -- certainly; abhidhîyate -- is
indicated. [to
verse 26]
Do not exaggerate the importance of things that
have but material utility; they fade, even while
you grasp them by the hand. Search for the
sat - that which suffers no
change.
-
Sathya Sai Speaks II, p. 39 [to
verse 27] Sat
is the existence principle, the IS that is the
basic truth of the universe. Align with the truth,
the sat in you, the sathya on which
the mithya is imposed by minds that do not
see the light. By dwelling on that sat,
(satsang) the flame is lit, light dawns,
darkness flees and the sun of realization rises
(jñâna
bhaskara).
-
Sathya Sai Speaks VII, p. 35 Keep
away and afar the mental reactions caused by
contact with the external world. Then, you can
become mere existence, sat; that is the
state of the muni (wise or self-realized
soul) or the state beyond the realm of the senses
where their fiat does not run.
-
Prasanthi Vahini, pp. 68-9 You
know in the very depths of your being that "you are
and will be", that is the characteristic of
sat, existence. All beings have it.
-
Sathya Sai Speaks IV, p. 211 as'raddhayâ
hutam dattam as'raddhayâ
-- without faith; hutam -- offered in sacrifice;
dattam --,given; tapah -- penance; taptam --
executed; kritam -- performed; ca -- also; yat --
that which; asat -- false; iti -- thus; ucyate --
is said to be; pârtha -- o son of
Prithâ; na -- never; ca -- also; tat -- that;
pretya -- after death; na u -- nor; iha -- in this
life. Brahman
alone is sat; prakrîti is
a-sat, unreal. Be in this awareness always,
that is the highest sâdhana.
-
Sathya Sai Speaks III, p. 44 Dâna:
non-desiring, charity. Dhana means welfare
or riches.
|
||||||||
"It
is not enough if the provisions are pure and of
good quality. They should have been procured by
fair means; no unfair, unjust, untrue earnings
should be used for one's maintenance. These are
fouled at the very source. The source as well as
the course and the goal must all be equally pure.
The vessel must be clean, free from tarnish. The
person who serves must not only be clean in dress,
but clean in habits, character and conduct. He
should be free from hate, anger, worry and
indifference while serving the dishes; he should be
cheerful and fresh. And he must be humble and full
of love. While attending on those who are dining,
he should not allow his mind to dwell on wicked or
vicious ideas. Mere physical cleanliness or charm
is no compensation for evil thoughts and habits.
The sadhaka who has to secure concentration
has to be careful about these restrictions.
Otherwise, during dhyanam (meditation), the
subtle influences of the wicked thoughts of the
cook and the servers will haunt the sadhaka.
Care should be taken to have only virtuous
individuals around. Outer charm, professional
excellence, reduced wages - these should not be
allowed to prejudice you in favor of dangerous
cooks and attendants. Examine carefully their
habits and their character. The food you eat is
such an important constituent of the physical and
mental stuff with which you have to struggle in the
spiritual field. The purity of the mind can be and
has to be supplemented by the purity of the body as
well as purity in its important function, speech.
That is the real tapas (penance); physical,
mental and vocal." -
Gîtâ Vahini, p. 220
