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Anil Kumar's Sunday Satsang at
Prasanthi Nilayam
July 14, 2002
The Sunday Talk Given by Anil Kumar
Breath Management Part 2 and Gurupurnima
14th July, 2002
OM… OM… OM…
Sai Ram.
With Pranams at the Lotus Feet of Bhagavan,
Dear Brothers and Sisters!
Breath Management
Last week we dealt with the subject of breath management to some
extent. Under the title “Breath Management”, I gave you, in
‘capsule’ form, three aspects of the subject. The first aspect was
the Soham manthra -- the breathing exercise -- what we call
Pranayama, which is essential for a long and healthy life, as well
as for concentration and contemplation. The second aspect of the
subject happens to be inner harmony and the third aspect is music
and its vibrations. These three aspects come under the subject of
breath management.
The ‘capsule’ form that I gave last week will be a guideline that
will help us to think more in depth along these lines. This
morning, I shall try to cover a few of the remaining aspects – the
aspects of inner harmony and music and vibrations.
Establishing Inner Harmony
Let me say a few words on the aspect of establishing inner
harmony. We do not have peace of mind. We are agitated and highly
disturbed in spirit, in spite of all that we have in this world,
because inner harmony is lacking. That is the reason why we are
not able to live in peace.
And further, we look rather advanced in age. It is surprising
that, though one is 40, they look as if they are 60 or 70. But
there are many old people who look quite young. The secret behind
this is establishing or living in inner harmony. Those that have
this inner harmony look young. That is the secret. You can believe
me or not.
And what is this inner harmony? How is it established? Here are a
few points. Needless to say that all these points are gathered
from Sai literature only. I have no copyright or authority
otherwise, none whatsoever.
Waking and Dreaming States
There are there levels of consciousness -- three levels of
awareness. The first level is the waking state. The waking state
is called jagratha. In this jagratha, the waking state, we
function with the help of three components: MBA. M is for mind, B
for body, A for Atma - MBA. So in the waking state, jagratha, we
work with these components. With these three constituents - body,
mind and Atma - we enjoy varied experiences in this waking state.
Well, the second state of consciousness is the dreaming state --
what we call swapna. In a dream, I can dream that I have gone
abroad or that I am a millionaire, which is the positive side of a
dream. Sometimes I also dream that I have lost everything, been
manhandled by people or condemned by many people, which is an
example of negative dreaming. So dreams may be positive or
negative; but yet the experiencer in a dream has these two
components -- mind and Atma. The body component is missing.
So, it is quite evident that in deep sleep we unknowingly enjoy
bliss. In deep sleep, we are in a state where the mind is missing,
nonfunctional, withdrawn. When the mind is withdrawn, everything
is fine.
When I say ‘mental’, please understand the difference. I am not
speaking of a perverted mind that is a psychotic case. I am
speaking of the withdrawal of the mind, numbness of the mind, the
silent state of the mind. When the mind is silenced, when the mind
is withdrawn as in deep sleep, we experience bliss. That is called
sushupti, where only Atma remains as a witness.
So I say, "Oh! I had a nice sleep!" Who told you? Your mind told
you? No! The mind doesn’t exist there in deep sleep. Your body
informed you? No, no, my dear man! The body was not there. Then
how do you know that you had a good sleep? "Please keep quiet.
That is my experience." What does it mean? The witness or the
sakshi tells you of that nice experience. It means that once you
are in that state of the witness, when you are there in that state
of consciousness without body and mind, you are in a blissful
state. Why?
It is the nature of the soul, it is the nature of the spirit, it
is the nature of the pure consciousness to be blissful. Bliss is
Atma. Atma is bliss. I think this is clear. So when the body and
the mind are gone, the Atma experiences bliss. That's the reason
why we say, "Oh, fine, fine! What a good sleep I had!"
Super-Consciousness State
Now, above this there is another state, which we call turiya or
super-consciousness. Turiya is beyond these three states. What is
that super-consciousness? ‘Super-conscious’ means the
identification of the individual Self with the Cosmic Self. It is
identification of the individual Self with the Universal Self. It
means a drop finds its identity with the ocean. The ocean is
mighty, but a drop is so little and subtle. In
super-consciousness, this drop identifies itself with the mighty
ocean.
“What a foolish thing it is!” It may sound foolish if you go by
quantity. Quantitatively speaking, a drop is so small.
Quantitatively speaking, the sea is so vast and infinite. But
qualitatively, a drop is as good as the ocean. The only difference
is in quantity. The drop and the ocean, after all, are essentially
basically aqua, water, H2O. The ocean is not H30 and a drop is not
H40. Nothing doing! A drop and the ocean are essentially H20 or
water. So identification of the individual soul, the drop, with
the Universal Soul, the ocean, is what is called turiya or the
transcendental state of consciousness.
Now there are few Sanskrit words here. I'll give you one
illustration that Bhagavan always gives. For example, I am an
actor and I play three roles in a drama. In the first scene, I
play one role; in the second scene, another role; in the third, a
different role. So I have three roles to play in a drama. Just
take this example: I have three roles in a drama, but I am none of
these three. Though I am in these three roles, I am none of these
three roles.
When I play the first role, people think and I also feel that I am
that role. Therefore, I am acting well. In the second scene, I
take upon myself the second role and act well, identifying with
this role. Therefore people think that I am that person. And in
the third scene, I play another role successfully. I get applause
and cheers and I think I am that person in that particular moment
of time. At the end of the drama, I am not any of these three.
Here’s a simple example: I play the role of a peon in the first
scene. In the second scene, I play the role of a king. At the end
of the drama, I do not continue to be the peon nor do I pretend to
be a king. Imagine what would happen if I were to walk into the
canteen saying, "I am the king!" People would think, "This is not
the place for you!" (Laughter)
Therefore, the super-consciousness, what is called Paramatma or
Divinity, is at the individual level called the jivatma or
individual soul or individual consciousness. That's what we
experience in the deep sleep state or sushupti. The individual
consciousness is experienced at the individual level in sushupti,
Therefore my friends, the turiya transcendental, the merger of the
one with the Infinite, the merger of the drop with the ocean, that
is what we call the Cosmic Self, the Universal Self, which is
transcendental.
So these are the four levels of consciousness, the fourth level
being the highest. It is present in all the other three, yet
transcends them. Remember the example I gave: I play the three
roles in a drama, but I am none of these. Or, I am there but above
or beyond these other states.
The Daydream and Night-Dream
So the second point is: To establish inner harmony, one needs to
understand the four states of life. Well, you may wonder how you
can have inner harmony simply by knowing the three states of
consciousness? Let me answer that question. If I know this is the
waking state, if I know that this is the dream state, if I know
this is the deep sleep state, how can I have inner harmony? That
is the basic question.
The answer is simple. What does Bhagavan say? Our Bhagavan gives
us all a beautiful, tough, complicated, spiritual dictate in the
simple form of a homeopathic pill, that's all! (Laughter) A
homeopathic pill! It is so small, so little, so sweet! You can
swallow it immediately! So, volumes and volumes of books are
written on these subjects; but either we understand them or turn
mad, and feel like committing suicide (Laughter)! But Bhagavan
explains it in such a simple, beautiful, Divine, unique,
unparalleled, beautiful style that we feel like reading more and
more along those lines of thought. We feel like experiencing that
Divine presentation. What does He say?
What we experience now is a daydream. What you experience in sleep
is the night-dream. One is a daydream for twelve hours; the other
is the night-dream for twelve hours. A day has 24 hours. We have
only 24 hours in a day all over the world, whether in the USA or
in Soviet Russia. So, while you are asleep, it is the night-dream,
and while you are in the waking state, it is the daydream.
So Bhagavan says, "Life is a dream. Realize it." All that you
experience now is a daydream. It will not stay permanently. And
when you go to sleep and dream, it will also disappear. “Life is a
dream. Realize it!” All are like passing clouds. I may be enjoying
something now, but when I sleep I may have a dream where I am
crying. I may cry in my dream and dance in the waking state.
Neither of the two is permanent. Neither of the two is eternal.
But the experiencer, the ‘I’, is eternal. So, by knowing the fact
that this is a daydream and that is a night dream, and by knowing
that neither is permanent, this helps us to establish inner
harmony. It helps us to develop the spirit of equanimity to live
in peace. That's why it is the first point that I wanted to
discuss this morning.
The Four Stages Of Life
The second point is about the four stages of life. The first stage
is childhood, balya. The second stage is youth, youvana. The third
stage is middle age, kaumarya. The fourth stage is old age,
vardhyaka. There are only four stages. "No sir, in New Zealand
there is fifth state!" Will anybody say that? No! (Laughter) New
Zealand may have something new, but it has no fifth stage!
Anywhere there are only four stages of life, either in the past,
present or future. So the stages are childhood, youth, middle age,
old age.
Well, how does knowing this help me to develop inner harmony? It
helps me to develop inner harmony when I realize that these four
stages happen in succession, that these four stages occur in a
sequence, that these four stages are inevitable, unavoidable,
indispensable. They will happen. I cannot say, "O God! I want to
remain eternally young." Impossible! No cosmetics, no cake, no
face powder, no plastic surgeon can help you to remain eternally
young. "No sir, Michael Jackson had some plastic surgery and now
he looks young." I see! (Laughter) Let me see him, so I may have a
similar kind of plastic surgery! Well, I may have all kinds of
cosmetics available in this world, but I cannot be eternally
young. That is impossible!
So I don't cry when I become old! I age gracefully. There is
beauty in old age. Those who feel so badly are those who have not
enjoyed the earlier stages in full. Suppose I have not enjoyed my
youth. Therefore I go on complaining in old age. That's the reason
why old people scold youngsters, "Useless fellow, why do you roam
like that!" It means that this old person did not do all those
things in the past. (Laughter) So if the childhood is enjoyed in
depth, there is no regretting youth. When beauty is experienced in
full, there are no regrets in middle age. When the advantages of
middle age are fully accomplished or fully experienced and
realized, there are no regrets in old age.
After all, if the son says, "Daddy! Here is Maruthi car!" father
will tell, "After all, I used the Mercedes Benz, so sit down!"
(Laughter) Son says, "Well, I have got the zodiac ties." Father
will say, "Zodiac necktie? Cha, cha! I used British ties, you know
that? Sit down!" So the point is, the so-called generation gap,
the so-called psychological difference, is because of this: We
have not enjoyed the earlier stage in full. Therefore we begrudge
and complain in the subsequent stage of life.
So these things happen in sequence. No complaints or regrets
because every stage of life has its own beauty, its own grandeur,
its own splendor, its own taste. Knowing this, then we can have
inner harmony..
Brahmacharya -- CELIBATE
Then, the third point is regarding the four phases of life. I want
to draw your attention to that. The first phase is the phase of a
celibate, a brahmacharya. This is a disciplined life -- not that
other stages are undisciplined! Here he lives under total control
of his senses. This period is to be spent in acquiring knowledge.
It is the process of learning and schooling. So brahmacharya is a
strict period of discipline in the acquisition of knowledge,
equipping oneself for life. It is the preparation for life.
Preparation for life has to be thoroughly made. It has to be
carefully made so that the whole mansion of life will not
collapse.
Recently the newspapers reported that a thirty-one-story building
collapsed on Friday morning. Why? In Hyderabad, the newspapers
reported that a sixteen-story building and a ten-story building
collapsed. Why? The foundation was not properly laid. Similarly
brahmacharya is the foundation. If it is strong, the building will
stand. Likewise, the first phase of life, brahmacharya, is the
preparation for life.
Grihastha -- HOUSEHOLDER
The second stage is the householder or grihastha. There are two
objects in life during this phase. What are the two objects? One
is kama, desire. The second is artha, wealth. Artha, money and
kama, desire. One should have the money to have desires fulfilled.
Without money you cannot fulfill your desires. You want to have
Coca-cola. Nobody will give you a bottle free-of-cost. You want to
have a pie or a donut or a cake. Nobody will offer it to you:
"Here it is. You can take it." No, no! You have to pay for it. For
everything you have to pay its price.
So as a householder, you have your desires - genuine and lawful
desires - fulfilled by acquiring money. Artha and kama, these are
fulfilled in this phase of a householder. You discharge your
duties as a responsible householder.
Vanaprastha -- RECLUSE
The third phase of life is that of a recluse, vanaprastha. I did
not say ‘reckless’. The state is called ‘recluse’. We have a
number of examples of recklessness -- well I don't want to mention
that! Recluse -- this is the state of vanaprastha. Who is a
vanaprastha?
A vanaprastha, a recluse, is the one who distributes
responsibility to his children and after, he just guides them --
that's all. So they can be independent. He will not become a
partner. He will not start another business or bother the
children, so that the children will wait for the demise of this
fellow as he has been pestering them! If he goes on torturing his
children, the parent becomes a burden. His business is to
distribute to them and to guide them, helping them properly. That
is vanaprastha. So when advice is sought, he's prepared to give
it. When there is some planning needed or if he is needed in any
way, he is prepared to guide them.
This sort of direction, this sort of guidance, is to be given
based on his past experience as a householder. As he has been a
householder, he knows many things. He has got all the richness of
experience now, as he has reached the phase of vanaprastha, a
recluse. And he is prepared to guide. "Oh, my dear fellow! I went
through all these things, so I know. This is my suggestion. This
is the plan I have. This is my design. Why don't you follow it?"
If the fellow does not follow it, OK! That is his headache. One
should not be bothered about it. One is ready to advise. If others
don't pay heed to that advise, well that is their problem. So this
is the state of vanaprastha or recluse.
Sanyasa -- Renunciate
The fourth phase of life is called the state of a renunciate or
sanyasi. The state of sanyasi or the phase of a renunciate means
that he's not attached to anybody. He has enjoyed life -- as a
boy, he played very well. As a youth, well, he had all the fun of
life. As a householder, he discharged all his responsibilities. As
a recluse, he gave all the needed guidance and advice to his
children. Now he’s a renunciate.
If anyone says, "Daddy, why don't you start a business?" he will
say, "No more business! That is your business, not my business
anymore! I'm sorry, please leave me to myself." The state of a
renunciate is an undisturbed state, an unperturbed state, a state
of total withdrawal, a stage of contemplation, a state of quest
for inner knowledge, a state of inner search, a state to
experience the inner Self. It is not a state for any business or
any employment or fresh ventures, no!
He's not to keep the keys with him or calculate the interest that
he would get -- stop that nonsense! Enough is enough. “I have no
more interest in these things because the market price is changing
day-by-day. Well, I don't want to have my blood pressure shooting
up just because the interest rate is rising and falling from time
to time. I have no interest in those interests. Please stop! Don't
bother me." That should be the psychology. That should be the
state of a matured mind -- being done with all these things as a
renunciate, as a sanyasi.
He is not at all perturbed. He is not disturbed. He is in a total
state of equanimity -- sama dristhi. He has no more desires -- no
kama.. He has no desire for artha, money. He only maintains a
state of stillness. He enjoys that void. He enjoys that emptiness
within. He has withdrawn from the exterior. He gets into the
interior now. So far, life has been in the outer world, the
pravritti. Hereafter, life lies within. The greater life, the
deeper life, lies within. A quest for Divinity within is the
hallmark of the final phase -- the life of a renunciate or a
sanyasi.
So, by discharging all duties, by attending to all that is
expected of us in every phase of life, we understand that there is
a connection. We understand that there is a course of evolution;
there is a process of advancement. It is a course of progress.
Then we can live in inner harmony. That is the third point that I
want to draw to your attention.
The Instruments Of Life
Now comes the fourth aspect of inner harmony. What are the
instruments of life? A doctor requires implements. A mechanic
requires implements. A teacher needs a chalk piece, a textbook,
and a blackboard. If any teacher says, "I don't need a chalk
piece. I don't need a blackboard," well, he's a dull-headed
teacher. He is not required any more. He should take up the job of
a driver!
A teacher can do greater harm to society than any other person.
After all, a doctor may be successful in killing 20 people in his
lifetime. An engineer may be successful for the collapse of one or
two bridges that he constructs. But a teacher, a misplaced
teacher, a teacher without inspiration, a teacher without
commitment, a teacher without dedication, a teacher without proper
understanding, will spoil generations! Therefore, one has got to
be very careful about going into this profession.
So, a teacher needs certain implements. A scientist requires a
test tube, yes, and he requires a burette in the laboratory. So
everyone requires some implements.
The Body
Similarly, what are the instruments of life? God has given us the
body, deha. Nobody will say, "I don't need the body." Everybody
requires this body. Nobody will say, "After all, what is this
body?" He is a useless fellow if he says that! This body is
sacred. Let us not deny this body in the name of religion. There
are those who say, "The body is useless." All right, how do you
speak without this body?
Please understand: This body is not of my making. This body is a
gift from God. Bhagavan further says that the body is the moving
temple of God. So if I say, "I'm prepared to torture my body,” if
I am prepared to fast, if I am prepared to be lean and weak -- all
in the name of spirituality -- it is nothing but nonsense and
madness. We are not supposed to spoil this body because the body
is a gift from God. It is not of your making, and you have no
authority to spoil or ruin it. You have got to maintain it.
That's the reason why Swami, while talking to boys, will say,
"Hey! Why are you so lean? Why are you so weak? Are you not eating
properly?" He will tell them, "This is the age when you have to
eat more. This is the age when you have to be strong." While to
the people of my age, He will say, "Well, I see -- yes, you are
taking the form of a question mark! Yes, be careful! Don't eat
more (Laughter). Be careful! What is this? You are not able to get
up immediately?"
So your body has to be well maintained. You cannot neglect it. It
is the main equipment given to you by God -- a Divine apparatus
given by Bhagavan, who is God Himself.
The Senses
The second instrument of life is indriyas, the senses. Merely
having a body is not enough. It has senses -- the senses of
perception and the senses of action. So, jnanendriya, the senses
of perception and karmendriya, .the senses of action, are given to
us so that the body may be effective, functional, meaningful,
purposeful and goal-oriented.
Therefore, the senses attached to this body have a purpose. The
eyes are not merely meant for watching all that nonsense. Eyes are
given to watch that which is sacred. Ears are gifted not to listen
to gossip or vain talk or rumors. Ears are given to listen to the
melody, the music of life. Similarly, every limb and every part of
body has got a purpose. Hands are not given to play cards. Hands
are given to serve society. The nostrils are given to smell
fragrance, not to receive or accept snuff. (Laughter) Certainly
not! The tongue is given to taste and to sing, not to chew paan!
The Mind
So every part of the body has a definite sacred purpose. When we
misuse it or abuse it, that is a tragedy. So this beautiful gift
of life has this apparatus -- the body, plus indriyas -- the
senses and manas -- the mind. God has given this manas or the
mind. It is more powerful than a missile; more powerful than any
atom bomb, hydrogen bomb or nitrogen bomb; more powerful than
anything, even the latest device of mankind.
The mind can make a career and it can mar a career. The mind can
make heaven out of hell and hell out of heaven. The mind is
everything in life. It is the cause for bondage and it is the
cause of liberation as well. If you want to progress in life, the
mind will help you. If you want to ruin your life, the mind is
ever ready. (Laughter)
So, there is nothing wrong with the mind. It is the way we use it.
It is like education -- one can use it for selfish purposes or one
can use it for social upliftment. It is like money -- one can use
it extravagantly and luxuriously, or one can make use of money for
sacrifice. So it depends upon the user, not upon the money or the
education or anything like that. It depends solely upon the user.
Some people say, "I'm feeling very tired of the mind." Oh-ho! If
you don't want to mind, people won't mind you because you have
become mental! You should be an expert. You should have memory.
You should have recapitulation. You should have this thinking
faculty, feeling faculty, deciding faculty, judging faculty,
discriminatory faculty, the faculty of discretion and judgment.
These things are there in the mind. Thus there are all these
aspects also within the mind. So you can do the best of the things
with your mind.
So we cannot condemn the mind. Do not condemn the body. Do not
condemn the mind. Why? We feel so peaceful in Prashanti Nilayam.
How do you experience this peace? It is the mind that experiences
the peace. When I shout at you, you are disturbed. It is the mind.
When you sing Bhagavan's bhajans, ah! You are ecstatic. Why? The
mind takes you to altitudes, to unknown heights. The mind takes
you to those horizons. So, we cannot condemn the mind.
Condemnation of the mind is a sign of weakness. A coward does it;
an escapist does it. We should not do it. We should only know how
to make use of the mind, how to channel the mind, how to direct
the mind, but not how to condemn the mind.
The Intellect
Intellect or buddhi is very close to the spirit. It is the
intellect that makes you experience, know and comprehend the
Divine. Mind is external, whereas intellect is internal. Intellect
is intuitive. Mind is psychological. Mind is outward, while
intellect is inward. So, the intellect is such a powerful
instrument that you cannot afford to lose it.
If a surgeon has no knife, what is he going to do? Is he going to
do bhajans in the surgery theater? What is he going to do? A knife
is very important to a surgeon. Similarly, buddhi is very
important to every person because it helps one to go within. The
best discoveries are intuitive. The highest spiritual revelations
are totally intuitive. So, the intellect has got to be awakened.
Finally, we know the body: Who are you? The body says, "I am
so-and-so." Whose hand is this? “This is my hand. This is my leg.”
'I' is there. “Well, I think, I feel this” -- 'I' is also there.
“My intellect, my intuition, my inner voice tells me” -- the 'I'
is there too. So 'I' is there in all these four stages. 'I' gets
identified with the body. 'I' gets identified with the senses. 'I'
gets identified with the mind. 'I' gets identified with the
intellect. This 'I' is the common thread. And that 'I' is the
super 'I'. That 'I' is the transcendental ‘I’. That "I" is the
Divine -- Brahman.
So Bhagavan said, "What is this ‘I’?” You cannot say this ‘I’ is
the body, no! It is not the mind. ‘I’ is ‘I’, that's all! Who am
I? ‘I’ am ‘I’.” That is the answer Baba gave. (Laughter) “I am not
you. I am not anybody. I am not the body, not the mind, no, no! I
am ‘I’.” That is it -- the final answer. See that? This is
possible to realize when there is perfect inner harmony, not
otherwise. It is impossible by any other process.
Music And Vibrations
Now we will go to the final aspect, what we call music and
vibrations. Any number of hours can be spent deliberating on this
subject. But I do not want to take much time because this aspect
is very well known to everybody. Though I have got a lot of
literature with me, I will try to bring to your attention to some
salient features.
Remember when we sing the glory of God, bhajans, God installs
Himself there, wherever His glory is sung. That is the reason why
we find bhajans all over the world. That is why people play their
bhajan cassettes while traveling long distances in their cars to
their offices. There are people who have Baba bhajan cassettes,
which they play at home. They all listen to bhajans. Why? God has
promised: "I install Myself wherever My glory is sung."
Music and vibrations are wonderful things to be used in
depression, in frustration, in elation, in jubilation, in
happiness, in pleasure and in pain. They are to be welcomed. They
are to be recited.
Mad bhakthi: My devotee; yatha: wherever; gayanthi: he sings;
Wherever My devotee sings, patra: there; thistha: I install
Myself. It means, “I install Myself wherever My devotee sings My
glory.” That is the greatness of bhajans.
It Should Come From The Heart
Then the singing should come from the heart. Bhajans should come
from the heart. This means, from the depth of your feeling. But
most often we go by the rhythm, the beat and the singer. There are
some who say, "Who is singing?" Hey, why are you bothered?!
(Laughter) Why are you bothered? Anybody can sing. If I'm bothered
about the singer, the purpose is gone. If I concentrate only on
the drums, I may be born as a drum in my next life! (Laughter) If
I concentrate too much on the harmonium, my next life is certain
to be as a harmonium!
So the feeling is above the beat, above the tune, and irrespective
of the singer because you are lost in singing. You do not exist
anymore. There are different notes in singing. There is a
difference between one note and another note. This is obvious to
those people who know music and are fully aware of it. Between one
note and another note, there is a void. There is a space where the
true experience is found. The true experience comes between two
notes in music, just like “reading between the lines”. Just as in
“reading between the lines”, in that short spell of silence
between two notes, therein lies the state of bliss. There lies
that emptiness, the void, where you experience Divinity.
So, listening to music is not a simple thing. Singing is not a
simple thing. Singing is a Divine gift. Music is a Divine gift,
and those who listen are equally gifted. To listen is an art -- to
sing is an art. To sing is an art. To listen and join in the
chorus is an even greater art. To be one with It -- to identify
with It, to reach that state of total forgetfulness -- is the
highest, the greatness. Then the purpose of music is realized.
When I look at my watch and say to myself, “One more song?” Hey!
You are no more! “How many more songs?” You’re finished! So when
you forget the place, when you forget the time, when you forget
the singer, when you just join and sing, forgetting yourself, then
the purpose, the aim and the objective of music is realized.
That's the way. The music will have its own vibrations.
In fact, since so many of you are not familiar with certain tunes,
I have not listed them here on the board. But there are some
tunes, you know, that if a particular song is sung in a particular
tune, rain is guaranteed. Happiness is guaranteed. There are
certain songs listed where their tunes or ragas are curative. Some
are curative! Some are preventive. Some confer bliss. Some give
you worldly joy. Music is Divine. I could go on speaking for some
time on this topic.
The Cry Of A Baby
Then, take something like the cry of a baby, coming from the
heart: A baby in the cradle starts crying. The mother hears it and
rushes immediately, understanding that it is time for feeding.
“Something is wrong; I should go and help my child.” The mother
will never think, “In which tune is the child crying? (Laughter)
Is the beat correct or not? Is the second child crying in the same
perfect tune as the eldest child or not?” No such considerations!
Just one cry -- that is enough.
So music is an expression of human ecstasy. Music is an expression
of human agony. Music is an expression of the oceanic level of
human sentiments and feelings. Oceanic -- I purposely use that
word – oceanic. It means ‘that of an ocean’, as vast as an ocean,
as infinite as an ocean. So music is an oceanic expression of
human sentiments and human feelings. Its vibration will naturally
affect the entire atmosphere. When a singer sings, he is not only
ecstatic. He influences the whole ambiance. He influences the
entire environment. He infuses the whole atmosphere. Well, it is
just like the cry of a baby that comes from the heart. It is so
genuine -- not lip service.
Then, nama is greater than nami. The name is greater than the
person. We don't have Jesus Christ amidst us today in physical
form. We don't have Lord Rama in physical form. We don't have
Krishna in physical form. The gods of any religion are not present
in physical form. After all, there is only one God, I use 'gods'
because of the many religions. God is one, but Rama or Krishna or
Jesus are not here in physical form.
But if you pray, "O Lord, Thou art in Heaven, hallowed be Thy
Name, Thy Kingdom come…" yes, there God will come to your rescue
immediately. If you say, “O Ram, O Krishna, this is my problem”,
they are already there, yes, with all spontaneity, with all
freshness, with all readiness to help you. So the physical form is
not all that important. More than the person, the name is
important. So bhajans are superior. Whenever you sing, yes, there
you find God manifesting in front of you. So nama, the name, is
greater than nami, the person.
God Expects You At The Appointed Hour
And further, we prescribe time for bhajans -- 6:30 to 7:30, no,
no, no, no! The specific time is an appointment with God. Suppose
you have an appointment with your boss. You are to meet your boss
at 8 o'clock tomorrow morning in his office. If you miss your
appointment, you will lose your appointment! The boss expects you
at the appointed hour.
Similarly God expects you at the appointed hour. Never miss the
appointment with God. Your daily meditations, your daily prayers,
your daily worship, whatever it may be, you should never miss your
daily appointment with God.
Bhagavan gave one example: "If you start serving food to a dog at
12 o'clock in the afternoon, the dog comes there regularly at 12
o'clock. When the dog comes regularly, why not God?" This is what
Baba said. (Laughter) That's what Baba said, I tell you! Bhagavan
says, “So similarly, never miss an appointment with God.”
So, besides that appointment, to be more efficient at work, to be
more dynamic, to be more enthusiastic, to be more zealous (not
jealous!), more dynamic, more efficient, let us sing and do our
work. That doesn't mean that we should disturb everybody by
singing loudly, no, no, no, no! You can chant His name silently
within. Just as breathing goes on unnoticed, singing the Lord's
Name should also go on unnoticed -- to be efficient, to be
successful in life.
That is what is meant when Bhagavan says, "Head in the forest,
hands in society." That does not mean I should cut off my head and
put it there in the forest and leave my hands there in the open
street! "Oh-ho, I'm following Baba's message strictly!" (Laughter)
People will think that you must have escaped from the mental
hospital. (Laughter) That's not what is meant by, ‘Head in the
forest’. It means constant thought and constant contemplation on
God. 'Hands in society' means doing your duty, your daily
responsibilities. These two should go hand-in-hand. These are
Bhagavans words.
Whatever You Do, Sing Bhajans
Whatever work you do, you should also sing. Go to the canteen --
you find so many ladies at work, singing bhajans. Go to the
bakery. There you will find people working there, singing bhajans.
You go to the hostel: the boys will be working and singing
bhajans. So work and bhajans go together. It is not a kind of
compartmentalization, not a sort of time allotment, not anything
like, "This is the slot for bhajans." What are you supposed to do
the rest of the time?
We should also understand that bhajans, music and vibrations, are
the only solution for noise pollution. The whole atmosphere is
noisy. But when we sing, the noise and pollution will never bother
us. They will never affect us.
Let us take the example of our five fingers. Yes, the five finger
formula -- I'm not saying the five or ten point formula like that
of a politician, no, no, no, no! Five fingers, take these five
fingers as an illustration.
First, the thumb -- you pray for the nearest and dearest, the
closest. Second, the pointing finger -- you pray for all your
teachers, all your instructors, for all your doctors, those who
heal, those who instruct, those who teach – that’s the index
finger. So second, you pray for them. And third, the tallest
finger -- you pray for your leaders. You pray for businessmen. You
pray for all industrialists because the country’s prosperity
depends upon the economy. You pray for them. And then the ring
finger -- you pray for the weak. You pray for those who are in
pain. You pray for those who are in trouble. You pray for those
who are downtrodden. And lastly, the little finger -- you pray for
yourself. You are the last. You pray for yourself – that’s the
little finger. So the five fingers speak of the methodology in
which we should pray -- the method of prayer that is to be borne
in mind.
Eight Types Of Gurus
As Guru Purnima is fast approaching -- that happens to be July
24th – well, I do not think it is possible to meet next week. If
it is possible, I am lucky. I don't know about you, but it will be
lucky if a slot is kept for us next week to have a session.
However, I don't think it will happen.
May I wish you all a happy Guru Purnima. Guru Purnima is a
celebration that helps us to express our gratitude to our gurus,
to our Masters. According to Bhagavan Baba, there are eight types
of gurus. Since we'll not be meeting next week, I want to give you
a brief account of Guru Purnima.
There are eight types of gurus. Who are they? The first one is the
bodha guru, which means ‘the one who teaches the sacred texts’.
Bodha means ‘teaching’. He teaches all texts, that's all. The
second guru is Veda guru. Veda guru is the one who teaches Vedas,
the sacred texts. And third is Nishidha guru. He will tell you how
to perform yagas, how to perform spiritual rites, yajnas. He knows
the ritualistic aspect.
The fourth type of guru is Kamya guru. Kamya guru will tell you,
"Do this so that you can earn merit or punya. Undertake
meritorious deeds. Be a man of merit; never be a sinner." The
Kamya guru will teach you the approach and process to earn merit.
And then the fifth type is Vachaka guru. Vachaka guru tells you
the yogic exercises. Yoga is establishing a connection with God.
Sixth, the Suchika guru will tell you how to control your senses.
Seventh is the Karana guru. He tells us the link between the
individual and God – between the jivatma, the individual soul, and
the Paramatma, the Cosmic Soul. Guru eight is Vihita guru. It is
he who clears all doubts and purifies our minds.
These are the eight types of gurus, according to Bhagavan Baba.
So, Guru Purnima is the very occasion when we express, from the
bottom of our heart, our gratitude to these gurus, with a pledge
that we'll hold onto the sacred teachings, which we have received
from them. Also, we can congratulate ourselves for having been so
fortunate to be in the physical Divine presence of Bhagavan Baba
on that holy day.
God Himself Is Guru
Guru Purnima is a very important, sacred festival. But what is a
guru? A guru is not simply a human being. A guru does not always
have a physical form in front of you. Bhagavan Baba Himself is a
guru. God Himself is a guru. We are so lucky to have God as our
guru. God is here, as the one who takes all of us unto Himself. He
is the way. He is the life. He is the Truth. Bhagavan Baba is the
way. Bhagavan Baba is the Truth and Bhagavan Baba is the life. He
is our guru and He takes us along the way to Himself.
So, what a wonderful thing it is! He is the Goal and He is the
Director. He is the aim. He is the teacher. He is the one who
takes us all -- takes hold of our hands, who will never drop us in
the middle and who takes us unto Him. That's the greatest good
fortune.
So, who is the guru now? God Himself is the guru, and He has got
these qualities, which are put here on the board. I shall explain
to you as briefly as possible, within the short time available. (I
know the time is up, but let me give you a ceremonious end to this
morning's talk.)
The Features Of God
The first feature of God who serves as a guru is this:
Brahmanandam. It is transcendental bliss. It is not worldly bliss.
It is not anything that we experience. It is transcendental bliss,
Brahmanandam -- that is the character of God who is guru.
The second is Parama Sukhadam, which means highest happiness,
maximum happiness, the happiness that you have never experienced
until now -- supreme happiness, Parama Sukhadam. That is with God,
God Himself.
And third is Kevalam. That means the ultimate. God is the
ultimate. If you purchase a ticket to New York, you don't get down
in Frankfurt and settle there. You don't get down in London at
Heathrow Airport and settle there. You have the ticket to travel
on to New York. New York is the final destination. Similarly, God
is the ultimate, Kevalam.
And then comes the next aspect: Jnana Murthim. He is the
embodiment of Wisdom. As we listen to Bhagavan, we should be so
eager and so attentive; we should be so concentrated as to collect
the most valuable pearls of Wisdom. We should not be present in a
body with a wandering mind. That should not be the situation. We
should be physically and mentally present there, and listen to
every word with rapt attention. And that is because he is Jnana
Murthim. He is the very personification of Wisdom.
Dwandwatitam: God is non-dual. He is beyond the state of duality.
He is not affected by any pleasure or pain. Then comes Gagana
Sadrishyam, which means God is space. There is space in my body,
where different organs are located. I'm not like a pillar, no, no!
There is space where different parts of my body are located. There
is space here where many planets are located. God is space, Gagana
Sadrishyam.
Then comes Tatwamasyadhi Lakshyma. He is the aim. He is the goal
and every purpose. He's the very meaning of our life. Ekam, God is
the only One without a second. And then comes, Nithyam, meaning
God is eternal. He is changeless. Vimalam, He is pure and
unsullied, crystal clear. That is the feature of God. Achalam --
He is steady and motionless.
Sarvadhi sakshi bhutam: God is the Eternal Witness, just like this
lamp is a witness. It is not affected by anybody. Whether there
are 200 people or ten people, its light and intensity remain the
same. That is what we call Sarvadhi sakshi bhutam. Bhavatitam
means He transcends all verbal expression, all mental
comprehension. He is beyond our understanding and verbal
expression. And finally He is Trigunatitam: beyond all the three
attributes.
A Privilege Conferred, Not Achieved
Dear Brothers and Sisters!
We do not know what meritorious deeds we have done in the past.
But one thing is certain: We are singularly fortunate, extremely
fortune, to have been born now, to have known Bhagavan Baba, to
have been with Him, to have been present at this moment of time,
when Guru Purnima is fast approaching. Why? Because we see in Him
the guru and also God as He is both. He is the Way and the Goal
too.
Bhagavan Baba is a teacher like Jesus Christ. He's an ideal like
Rama, He's full of miracles like Krishna. He has got a form and
He's formless too. He has attributes, and He's beyond attributes.
That's our great good fortune.
We see Him, we talk to Him, and we listen to Him. Well, I don't
know whether we deserve it or not. My humble feeling is that it is
a privilege more or less conferred, not achieved. That's what I
feel.
May Bhagavan bless you on this holy festival of Guru Purnima.
May He be with you forever and ever more.
Sai Ram!
(Anil Kumar closed his satsang by leading the bhajan, 'Jaya Siva
Sankara'...)
Thank you very much!
Om Asato Maa Sad Gamaya
Tamaso Maa Jyotir Gamaya
Mrtyormaa Amrtam Gamaya
Om Loka Samastha Sukhino Bhavantu
Loka Samastha Sukhino Bhavantu
Loka Samastha Sukhino Bhavantu
Om Shanti Shanti Shanti
Jai Bolo Bhagavan Sri Sathya Sai Baba Ji Ki Jai!
Jai Bolo Bhagavan Sri Sathya Sai Baba Ji Ki Jai!
Jai Bolo Bhagavan Sri Sathya Sai Baba Ji Ki Jai!
Thank You!
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