SWAMIJI TALKS TO DEVOTEES - SaiLeelas - The...

SWAMIJI TALKS TO DEVOTEES

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FOREWORD

This is a faithful record of His Holiness Sri Radhakrishna Swamiji's

teachings, wholesome advice, useful suggestions and clarifications of

things spiritual and metaphysical in his talks with his devotees over a

period. This is the first volume of "Talks with Swamiji", edited by Prof.

P. S. Narayana Rao and Sri B. K. Raghu Prasad.

The "talks" cover numerous subjects ranging from simple explanations of

the significance of rituals, to God realisation. Though meant only for

different small groups of devotees, the message, marked by simplicity,

lucidity and spontaneity, is for all those interested in lifting themselves up

spiritually. Commending "abhedam" and "Samathwa bhawd", the

Swamiji prescribes the safe path of Bhakti Marga for people in general

and "grihasthas" in particular, recitation of Vishnu Sahasranama,

erasement of ego, annihilation of kama, krodha, mada and matsarya,

charity and surrender, for realisation of the Self.

The Swamiji in his talks makes profuse quotations from Baba and other

saints as also the Gita, Upani-shads and scriptures to drive home his

points. He does not encourage shortcuts to spiritual progress. Stressing

the need for a Guru for most people, he says: "A Guru is one who imparts

Divine Knowledge. Nothing can be learnt without the Guru. It is

particularly true of spiritual knowledge. The Guru is to be conceived as

God Himself."

Sadhakas will find "Talks with Swamiji" very useful for their welfare and

progress, here and hereafter.

Bangalore, November 10, 1978

- SESHADRI


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PREFACE

The privilege of sitting at the feet of great saints and listening to their

talks and recording them for their and others' benefit is granted only to a

few. The value of their services is inestimable in terms of the

enlightenment, guidance and spiritual sustenance; their notes would give

to the earnest seekers of Truth all the world over.

The 'Talks' being the first volume, is based upon the notes faithfully

recorded by Sri B. K. Raghu Prasad, on the talks held by different groups

of devotees with Rev. H. H. Sri Radhakrishna Swamiji, Patron, Sri Sai

Spiritual Centre, Bangalore. It is earnestly hoped that the book covering

succinctly Swamiji's experiences, spiritual instructions and advice would

prove to be a perennial source of inspiration and enlightenment to earnest

seekers of Truth.

It is a matter of great pleasure and gratification that the book is being

released by Sri Sai Spiritual Centre, Bangalore, on the auspicious

occasion of the celebrations of the 60th year of Sri Sai Baba's Maha

Samadhi and the 25th year of the establishment of Sri Sai Spiritual

Centre. We are grateful to Sri R. Seshadri, News Editor, Deccan Herald,

for writing the Foreword to the book. Special thanks are due to the

printers for the nice get-up of the book and for the keen interest evinced

in the execution of the work. May Sri Sainath bless one and all.

P. S. NARAYANA RAO

and

B. K. RAGHTJ PRASAD Editors.


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Sri VarasWdhl Vinayakaya Namaha

TALKS WITH SWAMIJI

1-5-1970. Swamiji was talking to a group of devotees. He said, "Bhakti is

the safest path having small slips only as compared to Jnana marga. It is

essential that we should overcome kama, krodha, mada and matsarya in

order to kill the little self and realise the real self. Siddhis acquired by a

Sadhaka are a great hindrance to the realisation of the Self."

2-5-70. Swamiji was referring to Vishnusahasra-nama and said, "mere

book learning will increase one's ego. But a person with no learning will

surrender at the Feet of the Lord and utter His Name and get His Grace.

Complete self-surrender should accompany devotion to God. It is true

that one's purvajanma-vasana will make one devoted to God even from

childhood."

7-5-70. Swamiji stated, "Baba wants us to be detached and to know that

the world is temporal and an illusion and that the Self alone is real.

Through the expansion of the Self, we develop universal love and

universal consciousness. This leads us to service and sacrifice which

Baba wants us to develop ultimately."

13-7-70. Swamiji to-day referred to a vision he experienced. "At 3-30

a.m. to-day, I had a vision in which I saw Baba, Ramana, Adi Shankara

and Nara-simha Swamiji, seated together in my room. I then asked,

"Baba, what is your opinion about the Gita?" He said, "ask Shankara for

the answer." Shankara then replied, "Geetha, Ganga, Gayatri. First is

Geetha to be recited, next is Ganga for purification and the last is Gayatri

for realisation. These three Ga-karas are enough." Baba added, "one more

Ga-, is Ganapathi which should be added." On hearing this Shankara was

shedding tears of joy. Then, Ramana said, "Dharma, Artha and

Moksha—-This meant that Self-realisation should be our Goal."


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15-7-70. The occasion is Prathama Ekadashi. Swamiji said, "We should

completely surrender ourselves to the Lord and try to keep Him in our

hearts. This keeps us away from evil. There are primarily three basic

desires for man: wife, money and children. With all these, if one thinks of

God, he is uttama. But if one can go to God without these, he is uttama of

the uttamas. Therefore, one should go beyond these desires in a natural

manner through the path of renunciation. Through constant effort and

grace, we can overcome all the obstacles to spiritual realisation."

Referring to Lord's Name, he said that during moments of crisis, we

should repeat, "Vanamaligadi," etc., which sloka is repeated at the end of

the recitation of Vishnu-sahasranama. Then Narayana will come to our

rescue."

10-10-70. Today, Swamiji explained the importance of

Vishnusahasranama. He said that one should be regular in reciting

Vishnusahasranama at least in the evening."

25-11-70, Swamiji referred to the attitude one should have when one goes

to a temple. "We should hot look at the defects of people in the temple,

including the Archaks. Our main duty is to think of God in the temple and

not to be distracted by anything else, He added, "Lord Narayana is the

cause of prakriti and panchabhutas and thus the whole universe belongs

to Him. He is the cause of the entire universe. We should sacrifice

everything belonging to us for His sake. We should learn to share our

happiness and bliss derived through spirituality, with the entire world."

26-11-70. To-day, Swamiji spoke about Guru-bhakti. He said, "Guru is

God and Guru is the channel through which one has to reach God. Guru

takes us across the ocean of samsara. God sends to us the Guru when

necessary. Even Brahma, the creator had to go to Narayana being his

Guru. It is also said that the Lord speaks to us through the Guru and we

should therefore have intense faith in our Guru. One should be able to see


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Guru-God everywhere and in everyone. Thus, one will see Guru-God as

omnipotent, omniscient and omnipresent. This actually means that one

should convert Guru's finite form into the infinite form."

Swamiji next referred to the three types of people who visit temples.

Those who are within the temple but who waste their time in idle talk are

in the 'sameepya' of the Lord, but yet do not make use of it. Then, there

are others who do the pooja but do not completely concentrate on Him.

They are in 'salokya’. The best type consists of people who concentrate

on Him within the temple and even after leaving the temple. That is

'Sayujya'."

27-11-70. Swamiji referred to God realisation and said, "Kama, krodha

and lobha should be renounced in order to attain God. These three drag

one to hell as stated in the Gita. Kama leads one to krodha and then to

lobha. Thus, only through the cessation of all the three, one can attain

Self-Realisation. Bhagavan Nama alone can help us to cross the samara.

Actually, God cannot enter the heart of one who has kama, krodha and

lobha. These should be gradually controlled. God comes to us in the form

of sadhus whose company we should seek."

Another Day: The occasion is Thyagaraja Ara-dhana. Swamiji explained,

"Thyagaraja was a great saint whose name is still in glory and will

continue to be so for ever. He was really the king of renunciation, having

sacrificed everything for the sake of Lord Rama. Ramanama sung by

Thyagaraja is the best suited for all of us. Ra - stands for Narayana and

Ma - represents Shiva. One should open one's heart to receive Divine

Grace. Baba has said, "Open the cup of your heart. I shall pour into it

Bhakhti and Jnana." Baba has given us the path of repetition of Lord's

name. We have to follow it whether we have leisure or any work. Then,

surely, Baba will elevate us. May Blessings of Baba and Thyagaraja be


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abundantly on all of us. Whether we are in office, shop or bus, Jet us

remember Him and repeat His name."

27-3-71. Swamiji said, "What is wanted is complete surrender to the

Lord, when only He will come to our rescue. Remember how Droupadi

was saved by Him when she felt that He was her only rescuer. Similarly

was the case of Gajendra. The moment he felt that he was unable to save

himself through his own self-effort, there was a complete self-surrender

to the Lord who came to save him forthwith."

8-4-71. To-day, Swamiji was narrating his experiences of a spiritual

conference at Cuddapah. "In that conference, people of all denominations

had gathered. This was 'samarasa'. Baba is called 'Sama-rasa Sanmarga

Sthapanaya'. It means that He is the great unifier of all in the world,

irrespective of caste, creed and religion. He wants that we should promote

goodwill and harmony. Therefore, we should have no ill-will against any

one. Avoid quarrel. Share what food you have with every one. If you

distribute what you have, Baba will give you more. On the other hand, if

we accumulate and do not at all spend it in the service of humanity, Baba

will give you no further. Possess nothing and thereby you will get every

want fulfilled. Baba had a millionaire devotee known as Buti who could

have built a big house for him. But Baba continued to stay in the Masid,

an old little structure. It was open to all. He belonged to the whole

universe."

9-4-71. Swamiji explained, "What is the difference between elevated

souls and others? The elevated souls who are called 'Apantaratmas' like

Baba, Rama-krishna and others like them, always live in God. They

always think of the welfare of humanity. Actually, they have got the

absolute bliss and want others to reach it. These great souls are present

everywhere. They are all one. There is no difference between one saint

and another. They have showed us different routes to reach the same goal.


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Their mere glance at us is enough. That will uplift us. Great Jnanis like

Baba, Ramakrishna, Sadashiva, Brahmendra, Chandra-sekhara Bharathi,

Kanchi Jagadguru Kamakoti Acharya and others like them can make us

progress further just by their mere look towards us. Apantar-atmas come

into this world at the command of the Supreme Lord. By following any

one of them, we can reach the Supreme Goal. They are always ready to

grant us Bliss. But only a few will succeed in getting it, while others

complain that they do not get any progress at all."

10-4-71. Swamiji was explaining: "One should adopt 'Samarasa' which

means adoption of the principle of friendliness and affection in relation to

one's neighbours irrespective of caste, creed, etc. We should enquire

about others' welfare at least, if we cannot render any help to them. The

principle of Dharma requires us not to accumulate wealth. It should be

spent in service of others. A true devotee of Baba will love all beings

unselfishly."

15-4-71. A devotee asked Swamiji "what is the meaning of Baba's saying

'cast your burdens on me, I will bear them'? Swamiji replied: "It means

that Baba wants complete surrender of oneself, while doing one's duty.

Then He will definitely take care of us. Lord Krishna has said in the Gita,

"Ananyachintayan-tomam.........."

It means that only when one surrenders oneself completely to the Lord,

He will protect us. The Lord will really take care of such a person. But

what we normally do is to think of God only when we are in difficulties.

This won't do. According to our prarabdha, we get our suffering. But by

completely surrendering to Baba and doing our duty, we will not get the

hardships and He will definitely take care of us. He will give us whatever

is good to us. But we should not pray for anything in particular. God will

no doubt take care of us, but it is better to leave everything to His care."


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19-4-1971. Swamiji was narrating his experiences of his stay in Ooty

long ago. He referred to one Shastriar who happened to be his neighbour

who had two unmarried daughters. The Shastriar would often complain to

the Swamiji about the difficulties he had experienced in getting his

daughters married. His daughters were found to be wasting most of their

time in reading the daily newspapers. After gaining sufficient familiarity

with the household, Swamiji asked the two daughters why they remained

unmarried. In reply, they told him that it was because the efforts of their

father in this direction had proved futile. Then Swamiji told them, "Don't

say that. But first leave the habit of going through the newspapers and

idling away your time. Reading of the papers has nothing to do with you.

On the other hand, recite Vishnu-sahasranama every day for 25 days from

to-day. In addition, do pradakshina to 'Tulasi' planted in front of your

house. You must do your best also in regard to your marriage. Who will

look after you when you grow up?" Both agreed to act in accordance with

the advice. Then Swamiji asked their father to advertise in the papers for

obtaining suitable bridegrooms for both. Finally, some people came to

their house for negotiations regarding the marriage. They consulted

Swamiji as a neighbour of the Shastriar about the suitability of his

daughters for marriage with their sons. Swamiji unhesitatingly

recommended the proposal saying that the two daughters would make

vefy good housewives! In due course, the marriages took place and the

Shastriar was very happy.

Swamiji further said, "Once, Shiva called Parvathi to accompany Him for

a journey. But she stated that as she was repeating the Lord's name, she

could not break it. To this the Lord said, "Sree Rama Rama Rameti,

Rame Rama Manorame ..." It meant that it is enough if one recites

Rama's name only once and therefore one need not repeat the whole of

Vishnu-sahasranama. But, you see, the most important point here is


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whether one has attained that level of spirituality. Sometimes people say,

"Is it necessary to repeat all the thousand names of the Lord? Is it not

enough to recite His name only once?" If we have developed ourselves to

that extent, one repetition of the name, is enough. Similarly, can we not

practise spirituality at home? But we will always be distracted from

something or the other at home. Our mind cannot naturally think of God

in such an atmosphere. Thus, we need the atmosphere of a temple for

concentration of our mind on God. It is also very essential that we should

live in this world with detached attachment. It is like a person who

attends to his office without bothering himself about the walls which are

not white-washed, and the need for repairs for the office building, etc. He

concentrates only on his work. In the same manner, when we visit a

temple, our business is only to think of the Lord, without worrying about

whether the authorities of the temple called us in or not and whether they

recognised us or not. Now, take this question: How should we live in this

world? The answer is that we should make our body the lamp. Bhakthi is

the oil and the heart is the wick."

20-4-71. Swamiji said, "Why not allot some time for God? We allot

time for office work, meeting people, purchases, recreation, etc. But can

we not at least allot 10 minutes a day for God? Usually a man of the

modern times tries new things, with a view to get pleasure. Thus, he

tries drinks and so many other things. Why not he give a trial to

prayer? Some people complain that they suffer because of the

influence of the Kaliyuga. Some say, it is because of the bad effects of the

Navagrahas. What could be done? During the play of such evil forces,

one should be in communion with God. At least, one can devote some

time in the morning and the evening for some contemplation on God. In

my 70 years of life, I have come to one conclusion that if we are in

communion with God in the morning and the evening, we can get over


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our difficulties and disturbances which incidentally also brings us

happiness and peace. Especially, evening times will be pleasant for

prayer. In the same manner, we should never forget God when we take

our food. Let us say, before taking our food, "Brahmarpanam

Brahmahavihi..... .etc.", the sloka from the Gita and offer the food to God

and eat it." At this stage, a devotee raised a question: "Swamiji, there are

many who want to offer God something so that He may give them

something in return. Then they also offer some kind of food to God and

eat it themselves. Their devotion is extended only upto that extent. How

do we expect such people to progress?" To this Swamiji replied: "Even

that is much better than not thinking of God. This kind of offering to God

is the first step. Let people go to God in expectation of something. But

even this is not done by most people. You see, people take Anacin when

they get headache. Just like that, when we do not have happiness, why not

try God? Of course, you may say that you do not have any time to pray to

God. It is at least enough if a dwija (the twice-born who has got

upanayana) repeats Gayatri 10 times a day. The others should repeat

God's name. This can keep one safe and free from any danger. Then what

to offer to God? Krishna has said that you need not give Him anything

big as stated in the Sloka, "Patram, pushpam, phalam...". Accordingly,

with full of devotion, even a leaf may be offered to the Lord. In the

pursuit of Bhakti Marga, our ego should be completely given up. But it is

a difficult job. For instance, a man of wealth feels the ego because of the

wealth he possesses. A Bhagavathar who sings devotional songs may

suddenly feel hurt if one more chance to sing is not given to him. We

should try our very best to overcome the ego which is a serious obstacle

in the path of spirituality. It is all due to the ego, one cannot adjust

oneself even to one's wife and children. How could such a person adjust

to outsiders? We must try to adjust ourselves to others as far as possible.


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For instance, in a partnership business, each partner should adjust himself

to the other partners, which is essential in building up the business. We

need to learn a lot from the examples of foreigners. However, their way

of life differs from that of ours. But we have to note carefully how

punctual, prompt and devoted they are, regarding their transactions with

others."

Another Day: Devotees celebrated Swamiji's birthday, despite his

opposition to it. Padapuja was also performed. Later, Swamiji was

talking to a group of devotees. He said, "We have to understand the

significance of OM. If we can do it, we have understood God. That is

realisation of God. In order to achieve this, we have to worship

Ganapathi, who is the remover of all obstacles and finally realise God. On

our part also, we should try our best to detach ourselves from worldly

activities. For instance, if we worry ourselves too much with the

administration affairs of our Mandir, we will be easily distracted from our

spiritual pursuits."

26-4-71. To-day Swamiji was referring to the quick means to realise God

as are believed and practised by some. He said, "See, the other day the

engineer who makes it appear that he will be overcome by spiritual

emotions, held my hands and began to dance. He had put his entire

weight on my feet, with the result, my feet were hurt. I do not see any

God in these dances. I do not know what type of God consciousness it is.

These are the results of trying to reach God quickly. Without worrying

ourselves for such quick results, let us proceed step by step. It must be a

gradual process. We shall not hastily go to God who is everywhere."

Another Day: Swamiji was explaining the need to observe simplicity in

matters related to prayers and bhajans. At this stage, one of the devotees

asked him whether he would be participating in the bhajans conducted

every year by an association. Swamiji replied, "See, I have given up


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attending their bhajans. Formerly. I used to see a lot of simplicity among

the men and women who conducted the bhajans there. But as time passed

on, they have lost all their simplicity. Is this correct for one devoted to

bhajans? After seeing this, I felt that I should not attend such bhajans

devoid of simplicity. Especially, in the matter of spirituality, simplicity

should be basically present among men and women. A. Bhagavathar who

gives discourses on religious topics, for instance, should not demand

money which amounts to selling the name of God. He should accept

whatever the devotees contribute. That is the way of simplicity." Swamiji

then adverted to the ways of pleasing God. He said, "If God is pleased,

everyone is pleased. But how to please Him? Revered Narasimhaswamiji

used to conduct poor feeding every day. If this is not possible, let us at

least arrange for it every fortnight on the Full Moon day and the New

Moon day. Feeding the hungry, is one of the ways of pleasing God."

14-6-71. A certain devotee complained to Swamiji that Baba did not fulfil

his wishes. Swamiji remarked: "Baba deprives one of everything in order

to put one to test. I have seen that Baba subjects one to trials and

tribulations with a view to strengthen one's faith. For instance, I was

leading a comfortable life at Ooty. Then, my contact with Sri

Narasimhaswamiji brought me to Madras. Swamiji gave me a plank of

wood to sleep upon and I had to sleep on that plank without having a

pillow using one of my arms instead. You see, from that comfort which I

enjoyed at Ooty, what a hardship I had to encounter at Madras! This was

a test. God will enter us only when we maintain equanimity of mind

whether it is sukha' or 'dukkha'. Has not Krishna said in the Gita, "Sukha

dukkhe same kritva......"? When a person gets that attitude of making no

distinction between sukha and dukkha, then only the Lord will enter

one. There are several desires for a man. These are money, name, fame,

etc. But as the Lord has said in the Gita, there are three major desires


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which must be renounced completely. These are Kama, Krodha and

Lobha, i.e., Lust, Anger and Greed. He says "Trayamtyajet." But He

gives us tests again and again. The Lord, i.e., Baba gives plenty of luxury,

wealth and other things so as to see whether you attach yourself to these

or distribute them among others. Again, He gives a test in anger. For

instance, you think that someone has disrespected you or scolded

you. Then you become angry. This is another test. By one thing or the

other, maya drags a person away from God. What Baba wants is complete

surrender. Then only the Lord will protect the devotee. Remember

"Ananyaschintayantomam......", where the Lord has given us the

supreme assurance that He will take care of us in every way. In order to

get His grace, we should never work for name and fame and we should

not work in the expectation of getting some reward or money. Baba has

given me several crucial tests so far. Throughout my experience with

Baba, right from 1939 when I started following Narasimhaswamiji, I have

found that Baba gives a number of tests and even hardships. He put me in

Bombay depriving me completely of my contact with my Guru. I became

unhappy but later felt that it was His will and should be quietly followed.

His will be done. Later I had to become a member of the managing

committee of Shirdi Samasthan. He wanted me to serve Him that way.

Then I was put in Bangalore. Now again He has sent me to Madras. All

this Baba will do to make one evolve as a devotee. He will be going on

giving such tests until one passes them successfully. The essence of

Bhakthimarga is such. And when once a person is taken by the Lord

through Bhakthi, he is taken for ever. The Lord will never forsake him."

15-6-71. Swamiji said, "We have come here only to think of God.

Therefore, we should never look at the defects of others and make

distinction between the rich and the poor, the good and the bad, the pure

and the impure. The Lord does not make such distinctions. He has


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'Samatwa bhava.' If one finds differences like these, one is still below the

three steps in Baba's own words: Tamos, Rajas and Satwa, One should go

beyond these three steps. In 1922, when I went to Tiruvannamalai, I met

Sri Sheshadri Swami. The moment I approached him, he put aside three

stones and said, "cook these and eat." Later I reported to Sri Ramana

about this. He explained, "Ah! that means you should go beyond tamas,

rajas and satawa." Sri Narasimhaswamiji also explained to me that Baba

meant the same in his advice that one should go beyond the three steps.

But these, according to Narasimhaswamiji, are also the three Lokas—

Bhuh, Bhuvah and Suvah. The normal man's thoughts centre round his

stomach which represents Bhuloka, or the Earth. But one should strive

hard to go to the next higher region, i.e., Bhuvarloka, which is

represented by one's heart (spiritual heart). Finally, one should try to

reach the Suvarloka, which is represented by the region in between the

two eyes. But this development requires the help of the Guru. The Guru is

the person who leads the aspirant to God. That is why the role of the Guru

has been held in high esteem. So Guru, Poornima is celebrated in order to

evoke the blessings of the Great Gurus. Further, by surrendering

ourselves to God, we get our liberation. See, how a murderer by repeating

"Marat Mara" instead of "Rama Rama" became a great saint and wrote

24,000 slokas of Ramayana. He became the celebrated Valmiki. That is

why Purandara Dasa has said, "Ninna Namada Balavondiddare Sako." It

is enough if we have the power of His Name. Then, we should not find

fault with others. That is the way of samatioa, preached by Baba." At this

stage some one said, "If lust is conquered, anger will remain

unconquered. What should we do?" Swamiji replied, "See, these are all

evils which are to be completely removed. Lust or desire is like the tiger

which has the nature of attacking every animal that it comes across. Like

this, any desire is harmful. Desires never end. Then greed is compared to


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the bear which always collects fruits and honey and stores them in its

cave. Our greed to store and accumulate wealth and property is exactly

like this. But why should we worry about these evils? True, we find it

difficult to conquer them. So, the best way is to surrender ourselves to the

Lord and say, "O Lord! you take care of me." That is enough."

21-6-71. Swamiji was speaking about the role of the Guru in spiritual life.

He read a manuscript which ran thus: "Life consists of the material and

the spiritual aspects. The spiritual aspect is undoubtedly greater. Spiritual

life affords the foundation to one's life, just like the foundation for a

building, without which the building cannot stand. Guru is necessary for

the development of our spiritual life. How should we serve the Guru?

Krishna says in the Gita, "Pranipat Hena, Parisprashnena sevaya." By

questioning inquisitively one should serve the Guru to get knowledge.

Who is a Guru? A Guru is one who imparts the Divine Knowledge.

Nothing can be learnt without the Guru. It is particularly true of spiritual

knowledge. The Guru is to be conceived as God Himself. The Supreme

Guru is Brahma. He is also Vishnu and Shiva. The Supreme is also the

Paramatma. Remember the sloka, Guru Brahmah Gurur Vish-nuh.....,". It

is very meaningful."

2-7-71. Swamiji referred to the need for the Guru and said, "You

see! Only in the case of extraordinary men, Guru is not needed, because

they are already at great heights in spirituality. (The others should

struggle hard to reach the same.) I remember Sheshadri Swami of

Tiruvannamalai stating, "If I die, every one will be happy." He meant that

if the ego in man goes, every one will be happy. Ramana Maharshi also

would say, "The source from where we have come, to the same source we

must go back." Actually, the Lord says, "tatwamittu Mahdbaho Guna

Karma Vibhagayoh......". There are "trigunas'. Only those who have gone

beyond the trigunas can be merged in God. They become God only.


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Sadashiva Brahmendra of Nerur was one such who had gone beyond the

trigunas. This makes one realise that the whole universe has come from

'I’. It is not the small ego in us but the higher self. It is from the higher

self, all beings have come forth. Thus Baba said, "If you look at me, I

look at you." Here what does I mean? This I is not the lower I. But 'you'

stands for the lower self, whereas I stands for the higher self. All that we

should do is to rouse the higher consciousness in us. That will make the

higher self gradually manifest within us. That 'I' is in all the beings. But it

should be made to manifest. It is that Inner Self that guides us and

protects us. The best means is to repeat the Lord's name constantly. If one

is in the practice of reciting Vishnusahasranama regularly, the force of the

repetition is such as to draw such a person back to the correct path, when

one is overcome by anger or anything else."

3-8-71. Swamiji is in a highly elevated spiritual mood. Throughout his

talk, he would be closing his eyes frequently and his face would be

radiating with some extraordinary joy and he was smiling and over-

flowing with happiness and bliss. He said, "In Bhakthi Marga, one should

try to enjoy bliss continuously. Remember, how Sri Ramakrishna would

maintain his concentration on the Divine Mother and would repeatedly

cry "Mother! Mother!" There is also a great 'need to maintain a rigid

discipline in conducting the daily bhajans and prayers. Say, every day at a

particular time, we should sing the Lord's name for at least 1£ hours and

the prayer we utter should be in tune with the particular aspect of God we

are at the moment thinking. For instance, we are singing 'Radheshyam

Radheshyam’. We should think of the Rasalila Dance of the Lord in

company with the Gopis. We should constantly remember that there is the

Lord present for ever in our hearts. When we say, "Om Namah Shivaya",

we can think of the 'Ni aspect of God. Ah! how happy one will feel when

one thinks of 'Nirakara'! When the mind is merged in it, one feels 'I am


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He' and 'I am That'. This is the same as 'Soham'. Until we reach that state,

we have to be removing the weeds, i.e., the unwanted things by saying

'Neti, Neti'. Finally, one comes to the stage where one realises 'I am that

Self which is in all'; 'I am the Heart of Hearts of all'; and 'I am He'.

Remember what the Lord has said in the Gita, "Ahamatma Gudakesha

Sarva Bhutasliaya Sthithaha". The Lord says: "I am the heart of hearts of

every being." If we take this aspect, then we will gradually begin to feel

that we are ourselves the Brahman. You will feel, "I am Vishnu, I am

Shiva. I am He." This is how we come to get the idea of God who is

Omnipotent, Omnipresent and Omniscient."

If it is not possible for one to concentrate on 'Nirakara' and if one feels

that one is not competent to think of 'Nirakara', one can say "I am

Thine." How should one try to get Divine Knowledge? You see, there is

the ocean. Remember the example of the deep sea-diver. With all his

equipment, he dives into the bottom of the sea and collects the pearl-

oyster. He cleans it and then gets the real pearl. Just like this, we must

dive deep into the spiritual ocean. But there are wave-lets from which we

should not be deluded. We should not be carried away by these.

We should go deep into the sea. But we need the help of a person who

has already gone deep into the ocean. This is spiritual life. The waves of

this spiritual ocean are 'samsara' and the wave-lets are siddhis by which

we should not be deluded. The deep-sea diver who has already gone into

the depth of the ocean is the Guru, Besides the help from the Guru, we

should also seek the benefit of satsanga. So we should go into sadhanas

in order to reach the depth of spirituality and get the pearl, that is, God-

realisation. We should sing the name of the Lord. There should be a rigid

discipline to be maintained in all our spiritual practices. The equipment

we should use to get to the bottom of the spiritual ocean is devotion to the

Lord. Of course, there are distractions. But what does a person suffering


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from fever do? He goes to a doctor to get medicine. The doctor gives the

prescription on showing which to the dispenser in the dispensary, he gets

the medicine. In the same manner, the Guru is the doctor, who prescribes

medicine. Here, Baba is the doctor as well as the dispensary. In the usual

case, the dispensary is different from the doctor. But here Baba is both

the doctor and the dispensary who gets us the medicine. When such a

convenient arrangement is available, people do not want to make use of

it!"

Swamiji referred to the lunar eclipse on the 6th. He said, "on the 6th.

there will be the eclipse during the period when we get deep sleep. So we

fall asleep at that time as usual and forget about our duties during the time

of the eclipse. The best and the easiest thing we could do at such a time,

is to repeat Vishnusaharanama. You see, in this mundane world there

may be certain people who are jealous of us. They may chant mantras

"which may be directed against us to do us harm. In order to ward off the

effects of such mantras, the only way is to repeat Vishnusahasranama.

During the-time of the eclipse, it may not be possible to repeat Gayatri

continuously. Therefore, one can repeat Vishnusahasranama. This great

stotra is also helpful to remove obstacles that stand in one's spiritual

progress. Have faith in it and repeat it during the time of the eclipse in

particular."

4-8-71. The subject was again the eclipse. Swamiji said, "You see, I told

you that we should repeat Vishnusahasranama during the period of the

eclipse that is on the 6th, between 11.30 p.m. and 3 a.m. Many chant

certain 'siddhi mantras' during that period to gain power. But we don't

need such mantras. We are having the highest mantra, i.e.

Vishnusahasranama. We are calling the Lord by that mantra of thousand

names and praising Him. We are saying, "O! Lord, You have created

those other mantras, but we don't want them. We want you alone." We


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are actually addressing the Lord during the chanting of the sahasranama.

It is enough for us to say to the Lord, "I am thine and you are mine."

What a power does the Vishnusahasranama contain! Baba once said, "I

was keeping Vishnusahasranama on my chest as I was suffering from

heart trouble." Baba Himself did not have such trouble. It must have been

one of the devotees having it. For his sake, Baba would have prayed to

Vishnu. Baba would also say, "Hari has entered my heart. He is my

heart." If Baba could say so much about Vishnusahasranama, should we

not repeat it and get the benefit from it. Lord Vishnu is the creator. He is

the omnipotent Supreme Lord. We should repeat Vishnusahasranama not

only to ward off the evil forces but also for our health. It is helpful for

getting rid of obstacles in the course of our spiritual sadhanas. For

instance, a gentleman recently reported to me that whenever he began his

meditation; he would observe a shadow between himself and the object of

his meditation. I told him, "Do not worry; be chanting

Vishnusahasranama. Of course, there is some obstacle disturbing you. It

will surely go. But don't leave the repetition of Vishnusahasranama."

9-8-71. Swamiji was speaking about the restlessness of the modern man.

He said, "man is driven to-day by many desires. Nothing seems to satisfy

him. Is it ever possible to get all our wants fulfilled? There is no

contentment in the ^present generation. If we analyse about ourselves a

little, we will find that the mind is given to us by God which we can use

for anything. It is therefore better to drive away all the kamas (desires)

and we have to seek 'Rama' in the place of 'kama'. Everybody is busy

thinking of so many things, but not about God. Can we not spend at least

10 minutes every day in thinking of God. Man may feel proud of his

achievements in the physical world. But does he have peace of mind?

Does the present day man have a clean conscience? Then only he will

have real peace. It is basically necessary for us to detach ourselves from


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the worldly attachments. We should pray to God thus: "O Lord, wife,

children and house and any other property that I possess, do not belong to

me. It is all Yours." We should also pray thus: "O Lord, I am also yours.

Even this body is not mine. Even I am yours. It is only 'you' that is in

me." If this attitude is developed, then one's ego will completely vanish

and such a person will not see any difference between one and another.

All will look alike, whether one is related to him or not. In such a person

with this samatuja attitude, there will be no 'dwesha' in existence. The

true test to find out by how much we have neared God is to find out how

much of hatred we have conquered. The Lord has said, "mayyarpita

nwndbuddhi......", you can sacrifice all your wealth to God. But that is not

complete. You must give your mind and heart to Him. Then only He will

come to you. The Lord has also said, "Ananyaschintayanto-mam,.....".

This means we should constantly think of Him only when He will take

complete care of us. Remember what.Sri Rama has said, "Abhayam

sarva-bhuteshu......". What does it mean? Rama says, "whoever

falls at my feet, I will take care of him." But how should we surrender at

His feet? We remove our shirt and pants and have only the barest

minimum dress in order to enter the shrine of the Lord. In the same

manner, we should also keep our body outside, and enter the Lord's place.

This is to say that we must have no other thought but that of God.

Observe also how we conduct our daily pooja. While beginning the

pooja, we say, "parameswara preethyartham......", and while ending the

pooja, we say, "kayenauacha....

Narayaneti samarpayami." So see, here, how fine it is! The pooja is made

to please the Lord, the Parames-wara. Later, everything is offered to

Him. Then, is it not funny, if one says after the pooja is over, "I have

done the pooja and still the Lord has not given me this want or the other

one." When the whole pooja is done to please Him and offered to Him


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only, He alone will take care of us and will grant us what we should get.

He knows what to give us and what not. There should be absolute

sincerity in our prayer to God. When you do bhajan, pooja or prayer, you

should give up everything else and think only of God.

I assure you with all the definiteness I command, that God will surely

come to one in such a case. I am not telling this with the egoistic sense,

but I am telling from my own experience. Normally, man fears that he

will have to lose all his wealth and properties, if he takes to the real

spiritual life. Remember, these are all Asuri forces and in the nature of

obstacles to our spiritual progress and one should gradually and carefully

overcome these, the moment they are noticed. Note carefully that God

will take away abruptly one's favourite or beloved object so that He will

make one go in the right path, i.e. realisation of God." At this stage, one

of the devotees raised the question: "Swamiji, it is said that by the Guru's

grace, one gets all the obstacles removed in one's pursuit of God. Is it

correct?" :

Swamiji: "Of course, provided the Guru is a realised soul and the shishya

is also a suitable one for such a Guru. For instance, in the case of Sri

Rarna-krishria Paramahamsa, who was a realised soul, Swami

Vivekananda was a ripe shishya. Thus, the disciple should be ripe enough

to realise the Supreme with the grace of the Guru. Nowadays, there

appears a craze on the part of people to get upadzsha for dhyana. This

path is alright for a sanyasi. But for the vast majority of people, the

simple path of devotion is enough. One should not suddenly jump into the

path of dhyana. One should be ripe enough to enter that path. So it would

be safe and best for one to repeat the name of the Lord as the only

recourse." The same devotee further asked: "Is it not inactivity to sit and

go on chanting God's name?"


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Swamiji: "How can it be inactivity? Is it not inactivity when you go to a

club or hotel or a picture house? On the other hand, it is the best form of

activity if one engages in spiritual practices for the purpose of God

realisation. After all, I ask you to think of God for at least ten minutes.

How could that be inactivity compared to the hours one wastes in other

types of activities?" Speaking about the attitude one should have while

praying to God, Swamiji said, we should have the attitude of

'sharanagathi' towards the Lord, which is the best way. Remember,

Maruthi is the symbol of sharanagathi. We should pray to the Lord for

granting us that spirit of sharanagathi of Maruthi. Rama will surely save

us if we adopt the attitude of Maruthi. Where is that Rama? He is not only

Ayodhya Rama but He is present everywhere in the form of the Supreme

Spirit. Where is Maruthi? Our mind is Maruthi. That means, our mind

should act like Maruthi. We may also adopt the attitude of the Gopis

towards the Lord. In any case, We should pray ."O" Lord I do not know

from where I have come and 1» where I go. Please take me to the place

from where I came." While pursuing the path of surrender or

sharanagathi to the Lord, we should also cultivate detached attachment

towards the world. While we are moving with the people in this world,

friends and relatives, we should think that we all belong to God. We

should serve every one thinking that he belongs to the Lord." At this

stage, a devotee said that his son was still suffering because of kujadosha

according to his horoscope. Swamiji immediately replied, "Don't worry

about the Navagra-has} when we are trying to get the grace of the Guru,

which is a higher force. We should pray, "Lord, I am thine. I know

nothing. You take care of me." This is sharanagathi. This will give a

great force against the influence of the Navagrahas."

20-8-71. To-day Swamiji was referring to certain places of pilgrimage.

He said "Gokarna is the place where Lord Shiva, who was worshipped by


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Ravana, is there. God blesses individuals according to their tendencies

and temperament. Thus, Rama gave the idol of Ranganatha to Vibhishana

according to the latter's temperament and tendencies. Lord Ganapathi did

not like the idea of the idol of Ranganatha to be kept in Lanka because He

felt that the idol would lose its value there. So, Ganapathi forced that idol

to be kept at Sri Ranga Kshetra and went to the top of the Rock Fort and

sat there. Similarly, Ravana was duped in order to keep the Linga at

Gokarna. We should note that the Lord has not done anything bad to

Ravana. But it is the type of blessing such persons need."

Swamiji then made a reference to the types of desires that man normally

gets and thus gets distracted from God. He said, "See, the two basic

problems that ' take man away from God are, sex and hunger. Sex must

be overcome through the grace of the Lord. We should assume the

attitude of son to every woman we come across and say, "suppose this

lady had been my mother, I would have reacted as her son." When we

come across a woman younger than ourselves, then we should begin to

feel that she is either our daughter or our sister. But if inspite of all our

efforts, we are unable to overcome the feelings of the sex-desire, the only

way is to appeal to God, saying, "O! Lord, please do not give me such

feelings. Drive them away from my mind; please take care of me and

remove such thoughts." This prayer is enough. We must remember

constantly that these desires drive man away from God. The mind can be

easily driven away from God by the force of maya. If the mind is divided

and if each bit of the mind is given to money, wife, children, name and

fame, etc., then the mind becomes shattered and cannot be given to God.

So the divided mind should be made one and then given to God wholly.

We have to remember that even great men have fallen a prey to the sex-

desire. Therefore, we should always be on our guard and overcome the


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many tests given to us by God. Even a small desire can take us com-

pletely away from God. We have got to be careful.

Next, hunger is another problem. We have to eat just to live and not live

to eat. How many mantras our elders have prescribed to go near God? For

eating also there are certain mantras. For undertaking travelling there are

mantras. While eating, we should not think that we are eating for our

satisfaction and liking. Normally one thinks of taste of different dishes

and getting them prepared. This should be avoided and we have to eat to

preserve the body and eat whatever is necessary. That is why eating is

considered to be a yagna. The Lord has said, "Aham Vyshvanaro'.

Vyshva-nara is the Agni in our stomach. While eating, we should say, '0!

Lord, I am eating for your sake in order to please you in the form of

Vyshvanara. Our Shas-tras have prescribed that we should utter,

'Amrutopsta-ranamasi' before eating our food. What a grand concept is

given here! The idea is, 'Let our food be converted into Amruta (nectar).'

If we entertain this feeling while eating, how can there be indigestion or

stomach disorders? Mantras are given to us, as a rich treasure. But we are

not using them. While travelling, we are asked to go round the vehicle in

pradakshina chanting a particular mantra and then occupy the vehicle.

Then there will be no fear of accidents."

21-8-71. Swamiji was speaking again on the different types of mantras.

He stated: "Mantras should not be repeated in the improper way, as it

may harm the person who repeats them. Therefore, books which give

these mantras do more harm than good as they do not teach the way in

which they should be repeated. The mantras should be taught only by

competent persons. For example, "Tryambakam Yajamahe....." is a

Prayoga mantra which should be learnt only from proper guides. There

are also other mantras like the 'Sudarshana mantra.' But there are certain

mantras which, have harmful effects upon the persons against whom they


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are repeated. Those who have not conquered anger should not repeat such

mantras as they have the power to destroy their enemies. There are many

mantras which have the capacity to harm others. But we should not learn

them at all. On the other hand, we should learn those mantras which have

the capacity to bless one and all. Besides, such spiritually potent mantras

are capable of guarding and shielding us from the evil effects of other

mantras chanted by people who are hostile to us. Vishnusahasranama,

Sudarshana, mantra, etc., belong to this group. These build a fort around

us giving us all the protection we require. Remember, mantras should be

pronounced with the correct intonations so that they will be

capable of conferring upon the reciter, the desired results. Take for

example the mantra, "Tryambakam yajajmahe......". At the stage

"mrutyo mukshiya mamrutaat", the portion, "mrutyo" should not be

raised high, but should be kept as low as possible. This means, mrutyu

(death) should not be given prominence. On the other hand, the portion

"mamrutaat" should be drawn longer and raised higher as far as possible.

It represents "amrutatwa" i.e., immortality for the person who recites the

mantra.

Referring to worship of God, Swamiji said, "the different forms of God

exist within ourselves. Of course, we should get that feeling and feel the

presence of God within us. There are three principal ways of realising

God: 1) The Guru is considered as God and he is worshipped as such.

This method was advocated by Baba. 2) Self-analysis or "who am I?" as

advocated by Sri Ramana. 3) The path of devotion of the intense type as

advocated by Sri Ramakrishna Paramahamsa who used to cry, "Mother,

Mother," so that he might be able to get Her Vision. We can adopt any

one of the three methods. Lord Krishna has said that all the rivers

ultimately join the sea; in the same manner, the different spiritual paths

reach the Supreme only. Realised souls should be worshipped as God


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only because they have identified themselves completely with God. Such

great Gurus have crossed the trigunas and they are beyond praise and

blame, pleasure and pain."

Continuing his talk, Swamiji said, "we should lead a detached life. By all

means live with your wife and children. But practise detachment. We

should act in this world as though we are witnesses of the happenings in

the world. This ' I' should be the witness. Then, the ego won't affect us.

On the other hand, if we identify ourselves with the outside objects, then

comes 'ego' and with that 'anger', etc. If you feel that you are not this

body but the Self, which is higher than this body, then you will not get

hurt or offended by anybody's insults to you, for instance."

The talk drifted to Baba's great mission of peace. Swamiji said. "Baba

never tolerated hatred. He came to unite people. You note how he strove

his best to bring together Hindus and Muslims. Once Baba went for a

walk. Near a pond he noticed a big snake, catching a frog in its mouth. He

immediately addressed both the snake and the frog, saying, "O!

Veerabha-drappa (snake) and Basappa (frog), give up your enmity and

live in peace." The moment Baba uttered thus, the snake released the frog

from its mouth and each went its way in peace. Baba himself told that

both the persons mentioned in this incident were bitter enemies in their

past birth in connection with the dispute over a piece of land and they

were born as the snake and the frog in the present birth and continued

their enmity towards each other. Baba removed their mutual hatred to

make them live in peace. There are many such wonderful things that

Baba did in his life-time. Who can achieve such great feats other than

God himself? Baba is the Supreme God Himself. You may recall how Sri

Shankaracharya established the great Sringeri Mutt on the banks of the

Tunga river, after noticing how a snake gave protection to a frog about to


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give birth to its off-spring. Shankara thought that that place must have

been a hallowed one and accordingly selected that place for the mutt."

Swamiji now made a reference to the incident of a small circus group

visiting Baba during his lifetime, bringing with them a diseased tiger.

Swamiji told, "as soon as Baba saw the tiger, he came to know that its

end had come near. The tiger ascended the steps of the Masjid and looked

at Baba. Baba also stared at it. Then within a few minutes, the tiger

waived its tail and fell down dead. Baba gave mukti to the tiger. I may tell

you how I had a similar experience at Baroda, where I had gone

sometime ago to attend the Sai Devotees' Convention. I was putting up

with a couple who asked me one day to accompany them to the local zoo.

I agreed to go with them just for their sake. After visiting the several

sections of the zoo, we came to the cage of the lion. The lion began to

move up and down as soon as it looked at me. I don't know why I began

to develop a kind of affection for the lion on that day. I continued to stare

at it for some time. It would go to the end of the cage and come again

near the place where I stood and look at me. I addressed the lion within

myself, saying, "my friend, the only difference between you and me is

that I have only one cage, i.e., the human body, whereas you have two

cages, your physical body, and the other cage in which you are placed."

After some time, it stopped moving to and fro and began staring at me.

Suddenly the tiger's incident during Baba's life-time came to my memory.

Then I silently prayed, "O! Lord, Baba, I do not know what is the

relationship between me and this lion, in my previous births. But be

pleased to grant moksha to this lion and free him from this cycle of births

and deaths." The couple who had accompanied me got bored as they

could not understand why I stood at the den of the lion for 10 minutes.

They pressed me to proceed further. Then later on the day, I had to go to

Bombay. I told them, "I have to go to Bombay. Please visit the lion daily


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and see how he is keeping until I return." This was done daily. When I

returned from Bombay, I asked them about the lion. They said, "Swamiji,

from the very day you had seen the lion, it seems it did not take any food.

The care-taker of the zoo tried all his methods to feed it. But he

did not succeed and the lion died to day."' I really felt very sorry for the

death of the Lion. But I am convinced Baba gave moksha to the lion."

Swamiji then made a reference to his Guru, Sri Narasimhaswamiji and

said, "My Guru was completely devoted to Lord Rama. One evening,

when Bhajan was going on here, in Bangalore, I saw my master

Narasimhaswamiji entering Lord Rama's photo. I sensed immediately that

my master had given up his body and entered into eternal samadhi. The

next day, we received the message from Madras that he had passed away

the previous evening. Then I came to the conclusion that my master had

entered eternally into Lord Rama. I had a similar experience when

Jagadguru Chandrasekhara Bharati Swamiji entered into eternal

samadhi. One evening, when I was staying in the Colony, I suddenly felt

that I should keep the photo of Jagadguru Chandrasekhara Bharathi in

front of all the devotees and conduct Bhajan. Accordingly, the photo was

kept and .the Bhajan went on. The next day, we heard that the great

Swamiji had left his mortal coils and entered into eternal samadhi at

Sringeri that day. I had a similar experience when Sri Ramana gave up his

body." Then Swamiji read out a manuscript prepared by himself, the gist

of which was as follows: —

Every human being should adopt the following teachings which would

ensure his or her spiritual uplift: —

a) annihilation of the ego. b) selfless service c) love for all beings, d)

absence of likes and dislikes. This means that we should have neither

aversion nor attraction. This is however very difficult to understand."


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4-9-71. Swamiji made a reference to a vision he had experienced

recently. "On 26th August, I had a-vision in which I was sitting near

Baba. Behind Baba, Narasimhaswamiji was sitting. Close by, Sri Rama

was sitting with bow and arrow in hand. Immediately, Baba touched my

heart with his finger and said, "your destiny is changed hereafter." Baba

repeated this again. I could not understand what it meant. After all, my

destiny was changed for leading this life long ago and what did Baba

mean by his indication? Narasimhaswamiji who was sitting behind Baba

was smiling. Even Lord Rama was smiling. Then I thought that there

must have been some significance in Baba's words. I knew

Narasimhaswamiji had a special love for Rama. The next day, when I

went to Madras, I found to my great surprise, idols of Rama, Laksh-mana,

Sita and Maruthi were kept by the side of Narasimhaswamiji's photo.

Nobody could tell me how the idols came there. I am still waiting for

guidance as to the vision, from my Guru, who guided me long ago to

Baba. To-day, early morning, I had another vision. A middle-aged lady

came with a child in her arms and said, "Swamiji. my husband has

deserted me. You have to give me protection." I asked her who she was.

She replied, "my name is 'Jnana.' and the child's name is Bhakthi." I

asked her to occupy the prayer hall and accordingly she entered it and

rested there. So we can be sure Jnana and Bhakthi have remained

permanently here. In fact, the husband or Purusha of Jnana is Baba or

Rama or Krishna or Vishnu or any other God you like. So those who

come here are indeed blessed. How much of Vishnusahasranama has

been recited here! Will He not enter this place? We should have a great

fervour of Bhakthi. One can have any form of God for contemplation. It

can give us concentration."

7-2-71. Swamiji was narrating details of his first meeting with

Narasimhaswamiji at Ooty. "He asked me what was my name. I told him


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that my name was Radhakrishna. Immediately I questioned him,

"Swamiji, somehow my parents have named me that way. But I want to

know exactly what Radhakrishna means." I do not know why I put that

question. Narasimhaswamiji told me, "Radhakrishna, if you want to know

the meaning of it, follow me to Madras." I agreed. At Madras, I was

putting up with a certain family. I became deeply worried as to the true

meaning of Radhakrishna which had not yet been revealed to me. I made

a vow that I would take to fasting until the Lord revealed Himself to me

in order to show me the significance of Radhakrishna. After this, I

started fastings; I also began running high temperature. The couple with

whom I was staying, got a doctor to examine me and got me medicine. I

refused to take the medicine and continued fasting. After the third day of

the fasting, I had the darshan of Radhakrishna. I was sitting on an easy-

chair and was wide awake, and was deeply thinking why

Radhakrishna had not appeared to me. Immediately, Radha appeared

coming from above, in the form of an eighteen year old girl. After a

while, Krishna came in the same way and stood by the side of Radha.

Both were in the same form that you see in the photo. (Swamiji pointed

out the photo in front of him). Radha was holding Krishna's

hand as seen in many photos. She held me by another hand and took near

Krishna and told me, "this is Krishna," Then the vision vanished.

Afterwards, the fever began to subside. Ah! it was a great vision! I had

actually prayed to Radha to show me Krishna. This had proved

effective. I reported this to my Guru, who in turn asked me to find out

who was Baba. One day, as I was lying in the first floor of the A.I.S.S.

looking at the sky, I was thinking of the real form of Baba and as to who

he was. Suddenly, the entire sky was filled up with the various forms of

Gods and Goddesses, including Krishna, Rama, etc. But I prayed, "O!

Baba, I do not want all these. I want to know your real form, who you


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are and that alone. Please show that to me." Suddenly, all forms vanished

and only the form of Lord Rama remained along with Maruthi. Then it

was clear to me that Baba and Rama were one and the same. I told

Swamiji about this. Then he was very happy at this experience and said,

"So, it is definite Sai and Rama are the same. Sai and Maruthi also are

one and the same." Thereafter. Swamiji asked every one assembled there,

to repeat 'Sai Ram.' Devotees also started writing 'Sai Ram' on bits of

paper and made them into a garland and put it around the photo of

Baba. Narasimha-swamiji would often say that Baba was a great divine

force which had come to help the suffering humanity." Swamiji also

made a reference to the vision of Raja Rajeswari he had some time ago,

being seated on a big Simhasana, and surrounded by all Her attendants.

He further stated. "Once, a sanyasi came to our mandir here. He wanted

to know the greatness of Baba and wanted a proof to show how he being

a human being could be worshipped as God. He was not convinced by

my explanations. Then I prayed, "Oh! Baba, you alone have to convince

this man." After a few minutes there came a lady with the idol of Sri

Rama, along with those of Sita. Lakshmana and Maruthi. She presented

all these to me in the presence of the sanyasi He was stunned with this

proof showing Baba's identity with Lord Rama and began shedding tears

of joy and apologised for arguing about the greatness of Baba. I

asked that lady from where she had brought those images. She stated that

they were from A.I.S.S., Madras. Now this strengthened the proof

showing that Baba was none other than Lord Rama Himself. These idols

are being worshipped in the shrine here."

Swamiji next made a reference to the different forms of God and said,

"you can adopt any form that is after your heart. We must be either like

Maruthi— symbol of surrender or like Gopis—symbol of love for the

beloved, i.e.. God. We can worship God in any form we like. Possession


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of properties and the care and worries attached to them will be a positive

hindrance to spiritual progress. The best property is in two forms,

whether one is a man of the world or a man of renunciation—Gayathri

and Vishnusahasranama. -

12-9-71. To-day is Gokulashtami, i.e. Lord Krishna's birthday. Swamiji,

accompanied by a few of the devotees, attended the Gokulashtami pooja

at the residence of a devotee. Swamiji said, "Satsang and bhajan are

necessary for every one. Bhajan has been held in high esteem by many

saints and Bhagavatot-tamas like Bhodendra, Narada, Ajamiia, Prahlada,

Maruthi, etc. Besides, there is Gayathri Japa also which is essential to

walk in the way of God. Through ell these methods, it is possible to

overcome the effects of maya which is ordinarily very difficult to get

over. That is why the Lord has said in the Gita. "Mania Maya.

Darathyaya, . . ." He who is the creator of Maya alone can help us to get

rid of it. To-day is Krishna Jayanthi. We shall all pray for His grace. We

should remember that the Lord will give us warning so that we do not

desert the path of dharma. See, how Kamsa was warned by Durga as a

small girl who was lifted up by Kamsa for being killed. Remember how

she told him at that moment, after slipping away from him that the child

born in Nanda Gokula was going to kill him later on, But Kamsa did not

take heed of this warning. Finally, he was killed by Krishna. What is

wanted is sincere devotion to the Lord. An ordinary person surrendering

to the Lord, with full devotion may attain Him much earlier than the

person who does tapos for years. We should be in a position to see God in

every one and every thing and every where. Krishna has said, "Sarvatra

Mayi Pashyathi. . . ." By being devoted to Him, we can gradually reach

that stage and we can also get Jnana. Has not the Lord said in the Gita, "I

will give my devotee knowledge also"? He will give us the knowledge to

enable us to know what is wrong and what is right. I had told you about


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Gayathri also. Those who have a right to repeat it, should do so and not

others. For instance, women should not repeat it. On the other hand,

Vishnusahasranama may be repeated by any one without any restriction

whatever. It is as powerful as Gayathri. Gayathri can be repeated at any

time provided it is done as 'Nishkama Karma'. But if one desires any

result from its repetition, one should observe all the rules attached to it,

such as proper time and place, etc. With sincerity and simple faith, one

can achieve one's objectives in spiritual life. When I was in Madras an

Anglo-Indian devotee would meet me occasionally. He was fond of

Krishna. He would ask me whether it was possible for him to see Lord

Krishna. When I told him that it was possible, he asked me the method by

which that could be got. I told him as follows: —

"You have to do the simple sadhana of repeating Lord Krishna's name for

48 days. There must be sincerity and love. Repeat Krishna's name while

doing any act. While sleeping, say,-"O! Krishna, I am sleeping. Take me

in your lap." While eating, offer to Him your food and then eat it. That is

enough. After a few days, he complained to me that he did not have the

vision of the Lord. Then I told him to give up drinking and to observe

strict brahmacharya, in addition to the repetition of the Lord's name as

instructed before. After the stipulated time was over, he met me and told

me that he had the vision of Krishna after 48 days as prescribed. He was

full of joy and bliss. It could not be described. The important question

here is whether one can give up one's desires completely. We need not

abruptly give up our desires. It must be done gradually. That is possible

by offering our desires to God. For instance, a person has a great desire to

eat delicious eatables. He cannot stop this desire suddenly. But he may

offer those delicious things to God and then eat the prasada. This eating

will not be for pleasure. As a result, that particular desire vanishes. The

same thing can be done with regard to any other desire."


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29-10-71. Swamiji made a reference to Ekadasi and its significance. He

said. "What is the significance of Ekadasi? "Ekadasi" comes from the

word 'Ekadas’ i.e., eleven. There are eleven indriyas within man.

Bhagavat Dhyana particularly done on the Ekadasi day with -the control

of the eleven indriyas, will have great value. Doing Bhagavat Japa on the

Ekadasi day means offering all the 11 indriyas to the Lord. Behind the

indriyas, it is the divine energy that works. So, the shakti which makes

one talk, hear and see is divine shakti. We have to repeat the Lord's name,

"Om Namah Shivaya" or "Om Namo Narayana" or any other name of the

Lord which is after our heart. This will have the effect of breaking all the

five sheaths that surround our Self, namely, Annamayakosha,

Pranamayakosha, Manomayakosha, Jnanamayakosha,

Vijnanamayakosha. While doing the japa of the Lord's name, we should

be constantly thinking,O! Lord, you are every where and in every thing

and every being. Then you are also in me. The force in me is Yourself.

Then You and I are not different." This gives us a great bliss and peace.

Every reference to God, and His action to destroy Rakshasas made in the

puratias is nothing but a reference to the human existence. Rama and

Krishna are none other than our own conscience. The Rakshasas like

Havana, Narakasura, Kumbakarna etc., are nothing but our kama, krodha,

etc. The fight between the divine force and demonical force is constantly

going on within us. Rama stands for satya (truth) and Krishna for prema

(love). One can go to consciousness of God gradually. Man will be

guided by his own conscience or the inner-self. We have to pay heed to

the guidance afforded by our own conscience." During this talk, a

reference to Sanyasa Ashrama came up. Swamiji stated: "Sanyasa means

'equi-vision'. Sanyasa is only in the mind and not in the external form. A

sanyasi as a rule should not stay in any place for more than three days. He

should be moving from place to place in order to bless the spiritually


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thirsty. He should not stay at one place and begin to possess property, as

this brings in its train lot of problems and will surely affect his own

spiritual progress.

We have to reach the true goal of our life, i.e. God only, from whom we

have all come. For this purpose, renunciation is necessary, which implies

giving up of all our desires. We may have at least simple desires like

taking food, rest, etc. But that desire which makes us share what we have

got with others is the best What should we pray for? It is for a little food

and shelter necessary for our survival. We should not desire for more than

what is necessary." Referring to the mode of prayer. Swamiji remarked,

"We must open our hearts to the Lord. Then only He will bless us. Any

amount of chanting mantras will be of no use unless we open our hearts

to the Lord. You have heard the great saying, "Shivam dadliami Jnanam".

That means, Lord Shiva will grant us Jnana or Knowledge. The Lord has

said in the Gita, "Dadhami buddhi yogam." He will grant us buddhi yoga

so that we may ultimately reach Him. Why is it Shiva is said to give

Jnana or knowledge. It is because, He has three eyes. He is 'Mukkanna.'

It is only He that can open our Third eye, that is, the eye of Jnana,

wisdom. The Lord was pleased to give this eye to Arjuna, i.e., 'divya-

chakshu’. When the eye of wisdom is opened, we can reach God with the

help of Satsang. How do we receive His grace? He has said in the Gita.

"Mayarpita Manobuddhi". Only when the mind and heart are given to

Him, He will give us His blessing. Don't you remember Baba's assurance:

"You look at Me and I shall look at you." What does this mean? If you

offer your heart and mind, God will take care of you. Note what Baba has

said about those who went to him only for worldly gifts. "Many come to

me to get this and that. But they do not come for God". He told this to

Nanasaheb Chandorkar, Dixit and others. When someone asked him as to

why he kept his vessels upside down in the Masid, Baba remarked: "this


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shows how people close their hearts to the Grace of God, like the vessels

kept there with closed mouths. Then, how is it possible to pour into them

Divine Bliss?"

We should also note that when we are in Satsang, we should concentrate

on Guru's feet or the Lord. Otherwise, thinking of other things will be of

no use. Unconsciously or consciously, we should be singing the Lord's

name, uttering 'Gopala. Govinda, etc. When we offer our mind to the

Lord, He will grant us wisdom by opening the eye of wisdom. He will

open our hearts and grant us wisdom, which is a treasure in our own self'

Another day: Swamiji said, "Our self is comparable to a nest in a tree.

Just as birds go into their nests during the night, we too have to go into

our nest, that is, the Self within. When a person goes into his Self, it is

Sushupthi. We have to see our own Self in every one and everything.

Thus, if any one is feeling hungry, one should understand the hungry

man's suffering. We have to see ourselves in the suffering and happiness

of others. Actually, when one goes into one's own Self one begins to see

one's own Self everywhere. Then only he will feel, 'I am That.'; Thou art

That,' A person who lives in his own Self, can live in the midst of the

world but he will not be disturbed in the least. He is the man of realisation

who can take up Karma Yoga in the interest of the world. He will have

detached attachment. While this is the path of Advaita, there is the path of

Dvaita also in which the devotee begins to feel that _ he is the

Jeevatman and the Supreme Lord is the Paramatman. The Jeevatman is

Radha and the Paramatman is Krishna. Finally, the former merges in the

latter. Kverlasting happiness will come only by establishing ourselves in

the Self."

9-11-71. Swamiji was making a reference to the universal outlook of

the realised soul. For such a person, there is no difference between

Duaita, Advaita and Vishistadvaita, etc. Thus, Baba never worried


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himself with such a difference. He blends all the different schools

of thought. You remember, he would often proclaim, "Look at me and I

shall look at you." What does it signify? It means, "look at the Universal

Narayana, then you are That itself." In practice, it means, ''have a feeling

heart for every one." This is the universal outlook. First purify yourself

and then try to purify others. Every one should be awakened, as Swami

Vivekananda has said. All are equal in the eyes of God. There is no

distinction between the rich and the poor, the high and the low. God's

grace is like sunlight which falls on every one without any distinction

being made. God is merciful What has He said in the Gita? "Apichetsu

Duracharo......". That means even the sinner has salvation by

surrendering himself at the feet of the Lord. We should therefore be con-

stantly thinking of God and not merely when we get difficulties, that is

'Sankata bandaga Venkataramana.' (think of Venkataramana when

difficulties come). Remember, what Kunti, the mother of Pandavas,

prayed for, when Krishna asked her what boons she wanted. She asked

Him, "O! Lord, give me difficulties always so that I may never forget

you." That means, when we are in happiness we are apt to forget Him.

Better we have difficulties so that we will not forget Him. We should

make every effort to think of God. Of course, we are in such a society

which encourages the cinema, magazines and papers. If all these lead one

to God, it is alright. But, you know, how these may degrade a man instead

of lifting him up. It would be necessary to think of God every evening

and not think of going to a film which will take us away from God. Our

Dharma has also enjoined that we should worship the cow which is

Lakshmi. If you want happiness and wealth, worship the cow. If this

attitude is developed - among the people, there is no occasion for the

owners of cows to sell them to the slaughter-houses. The positive

approach is that we should go on preaching to every one, "Please worship


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the cow." We need not tell every one, "Don't kill the cow". The

positive approach is more effective. Cow worship is a great tapas by

itself,"

10-11-71. A devotee told the Swamiji that he had attained the age of 55

years this day and as such, he would like to repeat Vishnusahasranama

55 times.

To this, Swamiji replied thus: "There is no rule as to the number of times

one should repeat Vishnu-sahasranama. Actually, when one gets into the

mood of devotion, one may not know how many times one recites it.

Now, you say you are 55 years of age. Who is 55 years? Is it the body or

is it the soul? It is the body that is aged. The soul within is not affected by

the physical age. From this point of view, it is useless to think of one's

age and then celebrate one's birthday, etc. We should go beyond the

physical sense and enter the Kingdom of God. I personally do not like

birthday festivals for elders. It is meant for children.

Recitation of Vishnusahasranama has a great spiritual value. To begin

with, its recitation has the effect of driving away the stray thoughts from

our mind. We do not need any other punya or merit from its recitation.

Who are we? We are the ageless and deathless Atman. Arishadvargas

have got to be removed in order that we may become purified and

become fit to receive the grace of the Lord. The easiest path is Bhakti

Marga. We may keep near us the Vigrahas of God and sing songs in His

praise. That will give us great peace."

12-11-71. Swamiji to-day made a reference to bathing in the sacred rivers

particularly in the Tula-masa. He said, "It is said that those who bathe in

the Kaveri in the Tulamasa, get the benefit of bathing in the Ganges and

thus get Mukthi. If you bathe in the Ganges twice or in the Yamuna five

times, it is said that you will get Mukthi.


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But it is stated that one can get Mukthi if one bathes even once in the

Kaveri. This is because Kaveri goes round Lord Ranganatha twice.

Kaveri also worshipped Lord Ranganatha at Srirangapatna. In this

context, we should never forget the great good done to devotees by

Ganapathi, son of Shiva. It was through Him, the Lord was established as

Ranganatha at Srirangam; it was He who was responsible for the

installation of Mahabaleswara at Gokarna; it was again Ganapathi that

was responsible for getting the Ganges from Kailas by Agastya to the

Nilgiri Hills. This became Kaveri. Ganesha is the giver of Medha, while

Subramanya is the giver of Prajna. Prajna is consciousness and Medha is

wisdom. Prajna is required to experience Medha- When both Subramanya

and Ganapathi are pleased, Shiva and Shakthi are pleased. In this Kali

Yuga, the best results are obtained by the repetition of the Lord's name.

Thus, simply repeating Vishnusahasranama will take us one day to God.

God is the greatest cleanser who cleans all our impurities and makes us

pure so that we may receive His Grace. Even mechanical repetition of

Vishnusahasranama is good. It is beneficial, however, to think

that the Supreme Being, is within us and we think of Him, as we recite

the Vishnusahasranama. Any name of the Lord may be repeated to the

best of one's advantage. For this purpose, Ramanama is ideal. It is a

powerful Nama, If Rama is worshipped, Trimurthis are worshipped. All

that we have to do is to keep a little of our heart for God. Repetition of

His name will redeem the worst sinner. Has not the Lord declared in the

Gita, "Apichetsu Duracharo......"? The Lord will take the sinner to

Himself. Repetition of the Divine Name consciously or unconsciously

will surely take us to Him by first rousing our spirit and then taking us to

the Truth. Baba has shown us the path, i.e., Rama, even as Namadeva

showed Vittal to the devotees. The Lord is AU Pervasive. This is what

the Vedas have also pointed out. Take one of the great Vedic sayings:


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"Tadvishnoh para-mam Padam." What a grand concept is there! It is

that Divine Force imminent in every being which gives us light, water

and fire. The fire in the stomach helps our digestion. 'Aham

vyshvanaroh......" This means that the Lord Himself is seen as the fire in

the stomach. He does everything and. we do nothing. He is the Creator,

and Preserver who takes us to Himself finally. Now I would like to

explain the importance of the Divine Name. If you repeat Ramanama,

both Vishnu and Shiva are pleased. But you should have complete faith.

As you recite the 1000 names of the Lord, at least one name is sure to

stick to you. For some, 'Krishna,' may stick; for some, 'Rama' may stick.

With the Divine Name we have to progress. The final stage is where we

feel that we cannot live in this world for a moment without Him.

Remember how Purandaradasa says, "I do not leave you and you

cannot leave me." How did Sri Ramakrishna cry for the Darshan of

the Divine Mother! Of course, we cannot go to that stage all of a sudden.

We are still in the world. Only when all our Vasanas are removed, then

we can go to Him. But even the removal of the Vasanas depends upon

Him. Even to get implicit faith He alone should bless us. The Lord has

said, "Bahunam Janmanamante...,.." Only through His Grace, after

several births, we desire for His Darshan and realisation. Without His

blessings, nothing will happen. We have to surrender ourselves at His feet

and say, *O, Lord, I do not know what is good and what is bad for me.

You alone can guide me and take me to you." We have to give up our

Akam-bhava, which is a great hindrance in our progress towards God, It

is because of Ahambhava we say, "I, I." Having taken this human body,

we have to think of Him. The body is the house in which the Lord

resides. Just like the rays going back to the Sun, during sun-set, we

should pray, "O! Lord, I should go back to you." Development of

absolute faith in the Supreme Lord is what is wanted, and no study is


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required to reach Him. Meditate on Him. Arise and awake. This will

give us realisation of the Truth. Remember, Ganapathi is to be

worshipped by us so that He may remove the obstacles in our spiritual

pursuits. Who is Ganapathi? He symbolises sound. Sages, after

contemplation, found that Om is the sound. This sound came from

God only. Sages, in order to explain how this sound came, imagined an

elephant and the sound of an elephant is imagined to be Om. It is the

"Pranava". Ganapathi is "Pranava Swaroopa."

18-11-71. Swamiji was referring to the difficulties being faced by the

Bangladesh refugees in India. He said, "It is the Indian tradition to extend

all the necessary help to the suffering humanity. At the same time,

prayers for the relief of the suffering of such people are also to be done.

Each day, starting from to-day, let us pray regularly for the benefit of the

sufferers. Let our prayer for the refugees be: "O! Lord, shower Thy mercy

on those poor people who are suffering for want of food, clothing and

shelter; they are like us, Your children. Show them Your mercy and bless

them and us."

20-11-71. Swamiji quoted a Tamil sloka, which means "worldly

attachment will spoil spiritual uplift-ment. Spiritual attachment will help

spiritual upliftment."

This sloka had been repeated by a three-year old boy (i.e., Lord Krishna)

who had appeared to Swamiji's vision. This according to the Swamiji was

as follows:— "In my half-sleeping state, I saw a boy of three years of

age. He looked at a large shell and called aloud. "This is the embryo

stage. I came out of this." Immediately, the shell was broken. It resem-

bled a huge egg. This is Hiranyagarbha. Then the boy started repeating

slokas from the Garbhopanisad. First, he began to play the role of a boy;

then that of an adult and finally he began to run away. Stage after stage,

he began to show me his play. I began musing within myself, how he


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happened to come into this earth, breaking the huge shell. So long as we

are on the right path, He takes care of us, i.e.. "yogakshemam

vahamyaham." The boy is none other than Krishna who said the

following sayings: "a) Samatwam yogamutchyate b) Bahwnam

janmanamante c) The day dawns with the bright sun and ends in

darkness. In between, the jivas struggle to have their existence. During

this time, they do not usually think of God. Selfishness is the ruling force'

The vision took different turns. Later, bright light appeared on the head of

the boy. Then He appeared as a sadhu., then as a drunkard, next as a

jivanmukta and so on. Later, the boy asked me, "Every one has come out

of this shell. Now what have they to do?" I replied, "we should be like

children." On hearing this, the boy smiled and ran away. I wanted to

catch him but could not, as he ran swiftly. The entire scene was that of a

vast field and many were behind me. I could also see all types of

creatures having come out of the big shell. Finally, water began pouring

out from above and began to cover everything. The repetition of the

slokas from the Garbhopanishad was very significant. This Upanishad

describes that the child in the womb at the seventh or the eighth month

gets the memory of its previous birth. At the time of the birth 'Vayu'

pushes out the child. Further, according to the Vpani-shad, when the child

is inside the embryo, whatever the mother suffers or enjoys, will affect

the child also. The whole scene I witnessed in that vision was so

wonderful and if I were a director of films, I would have tried to produce

a film depicting the entire vision. But who is there to take the exquisite

role of that Divine Child, who was Krishna Himself? That vision filled

my mind with extraordinary bliss. How can I describe that Ananda?"

21-11-71. Swamiji was explaining about wealth and its possession:

"Whatever wealth you acquire from God is for ever with you; but the

worldly wealth is not so. One who has worldly wealth should spend it


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over dharma karyas which will bring 'kshema' for the doer of such acts

and for those who are benefited by such acts. This is the secret of social

service. Wealth in such a case will further grow (vriddhi). What is

dharma? Whatever is your attractive object in this world, give a part of it

to the man who needs it. This is dharma. We should develop sympathetic

love towards all creatures, which will give us happiness. Giving a piece

of bread to a dog will give you happiness. That is Baba's way. A kind

word and a kind talk will take us a long way. While praying, we should

take up this attitude: "O! God, we have kept ourselves at your feet.

Protect us." While eating, sleeping, travelling or walking, repeat His

name. Similar to the cleansing agent used for cleaning vessels, the

cleansing agent to clean our mind filled with the arishadvargas, is God's

name. An important quality we have to cultivate is, not to look at the fault

of others. If you look at every one as pure, then you will also become

pure. In Kaliyuga. God's name is a mighty force."

23-11-71. Swamiji to-day made a reference to Pitru-Yacgna. He said, "It

should be done faithfully. If one fails in doing this, the progeny in his

household will come to have many physical deformities, like deafness or

blindness. Pitru-Tarpana and Pitru-Yagna are enjoined on us by the

Shastras and they are the duties of the Jivas. If Pitru-Yagna is done, the

Devas are also pleased. The doer of Pitru-Yagna will enjoy good health,

good memory, etc. Parents are our first Gods. We have to first serve our

mother, then father and lastly the Guru. Mother comes first. What

sacrifices she would make for the sake of her children. Can we ever repay

our debt to our mother? Next in the order is the father. We should also

thankfully remember and serve him. So while our parents are alive, we

should serve them to the best of our capacity. We also owe our duty to

them after their death. When a Jiva has departed from this earth, it will be


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restless for some time because of the previous Vasanas. We have to pray

for them."

27-11-71. Swamiji made a reference to the names of the Lord, "Hiranya

Garbho Madhavo, Madhusudha-naha." He asked if any one gathered

around him, knew the meaning. Then, he himself started the explanation:

"Hiranya Garbha is a big shell of the type of an egg. Hiranya itself means

gold. It also means 'Hridaya' (heart). Brahma is also called 'Hiranya

Garbha'. At the time of pralaya, the Lord takes every one into the

'Hiranya Garbha'. During creation, every one will come out of 'Hiranya

Garbha.'

Madhvo: Madhava is one in whose heart Lakshmi resides. Madhava

preserves creation.

Madhusudhana: 'Madhu' is anything which is sweet, like sugar, honey,

etc. This refers to all the acts performed by man out of ignorance but in

which he will have pleasure, but the fruits of which he will bt unable to

digest. The Lord will come to the rescue of such a person. As a result,

that person's conscience will begin to prick him and slowly he will begin

to realise the uselessness of the acts he will be indulging in and gradually

he will turn out to be a true Bhaktha. The Lord becomes the 'sudhana' or

the destroyer of all our evil tendencies. Ultimately, even the worst

criminals whose tamasic nature impels them to indulge in all the anti-

social and sinful acts, will turn towards God and will reach Him, although

it is a question of time. This is what is hinted at in the Puranic story in

which the Lord destroys the demon, 'Madhu'.

Shatrughno: Shatrughna is one who drives or removes all 'Arishadvargas'

within us.

Vyapto: The Supreme Lord Narayana along with Lakshmi resides

everywhere and in every heart i.e., 'hridayakasha'. During Pralaya, He

keeps everything within Himself.


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Vayuhu: Vayu is air which is essential for the preservation of creation.

The Lord in the form of Vayu preserves all the beings.

Adhokshajaha: The Supreme Lord in the form of 'Vayu' has descended

from above, i.e., 'Akasha', to help creation. It is in 'Akasha', 'Vayu' exists.

'Rutuh sudarshanah kalah parameshtiparigrahaha'. 'Ruthuh': God is

described as sun.

'Sudharshanaha,'; This is Surya Bhagavan who also came with the

creation; knowing this, we should perform Gayatri and 'Arghya' to Him

in the morning, noon and evening.

'Kalaha': The Lord is Time itself. He pervades Time and there is no

moment without His presence.

'Parameshti': The Lord is extremely or highly 'shreshta', i.e., the

Greatest. He is the Shresta Guru, i.e., Brahma is the first Guru, besides

being the most exalted Guru. As Saguna Brahma, He is more easily

realisable than as Nirguna Brahma.

Parigrahaha: The Lord receives the offerings from His devotees. But as

the Supreme Lord, He is capable of removing and taking away anything

that stands in the way of the devotees for His realisation. Thus, if the

want of anything creates an obstacle" for God realisation, as for example,

poverty, He will remove it. So, the 'Artharthi' as described in the Gita,

prays for the removal of his difficulties and troubles, which is quite

legitimate and justified as long as one is in the world as samsari. Some

say that the Lord knows what we desire and there is no need to pray for

the fulfilment of any desire. But this is the Jnani's way of thinking and

not for the Bhaktha who has to appeal to God for the removal of his

difficulties. The Lord also waits for the devotee to appeal to Him for the

grant of his wishes, like a mother expecting her child to cry for food or

any other want. The devotee who casts his entire burden upon the Lord,

will be definitely taken care of. (Ananyoschintoyantomam). We have to


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pray thus: "O! Lord. I do not know anything. I am thine. Protect me and

take care of me." We should also tell the Lord, "You have given me

Buddhi. Let me use it in the right way." He should give us proper Buddhi

to use the wealth He has given us in the right way. The Lord also wants

us to be pure, by offering our hearts to Him. We have therefore to say,

"Lord, it is all Yours. What have I to give You? I am like a ray from You

and a day will come when I come back to you." This is the attitude we

should assume. We should pray as follows: "Lord, I cannot remember

You. So make me remember You. I am Your child." The path we have to

follow will be decided by the Guru who knows what is best for us. Our

prayer should also be made to the Divine Mother: "I am Your child. Take

care of me." Will She leave you when you appeal to Her? Through Her

grace, one can get over lust in particular, as one will be able to see Her in

every woman. Who created all this May a"! It is the Lord Himself. He

says in the Gita: "Mama Maya Duratyaya." We have to say: Lord, You

have created Maya. Let me go out of it and be able to lead an exclusive

life." It is through the grace of the Guru, we can overcome Maya. In fact,

Guru is not different from God."

29-11-71. To-day Swamiji made a reference to God-realisation. He asked

the devotees to consider the method of Self-Analysis. He said, "consider

the question, 'Who am I?'" This analysis will gradually take us to the very

root from which the whole of this world is made, i.e., the Atman. This is

of course not easy to realise as it is meant for only a few, who pursue

Jnana Marga. One has to analyse what our bodies consist of. Then, we

must find out whether, "I am the body, or some thing else." Anyhow there

is the easier path of Saguna Upasana, i.e., worship of God in some form.

This is Bhakthi Marga which is easier than the Jnana Marga. Even

through this path, one will ultimately attain' the Supreme. In other words,

Saguna will lead to Nirguna. Thus, the Lord who is being worshipped by


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the devotee, will begin to manifest Himself as the Universal Being. Look

at what Vishnusahasranama says: "Viswamurtir Mahamurtir

Deptamurtira Murtiman". Analyse each name of the Lord here.

"Viswamurthi" means the Universal God who is Omnipresent.

"Mahamurthi" means The Great One. "Deeptamurthi" means the Jyothi

Roopa of the Lord. "Amoorthi" means the formless God. Thus, from the

concept of "Viswamurthi" one will go to "Mahamurthi" and realise Him

as "Deeptamurthi" or as Jyothisujaroopa and finally will realise Him as

formless also. Devotion takes us in a straight path to the Lord. In the

meantime, attachment to the body, possessions and wealth should go. The

body is not ours. It is given to us by God. So let us offer our bodies to

God. What is it that draws us away from God? It is the Chit, which takes

us away from the Sat. Chit first makes Kalpana. The mind reflects on it

(Chaya) and finally illusion is created by it, which is Maya. The essence

of Brahmajnana is to understand the play of the mind and know that we

are basically the 'Sat. The Brahmajnani feels, 'I am the Sat'. This is the

reality in every being. For this reason, God is Vishwatma and

Amoortiman. In order to realise God, it would be better we take up the

attitude of Maruthi, who is Vayuputra. He always sits at the feet of the

Lord. Maruthi represents our own mind. This means that our mind should

be placed at the feet of the Lord, which is the best way to bring it under

control. Through the pursuit of Bhakthi Marga, we can realise God. For

example, Baba taught a rich Marwari devotee who went to him for

getting Brahmajnana, that he should practise Noua-Vidha Bhakthi (nine

forms of devotion) in order to get Brahmajnana. Baba stressed on Waua-

Vidha Bhafcthi in order that one can get over Sattua, Raja and Tamo

Gunas, corresponding to the three steps of Dwarakamayi in Shirdi.


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All that Baba meant in his instructions to the Marwari was that we should

go step by step to attain Brahmajnana and not try to go to it suddenly, as

we do not have the necessary development."

30-11-71. To-day, Swamiji made a reference to the efficacy of the

repetition of Ramanama. He said, "the power of Ramanama is

acknowledged by Shiva Himself. He says, 'Sri Rama Rama Rameti,

Rome Rame Manorame while giving upadesha to Parvathi. Remember

Tulsidas Ramayana. Tulsidas was a great Ramabhaktha. Nabhidas went

from Brindavana to meet Tulsidas. But he was deeply absorbed in

meditation of Lord Rama. Nabhidas took this as an offence because

Tulsidas did not speak to him. Later when Tulsidas went to Brindavana,

Nabhidas deliberately did not talk to him and was indifferent to him. Of

course, Tulsidas did not mind this. He was deeply thinking of his Ishta,

namely, Rama. But Krishna appeared as Rama to Tulsidas at Brindavana.

It is said that Tulsidas was Valmiki in his previous birth. We have to note

the depth of devotion of Tulsidas for his Ishta. When you give your heart

to the Lord, He will pour His grace into it. It is said that when Tulsi was a

mere infant, he was uttering the name of Rama. We all know how

renunciation and dispassion entered his heart. On the day of his father's

ceremony, Tulsi-das got an intense feeling for meeting his wife who was

in her father's home. Tulsidas was mad after his wife. In the midnight,

mistaking a floating corpse on the Ganges, for a log of wood, he floated

on it. Later on, he climbed the house of his father-in-law, with the help of

a snake, taking it for a rope and went to the room of his wife. On coming

to know of all the • hardships he had to encounter in meeting her, she

chastisingly told him: "Had you the same amount of love towards the

Lord, He would have appeared before you and blessed you." She became

his Guru. Later, you know how the Lord took care of him. Once, some

pandits, being jealous of the popularity enjoyed by his Ramayana, tried to


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steal it away. But they saw that Rama and Laksmana stood near the

text of Ramayana and prevented the act of the pandits. We know how

Lord Shiva also blessed Tulsidas. It is believed that Maruthi will come

to hear the recitation of Ramayana of Tulsidas. Therefore, there is the

practice of keeping a plank of wood for Maruthi's seat when Tulsidas

Ramayana is read. ,

Baba had a special liking for Maruthi.^ He would get 'avesha' in front of

the temple of Maruthi in Shirdi."

1-12-71. Swamiji referred to the importance of spiritual atmosphere. He

said, "This Mandir is a social circle in the spiritual field. This creates the

necessary atmosphere for spiritual uplift which is required by every one

of us. Here, we can pray intensely for control over our lower desires. You

know that unless God blesses us and conquers our heart, the lower desires

cannot be conquered. Kabir, Tulsidasa, Kanaka and others

illumined their heart by crying before Him. We may also illumine this

Mandir easily. But how to illumine our inner Mandir, i.e., heart? We

should remember that, for the Mandir of the heart, the Lord's Name is the

key. Open the Mandir through the chanting of the Divine Name. You note

that Baba lighted the Dwarakamayi with lamps and kept them burning

throughout the night. This signifies that we too should likewise be

burning lamps in our hearts through the repetition of Bhagavan-Nama.

That light should not be put off and kept constant. To-day we have

lighted one thousand lamps in the Mandir. Baba who is fond of lamps,

would be highly pleased and in turn will surely bless us. The grace of

God will only come through the great saints like Baba, Sri Rama-krishna

and others. They are ready to bless us but only we have not opened our

eyes, i.e., our mind's eye is to be opened to perceive the greatness and

kindness of saints. You remember how Totapuri opened the third eye of

Sri Ramakrishna. Similarly, Sri Rama-Krishna touched Swami


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Vivekananda which opened up his third eye enabling him to realise

Brahman. This is how great Masters have been kind to open the eye of

wisdom. May the Lord give us good mind, good intellect and

auspicious things so that we travel without trouble in the spiritual

path."

3-12-71. Swamiji addressed the group of devotees assembled thus.

"Every one complains of uneasiness of mind. Mental uneasiness is in

abundance. How to get over it? People do not have the courage to face

difficulties and problems. Only a man of renunciation who has become

completely detached from the world, can guide the people who are in

distress and difficulties. When I listen to the distress and suffering of

people who come here, I am myself so much perturbed and I do not know

how to give them peace. For the whole day, there will be people coming

to meet me, to narrate their sufferings and very few people come to me

with any good news. We should gradually learn to get over the feeling

that we are suffering. How are we to do it? We have to expand our hearts.

We have to begin to feel, "I am in all the Beings; I am He and He is in me

and I am in Him." This is the method of detachment from the world by

identifying ourselves with God. This kind of brainwash will wash every

thing which is worldly. When you have a problem, sit quiet for some time

and invariably something shines and you are able to decide the course of

action. Whether one is a sanyasi or a samsari, one can do this. When you

attend the Bhajan, try to forget that 'I am the body.' Then only you begin

to feel refreshed from the Bhajan. This state should always be developed

by forgetting oneself especially in the course of the Bhajan. Can any one

really concentrate on God during the Bhajan? Of course, this is a

problem. What is the solution? Why not every one feel while entering the

Mandir, "I am entering the house of the Lord. Let me forget everything."

Try to forget the world for about one and half hours daily. Think of Him


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as you listen to the recitation of Rudradhyaya. Feeling that 'I am with the

Lord' when you are entering the Mandir, is not going to give you the false

ego of 'ahambhava'. On the other hand, it is going to be the satwik

ahambhava. Feel that the Lord is within you and in every one, as you are

attending the Bhajan and prayers. That will be real Kailasa. When Rudra-

dhyaya starts, say, 'Shiva', 'Shiva' and that will elevate your mind and you

will get His grace. In Tamil, there is a saying that when you are in

trouble, sit and say, 'Shiva', 'Shiva'. "Jivah Shivah, Shivah Jiva". This

attitude should be assumed. Illumination will come in the heart, as the

Lord is in the heart. In rousing the spiritual consciousness, recitation of

the Mantras will have a significant effect. At home, when you are

troubled by household worries, repeat, "Om Shantih, Shantih, Shantih,"

that is, repeat the word, "Shantih" thrice and that will give you real peace.

This is stated in the Shruthi. The second 'Shantih' is in the five sheaths

covering our self and the third 'Shantih' is in our heart, representing the

inner 'Ananda' i.e., Anan-dam Brahmha. Anandam 'Sarvah'. This Shanthi

is not outside in the ears, eyes. etc. It is only in your heart,"

7-12-71. Swamiji said, "Maya is very subtle. Unless one has received the

grace of the Lord, it is not possible to conquer Maya, The story of Narada

shows how important is the grace of the Lord in this respect. When

Narada did a great tapas, Indra, out of jealousy against him, sent a

batallion of dancers, including Rambha, in order to delude Narada and

detract him away from his tapas. As Narada was full of God-

consciousness, he was not in the least perturbed by the presence of the

dancers who felt ashamed of their base motive and prostrated before

Narada and went their way. This however, filled the mind of Narada with

a sense of pride that he had conquered lust and he later boasted about his

achievement with Shiva, Bramha and Vishnu. However, Lord Vishnu

wanted to teach him a good lesson. Later on, when Narada went to the


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palace of a king, he fell in love with the beautiful daughter of the king

and desired that she should be given in marriage to him. But this could

not be possible as the girl had vowed that she would marry only Lord

Vishnu and none else. Besides, the Lord had made Narada get the form of

a monkey which further lessened the chances of the king's daughter

selecting him as her husband. Later, the Lord Himself appeared and took

her as His bride and disappeared. In the meanwhile, the Lord made

Narada most perfect, in his next Janma, while the Lord became Rama and

the girl he took in marriage became Sita. This story shows how even a

great Tapasvi like Narada fell a victim to Maya, that too, after so much of

tapas to his credit and after so many births. It was his lower ego that

brought his downfall. Finally, it was the Lord's grace that enabled him to

become perfect. That is why the Lord has said, "Mama Maya

durathyaya". The Lord tells us, "You are my devotee and I will not let

you fail."

8-12-71. Swamiji was explaining the method by which one could get

Vairagya which would help one in overcoming Maya. He said "Maya is

not only in the form of lust, but it is also present in the form of anger,

hatred, greed, pride, jealousy, etc. Bhagavan says, Vairagya is important

for the attainment of Jnana. The feeling, 'I am the body’ will have to

vanish but this is possible through the performance of Satkarma, which

purifies the mind. Bhagavan says that Jnana should come. For this,

Vairagya is required, followed by Abhyasa in spiritual practices. Bhakthi

yoga leads to the realisation that 'I am not the body', while in the

beginning, there is the feeling that 'I am the body'. When once the feeling

that 'I am not the body, persists, the purified self will shine from within.

Then one will begin to feel that 'I am everything', 'I am the Universe and

the Universe is in me.' What is essential is that the desires should

completely disappear, after which one will be in a fit condition to get


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Mofcsha. Lust, anger and greed constitute darkness preventing one from

realising God. That is the reason why Krishna says, these should be given

up, i.e., 'Tryam tyajet'. We will be able to do it only through the grace of

the Lord. We should seize every opportunity to think of God which

purifies us. When we become hungry, we enter a hotel to take some food,

or when we feel like having an entertainment, we enter a cinema theatre.

In the same way, we should go to a place of worship, the moment we

think of God. That momentous time should be immediately acted upon,

for, we may not get that feeling and opportunity once again. Such

opportunities are given only by God."

Speaking about the need for maintaining spiritual practices, Swamiji said,

'The Upanishads declare that we should realise our true self. Do you note,

how Swami Vivekananda declared the Upanishidic statement, "Arise,

Awake and Stop not till the Goal is reached."? Our goal in spirituality

should be achieved, for which we need to be wide awake, never to be

indolent and inactive and always continue to make our efforts to reach the

supreme goal."

15-12-71. Swamiji made a reference to the several stages in the Bhakthi

Marga, viz., sravaxia, kirtana, smarana, atmasakhya, dasya and

atmanive-dana. First is Sravana i.e., hearing the Lord's Name, and

Kirtana i.e., singing of the Lord's Name, His qualities, etc. This is

followed by pooja or archana. Then follows Atmasakhya i.e., we develop

relationship with the Lord. It may be as between friend and friend, father

and son, mother and son, husband and wife, etc. Finally, the heart is

offered to the Lord. Then the devotee feels "I am You and You are me".

The whole world is You and You are in every heart."

17-12-71. Swamiji was talking about the Imperishable Atman or the

Supreme Sat. He said, "perishable things put up a show. But Sat alone is

the Supreme One, which does not put up a show. The Immortal is


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Brahma. It is our mind that makes us either attached or detached to the

world. A Brahmajnani is capable of detaching himself from the world

and attaching himself to Brahman. If you move in the world living with

God, then you are surely liberated. It is only in our mind that ideas like

goodness and badness of people come to play. But all these, viz., war,

fight, etc., are only myth (illusion). In this worldly existence, we should

always adopt the policy, "Live and Let Live." If the great powers of the

world follow this principle, where is warfare among nations? God has

bestowed on us land and resources including food, etc. Cannot man live

happily with his family and neighbours?

The Lord is our Sutra Dhari. But we ignore Him, depending on our

senses. We have known that the Lord has said, "Dadami Buddhi. ....."

With the help of the Buddhi the Lord has granted us, we can discriminate

between the real and unreal in this world. It is then only we can adjust

ourselves to this world and go forward towards the Lord. Remember what

the Lord has said, "mameva prapadyante........"

Finally, every devotee gets back to the Lord only. The Lord has also said

in the Gita, "Apuryamanam achala prathistam". So the best way to reach

the Lord is to keep our mind intact with the Lord at all times. He is the

guide, and charioteer. Arjuna really chose the right charioteer. The main

reasons for our difficulties in this world, are the Gunas which have

affected us really. If you take Satwa Guna, you will go further in God's

way. On the other hand, you take to Rajas, then Kama, Krodha, etc., will

be always with you and pull you down to remain in this world of

sufferings. Under Tamos, one will be always in the gambling den or the

drinking bars, etc."

Swamiji continued to explain the way in which one should live in this

world. He said "unless the mind is controlled, it is not possible to live in a

detached manner in this world. Actually, the mind should not rule over


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us, if we have to attain Moksha ultimately. We should learn to train the

mind and control it properly. This is possible through the grace of the

Lord. But to control the mind, the vasanas have also to be eliminated.

We should try to know our true nature. Our true nature is Ananda.

Remember, "Anandam Brahmeti.... etc". What does it indicate? All these

we see and come into contact with, come out of Ananda and go to

Ananda. Each of us should therefore begin to feel, "I am that Supreme

One." All of us are in the Lord. Say, "I am in the Lord". Why should you

bleat like the lamb when in reality you are the tiger? We should feel that

the whole world is ours. You have also heard the saying,

"Ekamevadvitiya Brahma." Then, why should you not say, "I am He?"

Through auto-suggestion’ like this and self-impositions like this, we can

slowly begin to realise the supreme truth that we are Brahaman ourselves.

Begin to feel, "O Lord, You are in me and I am in You." This is enough.

No arguments are necessary at all.

We should also learn to surrender ourselves at the feet of the Lord. This

is the very basis of Bhakti Marga. Did not the Lord say, "Yatkaroshi,

Yat Juho-shi......" That is, whatever legitimate action you do, offer them

to the Lord. We may take any path to realise God—either Janana path or

Bhakthi path. The easier path is that of Bhakthi. Now, how should we

conduct ourselves during Bhajan? We have to detach ourselves during

Bhajan and get into God. Even while attending to our office-duties, let us

think of God. The important matter in the pursuit of sadhanas is patience

as Baba has stressed. Without patience, you aannot learn and attain

anything."

18-12-71. Swamiji was making a reference to the Karma theory in

Hinduism. He said, "What is the idea in the saying that one has to

experience Karma, Prarabdha and so on? If everything happens

according to Karma, then where is liberation? Ashtavakra Geeta says,


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'detach your mind and attach to That and go further.' Then only the

Jnanagni shines. So we have to detach from everything and go further.

This is what the Brahmavadin says, 'You realise that you are the Atman'

God is everywhere, in you, me and others. Then, why should you deny

the statement, 'I am God.'

What actually separates us from God? It is the ego which separates us

from the Lord. When the ego goes, 'I' vanishes and in its place the real 'I*

will shine. The real T says, 'All He does.' A person who has realised the

Self will live in tune with God. We should therefore constantly practice

detachment. So. we should try our best to give up the ego. For this, no

great learning is needed like the acquisition of the M.A. or the Ph.D.

degree. God's grace is what is needed. We should have courage and

conviction to realise God. For instance, Swami Vivekananda had both.

The easiest path is devotion to the Lord. He takes the form which is

desired by the devotee. We may realise the Supreme, either by Jnana

marga or Bhakthi marga. Of course, the former is preferable. But we

should note that realisation is a must. Even if there is a slight trace of

enjoyment in us, we have to take re-birth.

A Self-realised person does not declare in an egoistic-sense, that he is

God. Remember Jesus said, "I and Father are one." Jesus meant that he

had realised the Supreme and thus he had become one with the Lord. The

great saints have declared that one need not search for the Lord. He is in

your heart only. We need not search for Him but have to seek Him.

Keeping the Lord in our hearts, why go about visiting places of

pilgrimage? Of course, as a spiritual sadhana, one requires to visit such

places, but when one attains the Lord, one will not require any more

sadhana including pilgrimages. There is also another aspect in respect of

pilgrimages. One does not gain anything by going on visiting places. of

pilgrimage without getting rid of Kama, Krodha, Lobha. etc."


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19-12-71. To-day, Swamiji was making a reference to the right type of

food one should take both from the health point of view as well as the

spiritual point of view. He said, "It is the limited amount of food that is

needed. That is called Mithahara. Milk products like butter-milk, milk,

ghee and butter are enough to keep the physical body fit for spiritual

practices. It is the Mother (Cow) that would take the responsibility to take

us to God. It is also necessary that we should take Satwik food. This

means that we should not take the hot (pungent) foods, which have the

tendency to make our blood boil. That is, we begin to suffer from Ushna

because of the hot things taken into our system."

20-12-71. Swamiji addressed the devotees on the importance of Bhakthi.

He said, "It is teevra (intense) Bhakthi that is needed. The great saint

Ekanath is a symbol of this type of Bhakthi. Ekanath was an accountant

under a king. At the close of the daily accounts, he would try his best to

balance the accounts before retiring to bed. Sometimes, he would refuse

to take food also until the accounts were balanced for the day. One day,

when such a thing happened, his Guru's wife who had great sympathy for

him, reported this to her husband (the Guru). At that moment, Ekanath

was writing his accounts. All of a sudden, he exclaimed with great joy,

"Ah, I have found out". He discovered some mistake in the accounts

responsible for the discrepancy. What he had found out was only a small

difference of i of an anna (one and a half paise). Then his Guru addressed

him thus: "Had you this concentration on God, you would have attained

Him' This master by name Jagannath Pandit was a great devotee of Lord

Vittal of Pandharpur. From that moment onwards, Ekanath continued to

press his master to get him the darshan of the Lord. The Guru would

console him by saying that at the proper time, the Lord would bless him.

Jagannath would also plead with the Lord that He should show mercy to

Ekanath and give him darshan. Accordingly, the Lord agreed. The Lord


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appeared three times before Ekanath. But only during the third time, he

was able to recognise the Lord. First. He appeared as a Muslim saint, but

Ekanath failed to recognise. Next, the Lord appeared as a saint holding

three dogs in his hand. That is, He appeared as Lord Dattatreya. This time

also, Ekanath failed to identify Him. At last, Vittal appeared in the form

of a- Guru sitting on a horse. Immediately, Ekanath prayed to him to

grant realisation of God. The Guru spat the beetle leaves he was chewing

into the hands of Ekanath and asked him to eat them. The essence of this

incident is to show that Ekanath had Ekagratha Chitta. Ekanath was thus

able to have the vision of the Lord. This points out that we should at least

set a part of our mind to God, so that in course of time, we may reach

Him. But how many can devote themselves to God, with even a little of

concentration? It is true people raise all sorts of questions such as where

is the Lord and what is His purpose and how to realise Him, etc. The best

way is not to raise these questions, but to go straight into sadhana and

realise Him. Of course, one must have a pure heart and mind. Otherwise,

it will take a long time for one to realize God. Devotion is the only means

of crossing the ocean of Samsara. Samsara is nothing but the thoughts

about the world. Ekanath, living a Grihasta's life, has shown what is

Ekaora Chittha for realising God. The path of devotion, though simple in

its outlook, requires constant practice. Just as a child learns walking after

falling many times, but regaining its attempts, a true devotee should

constantly make efforts in getting concentration on God and ultimately

reaching Him. True devotion is derived with an impulse of the heart."

21-12-71. Swamiji spoke about 'samatwa’. He said, 'samattwam

yogamuchyete'. Sam.twam means equal vision, i.e., equanimity.

Equanimity should be there, as everything comes and goes. The person

with equipoised vision will have no likes and dislikes. Such a person will

be indifferent to the happenings in the world. He will have no ups and


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downs in his mind. The main purpose in practising Vratas or hearing

Shrutis is to conquer desires and lust which will ultimately enable one to

have Samatwa. Men of Samatwa, neither long for longevity during

prosperity nor desire for death in difficulties. They live as long as they

like and give up their life at will. Such people exhort us to conduct our

lives with contentment and peace of mind during difficulties. Equanimity

is the only property such persons possess. Take the case of Sri Ramana

Maharshi who was the example of such a person. He was looking at

everything in this world, with equanimity without being attached to

anything. Such a kind of life was led by Sri Chandrashekhara Bharathi,

Sai Baba and others. Baba never lived in a mansion. But how contented

he was! You should be contented with what you get and not feel jealous

about what pleasures other get. In fact, there is no end for this jealousy.

We should remember that the person who is entitled to get more wealth,

gets it. Why should we waste our energy through jealousy against him?

Our Shastras have actually enjoined upon all of us to give up hatred and

jealousy. In fact, we are asked to wish the best for every one in this

world. If we wish bad for others, our mind gets polluted. Men of

Samatwa practise such honesty that they wish well for every one. They

will be liberal and even-minded and upright in spirit. Such a person will

not be shaken up by any happening in this world. He will be able to get

over the pairs of opposites like heat and cold, happiness and misery, etc.

He will be loved by all, friends and foes alike. He does not wish bad for

any one in the entire universe. Even those who have a lot of vices, love

men of Samatwa. They are even-minded people, who will be far-sighted.

We should follow their foot-steps. Therefore, what is the best way open

for us in the world? We should first have faith in God and His acts. This

is the only means by which the worldly fetters will fall off. A person who

has perfect faith in the Lord can extricate himself from all the rituals and


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ceremonial forms of worship. Spiritual knowledge will be shining

brightly in such a person. When you feel the Lord in your heart, where is

the effect of Karma?"

As regards the duty of house-holders, Swamiji said, "So long as you live

with your wife and children, do your duty to them. Know that it is duty to

God. Have detached attachment. Say that everything is for "Parameswara

preethyartoin." A true devotee says, "It is all His." Then only, the Lord's

assurance "Yoga-Keshemam vahamyaham" will be true. This is the spirit

of Samatwa."

24-12-71. To-day, Swamiji made a reference to a vision he had recently.

He saw sage Vyasa 'standing beside him. Vyasa asked Swamiji in the

vision: "How can one go beyond Papa and Puny a"? Immediately after

Swamiji heard this question from Vyasa, he saw a huge river-bed spread

all around which was very beautiful to look at. A person was seen in that

ground washing his horse. Swamiji felt that he was Arjuna. the horse was

found to be shaking its body. Vyasa pointed out the horse to Swamiji.

The shaking of the body of the horse indicated that Papa and Punya could

be similarly shaken off as a result of God-realisation. After this

experience, Vyasa asked Swamiji how could one get rid off the Vasanas.

In answer to this, Vyasa showed Swamiji, a snake moving on the ground

with a pearl on its hood. That meant that the Vasanas are like the snake,

coming repeatedly birth after birth, while the pearl on the hood of the

snake indicated that it was our Jivattnan. Therefore, through the realisa-

tion of the Self, the vasanas could be got rid off and the Jivatman can

attain salvation."

28-12-71. To-day is Vaikunta Ekadashi. Swamiji began by referring to

the value of the repetition of the Lord's Name. He said, "Through the

repetition of the Lord's Name, we can build a strong fort within our

hearts. This fort will protect us against the worldly influences which will


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detract us from the Divine path." Swamiji continued: "If we repeat the

Bhagavannama with intense faith that is sure to take us across the ocean

of samsara. In this Kali Yuga, the easiest and the best means to attain

moksha is through the repetition of the Lord's Name. One should repeat

some name of the Lord. Those who are initiated into the Gayatri Mantra,,

should repeat it regularly and that is sure to take them to the ultimate

goal. But nowadays, who can boldly say that he has been repeating the

Gayatri for at least ten times a day? Remember, why the intellect has

become dull to-day. It is because the Gayatri is not repeated regularly.

People have enough time every day for their food, amusement, meetings,

etc. But they do not find it possible to repeat the Gayatri or the Lord's

Name even for 10 minutes."

29-12-71. Swamiji spoke on the attainment of Jnana.. He said, "Only by

renouncing the results of Karma, Jnana comes. That is the essence of

Karma-phala tyaga. Note the saying '"'Na Karmana Prajaya Dhanena...."

The essence is Self-realisation through Karma-Phaia Tyaga. One gets

'Vishesha Jnana with Self-Realisation. Such Jnana enables one to think

that Brahma, Vishnu and Maheshwara are all one and the same and that

they all reside one's own heart. At the end of a worship, we repeat

'Kayenavacha manasendriyairva' in order to emphasise Karma Phala

Tyaga. According to Taittiriya Upanishad, person who realises his self

attains Swarajya. That means that one's identity with the jeevatman is

lost. He will be merged in Paramatman. This is described graphically by

Sri Ramakrishna in his analogy of the salt doll going to measure the depth

of the sea and in turn getting itself completely dissolved in the water.

Likewise, Jivatman and Paramatman become one. God is inseparable

from us. But we are searching for Him like the blind-folded men. He is all

pervading. It is the force of the Atman in us that is actually the driving

force during our wakeful moments. During sleep also it is the force of


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Atman that works. The fact that you remember what you had seen in the

dream shows that the soul was present even during sleep. A Jnani sees

the world as delusion, i.e., Mithya. It should be our constant effort to

realise our true nature i.e., the Self, through spiritual practices. But we

begin to feel that we need the help of a spiritual teacher. If we are earnest

in realising God, He alone becomes the teacher. He resides in our hearts.

Think that this body is a fort of Ananda, where the Supreme Lord rests,

It is for the purpose of God-realisation scriptures have prescribed Japa,

Tapa, etc. These are the solutions for getting rid of bondage. We have to

cultivate the sense of surrender to him who is residing in us. Offer

whatever you do, to him. Do not eat anything for the sake of taste. First

offer it to Him. Remember, the Lord has said, 'Aham Vyshvanaro ...' So

food is an offering to this Vyshvanara Agni. I spoke about Ananda. What

is it? It is the 'mystic eternal union.' It is not possible to describe it. But

there are means to attain it. In the Gita,, the Lord has said 'Thrividham .,.

tattrayam tyajet'. What are the three things to be given up in order to

attain Self-realisation? Kama, Krodha and Lobha, i.e. desires, anger and

greed are to be given up. Besides, one has to keep company with the

knowers of God. Worship saints as symbols of God.

Sometimes a question is posed to us in this respect: Why should we

create so many Gods, temples, etc., when God is one—the eternal one?

We should remember that although God is one, there ought to be different

forms of God suited to each devotee's liking and attitude. Thus, we have

many forms of God. i.e. Rama, Krishna, Shiva, etc. One who reads the

scriptures such as Ramayana will realise some day, that all God-heads are

one and the same and that the Lord is Omnipresent, Omniscient and

Omnipotent. In order to get a formation in the mind, we must have a

roopa or form of God. A person who is hungry for God, will not worry

about the material from which God has been made, say, stone or copper,


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etc., just like a person who is hungry, going in search of food without

worrying himself about the kind of food, namely, fruits, vegetables,

cooked food, etc. If one has the thought that Truth is beautiful and Truth

is Ananda, one can see God everywhere. He will see God in everything

which is truth and beautiful. For such a person, the different forms of God

and the material from which the images of God are made, will not matter,

because he will be able to see the same God-hood there. We should note

also that there are many obstacles in the way of realisation of the

Ultimate Truth. These are Kama and Krodha in particular. First of all,

Kama or desires will crop up and will pester us until they are satiated. But

there is no end to the number of desires that will worry us. As each desire

is satisfied, a new desire will rise its head and in this way, there will be a

continuous creation of desires and the consequent worry they create for

man. Then there is Krodha which is anger coming into existence each

time the fulfilment of a desire is thwarted by some one or some thing. We

know from experience that Krodha, it uncontrolled, will burn us

gradually. Next is Lobha or greed. This is in the form of selfishness and

selfish desires as a result of which one always aims at storing everything

for one-self without any regard for other's difficulties or wants. That is

why the Gita pointedly says that the three— Kama, Krodha and Lobha,

which are the gateways to hell, must be given up, if we are to realise God.

How to get rid of all these from our heart? Bhagavatdhyana alone is the

solution. We should make a constant effort to realise the truth. This has

been graphically brought out by the saying of Swami Vivekananda, who

stated: "Arise, awake and stop not till the goal is reached." This saying

also shows how a Jnani is wide awake while at the same time the world is

fast asleep. Krishna in the Gita has said, 'Samyami Jagrate.' The Jnani is

ever awake as regards the goal he has achieved and the deluding Maya in

the world."


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30-12-71. Swamiji was speaking about seeing God in everybody and in

everything we come across. He also stressed the importance of the

repetition of the Name of the Lord. He said, "Vyasa has told us not to

argue about different Names of the Lord. They are one." Referring to the

Jnani, Swamiji said, "The person who sees Bhagavat Swaroopa in all, is

a Parama Jnani. See the same Chaitanya present in you is also present in

every woman, man and child that you come across." Have you not heard

the saying, 'Yadbhavam Tad Bhavishyathi"! That is the Upanishad Vakya,

meaning that as you feel, so will it happen. Thus, with the application of

this principle, we can easily adjust ourselves to any circumstance in this

world. Accordingly, you can feel friendly with a child, a dog, or any

person whatever be his status in life and thus achieve samatwa in this

world.

If you feel that the same Chaitanya exists everywhere and in every one,

the differences among people will cease and you will feel happy and

peaceful. I recall an incident which took place in Tyagarajanagar,

Bangalore, some time ago. I was going through a street in the company of

one of the devotees. I found a little child riding a tri-cycle which also

carried another child at the back. I asked the child-rider, "Will you take

me also on your cycle?" Do you know how the little boy replied! He told,

"Wait, first I leave this child in his home and come to pick you up." After

they left, I continued my walk. Within a short time, he returned to me and

asked me. "Where are you going? After I leave this child, I shall come to

take you.' See, what an affection was shown by the little child! It only

means that if you feel friendly and affectionate towards a child or for that

matter even a grown-up person, be sure you will get back friendliness and

affection."

5-1-72, Swamiji made a reference to the need for complete self-surrender

to God. He said, "God is the remover of all evils. Even a little faith in


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prayer, leads us ahead in the spiritual path. Quite often, people complain

of Prarabdha Karma and the evil effect of it. Put it aside. Have faith in

the Lord and pray. He is capable of removing the evil effects or

mitigating their influence. As you develop a prayerful attitude, your mind

becomes pure and you will be able to hear God's voice. Revered

Narasimhaswamiji would say often, "We must be attentive and alert in

order to hear information given by God. It is each devotee's experience in

respect of God and very often it may not be possible to explain the

several phenomena in which there is the protective hand of God. In my

own case, many incidents have happened where He has come to my

rescue. Once, I had gone to a Government office. I was shown a chair to

sit. The moment I sat on the chair, I felt that the place was unsafe.

Immediately, I changed the seat. At the same time, I asked another person

near the former seat to come away immediately from that place. He did

so. Within a minute or two, the electric fan on the ceiling above the seat I

was shown first crashed down on the chair and broke into pieces. Luckily,

none was there including myself. So, nobody was hurt. Another incident,

happened at the Mylapore All India Sai Samaj. I was staying in a thatched

hut in the premises of the Samaj. One day, a big storm blew over the

entire city and considerable damage to property resulted. I was alone in

my hut, when suddenly a little boy came running inside and told me,

"Swamiji, you are sitting still in this danger. Why don't you go out of this

hut. as there is a big hurricane which may blow off this hut."

Immediately, I got out. Just after a few minutes, the whole of the hut col-

lapsed as the storm became fierce. If I had not regarded the advice of the

little boy. I would have been greatly hurt. One day in Shirdi, as I was

coming down the third floor of the building where I was putting up,

accidentally I rolled down the steps and as there was nothing to hold for

my support, I continually rolled down to the bottom floor. Miraculously,


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there was not even a scratch on my body. You see, this is Baba's way of

coming to the rescue of the devotees. This reminds me of the incident of a

lady who accidentally fell down from a compartment of the train in which

she was travelling. She saw some one dragging her away from the rails

and protecting her from the swiftly moving wheels of the train. It was

none other than Baba Himself. The incident happened many miles away

from Shirdi and while Baba was alive. Later, when I met Sri

Narasimhaswamiji, he asked me if I got a shock as a result of my fall

from the staircase. I replied that I escaped unhurt and did not get any

shock."

6-1-72. Swamiji addressed the group of devotees in the prayer-hall. He

said, "This body of ours is given to us by God. It should be cleaned every

day both externally and internally. Then only it will become a fit temple

for God's residence. Daily bath for physical health is necessary. In the

same manner, meditation, Japa and prayers are essential to keep the mind

pure. We often pray to God to grant us the fulfilment of some desire or

the other. Is such a prayer necessary? Does He not know what is good for

us? I agree people are forced to pray for one thing or the other. But it

would be better to leave to Him to take care of us by assuming an attitude

of humility and devotion. We do not know what is good and what is bad

for us. But God knows what is good for us. It is therefore better to leave

to His sweet will to get us what is good for us. God knows better than our

brains. Therefore, after a sincere prayer, leave every thing to Him.

Suppose your child pesters you to give it sweets, But you know that they

would be bad for its health. What do you do? You refuse it to the child

and may even give it a beating. Similarly, although we may pray for some

thing, God may not grant it. He knows what is good for us. Sai Baba is

that Supreme Para-brahman Himself. We have only to dedicate ourselves


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and surrender ourselves to him. He will surely take care of us both from

the spiritual and the worldly point of view."

OM TAT SAT

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