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This section of the blog presents a message of Bhagawan Baba every week. Mostly, it is the form of a question that is answered by Bhagawan, giving us the correct understanding and interpretation of a concept or a term or a practice. So watch out every Sunday for a special message from Bhagawan Baba that could serve as your driving force throughout the week. Wish you a happy week!!
The audio clip of the message has a name that adopts the following code: Title relating to the message, Duration of the clip, Year-Month-Date of the Clip. Below the title is the English translation of the message. Below the English translation is the audio player.  
Ganesha Chaturthi Special
09 September 2013
What is the inner significance of Siddhi and Buddhi – the consorts of Vinaayaka?
What is the inner significance of Siddhi and Buddhi – the consorts of Vinaayaka-2.24-1994 September 09

Vinaayaka is the one with the power and capability of supreme intelligence. Humans derive happiness and joy because of the combination of Buddhi (intelligence) and Siddhi(fulfilment or achievement). Therefore, in the worldly stories (Puranas), Siddhi and Buddhi are referred to as the consorts of Vinaayaka. Since, He is the master (adhipati) of intellect and wisdom, He is referred to as their husband (pati). Thus being the master of Siddhi and Buddhi, Vinaayaka is called the leader or the adhipati of these. Humans derive happiness and bliss because of the combination of Buddhi (intelligence) and Siddhi (fulfilment or achievement). That is why; happiness and bliss are also referred to as the children of Vinaayaka.  

Such metaphors and analogies give some satisfaction to the people in the worldly and physical sense. (Truly speaking) how can Vinaayaka, who has no desires or any mental feelings, have any wives or children? Pati does not necessarily mean husband; it means adhipati (master). He is called the husband of intellect and wisdom as He is the master of these two.
09 September 1994

What is the inner significance of Siddhi and Buddhi – the consorts of Vinaayaka-2.55-2001 August 22

Vinaayaka is the one with a pure heart. Siddhi (fulfilment or achievement) and Buddhi (intellect) are His two eyes. The two eyes of Siddhiand Buddhi are regarded as His two consorts. Thus Vinaayaka is the Nayakaor the leader of Siddhi and Buddhi. To have Siddhi (fulfilment), one must have Buddhi (intellect). To have Buddhi(intellect), we must develop the feeling of gratitude in us. For the one without any gratitude, the intellect will be destroyed. Once the intellect is destroyed, how can you have any fulfilment or achievement? Sarva Siddhi Sampradaaya Namah – Vinaayaka is the one who bestows on you all the achievements (success). We need to make an effort to recognize this principle of Lord Vinaayaka.

22 August 2001

What is the inner significance of the elephant head of Ganesha?
What is the inner significance of the elephant head of Ganesha-2.43-1994 September 09

Vinaayaka has supreme intelligence. In the morning when I came to the Hostel, Sai Gita (the elephant) came towards Me trumpeting with delight! She does not trumpet at any other car. My car came and behind My car, there were another 80 cars. The moment My car came and she heard the sound of My car, she came trumpeting loudly to the road. See, how clever she is. She has so much wisdom and intelligence. That is why any individual who is very intelligent is generally referred to as the one having the intelligence of an elephant (gaja telivi – elephant intelligence). The elephant has such supreme intelligence. Therefore, the reason behind placing an elephant head for Vighneshwara, is to declare to the people through this symbol, that He is the one of great intelligence. Otherwise, why else would they create Him with human hands and legs and with the head alone as an elephant head? They gave maximum importance to His intelligence (medha shakti – power of intelligence).

Apart from the above, it is necessary that we must first listen to anything that is said. In Vedanta, the three most important aspects are Sravanam (listening), Mananam(contemplating) and Nidhidhyaasanam(assimilating). Only when you hear first and contemplate subsequently, you can put something into practice. Without listening and without contemplating, how can you put anything into practice? Therefore, Sravanam – the ears of the elephant are very large, which means that it hears properly to everything. Whether criticism (dushanam) or praise (bhushanam), it listens to both. But what does it do with praise (bhushanam)? It nicely takes it inside. And what does it do with criticism (dushanam)? It hits it again and again (with its large ears) and throws it out. Thus it accepts good things into it and throws away bad things outside. This is the inner significance of the elephant head.    
09 September 1994

What is the inner significance of the elephant head of Ganesha-2.55-2001 August 22

Vighneshwara is created with the head of an elephant and the vehicle of a mouse to declare to the world the ideal and the truth that Divinity is not limited to the human form only. Divinity exists even in insects and in all beings. The elephant is supremely intelligent. It is full of loyalty. It will never forget its master, even if it loses its life. Without forgetting the master, so long as it is alive, with the principle of Divinity in it, it nurtures a sense of gratitude. The elephant stands for the quality of gratitude. Gratitude is a very sacred quality. Kshama (forbearance) is truth, kshama is dharma, kshama is vedam, kshama is non-violence, kshama is indeed everything. The elephant is the very embodiment of kshama (forbearance). The elephant would be ready to even give up its life, but it will never tolerate any pain to its master.

The elephant shows the ideal path to humanity. In a forest that has no paths or roads, once an elephant walks through, a pathway is automatically created for the people. Therefore, in this forest of life, for the people who cannot see the pathway, the elephant (Ganesha) preaches and shows the path. The one donning the head with such intelligence is Vinaayaka. Therefore Vinaayaka means the one with intelligence, who shows the ideal path to mankind.        
22 August 2001

What is the inner significance of the Mushika (mouse) being the Vaahana (chariot) of Lord Ganesha?

What is the inner significance of the Mushika(mouse) being the Vaahana (chariot) of Lord Ganesha-2.02-1995 August 29

What is this elephant head and a mouse vehicle for Ganesha? The mouse is called a Mushika. The Mushika is a symbol for the night. Night stands for darkness. Therefore, the mouse symbolizes darkness (darkness of ignorance). Since, Ganesha has trampled the darkness beneath Him (kept it under check), He is referred to as the one having a mouse as a vehicle. Vinaayaka is the master who dispels the darkness and bestows light on the world.

Mushika is also a symbol of Vaasanaas(tendencies). The mouse keeps travelling to places based on vaasana (smell). Therefore, Vinaayaka is the one who has total control over desires, tendencies and ignorance.     
The mouse is the chariot of Vinaayaka. What is the meaning of a chariot? Chariot is the one which is below the rider. The one boarded on it is the master. Therefore, Vinaayaka is the master who has control over the tendencies, desires and ignorance.  
29 August 1995

What is the meaning of the title Vinaayaka?
What is the meaning of the title Vinaayaka-1.38-1994 September 09

He is also known as Vinaayaka. Vinato Naayaka Iti Vinaayaka – The one without any master (leader) is Vinaayaka. Vinaayaka has no leader. He is all independent (absolutely free). Everybody (in this world) has some leader (master), everybody has some authority above them, but Vinaayaka has no master. The one with the mind alone has a master. But, where is the (need for a) master for the one without a mind? Thus, Vinaayaka is the principle that transcends the state of amanaska(mindlessness). Without understanding this true principle of Vinaayaka, we merely regard Him as the physical and visible form having the trunk of an elephant, with four hands and with ears like fans. Vinaayaka is the master for the entire world, the universe, and all the beings.  

09 September 1994

What is the meaning of the name Ganaadipati and Ganapati?
What is the meaning of the name Ganaadipati & Ganapati-2.22-1995 August 29

Vedas describe Ganesha as Ganaadipa. Who are these Ganas?

(Gana indicates the republic, the assembly. Alternatively, Gana may also be taken as the attendants or the warriors of Lord Shiva. For further details:
Are these angelic Ganas or demonic Ganas? They refer to the angelic Ganas. Where do these Ganas exist? Are they roaming around in the outer world or are they part of the inner world of the human body? Being the master of all the Ganas (angels), He is called Ganaadipa.
Gana actually means the five senses. The principle of the five Karmendriyaas (instruments of action – conative) and the five Jnaanendriyaas(instruments of perception – cognitive) take the form of the Ganas. The master of all these ten senses is the mind. Mind being the master of the ten senses (Indriyas) is given the tile of Indra. Further, the Buddhi (intellect) is the master of the mind. Therefore, Ganesha is called Gana (senses)-dhi (intellect)-pati (master).   
Next, what is the meaning of the word Ganapati? “Ga”means Buddhi (intellect). “Na” means Vijnaana (wisdom). As He is the master (Pati) of the intellect (Ga) and wisdom (Na), He is called Ganapati. Buddhi (intellect) is the master of the mind. Mind is the master of the senses. And as He is the head of all the Ganas (senses), He is called Ganapati.  

29 August 1995

What is the message that the family of Lord Shiva conveys?
What is the important message that the family of Lord Shiva conveys to us-1993 September 19

This is a family of four members: Iswara, Parvati, Vighneshwara and Subramanyam. They symbolize Paramatma (Divinity), Prakruti (Nature), Buddhi (Intellect) and Siddhi(Fulfillment) respectively. These four stay together in unity. If we enquire about this from a worldly point of view, the chariot of Iswara is the bull and the chariot of Pravati is the lion. The bull and the lion are great enemies. (Swami sings the Telugu song – Tandava Kelisalpene Parameswarudu Sri Sambasivudu…). Lord Shiva has the Ganga on His head and fire (in the form of the third eye) in His face (forehead). Fire and water are opposites. However, they remain there without assuming or manifesting any opposition. Given all this, the family dances the Tandava dance.

Swami continues singing the Telugu song…. Tandava Kelisalpene
The Iswara principle brings about equality (unity) among all the opposites. The head of Vighneswara is an elephant’s head. His mother’s chariot is the lion. The elephant cannot survive if the lion appears even in its dream. Though being opposites, they live so intimately. The chariot of Subramanyam is a peacock. The ornaments of Iswara are serpents. These two are totally against each other. But all of them live together in unity. All this is a symbol to set an ideal to the world. Divinity thus demonstrates an ideal life to the entire world. Vighneswara has a serpent as a waist band. The chariot of Subramanyam is a peacock. Watching a peacock, the serpent just runs away. However such opposite or contradictory relationships experience unity in Iswara’s family. The family of Iswara demonstrates the symbol of unity to the world.     
19 September 1993

09 September to 15 September 2013
Why does Swami often address us as Bangaaroo (Gold)?
Why does Swami often address us as Bangaaroo(Gold)-2.03-2000 July 16

I often call you as Bangaaroo, Bangaaroo (gold, gold). What do we mean by Bangaaroo(gold)? You are the one with Hiranyagarbha(golden womb – cosmic principle). Hiranyagarbhaaya Namah (obeisance to the Hiranyagarbha– cosmic principle). Your entire heart is full of the principle of Hiranya (gold). The gold may be converted into any ornament. If not an ornament, it can be at least kept as a coin. Therefore, the one that gets transformed into certain forms is gold, the one without any form is also gold. Thus, with a form you are gold and even in the formless state you are gold.    

Enquire a little into the nature of gold. (For example), if a customer takes a small amount of gold, he is asked to pay Rs.500. However, if some copper is mixed with the gold, the value comes down to Rs.300. Further, if some brass is mixed into it, the price further comes down to Rs.200. What is the reason for the price to come down? Mixing (adulteration) is the cause for the price to come down. Why should you mix this copper and brass with pure gold? Because of mixing with these, the value of gold goes down.
(Similarly) when we are born, we are pure and highly valuable. However, as we grow, the copper of desires get mixed into us. The brass of ego also gets mixed into us. Consequently, our value goes down. What is the reason for our value to go down? The reason is the mixing of valueless materials with that which has high value. Therefore, we should not allow cheap materials (desires and ego) to get into us.           
 16 July 2000

 Teachers Day Special

O5 September 2013
Who is a true teacher (Acharya)?
Who is a true teacher-Acharya-3.29-2001 November 21

The Universal Teacher

The teacher is an Acharya. What is the meaning of an Acharya? Acharya is not merely a teacher. Acharya is the one who practices and then teaches. Therefore, the name Acharya is given because the teacher is supposed to practice and then teach. First follow and then teach the children. Children may have some bad habits. The teachers must first of all control these bad habits themselves and then train the children accordingly. If the teacher himself sits in the college and keeps smoking, the children too would come smoking to the school, the next day. The teacher may shout at the student, “Aye, why are you smoking?” The student would reply, “Sir, you too are smoking”. What reply can the teacher give to this question? No reply. He can only apply, but no reply.
Therefore, if you want to teach the student, then you must not practice this bad habit in front of the student. If you practice any bad thing, the students too will start following you. Whatever you think is good and you want to teach to the students, you must practice first. Do good and teach good. This is the correct way of teaching and the right characteristic of education. With this, the goodness in the students will manifest itself. Such a student will come to the teacher and will confess on his own, “Sir, I have committed so many mistakes unknowingly. I have done this, I have done that….” Saying so, from that day onwards the student will turn into a good person.
I know this very well as I punish the student in many ways. I shout at them, I advise them, I love them, I give them everything; but at times, I am very stern. At such times, the children come on their own to Me and say, “Swami, I have committed a mistake. Please forgive me. I have not been able to follow what You have said. Now I am able to recognize the truth in what You said. Henceforth, I will not commit such mistakes.” Swami melts at this and responds, “Son, be good hereafter. Ensure that you do not change again. Whatever I do is for your own good.” Teachers also should teach their students like this.   
21 November 2001

O2 September to 08 September 2013
What is the real purpose of human birth?
What is the real purpose of human birth-1.12-1999 November 18

Serve the world. We are born in this world for undertaking service and not for wielding authority. What is this authority? We are born mainly to serve others. God made us take birth (in this world) only for the purpose of service. Therefore, understand the truth that we are born for service. Service does mean government service or this or that service (i.e. your jobs). You can do your respective services (jobs). But the real service is service to humanity, service to the world. Help the poor. Serve the sick people. Give strength and empower the weak people. Life is not meant for earning money to fill our stomachs alone. Recognize the truth that there are crores of people out there who also have a stomach that needs to be filled. They go through so many difficulties. We must take the initiative to help and serve such people. Then alone will our lives be truly fulfilled.

18 November 1999

28 August 2013 – Krishnaashtami Special
What is the significance of the Gopikas churning the curd to get butter?
What is the inner significance of the Gopikas churning the curd to get butter-3.25-1994 August 28

Yashoda said, “Krishna, you do not eat what I am offering to you. You go to the houses of the cowherds and collect fistfuls of butter from their pots and eat it. The matter has come to the knowledge of all on the streets. What is this madness? Is there no butter in our house? Why should you not eat when I offer to you? Why does the butter from other houses appear so tasty for you? Because you steal that butter, the whole village is full of noisy complaints. Your full mouth has the smell of butter. The entire village is protesting with so many complaints. You are such a small child. Why are making so much mischief in this Gokulam? You should not do this.”

Krishna replied, “Mother, I am not taking the butter. I am taking away their hearts. The heart is pure. Mother, do you know how their hearts are? Nirgunam (attributeless), Niranjanam (blemishless), Sanaatanam (eternal), Niketanam (ever immersed in oneself), Nitya (permanent), Shuddha (ever pure), Buddha(ever illumined), Mukta (totally free), Niramala (immaculate) Swaroopinam (embodying all these). Such butter (heart) is not available in our home.
You ask me as to why I find the butter of their houses so tasty. In the early hours of the morning, the Gopikas insert the churning rod into the curd inside the pot. They wind the rope around the rod, and as they churn the curd taking the name of Krishna, their bangles (hit against each other and) give the right taalam (music beat) to the chanting of the name of Krishna. The swirling of the rope around the churning rod is like the shruthi (musical note). With this shruthi (musical note) and taala (beat), they churn the curd. After the churning, the one which floats on the top is the butter.
Therefore, mother, the hearts of the Gopikas are like the pots. They immerse the churning rod of the buddhi (intellect) into their heart; tie the rope of love around it; and churn with the chanting of the name of the Lord; The nectar that emerges from their heart is the very essence of all the Vedas and that is the real butter. This butter is the nectar that emerges from the churning of all the shastras(scriptures). Does this happen in our house? Do you chant the name of Krishna? You get the curd churned by somebody else in the morning. The butter of the Gopikas is so very tasty.”
28 August 1994

What is the inner significance of Krishna stealing the Butter?
What is the inner significance of Krishna stealing the Butter-6.00-2002 May 29
Krishna is the stealer of hearts!!

Not all can recognize the reality of Krishna. We think, “Oh! He is the son of Yashoda, who indulges in silly acts like taking butter from one house and dropping it in another’s house.” Why should Krishna indulge in this type of “cheating”? We consider this as “cheating”. No, it is not cheating at all. There is a lot of significance in this. What exactly is butter? When milk (after curdling and transformed into curd) is churned and the essence is extracted from it, it assumes the form of butter. Similarly, to bring forth or manifest God (as unity), who resides in all forms of life (as diversity), such churning has to be carried out. There is Divinity in such unity.

Wherever Krishna went, people thought that He had committed theft. “Theft” is a very bad word (bad accusation). If he were to be a thief, why would he leave traces of butter smeared all over his face? No, no, no. Yashoda herself had this doubt, and asked, “O Krishna! Your entire mouth smells of butter, the whole village is agog, and there are complaints galore. You are so small. Can you be the cause of such trouble? What is this mischief? Is there no butter in our house? Will I not give you if you ask? Why should you take butter going to all their houses?”
Krishna replied, “Mother! It is not that we do not have butter in our house. Butter represents the (spiritual) heart. The butter inside the hearts of those people is very sacred. The butter (hearts) in our home acts as it wishes. The butter outside is very pure and not just that; it has sacred aroma.”
Mother Yashoda pleaded, “Son, please do not go out anywhere. How much ever butter you want, it is available at home and I will give you.”
Krishna replied, “That would not be necessary. I find the butter from all these houses very special!  And I am not stealing. I am taking it away right in their very presence.”
That is why devotees sing “Bada Chitta Chora, Brindaavana Sanchaara”. They call Krishna as Chitta Chora (the thief of hearts). When called so, Krishna used to feel very happy. Actually if you call someone a thief he would get into a fight with you and question you, “What, am I a thief?” But with Krishna it is not like that. He has to be called out loudly, full throated – Bada Chitta Chora, Brindaavana Sanchaara. You are a thief. People sing like this with appropriate beat and feel so happy. When we refer to God as thief, it means He is Chitta Chora (stealer of hearts). He shines forth in the hearts of all. The Chitta or awareness within the heart is symbolic of the butter. Krishna is the one who steals such hearts.
29 May 2002

What is the meaning of the word Krishna?
What is the meaning of the word Krishna-5.09-1990 August 14

We must understand properly the meaning of the term Krishna. The word has three meanings. One is “Krishyathi Iti Krishnah”(The one who cultivates is Krishna). Krishimeans cultivation. What is it that has to be cultivated? Krishna cultivates the Hridayakshetra (field of the heart). He removes the unwanted weeds of bad qualities, waters it with the water of love and softens it, ploughs it with the use of sadhanaand sows the seeds of devotion to God. This is how Krishna cultivates the field of our hearts. This is “Krishyathi Iti Krishnah”.

The second meaning of the word is “Karshathi Iti Krishnah” (The one who attracts is Krishna). Karshameans the one who attracts. Krishna attracts you with His eyes, His speech, His actions and His flute. He attracts you with every aspect of His. By His (soothing) words, He cools down the hearts filled with anger and makes them cheerful. Once when Krishna was a small child, He went to the house of a Gopika, climbed up a pillar and took the curd that was kept in a pot suspended from the ceiling. The Gopika approached him with all anger. She caught hold of the pillar and said, “Let me see how you will get down now. I will take you to your mother Yashoda right now. She always claims that her son never commits any mistakes. Now I will expose you to her red handed”.
Looking at the Gopika coming with all anger, mother Yashoda (went with her and) questioned Krishna, “Krishna, what are you doing?” Krishna replied (most innocently), “The calf in our house is missing. I was seeing whether it has come here by any chance. The Gopika could not contain her laughter at this answer. Can a calf ever be found in a pot tied within a basket? Thinking so, she laughed loudly and covered her face with her hands. The moment she let go, Krishna jumped down and ran away. Thus in every act of His, there is attraction – “Karshathi Iti Krishnah”.
A third meaning of the word Krishna is “Kushyathi Iti Krishnah” (one who is always blissful). Kush means happiness, the one who is always blissful and joyful. Krishna is always in a state of overwhelming bliss. It was because He embodied the principle with these sacred qualities, that sage Garga named Him Krishna. The ordinary meaning of the word Krishna is “one who is dark”. We generally think only of this meaning and forget the deeper and inner meanings of the Lord’s name. The funny part was that He preached the Truth to the world, manifested and declared the eternal reality, but yet with humour in life; He gave joy to the people all around.    
14 August 1990

26 August to 01 September 2013
What is Samskrithi–Refinement-Transformation?
What is Samskrithi –Refinement-Transformation-4.16-1990 May 20

Samskrithi is the culturing process

Samskrithi means the one that is refined or transformed. The word samskrithi, originates from the root samskritham. It refers to the process of refinement of every object that is in its natural form, before it is made fit for human use. A small example; we eat rice every day. But consider how many transformations are undergone by paddy before it reaches this state and becomes fit for consumption. Threshing the paddy grains from the sheaves, winnowing and separating grains from chaff, pounding or milling to remove the husk from the grain, cleaning the rice by removing extraneous matter like small stones and weed seeds, etc., soaking the raw rice in water, and finally cooking over fire to get cooked rice that we can eat. Such samskrithi (refinement) makes it possible for us to consume the rice. Samskaaram(transformation) also enhances the value of things. For instance, the value of paddy is, say, one hundred rupees per bag. But, when it is dehusked and cleaned in the milling process and made fir for consumption, the value of one bag of rice becomes six hundred rupees. What is the reason for one sack of paddy costing a mere Rs.100, to assume the value of Rs.600 when it is converted into a sack of rice? The value comes from the process of transformation.

We wear a watch on our wrist. If a wrist watch made of stainless steel is crushed and thrown into fire, the resulting mass of stainless steel will not be worth even a quarter of a rupee (2 annas). But what is the reason for you to pay Rs.1000 and buy the watch? It is the process of refinement. It has been made into a form that we can experience meaningfully. Bolts, nuts, screws, pins, alarms, all have been assembled in the right way in the course of the transformation process. This is what causes the value to rise.   
Since ancient times, Bharatiyas subjected all objects to the process of transformation and enjoyed them. Here is a cloth. But what all processes of transformation it has to undergo to become a cloth. Cotton harvested from the cotton plant has to be dried, the unwanted calyx removed, and then put in a ginning machine to separate the seeds from the lint; the lint has to be spun into yarn in a spinning machine, and the yarn has to be woven into cloth in a weaving mill. We are not enjoying cotton as cotton itself. We subject it to a number of refinement processes and then don the same as cloth.
Likewise, it is futile for man to remain in the same state in which he was born. He should manifest his inherent divinity that is beyond humanity. We must make an attempt to undergo such individual transformation.
20 May 1990

19 August to 25 August 2013
What is true unity?
What is true unity-3.19-1985 August 15

True unity is unity with God

First of all, you must develop purity. When purity develops in you, unity will come to you naturally. When there is unity, Divinity will manifest itself. So long as there is no purity, we will never get unity. Unity with whom? Is mixing with and connecting to our friends, unity? No. no. Primarily, unity must be with God. Once you achieve this (Divine) unity, you will, in a very natural way, get worldly unity.

Worldly unity is only about “Hello, hello, hello, hello”. Is this unity? When there is money in the pocket, when your father’s position is very good, when everything is fine, all will come to you saying “hello, hello”. When the money is gone and the position is gone, there will not be anyone in the world to even say goodbye to you. So long as there is water in the tank, there will be thousands of frogs over there. Once the water dries up, there will not even be one frog over there. Therefore, unity related to the world is all based on money, money and money. Money makes many things, money makes many wrongs. With respect to God, it is “Mann” (mind) and with respect to the world it is money. We must seek unity through the mind. Mind to mind, heart to heart, love to love; not body to body. If we truly wish to achieve unity, we cannot do so by any path other than the Divine path. All things (in this world) undergo change but Divinity never changes. Only when we follow the Atma that never changes, the world can be safe and secure.     

15 August 1985

15 August 2013 Special

What is true freedom-1.19-1985 August 15
What is true freedom-1.19-1985 August 15

What is the meaning of Swatantram (freedom)? Tantram means Atma (Self). Swaa-Tantram means following the Atman, coming under the control of the Atman (Self). Paraadheenam Dukham Atmaadheenam Sukham – One who is under the control of others will be full of sorrow, while one who is under the control of the Atman will be full of happiness. Therefore, it is called Swaatantram, i.e. follow your heart (not physical heart but spiritual heart symbolic of one’s inner/higher Self). Your heart is your Guru; your heart is your God; your heart is your Master. Therefore, it is said – Follow the Master, Finish the Devil, Fight to the End, Finish the Game. Those who follow their heart will gain victory. Thus, follow God.   

15 August 1985

12 August to 18 August 2013

Why do we face difficulties in life, though we think of God?
Why do we face difficulties in life though we think of God-4.00-1998 April 26
Anusmarana – Think of Me constantly

At one point of time Arjuna made a prayer (to Lord Krishna), “Krishna, I am thinking of you continuously, then why should I face these problems (in life)? Why do I need to fight this war? Why do I need to face all these family related anxieties? Why are you bestowing all these difficulties on me?”

Krishna smiled and said, “It is true that you have made Me sit on your chariot. You have made Me sit on the external chariot, but why do you not make Me sit on the inner chariot of your heart? That which is external is Yantra (machine), while that which is internal is Mantra (sacred formula). I am the Mantraswaroopa (personification of Mantra) and not Yantraswaroopa (the personification of Yantra). You feel that you are thinking of Me constantly. Maam Anusmarana Cha – you are doing Smarana but not Anusmarana. Smarana or contemplation is bound by a particular time, discipline and place. But Anusmarana is Sarvada Sarva Kaaleshu Sarvatra Harichintanam – contemplation of God always, at all times and everywhere. You will be able to recognize My Divinity only when you practice and experience Anusmarana. Then, these worldly problems will not affect you anymore. Maam Anusmarana Cha. Think of Me even during the war. When you contemplate on Me thus, you will not face any problems in life.”
(Arjuna further asked Krishna) “Swami, I am an ordinary family man. When I am facing all these challenges with my wife and children, with all this property and assets and with the responsibility of ruling a kingdom; how can I think of you constantly?”      
“(Arjuna) these are your duties and you need not give them up. Take care of your wife and children, your property and assets and discharge your duties. These are duties bestowed on you by God. You must necessarily discharge the responsibilities given to you by God. However, even as you do all this, consider it as the prasaadam (gift) of God. If you thus think of Me properly in this manner, you will recognize the Divinity and none of these problems will affect you.”

26 April 1998

05 August to 11 August 2013

What must be the two banks for the river of human life?
The two banks of the river of life-2.15-1990 May 26
Two banks for the river of human life

The Bhagavad Gita has laid down two banks to channelize the flow of its message. In the absence of these banks, the river of life will be subject to many problems, difficulties, and hazards. On one side is an eight lettered mantra and on the other side too there is an eight lettered mantra. The inner meaning is that when the river of life flows in between these two banks of mantras, it will be blessed with peace and happiness and will ultimately reach the sea of Divine Grace.

On one side is the eight lettered mantra – Shra-ddha-vaan-La-bha-the-Jnaa-nam(Shraddhavaan Labhathe Jnaanam: the man of faith acquires supreme wisdom).
On the other side is the eight lettered mantra – Sam-shay-Aat-ma-Vi-nash-ya-te(Samshayaatma Vinashyathi: the one filled with doubts will perish).
Human life can reach its goal only when there is Shraddha(faith) on one side and Nisamshayam (doubtlessness) on the other side. Thus, the Gita declares that faith and freedom from doubts are very essential for human beings.

26 May 1990

July to 04 August 2013

What is the role of Buddhi (Intellect) in human life?
What is the role of Buddhi (Intellect) in human life-3.28-1990 May 26
Intellect is like the charioteer of our life

Dear students, according to the declaration of the Upanishads, we have recognized that the human body is like a chariot, the sense organs are like the horses, and the mind is like the rein. The principle of the body, mind and senses, by themselves, are useless. However beautiful the chariot may be, however dependable the horses, and however firm and secure the reins, all of these are of no use if there is no charioteer. (Similarly, however efficient the body, the senses and the mind may be, they serve no purpose in the absence of the charioteer, namely, buddhi-intellect).

Therefore, in the journey of life, the intellect is of prime importance. It is called Nischayatmika Buddhi, which means that the intellect has the decision-making capacity. In daily life, many difficulties, problems and disturbances arise from time to time. It is the prime duty of man to overcome these obstacles. But then, what is the key to the solution for these problems? It is the Buddhi(intellect). Without the intervention of the intellect, none of our problems and difficulties can be solved. “Samshayaatma Vinasyathi”, (meaning that a man filled with doubts will perish – Bhagavad Gita). Because the Buddhi destroys doubts, it is said (in the Gita) “Buddhi Graahayam Athindriyam”. As the intellect transcends the senses, it takes the form of the one that dispels doubts.

26 May 1990

22 July to 28 July 2013

Who is the true Guru?
Who is the true Guru-3.26-2001 July 05
God is your true Guru

Who is a (true) Guru? Not the Gurus of today! Whispering a Mantra into the ear and stretching one’s hand for money – is this the Guru principle? This is not the Guru principle. Gu-Ru – Gukaro Gunateethaha Rukaro Rupavarjithaha. We must consider the principle that is beyond attributes (attributeless) and that transcends the form (formless) as the Guru. Therefore the Guru is very essential for us to understand this principle, which is beyond attributes. Since it is difficult to get such Gurus, consider God as your Guru.

It is stated in the Vedas, Shastras, Itihaasa (history) and Puranas, and quoted by Shankara:
Gurur Brahma, Gurur Vishnu,
Gurur Devo Maheswara,
Gurur Saakshat Para Brahma,
Thasmai Sri Gurave Namaha.
Guru is Brahma, Guru is Vishnu,
Guru is Lord Maheswara,
Guru is verily the Para Brahman,
My salutations to such a Guru.
Guru is everything for me. He is Vishnu, He is Shiva, He is Brahma, He is everything. Therefore, in this world, everything is a manifestation of Divinity. Sarvam Khalvidam Brahma (verily all this is Brahman). Whomsoever we see, they are embodiments of Divinity. Whomsoever we see, they are verily the form of Vishnu. We are witnessing the Vishwa Viraata Swaroopa (Cosmic form of the Lord). The Vedas have said, Sahasra Seersha Purushaha Sahasraaksha Sahasra Padh (With thousands of heads, thousands of feet and thousands of eyes, Divinity pervades everything). Whomsoever we offer our salutations, Easwara Sarva Bhutaanaam – it amounts to saluting God Himself; this was their practice. Sarva Bhuta Namaskaaram Kesavam Pratigachchati, Salutations to all beings reach Keshava and Iswara (God). Why? Because, Eswara Sarva Bhotaanaam (God is the indweller of all beings); Isaavaasyam Idam Jagath (the entire universe is permeated by the principle of God).
Therefore, one cannot restrict Divinity to a particular place. Here, there and everywhere, there is only one Atman (God) present everywhere. There is only one who resides in the heart. The same Iswaratva(Divine Iswara principle) exists in all. The Vishnutwa (Divine Vishnu principle) in all is the same. We are developing differences only out of our delusion, but there are no differences in Divinity. Sarvam Khalvidam(everything is Divine). Gurus in those days were created to propagate such principle of oneness. Today there are many good disciples, but it is very difficult to find a true and noble Guru.
05 July 2001

15 July to 21 July 2013
What is the true meaning of surrendering to God?
What is the true meaning of surrendering to God-1990 May 24
Do your best and leave the rest to Him!

Just because you surrender to God, does it mean God will take care of everything? The duty that you need to perform has to be carried out. Kartavyam Yoga Muchyate – You must discharge your duty properly. It is sheer laziness to give up your duty and consider that God will take care of everything.

To ensure that the food in the plate reaches your stomach, is it not necessary to make use of your hands and mouth? Just looking at the food in the plate if you keep repeating “potato chapatti” any number of times, will it ever fill your stomach? You do have the strength. In case you do not have the strength, then at least it may be fine to just leave everything to God. Whether you have the strength or not, perform all your activities as an offering to God.   
24 May 1990

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Tongue Management – Part-IV: Control of the Tongue

Tongue Management – Part-IV: Control of the Tongue

Bhagawan has spoken extensively about the role of sense organs and their control in a human being’s spiritual journey. However, among all sense organs, Bhagawan has stressed the most on the control of the tongue. It is not without reason that the tongue has been extolled so highly by Bhagawan. He says that the tongue is unique among all sense organs as it is the only sense organ that has been bestowed with two important roles. One is talking and the other is tasting. Control the tongue and you can succeed in controlling all other sense organs, says Bhagawan. Taming the senses and making them subservient to our command is a prerequisite for the spiritual journey of man. Unless the senses are drawn inwards and weaned away from the temptations of the external sensory objects, the mind cannot be directed inwards towards the Self. And unless the mind cannot be turned inwards, man cannot begin his spiritual journey. Therefore, one can understand in this context, the reason behind Bhagawan’s explicit focus on the tongue and its management.
For the purpose of easy reading and comprehension, the posting is presented in four parts, viz Glory of the Tongue (5 clips + 1 extract), Misuse of the Tongue (5 clips), Teachings of the Tongue (3 extracts) and Control of the Tongue (6 clips + 5 extracts). The verse by the poet Jayadeva that describes the glory of the tongue and appeals to the tongue to sing the name of the Lord, has been sung by Bhagawan any number of times. It gets repeated in many of the clips. It only goes to show how Divinely inspired Jayadeva must have been to bring forth this verse to the world.
This part of the posting focuses on the control of the tongue. The 6 audio clips and 5 extracts (without audio) for this part have been taken from the Discourses delivered by Bhagawan in the years 1969, 1988, 1990, 1994, 1996, 2011.
Control of the Tongue: In Clip-1 Bhagawan advises us to keep the tongue under check. Clip-2 declares that if we can control our tongue, we would be able to control the whole world. Extract-3 elaborates on the unique feature of closing devices provided only for the eye and the tongue. Extract-4 talks about the three types of silence to be practiced by seekers. Extract-5 advises us to use our discrimination in what we choose to eat and speak. Clip-6 describes the proper method of talking and conversing with others. Extract-7 talks about how to use the tongue for the good of others and our own selves. In Clip-8 Bhagawan again reminds us not to misuse the tongue. In Clip-09 Bhagawan focuses on the need and importance of singing Bhajans. Extract-10 explains how God can be bound by the devotee through singing Bhajans. Finally, in Clip-11 Bhagawan narrates the wonderful content of the letter written to Philip Sydney by his father, stressing on the need to control the tongue.   
You may also wish to read the following three posts relating to the tongue and the power of speech posted earlier.  
Each audio clip has a name that adopts the following code: Serial number, Title appropriate to the key content, Duration of the clip, Year-Month-Date of the Clip. Below the title is the translation in English of the select excerpt of the Discourse, followed by the audio player. The post ends with a short quiz that would help you evaluate your assimilation of Bhagawan’s Message from these extracts.  
Note: Those receiving this blog by email may see words bunched together due to a technical glitch. That is beyond my control. Please click on link at the top of the email to read the blog directly. Sorry about this. If anyone has a solution to this please help me out.
Control of the Tongue
01-Keep the Tongue under check-4.13-2001 July 05
Keep the tongue under check

The tongue has 3 lakh taste buds. Overcome by taste, getting addicted to different types of tastes, eating all these tasty items, experiencing the happiness thus, we are losing the power of the tongue. Not just eating tasty food items; we also use the tongue to utter unpleasant words. We cause pain to others’ hearts. We wound others’ hearts by using harsh words. Therefore, on account of the tongue, our life span reduces further. In the same manner, every sense organ loses its power on account of excessive use, and in turn we lose our very life.  

Thus, first of all, we must make an effort to control our looks and our taste. A new and novel strength emerges within us when we control these two. The power of penance may not grow on account of other penance you do, but it will definitely increase through control of looks, taste and speech. We are often mistaken and we use (all types of) words thinking that they are after all small words. Therefore, we do not have proper taste.
Jihve Rasagne Madhura Priyetvam
Aavaranaeta Madhuraaksharaani
Govinda Daamodara Maadhaveti
O tongue, O tongue full of taste, O all powerful tongue, O tongue – the knower of taste, you must speak in all awareness. You are unable to recognize what words cause pain to others. The other person is not truly other. It is you who exist in him also. The physical bodies may be different, but the Atma in both is one and the same. The one who causes pain and the one who suffers pain is the same individual. Therefore, we must not talk in a manner that hurts the other person. That is why Bhagawan often tells us “talk less”? But we take this advice very casually. You do not know, how much in the future, the impact of this will affect you. 

02-Control the Tongue-You can control the World-Kathopanishad-3.10-1990 May 23
Control the Tongue
You can control the whole world

Among all sense organs, the most important one is the tongue. If we can control just the tongue, all other sense organs will easily come under our control. The Kathopanishad compares the senses to a horse. If we take the horse as an example, we will be able to understand the relationship, the bond and the commonalities between the tongue and the horse.

There may be a very good, strong horse that runs very fast. Though the horse may run very fast, when a small metal piece is placed inside its mouth and is bound to the reins and when the reins are tightened, the entire body of the horse comes under our control. How does this small piece of metal control such a strong horse that runs so fast? For the horse, the mouth is very important. When the mouth is controlled the whole horse is under control. Therefore, for the horse of the five sense organs, the mouth is the most important.
With a small compass, even when there is a fierce storm, we can protect the ship. We can develop a raging fire with just a small spark of fire. Thus, the word is like a spark of fire. We can make an attempt to control and use this spark in many different ways. Therefore, if we can just control our word, it would amount to controlling the entire world.     

03-Eyes and Tongue alone have closing devices-1988 March 13 (No Audio Clip)
Eyes and Tongue can be closed
Image Source

Among the senses, two are most important: the eyes and the tongue. Because of their exceptional importance, the Lord has provided them with the means of restraining their activities. The Lord points out: “You silly man! Take note that I have provided natural means for closing the eyes and the mouth.” If you do not want to see anything undesirable, you can close your eyes with the eyelids. The ears and the nose have no such devices for closing them. The mouth has lips which can seal the tongue.

Observe, therefore, restraint in speech and control the tongue. Control your eyes. When you control your eyes and tongue, you can easily control all other senses. When the eyes roam freely, the tongue begins to wag without restraint. When the tongue is engaged in endless talking, the eyes want to look at every conceivable thing. When both these organs combine without restraint, life can become a calamity. Therefore, direct your eyes on good things alone.
Students should realize that only when they have control over what they see, what they hear and what they speak will they be able to live happy and meaningful lives. Observe moderation and sweetness in speech. Do not engage in purposeless and evil talk or in scandalous gossip.
04-The Three types of Silence-1994 February 02 (No Audio Clip)
Three types of silence
Image Source

The ancients practiced three kinds of silent penance to control speech. The first was Vaak-mounam (silence of the tongue), the second one was Mano-mounam (silence of the mind) and the third was Mahaa-mounam (Supreme Silence).

Vaak mounam (Silence in speech) meant confining one’s speech to the limit and the needs of the occasion. By this discipline, excessive talk was avoided. As a result, the power of their speech was conserved and enhanced. Discipline in speech also resulted in truthfulness. Truth speaking served to purify their thoughts. By this means they acquired Siddhi (Realization of truth) and Jnaanasiddhi (acquisition of the highest wisdom). Therefore purity in speech is vital. It has to be achieved by restraint in speech.
Then, there is Mano-mounam (Silence of the mind). The mind is a bundle of thoughts and fancies. These thoughts have to be reduced gradually. When thoughts are reduced, the mind naturally comes under control, like a clock that is unwound. When the activity of the mind is reduced, the power of the Atma manifests itself. As a consequence Buddhi (intellect) becomes more active than the senses. When control of speech and control of the mind have been achieved, the state of Mahaa-mounam (Supreme Silence) is easily realized. Students should strive to reach the third stage by the disciplines of the first two stages.
05-Use Discrimination in what you eat and speak-1969 May 16 (No Audio Clip)
Check what you eat
Image Source

The tongue can do two jobs, and not one. And both the jobs that God has given to the tongue are big jobs. Just think for some time about the first job – tasting! If a thing tastes bad, you do not like to eat it. Of course, if you are ill, you have to take the drug, even though the tongue says that it tastes bad. So, you should not spit out all things that taste bitter. Some of those things help to cure your illness quickly and well. Remember another fact also; if a thing tastes nice, it may not be good for your health. The tongue tells you that a thing tastes bitter or sweet, or saltish. It cannot tell you whether a thing is good for you or bad. So, you must care not to eat too much and spoil your health. When the body is ill, the mind too becomes weak, and the brain cannot work properly.

Now, about the second job that the tongue is given – speech. It is a tool that you can use in order to give vent to your thoughts, your ideas, your feelings, your desires, your prayers, your joys, your sorrows. If you are angry, you use it to speak out harsh words very loudly. If you are pleased, you use it to speak soft words in a low pleasant voice. I want you to use your tongue only for your good and the good of others. If you speak harshly to another, he too talks loud and harsh; angry words cause more angry words. But, if you use soft and sweet words when another is angry towards you, he will calm down, he will be sorry that he used his tongue in that way.
Do not shout, do not talk longer than necessary, do not talk when there is no need to talk; when you speak to someone or some group of friends, raise your voice to the pitch that is just right for the listener or listeners and not more. Why should you waste your energy to talk louder and longer than necessary?
06-Proper manner of conversing and talking-1.20-1990 May 23
Conversing and Talking

When you are talking to your friend, your sight should be focused towards the friend only and you should not talk looking this way and that way. The sight should not be dispersed in ten different directions. This can be very dangerous for youth. We must try to keep our vision proper and correct. When you talk to somebody, you keep on moving all the limbs of your body. Some people, when they talk or when they give lectures, it is like a big dance; they move the hands and the legs, and it all takes such an ugly form. We must talk without moving any of our limbs. When we keep on making such effort, gradually, on account of habit, the sense organs will start functioning on the right path.  

07-Use the tongue for your good and good of others-1969 May 16 (No Audio Clip)
Use the tongue for your good

Never use foul words against another. Such words should not rise from your tongue, nor should they enter the ear of the others. Remember that there is God inside your heart, as well as in the hearts of all the rest. He hears and sees all things. Do you not say, “My head, my hands, my eye, my mind, my idea.” Now, who is this “I”, that owns the body, the mind, the brain? That “I” is the spark of God that is in you. That spark is in every one. So, when you use harsh, cruel, angry, foul words against another, the God in you and the God in the other person is hurt. The tongue is a tool, as I said. You can harm yourself and harm others with it. So, be very careful; use it only for your good and for the good of others. If you use it for talking kind words, for repeating the Name of God or singing His Glory, or praying to Him, then it is put to the best use.

08-Do not misuse the Tongue-Put it to right use-4.30-1996 July 16
Do not misuse the tongue

Time is God. Time waste is life waste. Don’t waste time. Boy and girls of today are wasting their time excessively. They are misusing their time through meaningless gossip. They are not using any good words. They are not giving any scope for good thoughts. What are their games, their songs?

When you go and see youth of this age in the outside world, you do not know how troublesome it is. It is only in Prasanthi Nilayam that you are all happily making good use of time through worship, Bhajans and singing the name of Rama, Krishna and Govinda. Once you go out, they do not even know what these songs mean. They sing meaningless songs. What are these songs? No one can ever understand.
Chal chal re naujavan, Chod de re mera kaan (o common young man, leave my ears). Is there any meaning in this? There are other humorous songs that are nice to hear. Da-da-da, Da-da-da, Dadda, Dadda. What is this Da-da-da? Che che che che (an expression of disgust), is this why the tongue has been given to us? 
Do you know why this tongue has been given to us? To make the name of God dance on it. Such a tongue is being misused by us. Chaitanya and many other devotees have described thus:
Jihve Rasagne Madhura Priyetvam
Satyam Hitam Tvaam Paramam Vadaami
Aavaranaeta Madhuraaksharaani
The tongue has been given four titles – Jihve (tongue), Rasagne (knower of taste), Madhura Priyetvam (the one which speaks sweetly) and Satyam Hitam Tvaam (the one which speaks truth in a comforting way). O sweet tongue, O comforting tongue, O sacred tongue. Why should we use such a scared tongue to speak such unsacred words?
These days, we are using the tongue to speak unsacred words. Every student must exercise control over his words. We must engage ourselves in singing Divine songs that bring joy to others, melt the heart of others, intoxicate their minds and make them forget themselves. When you sing any song about God, be it a theist or an atheist, a theistic atheist or an atheistic theist, they start swinging their heads (in joy) without their own knowledge.  

09-Why Bhajans-Guru Nanak started concept of Collective Bhajans-2.27-1996 July 16
Guru Nanak started the concept of
Collective Singing
Image Source

We must make fulfilling use of our time by remembering, repeating and singing the sweet name of the Lord. Why were Bhajans started? Earlier, it was Guru Nanak who started this concept of collective singing. All voices have to be united, and as one single voice, the Lord has to be attracted (drawn closer). Bhajans have been started to invoke this unity in diversity. It is not one individual who invokes God, all the people singing in chorus are invoking God.

Therefore, keeping our ancient culture in mind, at least to some extent, we must make the sacred feelings emerging in every heart as an offering to the Lord. God is the embodiment of Love. Love needs Love only. To see the shining moon, we do not need a torch light, a hurricane lamp or a petromax light. We need to see the moon only with the moonlight from the shining moon. Therefore, it is only through Love that we can see the embodiment of Love. There is no light greater than Love in this world. This light has to be lit on the tongue.

10-God will yield to your prayers and get bound-1969 May 16 (No Audio Clip)
God can be bound by His devotee
Image Source

Some of you may know how elephants are caught and tamed. In the forests, the elephant is a wild beast, moving in herds and charging anyone who dares to go near. Such a mighty elephant is trapped, roped, and tied to a strong post, so that it cannot run away; it is made so tame that it stands on a small round three-legged stool, in the circus tent; or drags huge logs of timber, at the bidding of the mahout!

When the elephant is tied to the post, all its strength and skill becomes yours, for you can use them for your own need. The tongue is a post; Bhajan of the Name is the rope; with that rope, you can bring God Almighty near you and tie Him up, so that His Grace becomes yours. God is so kind that He will yield to your prayers and get bound. You have only to call on Him, to be by your side, with you, leading you and guiding you.
11-Story of poet Philip Sydney and his father’s advise to control speech-3.51-1990 May 23
Sir Philip Sydney
Image Source

You all know the great philosopher, Philip Sydney (Sir Philip Sidney – 1554 to 1586, was an English poet, courtier and soldier, and is remembered as one of the most prominent figures of the Elizabethan Age. An affectionate letter of advice from his father and mother, written about 1565, was preserved and printed in 1591, A Very Godly Letter…). When he was a young boy, he was studying in a nearby village. His father wrote to him a beautiful letter. “Son, you pray to God whole heartedly every day. Make an attempt to take your mind into the Divine proximity of the Lord. Interact with your co-students and teachers with all humility and obedience. Do not give any scope for anger or disappointment. If anybody criticizes you, do not sink. If others praise you, do not get bloated. You too should not criticize others”. 
At the end, he wrote one very important line. “If you need to give a word, you must do so only to God. Never give a word to any ordinary human being. Word is the sound of God. You do not need to give a promise to anybody else other than God. Nor do you have the right to do so. It would amount to misuse of your word. Only when you live thus, your effulgence will manifest and shine. Your discrimination power will develop. You will shape into an ideal student in society. Therefore, keep your tongue under your control. Do not let it free at any point of time”. Having fulfilled the advice given to him, Sydney went on to become a great philosopher.
Excessive talk will ruin the minds of students. Students should not enter into any field other than their studies. Vidya Arthetaithi Vidya. You have come here as a seeker of Vidya (education) and not as a seeker of Vishaya (sense objects). After achieving complete mastery over education, you can enter into the world of sense objects. Even then you have to act with moderation. Thus, do not use the tongue for excessive talking. 

A Short Quiz
01-How according to Bhagawan, must we keep a check on the use of our tongue?
02-How does Bhagawan explain the importance of controlling the tongue through the example of a horse?
03-What does Bhagawan mean when He says that the word is like a spark of fire?
04-What unique feature bestowed specially on the eye and the tongue, does Bhagawan talk about? What is the significance of providing this feature?
05-What are the three types of silence that we need to practice to reach the state of realization?
06-Explain how the power of discrimination is to be used in speaking and eating food.
07-What is the proper method of conversing and talking with others?
08-What is the real duty of the tongue? How does Bhagawan explain the misuse that people subject the tongue to, through singing meaningless songs?
09-Who started the concept of collective singing of the name of the Lord?
10-What is the significance of collective singing of the name of the Lord (Bhajans)?
11-Explain the analogy of the elephant and the post (pillar) given by Bhagawan to explain how a devotee can bind God through singing the name of the Lord.
12-What are the main points covered in the letter written to Philip Sydney by his father?

To read the previous part, click here – Part III
You may also wish to read the following three posts relating to the tongue and the power of speech posted earlier.  

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Tongue Management – Part I: Glory of the Tongue

Tongue Management – Part I: Glory of the Tongue


Bhagawan has spoken extensively about the role of sense organs and their control in a human being’s spiritual journey. However, among all sense organs, Bhagawan has stressed the most on the control of the tongue. It is not without reason that the tongue has been extolled so highly by Bhagawan. He says that the tongue is unique among all sense organs as it is the only sense organ that has been bestowed with two important roles. One is talking and the other is tasting. Control the tongue and you can succeed in controlling all other sense organs, says Bhagawan. Taming the senses and making them subservient to our command is a prerequisite for the spiritual journey of man. Unless the senses are drawn inwards and weaned away from the temptations of the external sensory objects, the mind cannot be directed inwards towards the Self. And unless the mind cannot be turned inwards, man cannot begin his spiritual journey. Therefore, one can understand in this context, the reason behind Bhagawan’s explicit focus on the tongue and its management.
For the purpose of easy reading and comprehension, the posting is presented in four parts, viz Glory of the Tongue (5 clips + 1 extract), Misuse of the Tongue (5 clips), Teachings of the Tongue (3 extracts) and Control of the Tongue (6 clips + 5 extracts). The verse by the poet Jayadeva that describes the glory of the tongue and appeals to the tongue to sing the name of the Lord, has been sung by Bhagawan any number of times. It gets repeated in many of the clips. It only goes to show how Divinely inspired Jayadeva must have been to bring forth this verse to the world.
This part of the posting focuses on the glory of the tongue. The 5 clips and 1 extract (without audio) for this part have been taken from the Discourses delivered by Bhagawan in the years 1989, 1994, 1996 and 2001.
Glory of the Tongue: In Clip-1 Bhagawan extolls the tongue describing its power and various capabilities. In Clip-2 Bhagawan explains how the tongue can be the most important organ and also the most dangerous organ (if misused). In Extract-3 Bhagawan lists a number of virtues of the tongue. Clip-4 gives compares Vibheeshana living amidst the demons in Lanka, to the soft tongue existing amidst the sharp teeth and highlights many lessons from the same. In Clip-5 Bhagawan presents a humorous story of the sense organs going on a strike against the tongue, and eventually realizing the greatness of the tongue. Clip-6 talks about the spiritual journey of the tongue, wherein the words are merged in the mind, the mind in the intellect and the intellect in the Self.     
You may also wish to read the following three posts relating to the tongue and the power of speech posted earlier. 
Each audio clip has a name that adopts the following code: Serial number, Title appropriate to the key content, Duration of the clip, Year-Month-Date of the Clip. Below the title is the translation in English of the select excerpt of the Discourse, followed by the audio player. The post ends with a short quiz that would help you evaluate your assimilation of Bhagawan’s Message from these extracts.  
Note: Those receiving this blog by email may see words bunched together due to a technical glitch. That is beyond my control. Please click on link at the top of the email to read the blog directly. Sorry about this. If anyone has a solution to this please help me out.
Glory of the Tongue
01-Glory of the Tongue-5.15-1994 July 22
Glory of the Tongue

Jihvagre Vartate Lakshmi

Jihvagre Mitra Baandhavaha
Jihvagre Bandhanam Praapti
Jihvagre Maranam Sthiram
Embodiments of Love, through speech one can acquire kingdoms and wealth. With speech you can develop different relationships with friends and relatives. We get bound by speech, become slaves to others and lose our freedom. Death also occurs on account of speech. Speech is the very life for humans. Speech is the backbone of human life. Speech has mighty power.
Jihve Rasagne Madhura Priyetvam
Satyam Hitam Tvaam Paramam Vadaami
Aavaranaeta Madhuraaksharaani
Govinda Daamodara Maadhaveti
(My tongue! You are fond of sweet things and have the knowledge of discriminating taste; I tell you the highest truth, which is also the most beneficial.
Please, just recite these sweet syllables: Govinda, Damodara, Madhava)
O Tongue! You are the knower of taste, you are so dear, you speak the truth also so pleasingly. O tongue, you should never enter into slandering others, criticizing others, or making fun of others. Remember the divine and sweet name of God. Propagate the name of God to others. Speak good words, sweet words. Do not speak in a manner that causes excitement.
Anudvegakaram Vaakyam
Satyam Preeti Hitam Cha Yat
(Do not speak words that cause distress. Speak the truth in a pleasant and comforting way – Bhagavad Gita – 17.15)
Speak the truth in a pleasant way. Speak moderately. Unfortunately, today, such sacred, sweet, Divine and novel talk is fast disappearing. That is why the society is restless and bereft of peace. The whole society is confused.     

02-Tongue-Most important among all Sense Organs-Greatness of Tongue–3.11-1989 June 29   
Most important among all Sense Organs
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Among all the sense organs, the tongue is most dangerous. Each sense organ is equipped with one type of power. But the tongue has two types of powers. One is talking and the other is tasting. That is why Jayadeva (a Sanskrit poet circa 1200 AD, most known for his composition, the epic poem Gita Govinda, which depicts the divine love of Krishna and Radha) described the tongue in so many different ways:

Jihve Rasagne Madhura Priyetvam
Satyam Hitam Tvaam Paramam Vadaami
Aavaranaeta Madhuraaksharaani
Govinda Daamodara Maadhaveti
(My tongue! You are fond of sweet things and have the knowledge of discriminating taste; I tell you the highest truth, which is also the most beneficial.
Please, just recite these sweet syllables: Govinda, Damodara, Madhava)
O tongue which can recognize all the tastes, O tongue which can speak all sweet words, O honourable tongue, I would use this tongue only for uttering the name of God and not for anything else. I do not like to make such a sacred tongue impure. I will use this tongue only for speaking the truth. I will use it only for speaking sweet words. In the same way, the Bhagavad Gita has also laid stress on truth.
Anudvegakaram Vaakyam
Satyam Preeti Hitam Cha Yat
(Do not speak words that cause distress. Speak the truth in a pleasant and comforting way – Bhagavad Gita – 17.15)
The truth must also not be distressing (causing excitement) or unpleasant. Thus the tongue has so many sacred qualities. We must make use of the tongue very carefully. It is because of the tongue again that we get bonded or liberated. It is the tongue that bestows on us permanent happiness and joy. Therefore, among all the sense organs, the tongue is most dangerous and also most significant. Therefore, we must use all the sense organs very carefully.   

03-Virtues of the Tongue-2001 February 22 (No Audio Clip)
Tongue controls the entry of food
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The tongue is one of sacrifice. When it tastes sweet delicacies, it sends them to the stomach. But if the item is bitter, the tongue at once spits it out. Not merely that, the tongue conducts itself in the most respectful manner. It does not step out of its house (mouth) under any circumstances. It does all its work without crossing its limits. While all other senses do only one work each, the tongue alone has the capacity to do two types of work, namely, to taste and to speak. That is why one has to exercise proper control over the tongue lest it should indulge in sinful activities like talking ill of others. In times of anger, observe silence. Our ancients taught: Talk less, work more. The lesser you talk, the purer your heart remains.

04-Tongue amidst the sharp Teeth-Vibheeshana amidst the Demons-4.53-1996 May 26
Soft tongue amidst the sharp teeth
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(Vibheeshana says) When Hanuman stepped into Lanka for the first time, I appealed to him, “Hanuman, I am living just like the tongue amidst the (sharp) teeth. Lanka is full of great demons. I am living like the soft tongue amidst them. How long have I to live like this? When will I receive Sri Rama’s Grace? When will I get the proximity of that great personality? Every minute, I have been waiting for that moment.

Hanuman offered good advice to Vibheeshana. “Vibheeshana, not only for you; in this world for all good people, there are many bad people who keep moving around like sharp teeth. Such evil and wicked people keep roaming around like sharp teeth among great men, ascetics and Avataars. But recognize one thing correctly. What was born with you is this tongue. The teeth come midway. That means; the tongue having qualities like Satva(piousness), Dharma (righteousness) and Ahimsa (non-violence) was born first. Not just that,         
Jihve Rasagne Madhura Priyetvam
Satyam Hitam Tvaam
Paramam Vadaami
O sacred tongue, you are the most sacred one born along with me. The tongue is associated with great virtues. The tongue is so sweet. The tongue teaches the principle of truth. The tongue stands for eternal truth. It is the tongue that decides. It is born along with you. This is the quality of noble souls. The tongue has assumed the form of a noble soul. Around the tongue, the evil, wicked sharp teeth were born later. The evil and wicked ones are waiting wondering how they can trouble the tongue. The teeth obstruct the tongue from coming forward in any matter. But just because of this, the tongue does not forget its duty.  When the lips become dry, the tongue looks out for some appropriate time and comes out softly to wet the dry lips.
For noble souls, whatever dangers may come their way, whatever dangers may be created by the wicked ones, they being equivalent to the tongue, cool the society (bring peace to society), making sure that it (society) does not get heated up, dried, or destroyed. Therefore, the tongue is verily the form of noble ones. The teeth are the forms of the wicked and evil ones. They will always cause pain to others but will never help them.  

05-Unity among all Sense Organs-Strike against Tongue-2.12-1994 January 01 (No English Translation in the audio clip)
Strike against the Tongue
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Once the sense organs of the body got together and made an effort to go on a strike. (They were deliberating thus) We are acquiring all the food and eatables. The food acquired thus is being offered by us to the tongue. The tongue is experiencing the sweetness and all the tastes. It is not helping us in any way. We earn (all the food) and the tongue experiences (all the joy). This is not correct. The sense organs that knew the inner feelings, took to the wrong path.

(Truly speaking) The tongue does eat but does not experience. It sends the food to the stomach, converts it into blood, takes it to the heart, makes it pure inside the lungs, and then supplies this blood to all the organs of the body. It does not experience anything for itself.
The sense organs, not being able to recognize this daily sacrifice made by the tongue, developed hatred towards the tongue stating that the tongue alone eats everything and it does not give them any joy. The strike commenced. It was decided that no food should be offered to the mouth. “O skin, be careful. O eyes, be careful, O ears, be careful. O nose, be careful”. Normally, any item when seen, the hand moves forward to take it. When the ear hears about any sweet item, the mind desires to acquire that. It was now decided that all the sense organs would stop all their activities. 
No food was supplied to the tongue for couple of days. Whose was the loss? All the sense organs became weak. The eyes were not able to see. The ears were not able to hear. No words could be uttered. It was not possible to even inhale the breath. The whole body became weak. Then the sense organs felt, Che Che Che (an expression of disgust). Because we supply (food) to the tongue, it in turn supplies all forms of energy to us. Now because we are not offering (food) to the tongue, we all have become so weak. We are causing lot of harm because of our foolishness, selfishness and self-centeredness. They realized that this harm will come back to them in turn.   

06-Tongue is most important-Spiritual Journey of Tongue-2.40-1990 May 23
Spiritual journey of the tongue

The fundamental among all the sense organs is the power of speech. If one can conquer one’s power of speech, it would amount to conquering all the sense organs. Eating and talking are the tasks that take place through the tongue. These are also called as Aahara (food) and Vyahara (habit). The human being who gains victory over these two, the principle of such a human being merges in the Divine principle of mind. From then on, the (external) speech will come to a standstill and the mind will start speaking. One would have to awaken the Buddhi (intellect) to shut the mouth of the mind. Effort has to be put to gradually advise the intellect and turn it towards the Atma. True Sadhana consists in merging the speech (word) in the mind, the mind in the intellect, and the intellect in the Atma. In spite of having such a good and royal pathway, human beings, falling prey to the worldly comforts and temptations and forgetting this sacred path, are taking to the sorrowful path of the senses.   

A Short Quiz
01-List the various capabilities of the tongue described by Bhagawan in this part of the posting on the Tongue.
02-List the various misuses that the tongue is put to by mankind.
03-What are the various titles and descriptions given to the tongue?
04-Anudvegakaram Vaakyam Satyam Preeti Hitam Cha Yat – What is the source of this verse and what is its meaning?
05-Who was Jayadeva? How does he describe the glory of the tongue?
06-What are the virtues of the tongue listed by Bhagawan?
06-What is the message conveyed by Bhagawan from the parallel that He draws between Vibheeshana living amidst the demons of Lanka and the soft tongue existing between the sharp teeth?
07-How does Bhagawan use the anecdote of the sense organs and the strike to communicate the quality of sacrifice and selflessness of the tongue?

08-What is the spiritual journey that the tongue is required to go through?


To read the next part, click here – Part II
You may also wish to read the following three posts relating to the tongue and the power of speech posted earlier. 
Posted by ssschv-wp-admin in HismessageHisvoice, 0 comments



11th March 2013 to 14th July 2013


This section of the blog presents a message of Bhagawan Baba every week. Mostly, it is the form of a question that is answered by Bhagawan, giving us the correct understanding and interpretation of a concept or a term or a practice. So watch out every Sunday for a special message from Bhagawan Baba that could serve as your driving force throughout the week. Wish you a happy week!!

The audio clip of the message has a name that adopts the following code: Title relating to the message, Duration of the clip, Year-Month-Date of the Clip. Below the title is the English translation of the message. Below the English translation is the audio player.  
08 July to 14 July 2013
Can we hold the mind responsible for all our bad actions?
Can we hold the mind responsible for all our bad actions-3.48-1990 May 24
Mind is responsible for both
Bondage and Liberation

The mind is very noble. Mana Eva Manushyaanaam Kaaranam Bandha Mokshayoho – Mind alone is responsible either for man’s bondage or for his liberation. So, how can you condemn the mind as bad, when it is capable of leading you to Moksha (supreme goal of liberation)? It can lead you to bondage and it can also set you free from bondage. We need to recognize the right method to use the mind. We may have a knife in the hand. The knife can be used to cut fruits, vegetables or any knot in a rope. However, in a fit of anger, we could also use it to cut the throat. But is this the fault of the knife? No. No. It is the defect in the manner in which we use the knife. The mind is also similar. If used along the right path, it will take us to the most sacred (elevated) place. The mind is also referred to as delusion.

The mind may be compared to a cat. It is indeed a cat. If we enquire correctly into the nature of a cat, we will find the impact of mind very similar to it. In order to protect its kittens, the cat gently catches hold of them with its mouth and takes them to a safe place. With the same mouth, when it catches a rat, it takes away its life. The mouth is one, but in the former case, because of the feeling that they are her kittens, she takes them to a safe place. And in the case of the rat, thinking that it is its food, it punishes it (by killing it). 
The mind too is similar to this. For those who contemplate on God, perform noble activities, entertain a noble mind and walk along the righteous path; the mind takes them along the appropriate path to a safe destination. On the other hand; it inflicts suffering on the wicked and the evil and on those who engage in unrighteous conduct.
Therefore, though the mind is one, it assumes many forms. This is just like mono acting. Each thought takes its own unique form.       
24 May 1990

01 July to 07 July 2013

What are the four roles played by the human mind?
What are the four roles played by the human mind-4.18-1990 May  24
Four manifestations of the mind

The mind itself assumes subtle forms in the name of Antha Karana (inner instruments). It dons four roles, namely: Manas (mind), Buddhi (intellect), Chitta(memory), and Ahamkara (ego). Buddhi, Chitta and Ahamkara are the subtle forms of the mind itself. The mind takes on a particular name when it performs a particular function; just as the same Brahmin individual is called a priest (pujaribrahmin) when he performs worship in a temple, a cook (brahmin cook) when he cooks in the kitchen, a teacher (aadhyapikabrahmin) when he teaches students, and an astrologer (panchaanga brahmin) when he interprets the almanac (panchaanga). Though the Brahmin individual is the same; based on the profession he takes up, he assumes such different names.

In the same manner when the mind is engaged in wavering thought processes, it is called Manas (mind). When the mind is engaged in the process of enquiry with discrimination, so as to arrive at some decision, it is named as Buddhi (intellect). This form of enquiry based on discrimination is also called Discrimination knowledge. The third aspect is Chitta. When the mind functions as a repository of memories, it is known as Chitta (memory). When the mind identifies itself with the physical body, it goes by the name of Ahamkara (ego). Thus, it may be seen that the same mind, although basically one, displays these varied forms on account of the different roles and positions assumed by it. In fact, the mind alone is the cause of all things. This entire world is based on the mind – “Manomoolam Idam Jagat”.
24 May 1990

24 June to 30 June 2013

What is true purpose of listening to Scriptures and Masters?
What is true purpose of listening to Scriptures and Masters-2.31-1996 August 22
What is true listening?

At the time of king Bhojaraja, a sculptor brought three idols and presented them to the king. All the three idols were made by the sculptor in such a way that they looked exactly identical. All were beautiful. The king summoned the Minister. He asked the Minister to decide which among these was the best “first class”; deserving enough to be given a prize.  

“Lord, forgive me, I will return in 5 minutes”, said the Minister to the king. The king replied, “The idols are here only. Why then do you need 5 minutes? Do you need to go to the bathroom? What other work do you have?” The Minister went in and came out with a metal wire. He took the wire and inserted it into the ear of one of the idols. It came out of the other ear of the idol. He said this is the worst idol and pushed it aside. He then inserted the wire into the ear of the second idol. The wire came out of the mouth. He said, “this idol must receive the second prize”. Next, he inserted the wire into the ear of the third idol. The wire went inside. He said, “this must receive the first prize”.
What does this mean? Taking things that we hear into us (i.e. assimilating what we hear and learn) begets the first prize. The one who repeats whatever she/he hears, like a parrot, would get only a second prize. In this modern world, there are many who listen through one ear and let it out through the other ear. There are others who repeat like a parrot, what they read in scriptures or hear from Swami. There are yet others, who absorb what they hear and assimilate the same.
22 August 1996

17 June to 23 June 2013

What is the freedom that we human beings must strive for?
What is the freedom that we human beings must strive for -3.59- 1990 May 22
What is true freedom?

Some students who consider themselves to be very clever and smart, try to argue thus, Look at the birds. They are having full freedom to eat what they want, to make friendship with anyone they want and to fly or wander as they wish. Cattle and beasts also are enjoying their own freedom. When birds, cattle and beasts enjoy their freedom, is it not necessary for man to enjoy his freedom? True, you too can enjoy freedom. But, what kind of freedom do the cattle enjoy? They enjoy cattle freedom. What kind of freedom do the animals enjoy? They enjoy animal freedom. You are a human, so you can enjoy human freedom. There is nothing wrong in that. But being a human; is it not wrong of you to enjoy animal freedom?

We are trying to give several wrong meanings, misleading interpretations and definitions to the word “freedom”; thus forgetting its true meaning. This is not true freedom. What is the meaning of freedom? Is to be free to wander around wherever you want? Is it to be free to indulge in your senses as you wish? No, no, no, no. Atma Jnanam (knowledge of the Self), Atma Nigraham (self-control or self-restraint), Atmaanandam (bliss of the Self) – is true freedom.  
However, some stubborn people claim that it is God’s mistake to have given an outgoing orientation to man’s senses. There is no mistake of theirs in it. They argue that God has given them eyes, but He provided the eyes with doors that open to the outside (world) and not inwards; He gave ears that turn outwards towards the external world (to hear external sounds) but did not turn them inwards; He gave noses that can only inhale the air from outside and not from within. They contend, therefore, that the fault lies with creation only and there is no fault of humans in this. This is wrong.
People make many mistakes and say, “I am after all a human”. This is so wrong. It is a sin. They justify themselves stating that they are humans and to err is after all natural to humans. This is very wrong. Being humans, you must actually not make mistakes. If animals commit mistakes, it is quite understandable. As it is an animal, it behaves like an animal. Being a human being, you must not make such mistakes. To consider that making mistakes is natural to human beings is only a defensive attitude. Being born as an animal, it behaves like an animal. It is so contradictory that we are born as human beings and we behave like animals. Therefore, conduct yourself as human beings.  
22 May 1990

10 June to 16 June 2013

How do we divert the mind away from undesirable thoughts?
How do we divert the mind away from undesirable thoughts-3.28-1990 May 22
Divert mind towards good thoughts

There was a preacher of Christian religion by name Thomas. He used to go to every village and propagate his religion. One day, he boarded a horse carriage and was travelling to a village. On the way, there came a (railway) level crossing. The horse was running very well; there was no problem in its movement. But as they approached the level crossing, the driver took the stick and started beating the horse severely. As Thomas was a preacher of religion, he had faith in compassion as the main message of Jesus. He asked the driver, “Sir, why are you troubling this horse that is running so well?”

The driver replied, “Sir, close to the level crossing, some stones painted in white have been placed. The horse gets frightened when it sees these white stones. Now the fear of being beaten with my stick overpowers the fear of those white stones. In order to get the horse rid of that fear (of white stones), I am making it face this fear. At that moment, Thomas thought to himself that he had learnt how to divert the mind from a horse carriage driver.
When the mind or the senses runs behind one object; in order to make it escape from that object and make it run behind some other object, it needs to be given appropriate training. The mind (and senses) goes in various foolish directions. When it is shown something in the opposite direction and even more powerful, it will leave its current path and will travel along the right path.
Take for example a stray cow. It goes to some field to graze. If we offer it better fodder, more green fodder at our own home, it will never go to graze any other grass. It will stay at home only and eat. When we offer something much more than what it desires, its original desire will become a disappointment and it will move on a nobler path.  
22 May 1990

03 June to 09 June 2013

Why should we exercise control over our senses?
Why should we exercise control over our senses-4.22-1990 May 22
The ten senses need to be kept under restraint

The senses should be experienced by putting them to right use as ordained by God. If we do not put them to right use, we will have to suffer from lack of peace.

It is well known that even when an individual has just one wife, the family has to face lot of challenges. If one has two wives, nothing more needs to be said!  King Uttanapaada had two wives. On account of difference of opinions between them, the child Dhruva had to be sent to the forest. King Dasaratha had three wives. Here again because of difference of opinions, it was not possible for Dasaratha to treat them equally and keep them all comfortable. In order to please his wife (Kaikeyi), he had to send his own son Sri Rama to the forest and he lost his life in turn. If these are the dangers being faced by those having just two or three wives, imagine what more dangers will one having ten wives be subjected to!
This very important person, namely the mind, has ten wives – the ten senses (the five sense organs–Jnaanendriyaas and the five organs of action- Karmendriyaas). Each sense organ insists on enjoying objects of its own choice. For example, the nose is attracted by the smell of masala dosa(a South Indian delicacy) and wants to have it. The ear wants the radio to be tuned, so that it can enjoy melodious music. The eyes hanker after a newly released film. Thus when all of them are keen on enjoying their own particular desires, how can the master (the mind) satisfy them all at the same time? Unable to satisfy them, the mind gets frustrated. How can this husband (mind) wedded to ten wives enjoy peace? Peace is very far away from it, because it is very difficult to fulfil the desires of these senses. It is only when the senses are kept under proper control that man can be happy and those around him can also be happy.  
22 May 1990

27 May to 02 June 2013

What is the true meaning of Brahmacharyam?
What is the true meaning of Brahmacharyam-2.57-1996 January18
Brahmacharyam means being in Brahman

Brahmacharyam is interpreted in many ways by the people of the world. One meaning is remaining unmarried. This is not the correct meaning. This meaning is only from the worldly point of view. The true literal meaning of the term is “Moving in Brahman.” Brahmacharya means ceaseless contemplation of God. “Charya” means moving or treading. Brahmacharya means “moving in Brahman”, or “treading along the path of Brahman”. Brahmacharyashould not be imagined to be related to the physical losses, difficulties, sorrow or worry. Mere bachelorhood is not Brahmacharyam. Such a person may be called as just “unmarried”.

A married man is called Girhastha (house-holder). There is Brahmacharyam even in a householder’s life. This consists in his leading the conjugal life with his wife (Ardhaangi) alone. If a married man leads a promiscuous life he is not observing Brahmacharya. Not just physically, even in thoughts and feelings, one should observe continence. Brahmacharyam acquired its importance as a human value because of its strict observance by our ancient sages. Therefore, there is lot of inner significance in this aspect of Brahmacharyam. Unconsciously or otherwise, human beings tend to waste their energies. All these are lapses from Brahmacharya. Sense control is vital in practising continence. It is easier to conquer Indra (the Lord of Gods) than to subdue the Indriyas (senses).  
18 January 1996

20-26 May 2013

Is this Life Real or a Dream?
Is this life real or a dream-2.35-1996 July 05
Life is a dream, realize it!

Life is a dream, realize it. Which is the dream? The entire life is a dream. Now in this morning, all of you are seated and are listening to Swami’s Discourse. This is not a dream. We are seeing this with our eyes, we are hearing with our ears, we are thinking with our mind and our hearts are thus melting. We consider all these changes as direct evidence. But how long can this be direct evidence? At night, when we sleep after eating, all this direct evidence vanishes. In the dream, many kinds of happiness and sorrow surface. But how long do these joys and sorrows remain? Only so long as the dream is there; as soon as we enter the waking state, all that becomes false.

Thus during the day time, the night dream does not exist and during the night sleep, we can never remember the day time experience. Therefore, this is day dream and that is night dream. In the day dream, there is no night dream and in the night dream, there is no day dream. But in both, the night dream and the day dream, you are there. Therefore, you are omnipresent. Both the states are dreams only. Therefore, as both day and night is a dream; life is a dream. Realize it. That is religion. To realize is religion. To recognize the truth, is religion.    
05 July 1996

13-19 May 2013

Why and What is the tax we need to pay to God?
Why and What is the tax we need to pay to God-2.28-1996 May 20
God has bestowed all Gifts on mankind

God has no selfishness and self-interest. He does not expect any benefit in return from you. God has graced the world of human beings with all gifts to remove the restlessness and lack of peace that is engulfing it. This cannot be accomplished by any human being.

We may place any number of light bulbs, but can it ever equal the light of the sun? One may use any number of pumps for pumping water, but can any human being provide the water equal to that which we receive during one night of heavy rains? You may place any number of large fans, but who is the one who provides air to the entire world and protects all the beings therein? Therefore, God bestows on all the beings, gifts in varied forms that are beyond the capacity of human beings.
When an electric connection is provided from the grid to our homes (for the purpose of supplying electric current), we are charged tax for it. When water provided by God in the lakes, wells and reservoirs is supplied to us, water tax is collected from us. When we pay tax and express our gratitude for all such trivial things, is it not necessary to express our gratitude to God who has supplied this air, this water and this light to this entire vast universe? Thus, we need to express our gratitude for all the five elements. They are the very form of God!
20 May 1996

06-12 May 2013

What is True Education?
What is True Education-0.49-1990 May 25
Adhyaatma Vidya Vidyaanaam

Chaduvullaniyu Chadivi Chaala Vivekiayi

Magidi Tannerugadu Mandamatudu
Enta Chaduvu Chadivi Ye Neeti Unnanu
Heenuni Gunambu Manaledu
Tarachi Chaduvu Chaduva Tarka Vaadame Kaani
Purna Jnaanambepudu Pondaledu
Chaduvu Chaduvu Chadivi Chaavanganetiki
Chaavileni Chaduvu Chaduvavalayu
After having studied all types of education and becoming a great intellectual, the foolish person does not know who he truly is. Whatever education one may acquire, with any kind of principles, he does not give up his mean qualities. While discriminating all kinds of education, it only leads to argumentation but never gives you complete wisdom. Why keep on studying such education and dying? It is far better to study that education (Atma Vidya) which confers immortality (liberation) on you.
25 May 1990

29 April– 5 May 2013

Why should we sing Bhajans?
Why should we sing Bhajans-4.04-2000 May 20
Why sing Bhajans?

Why do we sing Bhajans? Enquire clearly. It is because we remember the name of God so nicely. The name gets merged into the sound waves in the air. Getting mixed with the sound waves, it destroys all the bad feelings and aspects present in it. It is to transform all the bad into good, that we sing God’s Bhajans.

Students, as is the fire so is the smoke. As is the smoke, so is the (formation of the) cloud. As is the cloud, so is the rain. As is the rain, so is the crop. As is the crop, so is the food. Therefore, we must have a good fire (flame, to start with). If we put all bad material in the flame, the smoke will also be bad. That will get transformed into a bad cloud. When it gets transformed into a bad cloud, the rain we receive will also be bad. When there is bad rain, the crop will also be bad. When the crop is bad, we will get to eat bad food only. When we eat bad food, we will get bad diseases. Therefore, all the defects are in the (preparation of the) food.
The sun transforms (the water) into water vapour. When the sun transforms the sea water into water vapour, though the sea water is salty; the water vapour has a sweet taste. The vapour is then transformed into cloud. The cloud has also got sweet water in it. The cloud then comes down as rain, the good rain of love! This rain of love gets transformed into the water of the Ganges.
Thus, the sun of the intellect should transform the water of our bad feelings into vapour. Only then, the vapour of good qualities will arise in us. When the vapour of good qualities increases in quantity; there will be the rain of love. The rain that falls is the rain of Love. The cloud that forms is the cloud of Truth. The rain of love – the love drops, come from the cloud of truth. These love drops go and merge in the ocean of grace.  
Therefore, all our efforts must be sacred. When we think of God continuously, the entire air will become purified. The air is one with the sound waves. It travels all around the world. If somebody is singing in the radio station at Delhi, within a minute it can be heard even here (at Puttaparthi). How does the sound reach us? It reaches us through the sound waves. The bad too gets mixed up in this manner. Therefore, develop good sound, good sound waves. It will bring good air. We inhale this good air and the sound waves (along with it), which goes inside (our body) and transforms all the bad feelings therein.
20 May 2000

22-28 April 2013

What must we truly offer to God?
What must we truly offer to God-1.49-1996 July 01
God needs your heart!

Body is like a water bubble; mind is like a mad monkey; Don’t follow the mind, don’t follow the body, follow the conscience. We must follow the Atmic principle (principle of the Self). That is the “heart”. It is to offer this “heart” to God, that we must prepare ourselves as aspirants of God and not to offer some fruit, flower or leaf. You do not have anything with you that is not with God. Everything is there with God. There may be so many things with God; no one knows. There are so many valuable things with God. But to offer some cheap fruit and flowers that dry and fade away – is this the tax to be offered to God?

The leaf of the (physical) body, the flower of the heart, the fruit of the mind and the water of bliss (tears of bliss), must be offered to the Lord, not tears of sorrow. In this manner, there are so many things that we need to offer to God. But we are not making an effort to recognize such eternal truths. We offer only those things that we can see or are visible to our physical eyes. All that is visible to us is ephemeral.
01 July 1996

15-21 April 2013

What is True Solitude (Ekaantam)?
What is true Solitude-3.21-1996 July 11
True Solitude!!

God is the very embodiment of Truth. Truth is God. We must take the help of this Truth. Truth is our very form (nature). It is not newly bought by us. However, when we sit in solitude (Ekaantam), this Truth will manifest to us. But what is the meaning of this solitude?

Many people think about solitude in a distorted manner and give it wrong interpretations. Many consider solitude as sitting all alone in a room, closing all the doors and windows. This is not Ekaantam (solitude); it is Ekaanki (loneliness). Others think that we can live in solitude, all alone, by going to the forest and sitting below a tree, or in a bush or in some caves. This is not solitude.
Being amidst all, being anywhere, either sitting in the bazaar, or sitting in an assembly; wherever you may sit, keeping your mind concentrated on God is true solitude. You must direct your mind towards God. Your mind must not waver, thinking about your body, your feelings, or your family. The mind should be the link between you and God. Solitude is that which relates (connects) you and God. Nothing should come in between as an obstacle, not even a mosquito. That is real Ekaantam (solitude).    
Therefore, people give rise to many different meanings for (the word) solitude. You may do anything, you may travel in a bus, train or plane; you may go anywhere, but your mind must be focused on God. That is called solitude. Not keeping any connection with others, at the time of Dhyaana (concentration) or thinking of God; it must be you and God alone. There must be no scope for anybody (or anything) else (to come in between).
11 July 1996

08-14 April 2013

Why is every limb of God compared to the Lotus?
Why is every limb of God compared to the Lotus-2.00-1996 July 11


Why is every limb of God compared to a Lotus?
Image Source

Tulasidas has also said, “Hasta Kamalam (Lotus Hands), Paada Kamalam (Lotus Feet), Mukha Kamalam (Lotus Face), Netra Kamalam (Lotus Eyes). All limbs of God are like the lotus. Why have they been compared to a lotus?

Where is the lotus born? It is born in mud. Where do they live (grow). They exist (bloom) over the surface of water. The lotus does not allow the mud, from where it is born, to get into it. Nor does it allow the water, where it exists, to get into it. However, without the mud or the water, the lotus cannot live even for a moment.
Similarly, I was born in the mud of My past births – Kruta Yuga, Treta Yuga and Dwapara Yuga. Past is like the mud. Present is like the water. I stand on the surface of the water (present). There is no use of My existence without the past or the present. But with both the past and the present being there, I do not allow them to affect Me. What is the reason? To be right in them but yet not allow them to influence us is the true meaning of the Lotus. Therefore, you live in the present. You live on the water of the world. But do not allow the water of the world to get into you.
Divine Discourse
11 July 1996

01-07 April 2013

What is the True Spirit of Narayan Seva
(Feeding of the Poor)?
What is the true spirit of Narayan Seva-2.37-1975 November 21


What is the true spirit of Narayan Seva?

When you have so much enthusiasm (to serve), I too feel enthusiastic to give you a small piece of advice. You may not have the strength to procure 10 or 20 sares (a measure of grain) of rice at one point of time, so as to get it cooked for feeding the poor; or conditions may not be very favourable for you (financially).

The word you utter is “Daridra Narayana Seva” (service to God in the form of the poor). Who is Narayana? He is the very form of God. You offer every day, in your worship room, some Naivedyam (offering), to God. Instead of doing this, before you cook or your wife cooks at home, every day, take one handful of rice or any other grain and keep it aside as alms for Swami. In a week this will accumulate into a considerable amount. Then, once a week, all Sai devotees can get together and use this for feeding the poor. This is the right approach to Narayan Seva (You must have the feeling that you are putting this grain aside for the sake of Swami). There is nobody poor in this world; Swami is truly the poorest person. Make an effort to offer alms to (the poor in the form of) Swami Himself.          
Divine Discourse
21 November 1975

25-31 March 2013
Why should we clap while singing Bhajans?
Why should we clap while singing Bhajans-0.43-1996 July 06

Why should we clap while singing Bhajans?

Symbolically, we are sitting below the tree of love. All bad qualities in the form of birds are perched on this tree. What do you do to drive away birds sitting on a tree? You need to sit under the tree and clap loudly to drive away the birds. In the same way to drive away the birds of bad qualities on the tree of love, we need to clap loudly and sing Bhajans – chanting Rama, Krishna, Govinda and Narayana.

Divine Discourse
06 July 1996


18-24 March 2013
Why do we always chant Shanti (Peace) three times?
Why do we chant Shanti three times-0.44-2000 January 01
Why do chant Shanti three times?

Why do we chant three times – Shanti, Shanti, Shanti?

Shaareerika Shanti (Physical peace), Maanasika Shanti (Mental peace) and Atma Shanti (Peace of the Soul).
That is why, you are not one person but three –
The one you think you are – Physical body;
The one others think you are – Mental body;
The one you really are – Atma.
We need peace for all these three levels. Not just for these three levels, even for three thousand, or three crores or thirty crores; the solution for all is Love alone.  
Divine Discourse
01 January 2000

11-16 March 2013
Who is a true Sadhaka?
Who is a true Sadhaka-3.17-1975 November 21
Who is a true Sadhaka?

The true Sadhaka (spiritual seeker) is one who seeks to establish an interdependent relationship (between oneself and God). In Western countries, many people undertake Sadhana (spiritual exercise) that keeps changing from second to second. Truly, a Sadhaka must have an (Chalinchani manasu) unwavering mind and a vision free from delusion (Brahminchani drushti). But today you have one Guru, tomorrow you have another Guru and the day after tomorrow, yet another Guru. A Guru for 3 days, a Guru for 4 days; is the Guru a bushcoat to be changed everyday?  

The one who has missed his Guri (goal) is the one who keeps changing the Guru (Master). Truly, the one who has a single goal, will stick on to just that goal, that target, throughout one’s life. How much ever difficulty, loss, pain, criticism or tough challenges they may face, they will never change their goal. Such people are true Sadhakas and ideal devotees.

When one has happiness, joy and profit; one hangs some 10 photos of Swami on the wall. When there is difficulty, when one’s desire is not fulfilled, or when there is loss, even the photos that are hanging are turned (in the) reverse (direction). Is this the characteristic of devotion? It is only the characteristic of bad quality and not of good feelings. It is necessary to recognize this. This is only Guna Jeevitam (life based on our Gunas) and not Manas Jeevitam (life based on a pure mind). If we entertain such feelings, we will never get salvation at any point of time. The one who desires salvation must be ready to bear any type of difficulty.    

Divine Discourse
21 November 1975


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