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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.  

21 April to 27 April 2014
What is the role of sports, games and cultural activities in human life?
What is the role of sports, games and cultural activities in human life-3.26-1989 January 14

There is a need for undertaking physical effort or exercises. That is why it is said that the one who puts in krushi(efforts) becomes a rishi (saint). It is necessary to follow a daily routine that includes studies, games, sports, prayers, etc. to keep the body fit. Health is wealth. Health is very essential for happiness. For health, games are very important. While playing games, we must follow the right path and protect the rules. We must not waste time. God being the very embodiment of time, we must experience happiness through action (utilization of time with proper action).

Therefore sports and cultural activities have come into practice for the purpose of yielding health and happiness and not for the purpose of business. Today, games and cultural programmes have become a business. Our Institute students should participate in sports and cultural activities in order to develop good memory, good strength, good health and joy. However, with the passage of time, students tend to move away from sports and cultural activities. In our Institute, every student should compulsorily participate in sports and games. We must give up all selfishness and self-centeredness. We must develop equal mindedness. We must develop divine equality considering all as our brothers and sisters. Without hating each other, without criticizing each other, regarding love as the most significant principle of humanity, keep love as your important goal and strive to achieve it.   

14 January 1989

14 April to 20 April 2014
What is the early morning discipline that we are expected to follow?
What is the early morning discipline that we are expected to follow-2.51-1989 January 14

Many of you would have studied the epic Bhagavatham. In it, there is a story about a person named Dundhubhi. Students should get up between 4 am and 5 am and complete their morning ablutions, have their bath and engage themselves in their studies. Bhagavatham refer to those who get up, have their bath and go about their morning activities between 4 am and 5 am as those who have had Rishi Snaanam (saintly bath). Those who take their bath and perform morning prayers between 5 am and 6 am are referred to as those who have had Maanava Snaanam(human bath). Bath taken after 7 am is referred to as the Raakshasa Snaanam (demonic bath). Dundhubhi used to take his bath after 7 am. That is, he used to waste away and misuse the sacred Brahma Muhurtam time.

There is another title for Dundhubhi; the one who wastes and misuses time is also referred to as Dundhubhi. When Suprabhatam(early morning prayers) and meditation goes on between 4 am and 5 am, it is not correct for us to desecrate our time and continue sleeping, covering ourselves with rugs. By desecrating time like this, our radiance also diminishes. The one gets up late from sleep will turn out to be a lazy person. When one gets up early, the good and quick blood circulation that takes place in the body, enhances memory power.

14 January 1989

07 April to 13 April 2014
Does the mind trouble us or do we trouble ourselves and blame the mind?
Does the mind trouble us or do we trouble ourselves and blame the mind-2.38-1990 May 21

We keep saying, “meditation, meditation”. What meditation are we doing? We close our eyes and sit comfortably. However, the mind keeps wandering around to some washerman’s house or bazaar. Instead of performing mediation in this manner, it is better to engage in action, in service and undertake social work. Without knowing the secret of meditation, merely closing your eyes and sitting for any period of time will only bring you sleep but will never bring you Samadhi (true meditative state). Therefore, first of all, we need to understand what the mind is. Only then, we can control the mind.

An old woman came to Me and cried out prayerfully, “Swami this wicked mind is subjecting me to so many types of troubles, it is making me wander to so many places, it is subjecting me to such terrible situations”. When I asked her, “Who is troubling you?”; she replied, “Swami, my mind”. I told her, “Show me where your mind is, I will catch it and kill it”. She replied, “Swami, I do not know where it is”. When you do not know where your mind is, how do you know that the mind is troubling you? Is the mind troubling you or are you troubling yourself? When you know that a particular person is troubling you, you can get rid of that person; but when you do not know what is troubling you, merely blaming the mind and sitting down is sheer laziness.

Thus, we must make an attempt to understand the principle underlying the mind. We must also make an effort to understand the principle underlying the senses. Everything in God’s creation is embedded with great significance. God will never create anything that has no meaning. Everything has some meaning, is full of joy and most valuable. However, we are not making an effort to realize this truth.

21 May 1990

31 March to 06 April 2014
Why should we entertain good thoughts and seek good company?
Why should we entertain good thoughts and seek good company-4.26-1990 May 24

If we wish that good thoughts express themselves in us, we need to enter into the spiritual path. Without doing so, we can never develop good and noble thoughts. We must associate ourselves with good company. Only when we join good company, we experience the contagious “disease” that these thoughts are affected with. Right from inception, thoughts have this “disease” of contagious nature. If we join the company of people with bad feelings, the bad feelings will get into us also. If we associate with someone who has anger, then the anger will surface in us also.

Here is an example. Suppose you get angry with someone. Thereafter, that person will also get angry with you. But what is the cause of anger in that person? It is your anger, which has provoked or triggered anger in that person. This is the disease of contagiousness. That is why we must never join bad company. This is what Einstein said, “Tell me your company, I shall tell you what you are”. If we want to tell something about ourselves, we must first examine our company.  

Thus, we must join good company.

Satsangatve Nissangatvam
Nissangatve Nirmohatvam
Nirmohatve Nischalatatvam
Nischalatatve Jeevanmukti
The company of the good (Satsangatvam) weans one away from false attachments (Nissangatvam); from non-attachment comes freedom from delusion (Nirmohatvam), when the delusion ends, the mind becomes unwavering and steady (Nischalatatvam) and from an unwavering and steady mind comes Jeevan Mukti (liberation even in this life).
Verse from Bhaja Govindam by Sri Adi Shankaracharya
Good company leads to good thoughts. Students, develop good thoughts and fulfill your lives with good feelings. Set an ideal for others. Do not entertain bad thoughts, bad feelings and bad actions for temporary and short lived happiness and joy. Bad thoughts yield fruits just for that moment, but later we will be subject to ten times and hundred times greater danger.

Therefore, keep the future in mind. Have belief in the truth that everything has reaction, resound and reflection. Whatever you do, the fruits will be bestowed on you. Whatever seeds you sow, you will reap similar fruits thereof. When you are born from your mother’s womb, no garland is seen around your neck. You would not find any garland of pearls or any gold chain or chain of diamonds and emeralds. But there will certainly be a garland around your neck. Based on the actions performed by you in your past birth, be it good deeds or bad deeds, Lord Brahma sends you into this world with a heavy garland, a necklace that is made with all your karmas (karmic consequences). So, let us do good and wear a good garland. We need not perform bad actions and wear a bad garland.

24 May 1990

24 March to 30 March 2014
What should be our relationship with God?
What should be our relationship with God-2.30-1986 October 11

I recently told the students three important points. Do not make an attempt to walk in front of Me. Don’t walk in front of Me. I may not follow you. Don’t walk behind Me. I may not lead you. Still, walk beside Me and be My friend. If you make an attempt to walk in front of Me, you may possibly direct Me also on the wrong path, as you do not know the right path. In case you try to walk behind Me and follow Me, you may escape from Me and go away. Walk beside Me; then there will be no scope to escape from Me or go along the wrong path, because I am with you.

The inner significance of this is that you and I are One. Divinity is all pervasive. He resides as the inner being in every body. He exists as the indweller in every being. In such a case, you cannot walk behind Me or in front of Me. Therefore, you will have to take Divinity with you, along with you. This is the characteristic of a real Sadhaka (spiritual aspirant).      
11 October 1986

17 March to 23 March 2014
What is the right answer to the question-Where is God?
What is the right answer to the question-Where is God-2.27-1989 February 17

I ask a number of people, “Where is God, where is God, where is God?” Many people give the reply, “He is in me, He is in me, God is in me”. Some others say, “God is everywhere, He is omnipresent”. All these responses are mere spoken words. But how do we know that this is the real answer? This must come from experience.

Among all these answers, the response, “God is everywhere” is right. But this is not practical knowledge. This is mere bookish knowledge or it is the knowledge gained from hearing to the elders.
However, the answer, “God is in me” is a wrong answer. Where is this kerchief (pointing to a kerchief that Swami is holding in His hands)? This kerchief is in my hands. Therefore, my hand is bigger and the kerchief is smaller. Similarly, if you say, “God is in me”, it means you are bigger and God is smaller.
Thus, “I am in God” is the right answer. You are in God. God is not in you. When God is everywhere, how can you exist separately and how can He exist in you separately? In fact, you are in God.
We must develop such Vishaala Bhaavam (broad mindedness). Therefore, wherever we go, we must consider that we are travelling in God. Whenever we eat food, we must consider that we are eating food with God. Whenever we talk with someone, we must consider that we are talking with God only. If we develop and nurture this kind of feeling, there can no greater devotion than this.  

17 February 1989

10 March to 16 March 2014
What is true freedom?
What is true freedom-1.55-1989 February 17

Many people, especially in the West, desire for freedom, the freedom to act as they wish. What is freedom? Does freedom mean behaving as you please, wandering around as you please? No, no. Controlling one’s senses is true freedom. One may wish to get married. But does getting married lead to freedom? No, it leads to bondage, not freedom. How can this be called freedom? One may desire to drink a bottle of wine. But, when he consumes the drink from the bottle, he gets intoxicated. Then where is freedom? He loses control over his mind. How can this be described as freedom? Merely living and moving around as you please is not true freedom.

Atma Nigraham (Self-control) is true freedom. Atmaanandam (bliss of the Self) is true freedom. Atma Jnaanam (knowledge of the Self) is true freedom. That is why it is said, “the end of wisdom is freedom”. Wisdom is freedom. Once we understand this principle, we realize that the whole universe is Divine; everything is the Divine principle.
17 February 1989

03 March to 09 March 2014
How does human love assume different forms at different points of time?
How does huamn love assume different forms at different points of time-2.52-1989 February 17

Love is the very nature of man. But we do not experience this love in an enduring manner. Soon after we are born, we love our mother. Once we grow and commence our education, we love our friends. Gradually as we grow in years and enter our youth, we love our wife (spouse). After a few more years, our love towards our wife (spouse) diminishes and we start loving our children. Once the children grow big and we need to assume greater responsibilities to nourish them, we start loving wealth. Thus, we keep changing the form of our love continuously. First the mother, then friends, then wife (spouse), subsequently children, following that wealth; this is how our love keeps on changing. But we must develop that love which does not change. The love of God does not change. We must make an effort to love God who is truth and eternal. Thus, in humanity, so many changes keep taking place. But In God, there is love that never changes. Such love for God, which is real and eternal, is called devotion. 

17 February 1989

27 February 2014

Shivaratri Special
What is the uniqueness of Shivaratri-The night of Shiva?
What is the uniqueness of Shivaratri-The night of Shiva-7.07-1978 March 07

According to numerology, the word Shivaratri has four syllables in it – “Shi”, “Vaa”, “Raa” and “Tri”. As per the science of numbers, the number associated with the syllable “Shi” is 5. The number 4 is associated with “Vaa” and the number 2 is associated with “Raa”. These numbers 5, 4 and 2 add up to 11. This is referred to as Ekaadasa Rudra (11 Rudraas). Numbers are associated only with the three syllables “Shi”, “Vaa” and “Raa” However, these three syllables join together and give rise to “Tri”. That is, “Shi”, “Vaa” and “Raa” join together to form Tridalam, Trigunaakaaram, Trinetrancha Triyaayudham, Trijanma Paapa Samhaaram, Eka Bilvam Shivaarpanam. The triad gives rise to the fourth syllable “Tri”. Just like “A”, “U” and “M” join together to give rise to “Aum”, similarly, “Shi”, “Vaa” and “Raa” give rise to “Tri”. It is this triad that takes the form of the Ekaadasa Rudra.

Here Rudra consists of the 5 sensory perceptions and the 5 sense organs, which join together to make 10. The mind joins with them and become 11. These 11 Rudraasinfluence the Buddhi (intellect), turn it towards the sensory objects of the world and enslaves it. As the mind takes charge of the 10 senses, they lose control and the 11 Rudraas make the Buddhi (intellect) go onto the wrong path. Therefore, the 11 Rudraas, in this sacred life of ours, make us lose control of the intellect and the mind over the ten senses, thus allowing them to move around freely and become the victims of desperate situations and circumstances among the sensory objects of the world. Thus the mind, along with these senses, takes the form of the 11 Rudraas.
But during Shivaratri, the Atma, which is the master of the mind, also comes into the scene and takes the form of the Dwaadashaaditya(the 12th aspect of the sun). Thus as the Atma assumes the position of the sun, it takes charge of the mind and the senses and they remain in its control without any freedom of their own. Thus the sacred Shivaratri conveys the truth that the principle of Dwaadashaaditya(Atma)  will help us to exercise control (over our mind and senses). On this night, there is an opportunity to transform any small sacred act, any sacred thought, or any chanting of the sacred name into one of great significance. This is because, the rays of the Atman fall directly on the Buddhi (intellect), the rays of the intellect fall on the mind, the mind makes its impact on the senses and the senses become inert. Therefore, on this day, we have the great opportunity of letting the rays of the Atma fall directly on our heart, on our intellect and on our mind.

07 March 1978

24 February to 02 March 2014
What is the source of Divine Bliss?
What is the source of Divine Bliss-4.04-1989 February 17

Embodiments of love. Man is filled with bliss, he is the very embodiment of bliss. Being the very form of bliss, he attempts to derive bliss from the external world, in so many ways. When your very form is bliss, if you search for bliss in the external world, how can you get it? As it is said, “Sarvatra Paani Paadam” – His Hands and Feet are everywhere. In the same way, God is in the form of bliss everywhere.

We have butter in every particle of milk. But when we see the milk, the butter is not visible to us. When the milk is curdled and the curd is then churned, the butter becomes visible to us. If however, we blame the milk for not revealing to us the butter in it, how can we get the butter? In the same way, bliss permeates the entire mind of man. If the mind is churned, then we will discover bliss in it. But without churning the mind, without enquiring into the mind, if we merely seek for bliss, we will never get it.
Air is present all around us. But our eyes cannot see it. We cannot catch hold of it. But without air, we cannot live. We cannot deny the existence of air just because we cannot see it and we cannot grasp it. Divinity and bliss are present everywhere. To seek bliss in the external world is a sign of ignorance. Our bliss is right within us.
17 February 1989

17 February to 23 February 2014
What are the four practices of Ceiling on Desires?
What are the four practices of Ceiling on Desires-8.48-1989 February 17-1990 May 21

We have instituted four important practices in Ceiling on Desires. The first one is “Don’t waste money”, because misuse of money is evil. We should not misuse money. The second one is “Don’t waste food”; food is God. We should not waste food. The third one is “Don’t waste time”. This is very, very important. Time is everything. Time waste is life waste. You are all wasting lot of time (outside the Ashram). You may sit together, read some sacred texts, sing Bhajans, or learn some devotional songs. But instead of this, if you roam around the roads outside, it is such a waste. Is it not, you tell me. Thus, you are wasting lot of time. Next, “Don’t waste energy”. You waste energy through seeing and through talking all the time. Therefore, you need to reduce unnecessary talk, unnecessary seeing and unnecessary roaming.

We have thus advised you about the four practices of Ceiling on Desires.
Don’t waste food
The first one is “Don’t waste food”. Why should we not waste food? Food is God. This physical form, which we don, has emanated from food only. This entire life is based on food, exists on food. That is why, wasting food amounts to wasting life itself.
Don’t waste money
The second one is “Don’t waste money”. Misuse of money is evil. Today, youth are spending and wasting money in unnecessary ways. This leads to bad habits and leads them on the wrong path, subjecting them to various forms of misery. To the extent possible, we must reduce the misuse of money. This is not at all good.
Don’t waste energy
Here is a small example. Let’s take a radio. You have tuned in to some station. Now, you may either keep the volume very high or quite soft. Once you switch on the radio, whatever may be the volume, whether you listen to it or not, several units of electricity are consumed anyway. In the same manner, our human body is like a radio. We are constantly thinking, talking, talking loudly, talking to ourselves within, talking in our sleep and before we sleep. We are constantly engaged in talking within ourselves (in the form of thoughts) right from the time we wake up to the time we go to sleep. Through this, we lose so much of energy. On account of wasting energy, our lives get transformed into an allergy. Therefore, we must make an effort to use the energy in this human body in the right manner, for a good cause. Then alone, there will be a right balance in life. Students, only when the body is healthy and fit, we can enjoy the right balance in life.  
Don’t waste time
Do not worry about the past. Forget the past. We have anyway seen the road that we have treaded on, then why look back again? Even if we were to spend lakhs or crores of rupees, we cannot get back even one second, nor can we tread back even one inch in our life. Why should we then worry about that which can never come back? The future is not known to us, it is unfathomable. We say tomorrow, tomorrow. But what is the guarantee that we will live until tomorrow? What is the guarantee about the next day? Why do we then think about that which is not guaranteed? Future is not sure. Why insure on that which is not sure? Our life gets wasted on account of worries related to these two (past and future). What is the reason for today’s people, specifically the youth, being subject to sorrow, worry and ill health? They are not contended with they have and are aspiring for what they do not have. That is why they are victims of lack of peace. Students, past is past, future is future. We need not worry about these two. The present is very important. Present, present, present…this is not ordinary present; it is omnipresent. This means that the fruits of the future are contained in the present. Whatever seeds we have sown in the past, the sprouts of the same have come now. Whatever seeds we sow now, we will bear the fruits of those in future. Thus, both the future and the past are actually contained in the present. Therefore, use the present in a proper way. Do not give scope for any type of worry. When we spend our life in a proper manner, only then we will be able to lead an ideal life, an immortal life. This will bestow on us immortality and will sanctify our lives.        
17 February 1989 and 21 May 1990

10 February to 16 February 2014
How can our human body be compared to a limited company?
How can our human body be compared to a limited company-2.14-1990 May 21

Our entire life may be compared to a field of business (a limited company). If the temperature of our body (ideal temperature being 98.6 degrees Fahrenheit) rises beyond 99 degrees Fahrenheit then it results in diseases (like fever). Our blood pressure is supposed to be 120 / 80 mmHg  (millimetres of mercury over normal atmospheric pressure). If this (diastolic pressure) goes beyond 90 mmHg, then it results in high blood pressure. Even our eye balls can see only limited amount of brightness of light. If it goes beyond a point, the retina will get burnt. Our ear drums too cannot withstand sounds of any decibels. If it hears sound beyond certain decibels, the ear drum will get damaged or will burst. Thus, our human body is like a limited company. To protect such a body we need to exercise certain limits. There must be moderation in the food that we eat, water that we drink, words that we speak and sounds that we hear. Our entire life needs to operate within certain limits. When we exceed the limits, we are subject to danger.       

Ati Tindi Mati Haani
Mita Tindi Ati Haayi
(Too much food harms the mind; limited food gives great comfort and welfare)
Ati Bhaasha Mati Haani
Mita Bhaasha Ati Haayi
(Too much talk harms the mind; limited talk gives great comfort and welfare)
Therefore, human beings must practice and follow the path or the way of living that gives happiness.
21 May 1990

03 February to 09 February 2014
Who is the real doer-Who is responsible for failure or success in life?
Who is the real doer-Who is responsible for failure or success in life-3.45-1990 May 29

Because the human beings get associated with dehaatmabhaavam(the feeling that I am the body), the aham(ego) makes it go round and round in so many ways (takes it for a real good ride). Distorted feelings such as “I am doing this”, “I am experiencing this”, “I have gained this victory” are on the rise day by day in humans.    

Students, success or failure are not because of your actions, your pursuits or your efforts. You are getting drowned in delusion, and assuming that you have accomplished something because of your efforts; you are enhancing your ego all the more. Have we not seen any number of initiatives in this world, where in spite of all the efforts, there has been no success? Also, have we not seen large number of initiatives, where without much efforts, there has been success? Instead of putting in all your efforts, finally meeting with failure and subjecting yourself to so much worry; if you have faith in God, consider all that you do as God’s work and attempt to understand your true (Divine) principle, then you will gain victory in all spheres of life.  
We must correctly recognize that there is nothing which we can accomplish, merely with our efforts. The evidence for this is manifest right within our own human body. What effort are you putting in to beat the heart in your body? What effort are you putting in for the inhalation and exhalation (of breath) that you are undergoing every second? What effort are you putting in to digest the food that you have eaten? Can all these be accomplished with your efforts? No, not at all. Just by hoping that you will continue to live, can you keep on living? Similarly, just by wishing that you should die, can you die at your will? Are you responsible for your birth? No. no, no. Therefore, if you enquire deeply into this, it is only your kartritva (doership) and bhoktritva (enjoyership) that are enhancing your ahamkaaram (ego) and mamakaaram (attachment) all the more.    
29 May 1990

27 January to 02 February 2014
How can we learn the lesson of love and human values from our own human body?
67-How can we learn the lesson of love and human values from our own human body-2.44-1986 March 09

We experience the mutual interrelationship and interdependency of our limbs in our day to day life. Suppose we are walking on a street. The eyes are up and the legs are down. The eyes see a thorn on the street. We may not understand their interrelationship from outside. But they have an inner connection. We do not know how and when it has communicated? What type of phone or telegram it has used? But the moment the eyes see the thorn, the legs cross over the thorn and walk by. Legs do not have eyes. Then, how have they crossed over the thorn? The eyes have seen, but the legs have crossed over it. This is the close relationship that exists between the eyes and the legs.

If the legs do not listen to the command of the eyes and place themselves over the thorn, they will start bleeding. Now, the legs have got the injury but the eyes start crying. Try to understand; when the thorn pricks the legs, the eyes feel so bad. The eyes can remain unperturbed, thinking that after all the thorn has pricked the legs and not me (but they do not do so).
We must try to understand the love and attachment between the eyes and legs (and for that matter between all our limbs). This is humanity. Only when we consider the pain being experienced by others as our own pain, true humaneness manifests itself. Our own sense organs are our true gurus (preceptors) and they teach us the lessons of human values. There are so many lessons we can learn from the machine called the human body.     
09 March 1986

20 January to 26 January 2014
How can we learn the lesson of cooperation and harmony from our own human body?
How can we learn the lesson of cooperation and harmony from our own human body-5.23-1986 March 09

Every human body is a workshop. The physical body is like a machine. The physical body works effectively like a machine because it recognizes the role played by every limb of the body and the interrelationship that exists between them; and acts accordingly. In this machine of the body, every organ has a specific role to play in mutual relationship with other organs. It is not just a passive mutual relationship between the limbs; they actually share their joys and sorrows with each other. In this workshop of the human body there are many desires and attachments. There is unity among all the limbs. This principle of unity, i.e. the principle of living together, sharing and caring for each other, is taught by the human body. Once we introspect and investigate into this workshop of the human body, we would not need to look into any other workshop.

Let us assume that the mind desires for a particular object. Immediately, the legs make an effort to acquire that object. For example, let us say the mind desires for a fruit on a particular tree. The mind cannot experience the fruit as soon as it wishes for it. The legs go walking to that tree. It becomes the duty of the legs to fulfil the wish of the mind. The legs perform their duty and go and stand near the tree. Once they stand there, the waist takes over its duty and it bends down. The waist has duly completed its duty. But still the fruit has not been acquired. Next, the hand picks up a stone. Just by picking up a stone, it cannot get the fruit. However, it has done its duty and it keeps silent. Next, the shoulder starts its task. It throws the stone towards the tree (at the fruit). Once the fruit drops down, the fingers pick it up and do their duty of offering it to the mouth. The mouth also performs its limited duty. It tastes the fruit to check whether it is sour or sweet. If it is sweet, it says “I do not need it. O stomach, you are the master of everything”, and it sends the fruit inside. In case it is sour, then it says, “O, this is not good for the body, it will become a cause for disease” and it offers it to mother earth. It spats it on the ground (Thuuu). Thus, the stomach receives the fruit that has been sent inside with the effort of all the limbs; but it does not consume the fruit all alone with pride. The digestive fire in the stomach digests the fruit well and distributes the essence of it (in the form of energy) to all the limbs of the body, acknowledging the fact that it is all these limbs that have worked together to send this fruit to the stomach. Thus, there is an opportunity to demonstrate such mutual interrelationship and mutual interdependency in our human body.

09 March 1986

13 January to 19 January 2014
What is the real crop that we need to harvest in this human life?
What is the real crop that we need to harvest in this human life-4.57-1986 March 09

You may think that we have started this Education in Human Values some 5 or 6 years before. I started this more than 50 years back. When I was in the house of Karnam Subbamma, I used to sing a particular song as part of the Bhajans.

Sathya Dharmamu Shanti Premalato Nee Nitya Jeevana Yaatra Saaginchu
Sathya Dharmamu Shanti Premalato Nee Nitya Jeevana Yaatra Saaginchu
Oh human being, you need to carry out your life with the values of Sathya (Truth), Dharma (Righteousness), Shanthi (Peace) and Prema (Love).
Karmayogame Janma Dharmambu
Deeniki….. Karmayogame Janma Dharmambu
Smaraname Maanava Marma Rahasyamu
Saadhane Bhaktula Saaralakshnamu
Sathya Dharmamu Shanti Premalato Nee Nitya Jeevana Yaatra Saaginchu
Karma Yoga is the Dharma (duty) of your very human birth,
Remembering the Lord is the great secret,
And Sadhana (spiritual pursuit) is the devotee’s hallmark,
Proceed, oh man, on your life’s pilgrimage
With Truth, Righteousness, Peace and Love.
Regard the heart as a vast field. Use the mind as a plough. Treat the gunas (qualities/attributes of Satva, Rajas and Tamas) as bullocks. Use the viveka (intellect/power of discrimination) as a whip. With these aids, cultivate the field of your heart. What is the crop that is to be grown in it? Sathya(Truth), Dharma (Righteousness), Shanthi (Peace) and Prema (Love) are the seeds to be sown, Bhakti (devotion) is the rain, Bhaava(feelings) is the manure, and Brahmananda(Divine bliss) is the crop.
So what is our duty today? Keeping the plough of the mind in our control, tying it to the bullocks of the gunas, taking the reins of viveka (intellect) in our hands, we must grow the crop of love, truth, righteousness and peace in our heart.
This crop has to be raised in our heart and should be shared with others. Our life is like a block of ice which is melting away every moment. Before it spends itself, devote it to the service of others. Education in Human Values is commenced to prepare everyone for this life of dedicated service.

09 March 1986

06 January to 12 January 2014

Is it mandatory to know the meaning of Vedas to benefit from its chanting?
Is it mandatory to know the meaning of Vedas to benefit from its chanting-1.40-1993 October 18
Mere listening to Vedic chants gives joy!!

Today we are neglecting the Vedas, making fun of it. We have no faith in it and consider it as merely some sort of chanting with no specific significance or use. Embodiments of love, it is ok even if you do not know the script of the Vedas, it is enough if you merely listen to the chanting. There is great happiness is mere listening.

The mother places the baby in the cradle and sings a lullaby to it. But can the baby understand the meaning of the lullaby that its mother sings? No, the baby cannot, but the mere tune of the lullaby puts the baby to sound sleep. In the same way, even if you do not know the meaning of the Vedas, when others chant the same in the correct manner, you can listen to it joyfully. You will experience happiness by merely listening to the chanting. You must contemplate on that very listening and that very contemplation will get assimilated within you.
Therefore, there is so much joy in mere listening too. It is sound and there is great power in this sound.        
18 October 1993

30 December 2013 to 05 January 2014

What should be our approach to the celebration of the New Year?
What should be our approach to the celebration of the New Year-1.12-1998 March 29

Happiness, prosperity and pleasure are not conferred on us by the New Year. This day too shall pass away like any other day; the same sunrise and the same sunset. Many people look forward eagerly expecting that the New Year will confer on them some good results. This is 100% negative thought. The New Year does not bring anything for us. Just based on the calendar, we consider this as a New Year.

We must discover a new path. We must discover a new life. We must experience a new happiness. But we do not think about this. We merely remain expectant that the New Year will bring something. We have to work ourselves to get something; the New Year will not confer on us anything. Think to yourself – introspect, surrender yourself to God, and immerse yourself in the awareness of God. Then you will be able to achieve anything.    

29 March 1998

23 December to 29 December 2013
What is the threefold message of Jesus to humanity?
What is the threefold message of Jesus to humanity-4.43-1982 December 25

Jesus was one with a pure heart. To begin with, Jesus proclaimed, “I am the messenger of God”. Taking the physical body as the messenger, he engaged in tasks and activities related to the body. Regarding the body as a messenger sent by God, he offered his body to relieve the pain and suffering of the sorrowful and the downtrodden. He started spreading the message to the people though the actions of his body.

Gradually, he moved to the domain of the mind from the domain of the body. He expressed the principle of the mind and his feelings through the proclamation, “I am the son of God”. Using the principle of the mind, he started investigating into what is real and what is unreal; what is truth and what is untruth? The entire universe is merely a projection of one’s perception (vision). All actions are the reflection of the feelings of the mind. He recognized this truth.
Having completed the enquiry into the mind, he then entered the domain of the intellect. At this stage, he declared, “I and my father are one!” That means, the father and the son are close and related.
This is where every Sadhaka (spiritual seeker/aspirant) must recognize this aspect. Every being is the child of God. The child inherits the qualities of the father. A goat cannot be born in the womb of a tiger nor can a tiger be born in the womb of a goat. Just as a tiger alone is born in the womb of a tiger, the human child born from the Divine father must have the qualities of the father only. Thus, when he realized that there was no difference between him and his father, he referred to the “Holy Ghost”.         
Therefore, at the level of the physical body, we must engage in action; at the level of the mind, we must enquire into the real and the unreal; and at the level of the intellect we must develop proximity and a bond (with Divinity). Then alone, “Brahmavid Brahmaiva Bhavati”; we will get the strength to recognize the unity of the two.   
25 December 1982

16 December to 22 December 2013
What is the inner significance of waking early in the morning and offering prayers?
What is the inner significance of waking early in the morning and offering prayers-1989 June 29

Even in the domain of time, we have Satva, Rajasand Tamas. From night 8 pm to morning 4 am, it is Tamasic time. Even birds and animals sleep during this time period. This is defined as the time for the demons. This time period is very powerful for the demons (demonic qualities in man). This time slot is very conducive for carrying out Tamasic activities. Therefore, the 8 hours period from night 8 pm to early morning 4 am is Tamasictime.

The time period from morning 8 am to evening 4 pm is associated with Rajo Guna. Everybody start performing their tasks during this period. All the authorities work and offices remain open from 8 am to 4 pm. This is the time for doing all work. This 8 hours period is Rajasic.
From morning 4 am to 8 am we have 4 hours. Again in the evening from 4 pm to 8 pm we have another 4 hours. When we add the two 4 hours, it becomes 8 hours. This is the Satvic period.
Thus, 8 hours Tamasic, 8 hours Rajasic and 8 hours Satvic; 8 x 3 = 24 hours. It adds up correctly (to the number of hours in a day). 
Therefore, the Satvic period starts from early morning 4 am. We should be awake by then. We must commence our Sadhana or even studies in this Satvic period; this is the most sacred time. Getting up, having a bath, awakening all our senses, ourselves falling into all dirt; we need not do all this. We need not even have a bath. The sense organs are very calm and peaceful at this time. It would be taking rest. During this peaceful period whatever you think, it (thoughts or prayers) will smoothly go and reach God. Even things that we have forgotten come to our memory at this time. Therefore, to the extent possible, we must commence our prayers during this Satvic period.
Some say, “O! it is not possible to get up so early at 4 am”, and they wake up at 8 am. There are others who wake up at 9 am and go to school with an unwashed sleepy face. These are all the brothers of Kumbhakarana!
We must get up at 4 am. First complete your ablutions and wash your face; then sit with joy. Why should you wash your face? It is only to avoid feeling sleepy. If we understand and recognize all these subtle aspects, we will be able to practice Dhyaana very easily.
In the evening too, you return from the college. You have time from 4 pm to 8 pm. You can go and play and participate in games. But then after 6 pm, wash your hands and legs and at least sit for 5 minutes (in meditation). Dhyaanam is only for 2 minutes and 24 seconds. You do not need to sit for hours. If you practice like this, it will be so sacred. Truly you try this and see; your joy, your brightness /  luster and your sacredness will get so enhanced.
Today, you are engaging continuously only in crazy thoughts and crazy feelings and therefore if one sees your face, it appears so odd. It looks like the face of a sick person. There is no brightness / luster on the face. Purity is the root cause for Tejas (brightness / luster). If there is purity within, there will be so much brightness / luster on your face.         
29 June 1989

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Six Qualities Dear to the Lord

Six Qualities Dear to the Lord

Many times in the journey as a spiritual seeker, a doubt arises as to whether we are making any progress on our spiritual path at all. As it is commonly said, only that which can be measured can be managed. In that case, are there any metrics for our spiritual growth? More often than not, we are told that spiritual progress is only a matter of faith and cannot be measured or comprehended. In a sense this may be true, because if there were metrics, the seeker’s focus would have been more on the metrics than on the journey itself, thus losing sight of the real goal. However, having said that, the Lord in all His compassion has indeed given us some parameters on the basis of which we can take a test as to how dear we are to the Lord.
In the Bhagavad Gita, Lord Krishna, in the 12th chapter on Bhakti Yoga that consists of 20 verses, dedicates 7 verses – from the 13th to the 20thverse, to define the parameters that indicate how dear a devotee is to the Lord. Lord Krishna clearly lists down certain qualities, stating that if the devotee has these equalities, she/he would be most dear to the Lord. Therefore, we can always run the acid test to measure ourselves on these qualities and gauge how close we are to the Lord. Among these 7 verses, the middle one, the 16th verse to be precise is perhaps the most important. That is why Bhagawan has stressed on the six qualities in this verse in many of His Discourses. These six qualities, Bhagawan says, are very essential for every devotee, who wishes to be dear to the Lord. These six qualities are Anapeksha (desireless), Suchi (purity), Daksha (Determination), Udaasina (unmindful, unattached), Gathavyathah (free from worry and distress, living in the present) and Sarvaarambha Parithyaagi (renunciation, giving up of ego).
The audio clips in this posting have been taken from three Discourses. Bhagawan discusses the same six qualities in the three Discourses. However, in each Discourse, Bhagawan mentions some specific details that are unique to that Discourse. Therefore, for the sake of completion, in spite of some repetition, excerpts from all three Discourses and in some cases two Discourses, is included for each of the six qualities, making a total of twenty one audio clips. These twenty one audio clips in this posting have been taken from the Discourses delivered by Bhagawan in the years 1993, 1996 and 2000.
In Clip-1-A, Clip-1-B, Clip-1-C and Clip-1-D Bhagawan explains the meaning of Anapekshaand the method to develop this desireless state. Clip-2-A, Clip-2-B, Clip-2-C defines Suchi  and the method to acquire the same. Clip-2-A1 focuses on purification of speech. Clip-2-A2 stresses on purification of the mind, while Clip-2-A3 explains about the purification of the body. Clip-3-A, Clip-3-B and Clip-3-C is about the quality of Dakshaor determination. Clip-4-A and        Clip-4-B describes the quality of Udaasina or detachment. In Clip-5-A and Clip-5-B Bhagawan explains the importance of the quality of Gathavyathah. Clip-6-A and Clip-6-B elaborates on the sixth and the final quality of renunciation – Sarvaarambha Parithyaagi. Finally in Clip-7 Bhagawan sums up the six qualities, reminding us again that only a devotee who follows these six qualities is truly dear to the Lord.  
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.
Six qualities most dear to the Lord-0.31-1993 August 30
Bhagavad Gita 12.16
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Anapeksha Suchir Daksha Udaasino Gathavyathah.

Sarvaarambha Parithyaagi Yo Madbhaktah Sa Me Priyah
(Bhagavad Gita 12.16)
The devotee with the six qualities of Anapeksha (desireless), Suchi (purity), Daksha (Determination), Udaasino (unmindful, unattached), Gathavyathah (free from worry and distress, living in the present), Sarvaarambha Parithyaagi (renunciation, giving up of ego), is very dear to me.

01-A-First quality-Anapeksha-Desirelessness-4.11-1993 August 30
Desireless State

Anapeksha Suchirdaksha…

Anapeksha means to remain without any expectations. In this wide world, can one stay without any expectations? That is impossible. Some may like some things, others may consider certain things as noble or sacred. Things that we like, give us sensual pleasure, joy and worldly happiness. Things that are noble, confer happiness that transcends the senses and is beyond the world and the body. All expectations and desires are subsumed in these two types of expectations.    
Is it possible for one to be beyond expectations in this world? Yes, it is possible. In the Bhagavad Gita, it is said (by Lord Krishna), “All righteous actions are My very own Form”. Individuals who recognize this truth have the scope for acquiring the state of Anapeksha. When all the actions performed by man are done as an offering to the Lord, they assume the form of actions of Anapeksha. The Divine energy, being in me, making me walk, making me speak, making me see and making me hear is verily Him. Therefore, it is He (God) who performs all the actions, makes it happen through us, gives us joy and experiences the joy Himself. Therefore, as it is He (God) who is the indweller of every being and is the one getting everything done through her/him; having the feeling that all the actions are being offered to God is the true meaning of Anapeksha. When aspirants perform all the actions that they do, as an offering to the Lord, it assumes the form of actions of Anapeksha.    

01-B-First quality-Anapeksha-Desirelessness-3.10-1996 October 03
Sarva Karma Bhagavat Prityaartham

Anapeksha. God questioned Himself, “what type of person is very dear to Me?” He gave the reply, “Anapeksha – The one who has not got any type of expectations (who loves Me) is the one dear to Me”. Today, in this world, you cannot find any individual who is without any expectations (desires). Everyone has some or the other desire, some things that they like, some things that they consider sacred. The experiences of the worldly senses yield only momentary happiness. It is temporary, not ever-lasting, and momentary. All entertain such desires only. But the one beyond this, transcending the senses is the Shreyo Marga (the inward path). This is the sacred path. All desires are subsumed in these two types of desires. When man performs any action, if he does it with the feeling of Sarva Karma Bhagavat Prityaartham (offering everything to please the Lord), then it assumes the form of sacred actions. We must consider any work that we do as God’s work. When we perform work with such feelings it will amount to Anapeksha. Any action that is done without any selfishness or self-centeredness, that is done only for the sake of love for God, for realizing God and for acquiring Divine bliss, comes under the category of Anapeksha.    

Therefore, it is impossible to live without any expectations (desires). Desires must be there; but for what? For pleasing the Lord.         

01-C-First quality-Anapeksha-Desirelessness-2.48-2000 May 24   
Perform only righteous actions

Anapeksha. One must not have any type of expectations (desires). Is it possible for a human being endowed with body, senses, mind and intellect to exist without any expectations or desires? It is not possible. Expectations have to be there. But what type of expectations? Even in the Dwapara age, the preaching (of Lord Krishna) was that all righteous actions are His very own Form (Divine). What type of desires must humans have? Among all the desires, those that are based on sacrifice are the greatest. Righteous desires are very important. Desire for God is very important. People in this world have varied desires; some have righteous desires and others have great desires. Yet others have desires that combine righteousness with greatness. Therefore, no one has the right to judge between these two.         

01-D-How to develop Anapeksha-Desirelessness-1.38-2000 May 24
Offer everything to God!

If God loves the one who has developed Anapeksha (desireless state), then how is this Anapekshato be acquired? When all Dharma (duties) and Karma (actions) are performed to please the Lord, they will true righteous actions. They will be actions without any expectations. Therefore, Anapekshadoes not mean not having any expectations. One can have any expectations, but all these expectations must be offered to the Lord. We must consider that all actions are done to please the Lord. Then the word Anapeksha will find true fulfillment. Thus, when the one having Anapeksha, performs all actions to please the Lord, God will love such a person.      

02-A-Second quality-Suchi-Cleanliness-1.41-1993 August 30
Inner and Outer Purity

The second quality is Suchihi. Suchihi means cleanliness, purity. It is not enough to keep just the outer body clean. Inner cleanliness (purity) is also very important for spiritual aspirants. What is the meaning of inner cleanliness? All actions performed by man originate from within; they do not come from outside. Everything is a reflection of the inner being. When the inner feelings are pure, only then all the actions performed by man will also be pure. When the inner feelings are impure, all actions performed by man will also be impure. What is it that has to be done within? It is the Mano-Vaak-Kaaya (mind-speech-body) that is to be purified.     

02-A1-Suchi-Purification of Speech-2.34-1993 August 30
Purity of speech

The important aspect is speech (word). The word should be pure. What should be done to make the word pure?

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)
Whatever words we speak must be such that it does not cause any agitation, it must be true and pleasant. There are four reasons for the speech to get polluted. a) The word should not be blemished by untruth, b) The speech should not be blemished by excessive talk, c) The word should not be of the complaining or accusing type, d) Pure speech should not criticize others. However, because of the effect of the Kali age, the tongue experiences all these four types of defects. It constantly speaks the untruth. It always criticizes others. It keeps complaining about others and talks excessively. When we get rid of these four defects, we will be able to purify our speech. To start with, we must purify our speech.

02-A2-Suchi-Purification of Mind-1.20-1993 August 30
Purification of mind

The second is the mind. The mind gets polluted because of bad feelings and wicked thoughts. To the extent possible, human beings should try to prevent the entry of bad thoughts in their mind. All the time man indulges in bad thoughts. Yad Bhaavam Tad Bhavati (As is the feeling so is the outcome). Once such bad feelings enter the mind, man bears the fruits that are also unsacred. Therefore, in order to make the mind pure, bad thoughts have to be distanced. One must take care not to allow entry of bad feelings. Only then, will the mind be purified.

02-A3-Suchi-Purification of Body-1.44-1993 August 30
Purity of body

The third one is the body. The body should not be blemished by any violence. We commit so much of violence with these hands. We commit so many sins with these hands. Sareera Maadhyam Khalu Dharma Saadhanam – This body has been given for performing righteous deeds (Dharma) and not for performing wicked deeds. Human life has been associated with this (physical) body. Jantunaam Nara Janma Durlabham – The human birth is the rarest of all. We are experiencing this rare human birth through this body. Purifying the body is to engage the body in sacred tasks, acts of service to others and actions related to God. Therefore, inner purity means to remove the defects of the mind, the speech and the body (thoughts, words and deeds). In Suchi, inner cleanliness is very important.   

02-B-Second quality-Suchi-Cleanliness-1.16-1996 October 03
Chitta Shuddhi

The second quality is Suchihi. It means outer and inner cleanliness. Even if outer cleanliness is not there, inner cleanliness is very important. God aspires only for Chitta Shuddhi (purity of the mind). Chittasya Shuddhaye Karmaha. All actions have originated only for purification of the mind. If we pour water into a tumbler (glass), even if the tumbler is not clean outside, if it is clean inside, we may be able to use the water for a few days. So what does God expect? He expects inner purity. This is the second quality. The one with Anapeksha(desireless) and inner purity will be deserving of God’s Love. 

02-C-Second quality-Suchi-Cleanliness-3.17-2000 May 24
Brass vessel must have a tin coating
Image Source

The second quality is Suchi. What is the meaning of Suchi? It means cleanliness. What type of cleanliness? Is it inner cleanliness or outer cleanliness? Both are essential. God loves cleanliness. If we keep only outer cleanliness as our goal (that is not enough), we must understand that inner cleanliness is very important. Though God is there outside and inside, we must make an attempt to understand the principle of God within us.   

Let us say, we prepare pulusu (soup) in a brass vessel. However, within a few seconds the soup gets poisoned. Why does it get poisoned? Because the brass vessel is not coated with tin inside (Tinning – Kallai– prevents the uptake of copper from brass by the soup; thus preventing it from becoming toxic). In the absence of the coating of tin, the soup gets poisoned. Our human body too, is like a brass vessel. This brass vessel has to be coated with the tin of love. When the kallai (coating) of love is applied, whatever item we may cook inside this vessel, will not get spoilt.
Therefore, there must be purity both inside and outside. What is the outer cleanliness? When we perform actions for the welfare of others, with the feeling of worship, i.e. with the feeling that the action is being done to please God, to serve others; then performance of such selfless actions leads to outer cleanliness too. Performing actions with selfishness cannot lead to purity or outer cleanliness. 

03-A-Third quality-Daksha-Determination-1.23-1993 August 30
Daksha – Determination

The third quality is Dakshaha. It means determination in the performance of actions. Determination must be demonstrated only in actions that are sacred, fulfilling and related to welfare of others. Humans cannot stay without performing actions for even one second. So, in such a situation, to perform sacred actions amounts to determination. Under any circumstances, or in any situation, we must not engage in unsacred actions. This is the determination (to be exercised) in the domain of sacred actions. Only such a person can be a true Dakshaor a Karmaadhikaari (master of actions).   

03-B-Third quality-Daksha-Determination-1.20-1996 October 03
Be determined

The third quality is Dakshaha. It means the one who has determination. To never forget God, to engage in actions for the welfare of others, and to perform Nishkaama Karma(selfless actions) under all circumstances, is determination. It is only an individual, who, at all times and in all situations, not mindful of any obstacles to her/his thoughts and ideas, overcomes all of them and moves forward; can be dear to the Lord. Not subdued by sorrow and not elated by happiness, having a feeling of equanimity and seeking the truth, is true determination. God has said that such ones are dear to Him.   

03-C-Third quality-Daksha-Determination-2.26-2000 May 24
Hold on – Never give up!

The third quality is Daksha. It means; to be determined. What type of determination should we have? If we wish to accomplish some task, until we achieve the same, we should not rest in peace. We must take it like a vow. I keep telling you now and then:

Pattina Pattedo Pattane Pattitiri
Pattunetidudaaka Attaneundu
Korinadediyo Koranekoritivi
Korikechellududaaka Povakundu
Adiginadediyo Adagane Adigitivi
Adiginavidudaaka Viduvakundu
Talachinadediyo Talachane Talachitivi
Talaputeerududaaka Povakundu
Poru Padaleka Taanaina Brovavalayu
Vadaluteriyeka Neevaina Adagavaleyu
Antiye Kaani, Tirigipovuta Bhaktulu Deeksha Kaadu
(Anyhow you have caught on to something; having caught on to it, keep holding on. Until you have achieved it, remain that way. This is determination.
Anyhow you have desired for something; having desired thus, until the desire is fulfilled, do not leave. This is determination.
Anyhow you have asked for something; having asked for it, until it is given, do not give up. This is determination.
Anyhow you have thought of something; having thought about it, until it is realized, do not go away. This is determination.
What should happen at the end?
Not able to bear any more, He should come to your rescue. Or you will have to keep asking until you lose your consciousness.
That is all. A devotee turning back (without achieving his wish) does not amount to determination at all)
Therefore, what is determination? I should seek God, I should see God, I should receive His Grace; we must have such long standing determination. Devotees, who have such determination, are loved by God immensely.

04-A-Fourth quality-Udaasina-Detachment-1.53-1993 August 30
Udaasina – Detachment

The forth quality is Udaasina. What is the meaning of Udaasina? It is to live without being related (attached) to anything. Be it repute or disrepute, profit or loss, sorrow or joy; one should be in a state of equanimity; without getting depressed, dejected, frustrated or elated. We need not have any fear of disrepute, not should we get elated with repute. Repute and disrepute are like passing clouds. We must remain an eternal witness to these. We must remain as an Udaasina (disconnected). We must not take it to heart. If we do so (take it to heart), it will pollute our minds. It can even transform human nature into demonic nature. Therefore, Udaasinata means, we must not get dejected or elated with either good or bad, joy or sorrow, sin or virtue. Udaasina is to remain unmindful of all these (dualities).          

04-B-Fourth quality-Udaasina-Detachment-2.17-2000 May 24
Have no expectations

Anapeksha, Suchir Daksha, Udaasino… One must remain unattached to everything. You may perform any task, but there must be no relationship (attachment) between you and the task. You may participate in any type of work. You may participate in carrying out service for others. But you must not entertain any desire for the outcomes / results. Any work that you do must be without expectation of the fruit. Not only this. We must also be very careful of our association with any Institution. We must not crave for name and fame. We must not submit ourselves to recognition and respect. We must be away from the wrong desire such as, “Oh, I have done so much work, but my name has not appeared in the papers”. If you struggle like this for the fruit of your action, then the actual outcome of the action will also become zero. Therefore, when you perform any task, if you have expectation of the results, then it amounts to your submission to the task. Thus, we have to participate in tasks without expectation of any fruits thereof, and lead our lives remaining happy, irrespective of victory or defeat.   

05-A-Fifth quality-Gathavyathah-Past is past-Live in present-4.06-1993 August 30
Past is Past
Do not brood about the past

Gathavyathah is the fifth quality. This (absence of this quality) is the greatest weakness in mankind today. Man is not performing actions which he has to, in the present. He broods continuously about something that has happened in the past. He keeps on thinking about the future. Why should you worry about the future? Why should you worry about the past? Past is past. You cannot get back even one second of the past, how much ever wealth you may be ready to give. Forget the past. Next, the future; what surety do you have about the future? Where is the courage for you to even say that you will be alive till tomorrow? Future is not sure. Do not brood over the future. Do not think about the future. Take the present as most important. This present is not ordinary present. It is omnipresent. Past results are in the present. Future results are also in the present. Keep the present in focus. This is called Gathavyathah, which the spiritual seekers must practice.

This (absence of Gathavyathah) is the reason for all the problems of human society. Brooding over the past and worrying about the future, man is not able to even perform what he needs to, in the present. As you forget the present, miseries will follow you. Be perfect in the present and you will get a perfect future. As the seeds you sow today, similar will be the fruits that you will reap in the future. The belching that you get in the evening will be based on the food that you eat now (in the morning). Therefore, you must consider the present as very important. It is very good for the spiritual seeker to keep the present as his goal and forget both the past and the future.          
This is the fifth quality of Gathavyathah. Because of constant worrying, the Rajo Guna (hyperactive, passion) increases in man. Rajo Gunais like a demon. It will make you do anything in a moment. It is very difficult to control the Rajo Guna. It is thoughts that encourage the Rajasquality. Therefore, we must not encourage the Rajo Guna.

05-B-Fifth quality-Gathavyathah-Past is past-Live in present-3.44-2000 May 24
Future is uncertain
Do not worry about the future

Anapeksha, Suchir Daksha, Udaseeno Gathavyathah… This also needs determination. We must not at all brood about the past, nor must we worry about the future. Why worry? How much ever you may worry about the past, it is not going to come back again. You may worry any amount about what is to happen, but no one can predict the future. If you decide you will do something tomorrow, what is the surety that you will live until tomorrow? Will you be able to live until tomorrow? It is not possible to declare so. Therefore, what is the use of constantly worrying about the future? Future is hidden in the womb of time. It cannot be seen. Why are you worrying so much for that which is hidden in the womb of time and cannot be seen?

Past; what has happened has already happened. It has got drowned in the womb of time. We cannot bring back again that which has already been drowned. Therefore, the past will never come again. The future does not belong to you. Then why should you worry about it? But, thinking is very important for mankind. Man cannot live even for a second without thinking. Thoughts keep on coming. But do not let these thoughts be based on the past or the future. Let the thoughts be centered on the present. Past and future both are merged in the present. From the tree of the past, has come the seed of the present. From the seed of the present, comes the tree of the future. Tomorrow, future is the tree, past is the tree. Present is the seed. Therefore, the present is the basis for both the past and the future. Hence, take the present as the basis. You must act and speak according to the time on hand; you must avoid hurting others and also hurting yourself. The man who lives like this is a great one. Keep in view the present and do not worry about the future. You will surely get a future that is befitting the present. You will have no failure.       

06-A-Sixth quality – Sarvaarambha Parithyaagi – Renunciation-1.24-1993 August 30
Total renunciation

The sixth quality is Sarvaarambha Parithyaagi, giving up of the ego. In all matters we reflect the sense of ego. The basis for ego is attachment. Ego and attachment put together destroy man. Therefore, one should live in an egoless manner. One should not have any attachment. Specifically, you should not have wrong attachments. All these six qualities are sacred qualities. What are these six qualities?

Anapeksha Suchir Daksha Udaasino Gathavyathah.
Sarvaarambha Parithyaagi Yo Madbhaktah Sa Me Priyah
(Bhagavad Gita 12.16)
The one with these six qualities of Anapeksha (desireless), Suchi (purity), Daksha (Determination), Udaasino (unmindful, unattached), Gathavyathah (free from worry and distress, living in the present), Sarvaarambha Parithyaagi (renunciation, giving up of ego), is very dear to me.

06-B-Sixth quality – Sarvaarambha Parithyaagi – Renunciation-3.19-2000 May 24
No pomp and show

Sarvaarambha Parithyaagi (renunciant). Who is such a one? At all times, in all actions and always, the one who remains calm is a true renunciant. He must not give any scope for any ostentation. God will be very far away from the one who goes after ostentation and show. We must give up all this exhibitionism. Where there is pomp and show, there Rajo Guna (hyperactive, passion) is present. And with this, all types of desires commence. Publicity is a worldly trend. Do not struggle for worldly pursuits. Worldly things relate to the present only. It does not pertain to all the three periods of time (past, present and future). Therefore, never submit yourself to pomp and show. “Such a person free from ostentation is dear to Me”, said the Lord.     

Today, for everything, we are after exhibitionism. If we spend Rs.5 (on some activity), we spend Rs.500 to get our names printed in the newspaper. Money spent on the task is Rs.5, but Rs.500 is spent for printing your name. Is this not exhibitionism? A man of true service will never run after publicity. Publicity is essential only for those who do everything for the sake of name and fame. You should not desire for name at all. Why should you use all these names given to you? Thus, do not give any scope for ostentation or show. So long as there is Aadambaram (show), you will never get Atamaanandam (bliss of the Self). When you have not experienced Atamaanandam itself, how can you earn God’s Grace?

07-Follow these six qualities to be dear to the Lord-0.41-2000 May 24
Follow these six qualities

Therefore, if we wish to love God, if we wish to be deserving of God’s Love, we must conduct ourselves according to God’s wish.

Anapeksha Suchir Daksha Udaasino Gathavyathah.
Sarvaarambha Parithyaagi
Only then (when you follow these qualities), God will consider you as belonging to Him. We have to understand this principle and conduct ourselves accordingly.

A Short Quiz
01-List the six qualities of a devotee most dear to the Lord, and give the English translation of the Sanskrit terms.
02-What is the true meaning of Anapeksha? Is it possible for an individual to remain without any expectations in this world?
03-Among desires, what type of desires are the noblest and greatest?
04-What is the meaning of Suchi?
05-What is more important – inner cleanliness and purity or outer cleanliness and purity?
06-What are the three aspects of man that need to be purified as part of Suchi?
07-How can we purify our speech?
08-What are the four sins committed by the tongue?
09-How can we purify our mind?
10-How can we purify our body?
11-What is the meaning of the Sanskrit phrase – Chittasya Shuddhaye Karmaha?
12-What message does Bhagawan convey through the analogy of the brass vessel and the tin coating?
13-What is the meaning of Daksha?
14-Give the English translation of the Telugu verse narrated by Bhagawan; that explains the true quality of a devotee with determination.
15-What is the meaning of Udaasina?
16-What is the meaning of Gathavyathah?
17-How does Bhagawan compare the past, present and the future to a tree and its seeds?
18-What is the interplay between Gathavyathah and the Gunas?
19-What is the meaning of Sarvaarambha Parithyaagi?
20-What is the relationship between Aadambaram(show), and Atamaanandam (Bliss of the Self)?
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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
Image Source

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
Image Source

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
Image Source

(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
Image Source

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. 
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Talk less – Work More – Observe Silence

Talk less – Work More – Observe Silence


A very important prerequisite for any spiritual practice is silence. To start with, it may be silence of the tongue (external silence) but that must eventually lead to silence of the mind (inner silence). Then alone, can the voice of God be heard from within. All great masters have stressed on the need for silence as part of one’s spiritual sadhana. Bhagawan Baba, in a number of Discourses, highlights, explains and elaborates on the need and practice of silence in our lives.
In this blog post, we have picked up just one sample Discourse given by Bhagawan on the 27th of June 1996 and have extracted 11 short clips from the same that vividly explain the aspect of silence in spiritual sadhana.  
In Clip-1 Bhagawan sings a Telugu poem that laments over the modern trend of more talk and less work. In Clip-2 Bhagawan highlights several ill effects of excessive talking. Clip-3 presents the examples of great personalities like Sardar Vallabhbhai Patel and Vidura who also strongly advocated the practice of silence. In Clip-4, Bhagawan chides us for being ever ready for eating food but always reluctant for doing work. Clip-5 explains how excessive talk leads to loss of sensory power, be it eyes or ears. Clip-6 and Clip-7 list certain benefits that we can derive from the practice of silence. In Clip-8 Bhagawan explains how we must maintain relationships with our friends with respect to talking. In Clip-9 Bhagawan continues to explain how easy it is to develop relationships but how tough it is to break away from them. Clip-10 explains how the sound of the footsteps of God can be heard only in total silence. Finally, in Clip-11 Bhagawan appeals to students to give some rest to the senses and to practice silence for at least one hour everyday, so as to restore our lost energy and to develop further energy.     
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.
01-Telugu Poem on Excessive Talking-1.48-1996 June 27
Action Orientation is on the decline

Telugu Poem – Courage in talking excessively is on the rise, but action orientation is on the decline and literally vanishing. Life is full of delusion on account of being lost in pomp and show. This has become the life of modern students!

02-Ill Effects of Excessive Talking-1.31-1996 June 27
Excessive Talking leads to
Loss of Memory Power

Man is wasting his time by talking too much. Man is losing the Divine power and sanctity bestowed on him. Talking more leads to loss of memory power. The power of concentration also reduces. The Divine energy bestowed on man diminishes. Talking excessively makes man more hungry. Therefore, he eats more and this in turn makes him lazy. Being lazy, he does not execute any task sincerely. He will not be willing to participate in any service activity.

03-Patel and Vidura on Silence-1.14-1996 June 27
Talk Less and Work More

Today, among the youth, the spirit of service is very essential. In order to serve we must eat within limits. Ati Tindi Mati Hani, Mita Tindi Ati Hayi – Too much food causes damage to the mind. Food within limits gives more comfort. Excessive eating is dangerous, we must eat within limits. Sardar Vallabhbhai Patel also used to say, “Talk less and work more”. He performed all his actions with a sense of discipline. Everybody called him a ‘practical man’. Vidura also said that there is no greater power than the power of silence. Noble souls in ancient times observed silence and could thus attain Divinity. 

04-Ready for Food and Talk but not for Work-1.04-1996 June 27
Ready for eating but not for working!

When it comes to action, everybody runs away. Today this is the trend. We must not talk too much. Today the trend is – Pani ki farar, Tindi ki tayar! – We are ready for food, but when it comes to work, we run away. No. Instead it must be, Tindi ki farar, Pani ki tayar– we must be ready for work and not concerned about food. We must be action oriented. This age is very sacred. It is one of Divinity and will yield good fruits. We should not spoil this sacred age. We must not waste time in any manner. We must not get into bad company or engage in bad work. We must enter into good company, engage in good action and good thoughts and strive for God.

05- Excessive Talking leads to Loss of Sensory Power-0.59-1996 June 27
Excessive Talk leads to
Loss of Sensory Power

Students today are losing their power on account of excessive talk. The sensory power given to them for a life time is lost by the time they reach the age of 18 or 20 years. Students should preserve the Divine sensory power bestowed on them. We should also preserve our eyesight. Today very young children are found wearing spectacles. Many youngsters also use hearing aids. What is the reason for all this? Is it the effect of the Kali age? No. It is one’s own weakness that causes all this.

06- Benefits of Silence-0.44-1996 June 27
Spiritual Power increases
as we observe Silence

Spiritual power increases as we observe silence. By talking too much we become susceptible to nervousness. Because of this nervousness, we lose the sense of discretion as to what is to be spoken and what is not to be spoken. The lesser we talk, the more we can serve. By engaging in service, we can develop friendship.

07-Less Talk leads to Good Thoughts and Sacred Activity-0.37-1996 June 27
Adveshta Sarva Bhootaanaam
Never hate anyone

By talking less we will get pure thoughts and we will be able to engage the body in sacred work. When we talk more, unnecessary matters are discussed and it leads to gossip. We hear all this and translate it into action. Therefore, we should not talk bad about anybody. Adveshta Sarva Bhootaanaam– We should not hate anyone either.

08-Limit your friendship to Hello Hello-1.26-1996 June 27
Limit your friendship to
Hello Hello and Goodbye Goodbye!

Elders will feel happy watching your good behaviour. All parents want their children to get a good name, get a first rank in the class. Today we may have many ranks, but the behaviour is blank. In examination – rank, and in life – blank. This is the trend now. No! One must get ranks in all domains. There should be no crack there. When do all these bad qualities get into us? Only when we talk excessively. When you meet any of your friends, you may say, “Hello Hello, How are you How are you, Good bye Good bye”. That is all. Do not talk more. By talking more, we tend to indulge in vain gossip. We start discussing unnecessary matters and in the process we become weak. Because of this weakness, we will not be able to carry out any task that we are supposed to do. Therefore, students should talk less, study more and get high marks.

09-Do not Talk much and have Minimum Relationship-1.05-1996 June 27
Have minimum relationships

What we talk throughout the day, it comes back as reflection, reaction and resound. Everything is reflection, reaction and resound. They come back to us because of our own words and deeds. Students, reduce your excessive talking. Talk what is necessary. If it is related to your subjects, you can talk. When someone greets you with “Hello Hello”, you too restrict to just “Hello Hello”. If you develop relationships for just a naya paisa (100th part of a rupee), later you will not be able to detach yourself even with 4000 rupees. We should not cultivate such friendship. Do not develop any enemies too. How long will you study here in the College? You may stay here in the college for 3 to 4 years. In such a short period of time, which is like a passing cloud, why should you develop such friendship and relationship? Get a good name.

10-Silence is God-In Silence we can hear the Footsteps of God-1.56-1996 June 27
In Silence, we hear the Footsteps of God

Mita Bhasha Ati Hayi – Less talk more comfort. Those (people) in the Sanyasaashrama, go to the forests, put a stop to seeing, hearing and talking and through silence they try to develop the Divine power. Therefore, it is said that the sound in the silence is Brahma. They close their eyes and sit in meditation. How should it be when one sits in meditation? There should be total silence. In that silence, you will be able to listen to the sound of the footsteps of God. When your sound itself is so high, how can you listen to the sound of God coming? The more silent you are, that much louder will you be able to hear the sound of the footsteps of God. Therefore, silence is God. The sound of God is present in total silence.

Now enquire clearly. Close both your ears tightly (with your hands). When you close thus, a sound will emanate there from. Aum………….That is the sound in silence. When you bind your tongue, that sound (Aum) will emanate from within. That sound is Brahman.   

11-Observe Silence at least one hour a day to restore energy of Mind and Senses-0.58-1996 June 27
Silence restores energy of Mind and Senses

Shabda Brahma Mayi (Brahma is in the form of sound). What is this sound? It is the sound in silence. Otherwise, our sound only will be louder. Therefore, we need to be silent. Everyday, at least for an hour, we must practice silence. In that silence, we can recover and develop a lot of the energy that we have lost. The whole day we put in a lot of effort and do work. When we sleep at night, all the senses take rest. As the senses take rest (at night), the next day, we are ready for working enthusiastically again. This means that it is very essential to give rest to the senses. When we give rest to the senses, the mind also gets rest.    

A Short Quiz
01-List out all the ill effects of excessive talk, mentioned by Bhagawan in these extracts of His Discourse.
02-What attitude does Bhagawan expect us to develop towards food and work in life?
03-What type of relationship does Bhagawan expect us to have with our friends? Why?
04-Once we develop unnecessary relationships, it is very difficult to break them. How does Bhagawan explain this aspect?
05-What are the benefits of observing silence and talking less?
06-How can we listen to the sound of the footsteps of God?
07-What simple exercise does Bhagawan ask us to perform to experience the sound in silence? Try it out and share your experience.
08-Through what example does Bhagawan explain to us that we need to give rest to our senses? 
09-What is the minimum time for which Bhagawan expects us to practice silence everyday?
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