Service

21
Jul
2013
MESSAGE FOR THE WEEK-2

MESSAGE FOR THE WEEK-2

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


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

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


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


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

22 August 2001




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


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

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


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


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

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



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

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


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

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


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


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


09 September 1994


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


Vedas describe Ganesha as Ganaadipa. Who are these Ganas?

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

29 August 1995


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


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

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


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

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

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



 Teachers Day Special

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

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


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

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

18 November 1999


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


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

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


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

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


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


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


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

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


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

Samskrithi is the culturing process


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

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


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

True unity is unity with God

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

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

15 August 1985


15 August 2013 Special

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


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

15 August 1985

12 August to 18 August 2013

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

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

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

26 April 1998


05 August to 11 August 2013

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

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

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

26 May 1990

July to 04 August 2013

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

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

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

26 May 1990



22 July to 28 July 2013

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

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

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



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

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

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

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23
Oct
2012

Ashta Pushpam -The Eight Flowers to be offered to God

 

Be it any religion, any culture or any civilization, flowers play a very important role in prayers and worship. Bouquets, garlands, and in a variety of other forms; flowers adore the altar, the photograph, the mausoleum or the deity. Roses, jasmines, lotuses, marigolds, lilies, and the list can go on. In certain traditions, specific flowers are prescribed for specific forms of worship too. Thus, flowers are such an integral part of religious and spiritual practices that one can never imagine any ritual or practice without the use of flowers in some form or the other. Specifically, in Bharatiya culture, one would never find any temple without the idol bedecked with flowers and without a number of flower vendors lining up the entrance of the temple. Buying flowers and offering them to God, turns out to be a lively experience for the devotee and a livelihood for the vendor! 
However, these are only the external modes of worship and prayers. What are the flowers that we truly need to offer to God? Would we become deserving of God’s Grace only by spending some money and buying flowers to adorn Him? Would we advance spiritually by plucking flowers from the plants and offering these to Him in worship? Would God, in whatever name or form, be anxiously waiting for flowers to be offered to Him by His devotees? If God is omnipresent, omniscient and omnipotent, is He not present in the flowers? Is not the fragrance of the flowers an expression of His very own Self? Are not the infinite shades of colours of the flowers His very own manifestation? If yes, then why would He need these? If not, then what type of God do we believe in, who is so limited and incomplete that He desires for flowers to be offered to Him? Analyzing thus, we would realize that all these forms of worship and prayers are for our own satisfaction and not for satisfying God. These forms of worship and prayers give us joy, delight and provide the ambience for us to raise our consciousness and turn within to comprehend Him as our true Self! Thus, flowers do have their due place in prayers and worship, but one should not stop with that.
In this context, Bhagawan Baba states that He does not want the worldly flowers to be offered to Him; flowers that would fade and dry away within a few hours or a day. He wishes that we offer Him flowers that remain fresh and colourful forever! Where are these flowers available? What are they? It is precisely about these flowers that this blog post talks about. Bhagawan asks us to offer eight flowers to Him. He calls these the Ashta Pushpam (Eight Flowers). This blog post lists all the eight flowers and presents Bhagawan’s explanation for each of these. 
The twelve audio extracts in this posting are taken from the Discourse delivered by Bhagawan in the year 2000. 
Clip-1 gives an introduction to the eight flowers to be offered to God. In Clip-2, Bhagawan explains about the first flower of Ahimsa (Non-violence) to be offered to God. In Clip-3, Bhagawan describes the second flower of Indriya Nigraham (Sense-control). Clip-4 elaborates on the third flower of Sarva Bhoota Daya (Compassion towards all Beings). In Clip-5, Bhagawan illustrates the quality of compassion through the well known story of Abou Ben Adhem. In Clip-6, Bhagawan states that Compassion and Service to others is the highest among all the nine paths of devotion. Clip-7 explains about the fourth flower of Kshama (Forbearance). Clip-8 highlights the fifth flower of Santhi (Peace). In Clip-9, Bhagawan speaks about the sixth flower of Tapas(Penance). Clip-10 is about the seventh flower of Dhyanam (Meditation) and Clip-11 is finally about the eight flower of Sathyam (Truth). In the last Clip-12, Bhagawan reiterates that God does not want an offering of flowers that will dry and fade away. He wants us to offer flowers that will remain ever fresh.
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-The Eight Flowers to be offered to God-1.16-2000 August 22
Offering Eight Flowers to God
Image Source

Embodiments of Love! God does not expect from you the Shodashopachaara(16 forms of ritualistic worship) or the Ashtadasha Puraanam (Knowledge of the 18 Puraanaas) He wishes only for a few sacred flowers. The first flower is Ahimsa (Non-violence). It is very important. The second flower is IndriyaNigraham (Sense control). Sarva Bhoota Daya Pushpam (Compassion to all the beings) is the third flower. The fourth flower is Kshama (Forbearance). The fifth flower is Shanthi (Peace). The sixth flower is Tapas (Penance). The seventh flower is Dhyana (Meditation). The eighth flower is Sathya (Truth). It starts with Ahimsa(Non-violence) and ends with Sathyam(Truth). Therefore, when the beginning and the end meet, the life of the human being is redeemed.

02-The First Flower of Ahimsa-Non-violence to be offered to God-2.33-2000 August 22
Offering Non-violence at His Lotus Feet

The very first flower is Ahimsa (Non-violence). Ahimsa is to not hurt or cause pain to any life or being, either in thought, word or deed. But some doctors use the knife and perform an operation. Many wonder whether this does not amount to violence. No. No. To relieve the existing pain (of the patient), the doctor uses the knife and cuts the stomach. Thereafter, he gives (the patient) happiness, joy and health. This amounts to helping only and not hurting. It is non-violence only and not violence.

Some more say, “You eat all these vegetables. When you cut these vegetables, they must be feeling so much pain”. What we do does not affect these vegetables. Trees and vegetables do have life. But they do not have a mind. Because they do not have a mind, they do not feel the pain. They do not have wisdom either. If you cut a vegetable/fruit, there will be some sap oozing out. Looking at that, many feel that the vegetables/fruits are crying and shedding tears. This is natural water and not tears of sorrow. Sorrow comes only when there is mind. Delight /happiness is experienced only by the one with a mind. Humans have a mind. Animals and birds also have a mind. Germs and insects also have a mind. Trees and vegetables have life but do not have a mind. Therefore, the one without mind will experience no pain even when put to suffering.

03-The Second Flower of Indriya Nigraham-Sense-control to be offered to God-6.52-2000 August 22
Offering Sense-control at His Lotus Feet

The second flower is that of Indriya Nigraham (Sense-control). Any Sadhana (spiritual exercise) done without exercising control of senses, goes in vain. How do we control the senses? First and foremost is the tongue.

Jihve Rasagne Madhura Priya Twam
Satyam Hitam Twaam Paramam Vadami
Avarana Yeta Madhuraksharani
The tongue has got used to many tastes. We have to make an attempt to control such a tongue. “O Tongue, from the time you have been born, you would have eaten so many bags of rice, you would have eaten so many bags of wheat, you would have eaten so many bags of snacks, you would have eaten so many types of vegetables, you would have eaten so many delicacies; still are you not satisfied? Chhee (what a shame), what is the use of this life that is bereft of satisfaction?
You have to control the tongue and the taste. You have hunger and you have to eat. But, Bhikshaannam Deharakshaartham (You need food only to protect the body). You must eat so as to protect the (physical) body, not for the sake of taste. Therefore, “O tongue, give up (sacrifice) this taste. Eat for the sake of hunger. Provide strength (nutrition) to all the sense organs.  
This (Sense-control) is the second flower. Ahimsa is the first flower. The second flower is Indriya Nigraham. This is very important. We can achieve anything with control of senses. The senses are responsible for all the conflict, restlessness and lack of peace in the world today. In fact, we should teach a lesson to each of the sense organs.
We must teach a lesson to the mouth. “O mouth, how long will you keep eating like this? You are not contended inspite of eating for so long. Your life is just this”. As we advise the tongue, so should we advise the eyes also. “O eyes, you have been watching so many things. You have been experiencing so many things. Are you still not satisfied? What should you see? You have experienced whatever you have seen. You should indeed see the form of Truth alone, i.e. the form of God. Aspire for God. Contemplate on the real form of God. Therefore give up all these foolish things and consume the right things”
What should you consume?”
O ears, you are ready to listen to vain gossip and tales. But you are not ready to listen to matters of spirituality – Telugu verse.
O ears, you have been listening to so many things. You listen to all unnecessary things. You listen to all vain gossip of the town. You listen to all bad things, which are not good for you. You listen to all that comes on the radio. You listen to all that comes on the video. But what is the benefit you have got from all this? Chhee (what a shame), O ears, do not give in to such actions. Do not be ready for this. Listening to others’ matters, you are spoiling your heart. All that you hear gets imprinted on your heart. All the scenes that you see, get imprinted on your heart. Therefore, you are spoiling your heart. Today, the whole world is polluted. Taking in all this pollution, you are polluting your heart also. You are making your mind impure. When your mind is impure, what can you experience? Everything is useless.  
Yesterday, I spoke to the devotees from Visakhapatnam. Our heart is like a pen. As is the ink in the pen so will be the lines and the writing. The colour will be the same as the ink. Therefore, the human heart is like a pen. It writes all the worldly matters and gets imprinted there. You need to fill this pen (of the heart) with the ink of love. Then, all your thoughts, all your words and all your actions will also be full of love. Whatever you write with this pen (heart) of love, will be full of love only. It will have the same colour. Thus, we must fill our hearts with love and lead a sacred life.

04-The Third Flower of Sarva Bhoota Daya-Compassion towards all Beings to be offered to God-0.51-2000 August 22 
Offering Compassion to all Beings at His Lotus Feet

The third flower is compassion towards all beings. We should not hate any being. Bhagavad Gita calls this, “Adveshtaa Sarvabhootaanaam” (devoid of malice towards anyone). It is not just absence of hate, you must also not have too much interaction (connection) with others. Live in love with all. This is the flower of compassion towards all beings.

05-Compassion towards all Beings-Story of Abou Ben Adhem-3.19-2000 August 22
The one whom God Loves
Image Source

The flower of compassion towards all beings is very significant. Not just in Bhaarath, but in all nations, the flower of compassion towards all beings is very important. Boys know this (story) very well. There was a person by name Abou Ben Adhem who was always engaged in service. He would go to the bazaar and serve people without legs, eyes and other physically challenged people. He would return exhausted, late in the night, to his home. This is the flower of compassion towards all beings.

One day, he returned home very exhausted. He saw a woman sitting and writing something. She was not an ordinary woman. She was an angel. After a while, he got up and asked her, “Mother, who are you? What are you writing?” She replied, “I am an angel. I am making a list of all those who love God”. Abou Ben Adhem asked, “Is my name there by any chance?” She replied, “Son, your name is not there here”. “Very happy” said Abou Ben Adhem. The angel disappeared and he went to sleep. 
The next day, again when Abou Ben Adhem returned home, he saw a woman sitting there and writing something. Recognizing her, he asked, “Mother, what are you writing today?” She replied, “Son, today I am making the list of all those who are loved by God. Yesterday, I was writing the list of people who loved God. Today, I am writing the list of people who are loved by God.” Abou Ben Adhem asked, “Is my name there in this?” She replied, “Other than your name, there is no other name here”. Thus, service to others is the highest.

06-Compassion towards all Beings-Service is highest among all nine paths of devotion-1.35-2000 August 22
Service is the Highest form of Devotion

Nine forms of service have been prescribed in this world. But among these nine types of devotion, service is the most important. Shravanam, Keertanam, Vishnu Smaranam, Paadasevanam, Vandanam, Archanam, Daasyam, Sneham, Atma Nivedanam. Among these nine forms of devotion, compassion towards all beings is the most important. Abou Ben Adhem was constantly engaged in serving other people. It is this eservice that earned him the first name in the list. That is why God started loving him. God loves all. Love is His very Form. But God comes forth and specifically loves those who show compassion towards all beings. Therefore, we must be apt in this art of service.

07-The Fourth Flower of Kshama-Forbearance to be offered to God-2.01-2000 August 22
Offering Forbearance at His Lotus Feet

The fourth flower is very important. The flower of forbearance is very special and significant. Pandavas suffered so many troubles at the hands of the Kauravas. Their consort Draupadi was humiliated. But Dharmaja maintained forbearance in all circumstances. That very forbearance protected the Pandavas and set them as an ideal example for the entire world. Therefore, the flower of forbearance is very dear to the Lord. Only when you offer the flower that is dear to the Lord, He will be happy and will confer the boons on you. What is the use of offering any number of flowers to God, if you do not offer that flower which is dear to Him? The other flowers are those that will dry away, fade away and wither away. But the flowers that must be offered to God are the flowers of forbearance, compassion towards all beings, sense-control and non-violence. These four flowers are very important.

08-The Fifth Flower of Santhi-Peace to be offered to God-3.01-2000 August 22
Offering Peace at His Lotus Feet

The fifth flower is Shanthi (Peace). In spite of facing any number of difficulties, in spite of facing obstacles, in spite of any objections, we must observe peace. When you have peace you will be graced with compassion. To be deserving of God’s Grace, you need to have peace (patience). Tyagaraja had to face so many difficulties. Potana had to face so many difficulties. So too, Tukaram and Shivaji. But they were able to resist all difficulties and observe peace (patience). The one who observes peace (patience) will be the recipient of God’s Grace in bounty. 

That is why, Saint Tyagaraja said, “Shaantamu Leka Saukhyamu Ledu” – Without peace (patience) there is no happiness. We need physical, mental, worldly and practical peace. But how can we earn this peace? In the outer world there is no peace. There is no peace in the material comforts or in the external objects. This peace is verily our own form. Therefore, this flower of peace has to manifest from within us and cannot come from without.
We must be able to face all the difficulties and challenges that come our way and must move forward. There will be so many difficulties in this world. There will be so many challenges in this physical world. We must not take note of all these. The human birth has been given to overcome all these. The human birth has not been given for mere comfort and pleasure. It is not for experiencing worldly happiness. We are anyway experiencing all these. Animals and birds are also enjoying these. But this is not what we need to experience. We need to experience the real peace. That is the very nature of our heart. We should be able to achieve that peace which emanates from the heart. Thus, the flower of peace is the fifth one.

09-The Sixth Flower of Tapas-Penance to be offered to God-3.07-2000 August 22
Offering Penance at His Lotus Feet

The flower of Tapas (Penance). What is Penance? Does penance mean going to the forest, partaking of roots and tubers and remembering God? This truly amounts to Tamas (sloth). What is real penance? Penance means being ready for anything. It means exercising control over the senses. Penance means controlling the agitation that arises in our thought, word and deed. It means putting a check on the disturbances that arise in our Satva, Rajas and Tamas qualities. We must have equanimity in all states of Satva, Rajas and Tamas. We must continuously focus our mind on God. The one with such a heart is a true human being. Hrut + Daya = Hrudaya. True penance means a human being must be filled with compassion. It is not merely wasting time or misuse of time. True penance means uniting the three. He is a true Yogi. Manas Ekam, Vachas Ekam, Karmanyekam Mahaatmanam (He is a noble soul who has unity between his thought, word and deed).

Na Tapaamsi Na Teerthaanaam
Na Shaastraanaam Japaanahi
Samsaara Saagarotaare
Sajjanam Sevanam Vina.
Neither penance, nor pilgrimage, nor scriptures, nor meditation can help you cross the ocean of the world. Service to the noble ones alone can help you cross the ocean of Samsaara (world).
True penance means uniting the three Gunas (qualities). You may get anger, but you must control it. You may become very enthusiastic, but that has also to be controlled. You may become very happy but that also must be put under check. Sorrow may come but that also must be controlled.
Sukha Dukhe Same Kritva
Labha Labhou Jaya Jayou
(Verse 38, Chapter-2 – Bhagavad Gita)
We must exercise the spirit of equanimity in times of both sorrow and joy. That is true penance. You may do any work, you may engage in any service but do not entertain desires. Penance is the state bereft of desires.

10-The Seventh Flower of Dhyanam-Meditation to be offered to God-3.07-2000 August 22
Offering Meditation at His Lotus Feet

The seventh flower is that of Dhyanam (Meditation). What is meditation? People think that closing the eyes, sitting in the lotus posture and thinking of the Paramaatman(Supreme Being) is meditation. This is a physical and worldly type of meditation. This is meditation done in a worldly way. This is necessary. But to what extent? It is necessary until you get Paripurna Siddhi – total and complete attainment.

(But true) Dhyana (meditation) is not this. Meditation means to merge the mind in God. When water mixes with milk, you cannot separate water from the milk. In the same way, when the principle of love merges in God, it cannot be separated from God. When iron is put in fire, the whole iron becomes fire itself. It burns wherever you touch it. Therefore, our principle of love must merge in the Love of God. The Vedas call this as, “Brahmavid Brahmaiva Bhavati” (The knower of Brahman becomes Brahman Himself). The two should become one. The iron and the fire should not be separate. They should become one. Our mind should become one with the feeling of God.
Just performing meditation in the morning and evening and uniting with God for that brief period is not meditation.
Sarvadaa Sarvakaaleshu Sarvatraa Harichintanam
You must think of God always and at all times. While doing any work, you may focus on the work, but keep this Love (God) as the undercurrent. This is true meditation. Meditation is not remembering God by setting aside a limited period of time. This would amount to only part time devotion. What is needed is full time devotion. Therefore, meditation is not sitting for a brief period in the lotus posture and remembering God. In that case, God’s Grace will come for a moment and then go away. Once God’s Grace comes, it should stay permanently with you. We should pray so as to (be able to) meditate truly and continuously.

11-The Eight Flower of Sathyam-Truth to be offered to God-1.41-2000 August 22
Offering Truth at His Lotus Feet

The eight flower is Sathyam (Truth). This is very important. The creation is born out of Truth. The creation exists because of Truth and the creation will ultimately merge in Truth. Therefore, Truth is a very important Sadhana (spiritual exercise).   

     
Satymabulanundi Sarvambuputinche
Satyambulananage Sarvasrushti
Satyamahimaleni Sthalamedikanugunna
Shuddha Satvam Idiye Choodaraiyya
The Creation emerged out of Truth, is sustained in Truth and finally merges in Truth. Is there any place where there is no Truth. It is the unsullied pure Truth that we see everywhere.
Trikaalabhaajyam Sathyam
Truth is that which does not change with time. It is always ever existent. Everything may vanish, but the Truth will always remain. That Truth is God. Therefore, Truth is God, Live in Truth. We must live in Truth and end our lives in Truth. This Truth is the eighth flower.

12-God does not want Flowers that will dry and fade away-1.11-2000 August 22
God does not want flowers that will dry away

God will not accept your flowers which fade and dry away. The priest gets so many types of flowers and performs worship. “O priest, is this what you have learnt in all this time? You are getting lorries and lorries of rose flowers, lorries and lorries of jasmine flowers and other fragrant flowers. What is the use of getting all these? The flowers you get today fade away tomorrow. It is not these flowers that I want. I want the flower of peace, the flower of love. These will not fade and dry away. You perform worship with such flowers”.

Therefore, when we worship God with these flowers, He will lovingly accept these. God will not expect any other type of flowers.    

A Short Quiz
01-Do you know what constitutes the Shodashopachaara (16 forms of ritualistic worship)? Can you list them out with a brief description for each?
02-What are the eight flowers that need to be offered to God and that would please Him?
03-Does not cutting open a patient’s body by the doctor, with a surgical knife, amount to violence??
04-Does not plucking and cutting fruits and vegetables amount to causing pain to them and thus amount to violence?
05-How does Bhagawan ask us to advise our tongue so as to exercise control over our taste?
06- What is the meaning of the phrase, “Bhikshaannam Deharakshaartham”?
07- How does Bhagawan ask us to advise our eyes so as to exercise control over our sight?
08- How does Bhagawan ask us to advise our ears so as to exercise control over our hearing?
09-What is the analogy that Bhagawan draws between the human heart and the writing pen?
10-What is the meaning of the phrase, “Adveshtaa Sarvabhootaanaam”. Which flower among the eight flowers does it talk about?
11-Narrate briefly the story of Abou Ben Adhem. What is the central message of this story?
12-Bhagawan states that service is the highest among all the nine forms of devotion. List the nine forms (paths) of devotion.
13-Whose example does Bhagawan give to illustrate the fourth flower of Kshama(Forbearance) that we must offer to the Lord?
14-Talking of the fifth flower of Santhi (Peace), Bhagawan gives the example of four great and noble personalities who stand as role models of peace for the entire world. Who are these four personalities?
15-How can we earn Santhi (Peace)?
16-What is true Tapas (Penance) according to Bhagawan?
17-What is the meaning of the phrase, “Manas Ekam, Vachas Ekam, Karmanyekam Mahaatmanam”? What is the similar opposite phrase that Bhagawan usually speaks of, immediately after this phrase?
18-What is the way to cross the ocean of Samsaara (world)? What is the Sanskrit verse that Bhagawan gives in this context?
19-What are the four emotions that we need to control as part of our penance?
20-What is the meaning of the verse, “Sukha Dukhe Same Kritva, Labha Labhou Jaya Jayou”?
21-What is the worldly type of meditation that Swami talks about? How long does one need to practice this worldly type of meditation?
22-What is true Dhyana (Meditation)?
23-How does Bhagawan explain the Vedic dictum, “Brahmavid Brahmaiva Bhavati” using the analogy of iron and fire?
24-What does Bhagawan say about the eight flower of Sathyam (Truth)?
25-What is the meaning of the phrase, “Trikaalabhaajyam Sathyam”? In this context, one may recall that Bhagawan has talked about the three types of Truth – Nijam, Satyam and Ritam. Explain these three types of Truth?
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