How Do You Know God Is Everywhere Hislop: What is meant when Swami says to a departing devotee that, ‘Swami will be with you wherever you are; Swami is in your heart?’ Sai: The situation can be compared to a man and a stick floating in the ocean. Both have the same motion, up and down with the waves; but the stick does not know what is happening, whereas the man is conscious of the movement. The movement of the stick could be compared to a person in America in whose heart God resides but who has never been here to visit Swami. The conscious movement of a man swimming in the ocean could be compared to an American who has visited here and then returned home. Now there would be conscious spiritual experience and that would be the case whether we consciously invited that experience or not. There are three stages to knowing God. One is intellect, which is just imagination; one is drawing near; and third is union with God. Another example: The river merges with the ocean, but if one takes sweet water from the river and places it in a sealed plastic bag and places that sealed bag in the ocean, there is no mixing of that water with the ocean. Such a condition could be compared to one’s state before coming here, but after coming here it is as though the sweet water were not held separate from the ocean but were merged and mixed with the ocean. This is the mixing stage, here. Swami is the servant of all, which He enjoys much more than being a master. Hislop: How does this faith arise that God is everywhere? Sai: No. Faith comes first and then experience…. Faith is natural to each person. Each person has some faith in himself, some confidence in himself. And the core of his being, of himself, is atma [Self]. From this is the foundation of faith in himself. A small example: One does not remember his birth and mother tells him the date. He does not know by himself, but through faith he accepts what mother says. Father may not have been present at that event, but mother gave birth. She does not need to ask anyone. Some reflection will indicate that for the coming into being of the universe there must also be a basis. God is that basis. He knows. He need not ask anyone. In that subtle area, beyond body and intellect, only faith can exist. Faith is natural with each person, and so also is love. Love is directed to various objects and to various persons, but love of God is the essential factor. Looking at that tree we note that the many branches, leaves, and twigs have one trunk as the factor common to all of them. The trunk in turn relies on the roots. To try to water each leaf and each branch would take much time and the water would be wasted. But if we direct all the water to the roots of the tree, then each branch and leaf and twig will naturally receive moisture in the way that is best for it. As it is now, people say they love friends and relatives but do not love God. God is the basis of all individuals. He is the root from which all have their being. It is best to love God first and to love Him with all one’s heart. Then your love will naturally include the various individuals. Source: Conversations with Bhagavan Sri Sathya Sai Baba

The Ego Hislop: Yes, I am the one who puts the separation between us. I am the ego. Sai: Ego is untruth. Hislop: Ego is untruth, then I… Sai: But you are not ego. You are truth. Ego is not truth. Any amount of arguments and discussions like this is just words. You will not get this without spiritual practice, without sadhana. An example: Someone asks us what sugar is. We say it is brownish and sort of sandy, because we know sugar. But the sweetness has no form. Like that you can describe sugar, but you cannot picture the taste, because the taste has no form. Even pertaining to the world, there are so many things we do not know, and we don’t imagine or worry about it! If we only feel intensely for God instead of so much discussion and reading books. We must get into the field and try it out. Even if someone writes a book, it is his spiritual experience. You love your wife and she loves you. But if she is hungry, you cannot eat for her. And if you are hungry, she cannot eat for you despite the fact that you love each other dearly. Spiritual hunger is like that. Each man must seek and appease that hunger according to his faith. Even though Swami tries to explain, you do not grasp it. It is only through experience you must come to it. When you start to learn to drive, you must have an open space for practice; but once you learn, then even on a narrow road you can go with confidence. It is just like in a school. Gradually you go and you understand. If big words are used, the child does not understand them when he is still learning the A B C’s. In the beginning, we do not understand things of the world and do not even understand ourselves, so how can you understand that which is beyond you? So, first you try to understand yourself by doing spiritual practice, by doing sadhana. First ‘I,’ next ‘You.’ ‘I’ plus ‘You’ equals ‘We.’ Then ‘We’ plus ‘He.’ Then only ‘He.’ Hislop: No. I don’t understand that. Sai: First ‘I,’ then ‘You.’ First ‘I’; that is life. Next ‘You’; that is the world. ‘I’ plus ‘You’ is ‘We.’ ‘We’ plus ‘He’ is God. Then only ‘He.’ There is love, the person who loves, and the person you love. And when all get together, it is bliss. You see, there are three blades in the fan. The three gunas [human attributes] are represented by the three blades. Only when the blades circulate together in harmony do you get the air. When they move in the same direction they bring the cool air. Within us, the three gunas are going all in different directions. When you turn them in the same direction, all going around together, then you will get the one-pointedness and you will be enabled to know. Source: Conversations with Bhagavan Sri Sathya Sai Baba

Rama’s Attitude to Kaikeyi Question: Swami, Kaikeyi had sent Rama to the wilderness on the eve of his installation as the crown prince. What was Rama’s attitude to her? Generally, it would be one of hostility, wouldn’t it? Bhagavan: Rama is the embodiment of dharma the embodiment of tranquility. Under no circumstance did He hate Kaikeyi. It was only after bowing down at her feet that He left for the forest accompanied by Sita and Lakshmana. Longing for Rama’s darshan [sight of a holy man], Bharata too proceeded to the forest, accompanied by feudatory kings, the army, citizens of Ayodhya [capital city], and the sages. Falling at Rama’s feet, he sought to be pardoned, and prayed to Rama to return to Ayodhya and rule the Kingdom. Kaikeyi stood pitiably to one side. Rama surveyed the gathering. Right away Rama addressed Bharata with these words, “Bharata! Has mother Kaikeyi arrived? Where is she?” Turning to her, Rama bowed at her feet. Her words, like the prelude to a great drama, had inaugurated the mission of the incarnation. Had she not expressed her desire as she did, the events of the Ramayana would not have taken place. She auspiciously initiated the work of the Divine Master plan. Rama, indeed, knew this, what scope would there then be for hostility and hatred? Moreover, in this context, Rama had to uphold another dharma as well. At the time of Kaikeyi’s wedding with Dasharatha, her father, the king of Kekaya, had made known his desire, “O King Dasharatha! You have contemplated marriage with my daughter, Kaikeyi, in order to have progeny. Then, it is her son who should become king, your successor, shouldn’t he? Is this acceptable to you? If your queens Kaushalya or Sumitra give birth to sons, Kaikeyi’s son would lose the right to kingship, wouldn’t he?” King Dasharatha listened to this wish, consulted Kaushalya and Sumitra in the matter, apprised them of the implications, and won their approval. Then Kaushalya remarked, “Swami! After you had promised that Kaikeyi’s son alone would become king of Ayodhya, even if we were to conceive and give birth to sons, they would never act contrary to their father’s word of honor. None assuredly would be born in our dynasty but those who accept respectfully the fulfillment of their father’s wishes.” Accordingly, for Sri Ramachandra the practice of dharma and the fulfillment of his father’s wishes were supreme. Therefore, Kaikeyi’s wish was lawful and righteous, and this was not unknown to Rama. Question: Swami, Ravana was the grandson of Pulastyabrahma. He was an ardent devotee of Shiva. He was a great scholar in all the Shastras and the Vedas. Above all, he was a valorous warrior and an expert in archery. Such a person was reduced to total ruin. What could be the secret behind his fall? Bhagavan: Viewed spiritually, Ravana’s destruction at Rama’s hands teaches you that in spite of your physical strength, the strength of your intelligence, the strength of a large army, the strength of your wealth, and the strength of your deep penance, if you become a victim of desire of a low order or lust, you will ruin yourself totally…. Ravana’s acts should be viewed in this context. If he entertained any bad motives in abducting Sita, how is it that he did not touch her all through the period of her stay in Lanka? Unless he abducted Sita, Rama wouldn’t fight with him. So to fight Rama in open battle was the only way for Ravana to die at his hands. The climax of the Ramayana, the victory of Rama and the death of Ravana, indicates how Ravana’s heart pined for his lord, Rama. Source: Satyopanisad, Vol. 2

The Gross and Subtle Concept Bhakta: Swami, at Venkatagiri, during the ‘Adhyatmika Sabha’ (assembly pertaining to the spirit), You said some things that I could not clearly understand; can I ask about them now? Swami: I am happy when anyone asks me about things that he has not understood. Of course, you have every right. Bhakta: You said sthula-rupa and sukshma-rupa, the gross form and the subtle form, isn’t it? These two, are they the characteristics of the manas [mind] only? Or are they related to everything? Swami: They are characteristic of everything; in fact, all the names and forms found in the gross exist also in the subtle stage! Why, the gross is there only to make you understand the subtle! Bhakta: Well then, Swami, we see the gross firmament, the sthula–aakasa [gross space] has it a subtle aakasa[space] also? Swami: My dear boy, all this exists in that subtle aakasa. The subtle aakasa is as imperceptible and as all-pervading as the gross aakasa. Bhakta: What is its name, Swami? Swami: It is known as the sukshma hridayaakasa, the subtle firmament of the heart. Bhakta: How can that be all-pervading? Swami: Nothing else possesses the extent, the area, the breadth that this hridayaakasa has. See how many scenes, how many feelings, how many conjectures are immersed and imbedded in it! Bhakta: Then have we a Sun also in that subtle sky? Swami: Of course! Who said, no? Without that, how can there be all this splendor, all this light and wisdom and brightness? Bhakta: What is its name, Swami? Swami: When the heart is the aakasa, the Sun, naturally, is the buddhi or the intellect that illuminates that sky. The effulgence of the buddhi is as bright as the rays of the Sun. So the subtle Sun is buddhi. Bhakta: Then it is possible that the Moon also in subtle form is in the aakasa of the heart. Swami: Why do you ask about all these one by one? Did I not tell you at the beginning itself? Every gross name and form has its corresponding subtle form and name. The Moon in its subtle form is prema [love], with its cool rays pleasing the heart. Love is the subtle form of the Moon. Bhakta: Excuse me, Swami, the Pandavas and the Kauravas [from the epic Mahabharata] waged a war, isn’t it? How are they supposed to have waged the ‘subtle’ war, these ‘subtle’ Pandavas and their opposite numbers, the ‘subtle’ Kauravas? Swami: Why do you say, “supposed to have waged”? They are waging it even today in the subtle form! In this war, the evil qualities are the Kauravas; the good qualities, sathya, dharma, shanti, prema, and ahimsa, are the five Pandava brothers. The evil qualities are many and so the Kauravas, too, are a horde. Each one under his own hridayaakasa, on his own chidabhumi [the place where dead bodies are burnt] is waging this struggle every moment. Bhakta: Swami, they say the Pandavas are children of the King Pandu and the Kauravas are the offspring of the King Dhritarashtra. In the ‘subtle’ form, how are we to recognize them? Swami: Both are disputants for the kingship of the self-same heart; they are in everyone as ajnani and sujnani, the unwise personality and the wise personality. The unwise blind ruler is Dhritharashtra; the wise Pandu is the father of all good qualities. Have you understood? Bhakta: But then, Swami, excuse me, in that war there were millions of soldiers and chariots, and the subjects—who are they in this ‘subtle’ conflict? Swami: Of course, they are all there in man. The million feelings and thoughts and impressions are the soldiers and subjects. The ten indriyas [sense organs] are the regiments; the five senses are the chariots. In everyone’s heart there is this perpetual war being fought between good and evil, between the Pandavas and the Kauravas. Is that clear? Bhakta: Well, who is Lord Krishna in the subtle war; He who was then neutral in that struggle for power? Swami: Don’t you know? He is the witness, known as atma. He is sarathi [charioteer] of the chariot of the jiva [individual soul]. Bhakta: Another question. All these people had Hasthinapura as their capital then. In man, which is the Hasthinapura? Swami: The basis for all these subtle manifestations, these men, chariots, Pandavas and Kauravas is, as you know, this asthinapura, the city of bones, this body. This skeleton is asthinapura! Both have nine gates. There both the Kauravas and the Pandavas were born; they played and were trained there; they grew up together there. So, also, in this same asthinapura all the qualities, good and bad, are born and do grow; they develop and subside, they watch and hate each other, all in the same body. Are not the warring rulers in this body also ajnani and sujnani, the unwise personality and the wise personality? Bhakta: Yes, Swami. There is an intimate connection between the Mahabharatha war and the qualities and conduct of man. Really, the relationship is there, without doubt. What a fine comparison! As you said this type of warfare is taking place in everyone, even now. Well Swami, when will this war end? Swami: When will this war end, you ask? When both ‘bad qualities’ and good qualities fade out and man becomes quality-less; then alone can man have shanti [peace]. Bhakta: At the time, this battlefield, this asthinapura, the city of bones will not exist, is it? Swami: When there is a battle, there must be a battlefield. When you have no battle, why bother about a field. Bhakta: Can we not avoid the battle altogether? Swami: Why not? Kings develop the spirit of war because they have confidence in their subjects. The subjects encourage the rulers to unleash the hounds of war. Delusions are the subjects, who push the individual into the battle. When there is a paucity of such subjects war, too, will not be waged. So divest yourself of such subjects as delusions, illusions, feelings of ‘I’ and ‘Mine’, and then you can be at peace, enjoying undisturbed shanti, my boy…You can go now! Wait! Let me tell you one thing: entertaining doubts of all kinds is also a delusion, vyamoha! Strive to be free from even this trait! Well, go and come sometime later.

Humble Prayer Baba, please do light my pathSo that I may not stumbleAnd complete my journey to the last,Without a groan or grumble. Baba, please grant me the sight,To see my real self;And equip me better them to fight,These worldly mithya [false], pomp and pelf. My Baba, to You, therefore, I pray,To guide me through this mire,And let me soar above the fray,To know and behold the Godly Fire. Baba, please hasten the day,When on me Your light will shine,Knowing truly throughout the wayThat I am Yours and You are mine. Baba, please let this beMy humble prayer to Thee,My good actions the only feeFor You becoming my Sarathi. ~K. D. Bhatia Source: Sanathana Sarathi Oct. 1962

Journey into Grace In those countless moments of afflictionYou craved those balmy hands of loveStraight out of thy pictured imageAnd wiped my heart’sUnending tears And now in the sanctuaryOf my tearsIs bornA new lifeA new meaning. At thy biddingI rushed to thy sacred feetAnd you poured outThy love-soaked message. From then onTime stands stillAnd I behold nothingBut thy Golden-hued frameAnd thy grace-laden eyes O merciful Bhagavan!Grant that no other thoughtSeizes my mind except thy presenceGrant that nothing elseMy tongue uttersBut thy praise. —Sathia Kandavanam.Kokuvil, Ceylon 25-11-67Source: Sanathana Sarathi, Dec 1967

Flushing Sai Center – Poems to the Divine Mother Foundation of all children Stands a pure figure Waiting with open arms Never found a quitter Sacrifices so appreciated no one loves more than a mother’s tender soul Your soothing voice nurtures my heart with your wise words of wisdom that make you so smart You support dreams you withdraw tears through joy and sorrow throughout the years Oh dear mother your love so promoted like our dear Sai ma ever so devoted ~ Sahana Narayanan, Grp. 3 A mother’s love holds strong and true They are always there for you through and through No matter how tough things can get They’re in your life for each and every step She’s there to listen and understand, Holding our dreams in her loving hand. Her words of wisdom, like a guiding light, Helping us navigate life’s darkest frights In her arms, we find comfort and rest, A love that’s long lasting, the very best. For she is our rock, our pride, and might, A mother’s love, forever making our lives bright Even our dear mother Sai forgives any mistakes Our dearest mother has been known to give And never to take Our dearest mother Sai always comes to our rescue Always there to guide and bless you ~ Sai Achintya Kolanivada, Grp. 3 Submitted by SSE students from SSS Flushing Center

Gita: The Song of Life – 10 Arjuna: “The gunas?Krishna?This is something new—Quite startling, indeed. What are gunas?I know the word means a ‘rope.’ Do they bind?Can we unite the knots?Can we escape? How strong?” Sri Krishna: “Yes,You are boundWith a triple twistedRope: Satwa, Rajas, tamas their names.Satwa is—calm and steady goodness.Rajas is—quickness, action, skill.Tamas is—dullness, stupid, sloth. Satwa leads you up;Tamas pulls you down;Rajas keeps you busy,In between. Satwa is a golden chain, still it chains you;Rajas is a copper chain, so it ropes you;Tamas is an iron chain, so it binds you;Atma—no rope can bind it. Know It! Be the atma,You are free!The gunas shape the form and style ofThought and word and deed. WhetherYou will surely reach the goal,Or take the pathsThat ruin you— They can make you God or beast,Deva or Asura, as they please.Who will be pleased, Arjuna,If Asura he becomes?” Arjuna: “Tell me, Lord, the gunas I should gainTo make this home of clay Deva-dwelling paradise,Where no asura can comeAnd play his pranks.” Sri Krishna: “I am glad, Arjuna,You really want to learnAnd practiceWhat I teach. The Deva man has no fear.He causes fear in none.He is pure in thought and word and deed.He knows the true from the false. He is eager to give to those in needThe proper gift at the proper time.He is Lord of all his sensesThey cannot drag him, the way they go. He helps in plenty, studies fully, suffers gladly,Keeps himself straight, does not plan evil,Or speak a wee bit harsh…Or act without love to hurt or pain. He is honest, anger-free, detached and coolForgets other’s faults, is kind.He is a hero, who can keep desires in check.He is ashamed to mix with evil men and things. Unmoved by outer charm, he finds no taste in praise.Intelligent, patient, bold and calm,Devoid of itch to cause any harmThese are the signs of the Deva man. And let Me tell you,You areAlmost,One!” Arjuna: “Now,Krishna,How to spot the Asura man?That I may keep him far, far away!”

S.S.E. Student Offerings to the Divine Mother 2015 May 6th of each year is observed as Mother’s Day.  For this occasion, our children submitted poems, drawings, and other creations for publication in Sai Sarathi. These following submissions on the theme of “mother” are from the Sai Spiritual Educational [SSE] classes of the Sai Centers in the Mid-Atlantic Region of the USA. Mothers are for every one The mother of a tree is a fruit,Who gives the tree its roots.Love is what all mothers conveyThis is what, I’m trying to say. The mother of the bear and the mother of the hare,Really do love and care.They are just as sweet, and hard to beat,Don’t use them for meat. The mother of the human, love the youngShe watches them leap from rung to rungShe gives everyone her share of rice,Isn’t that, oh so nice. She teaches values to you and meShe helps us be a familyShe teaches us that, “You can do”And that is very true. When you have a fever bugShe gives you a great big hugThen you feel like you want to swayAnd your fever runs away We must keep them dear and near,So we will never scream and fear.The mothers are here and they’ve taken birthJust for us, on this mother earth. ~ Vaishnavi Ravichandar, Age: 10Flushing Sai Center, NY. Dear Mom, I like how you cookI like how you tell me how to do stuffThere is only one of youYour tacos are very goodYou are energeticYou are really sweetI love mom, a lot ! ~Johnmar Jimenez, SSE Group 1Manhattan & Metropolitan Center Mother Me and you spend a lot of time togetherOnly you in the whole house sleep with meThere are so many things you do for meHeart is bigEnergetic you areRoses are red and so you are! ~Laura Cristina Melo, group 1Manhattan & Metropolitan Center Mom, I love you so muchThere are so many things you do for meCoffee makes me think about youI love you very muchEvery day and every time. ~Krishna Ganesh- Group 1Manhattan & Metropolitan Center Mother’s  Love Her tender arms are always open when we need a hug,Her kind heart understands when we need a friend,Her gentle eyes become stern when we need a lesson,Her love and strength give us wings when we need to fly! Her sympathetic words guide us when we need help,Her powerful hands assist us when we need a push,Her admirable actions show through when we need a role model,Her love and strength give us wings when we need to fly! ~Sneha Sreejith, Group 3Bridgewater Center

Gita: The Song of Life – 7 Sri Krishna: “Thus I am known in VedasAnd holy texts, as‘Sat-Chit-Ananda’Or ‘Aum’.” Arjuna: “That is strange, Krishna,Can You be knownBy a name, ‘Om’?A hollow b-o-o-m?” Sri Krishna: “ ‘AUM’Is the very first sound, Arjuna,Which broke the silenceOf space— And scattered words, which are shown as ‘things’;The three letters—‘Ah,’ ‘Oo,’ and ‘Um,’—‘A,’ ‘U,’ ‘M’ ‘A’—from the throat;‘U’—through the tongue; and‘M’—ending when lips do close—Are the sum of vocable names. The three do mark the three ‘states’:The wakefulness,The dream,The sleep. I am the OMDive into OMAnd you mergeIn Me! When man says ‘AUM’—when they leave the earth—They come to Me, straight;They have, no more, the bother of birth—Or the need to die!” Arjuna: “That is most easily done, Krishna.Wait for the knock from Yama’s porters;Shout ‘AUM!’They flee!” Sri Krishna: “Arjuna, any moment may be the knock of death!So keep the AUM, ever over the tongue;Train the mind; teach it not to flitFrom one heap of dirt, to another, worse!” Arjuna: “Does it mean that I am not bound?I can cleanse,And tame,And train… All that I think or speak or do,Through concentration on the ‘AUM’?No! I am a puppet! You pull the strings;I am but a tool, which You wield.” Sri Krishna: You are a tool, Arjuna,But a living tool!You have the choiceOf good or bad; Of giving ear to Me, within you—Or turning away, into ways of sin.You are Sat-Chit-Ananda!Though you may not know your truth.” Arjuna: That is a littleNew for me.Tell me, Krishna,How I deserve the same?”