Sai Explains

Hislop: Swami, something has happened here. Water is around this box. These saris will get wet. (Swami removed the cover of the box and those of us who were standing there could see that the edges of the saris were wet. The cardboard box with four saris in it was sitting on a table in Dharmakshetra, Bombay. Swami had selected 96 saris for distribution to some lady volunteers, and of the 100 brought for His inspection, four were replaced in the box to be returned later to the merchant. The table was not close to any source of water; Hislop, several other men, and Swami had been standing there from the time the saris were examined one by one, by Swami.)

Sai: The saris are weeping because Swami has rejected them. Now I will take them.

Hislop: Swami! How could that be? Does Swami say that inanimate objects have injured feelings and can weep?

Sai: Inanimate objects are also capable of feeling joy and grief. When the bridge toward Lanka was built by the monkeys so that Rama could march to Ravana’s kingdom where Sita was held captive, one last mountain peak was carried to the bridge site. But it was too late. There was no need for it. At this circumstance the mountain shed tears of anguish, and news of this was quickly taken to Rama. His compassion was great, and He sent word that the mountain should no longer sorrow, that He would surely use it on a future occasion. In the Krishna Avatara, it was this very mountain peak, the Govardhana Peak, which the youth Krishna lifted on His finger to shelter the cowherds of Gokul from Indra’s deluge of rain.

Hislop: Swami! This great drama of Rama and Krishna and the mountain peak has been recapitulated here in Bombay on this day before our very eyes. The saris came and could not be used. They wept tears of anguish; and in His compassion Swami relented, and the rejected saris will be used, although not for the original purpose of gifting to the volunteers. (Mrs. Hislop and three other ladies were given the rejected saris.) It is the self-same drama of ancient days played again on this day.

Sai: Yes. And it is also the self-same Rama and the self-same Krishna who is here this day.

In another interview:

A Visitor: One sees oneself in a mirror. As one moves away from the mirror, the image becomes smaller and smaller. I sit here and look at Hislop. The further away I move, the smaller Hislop becomes. But Hislop is not smaller; he has not changed. Therefore, I cannot be looking at Hislop. But Hislop is certainly there. So, what did I see when I thought I was seeing Hislop? And if Hislop is not that which I see, then what is Hislop? Do I, in some way or other, see a reflection of Hislop?

Sai: It is indeed true that you do not see Hislop. You see a reflection of Hislop, the reflection exhibits that particular form and characteristics. Then what is Hislop? Hislop is God. The image, the form is not God, but all forms together, the totality of all forms can be taken as God. God is the reality behind the form. The world is there, but its reality is not seen. The reality is God. One may see the reality, that the truth behind every form is God. Once this perception arises, it is never lost. Although one sees the forms, he is always aware of the truth, the reality.

Visitor: There is an experience that I have. The Scriptures name it Nirvikalpa Samadhi, pure consciousness, consciousness without any object. After having had experience of that state of being, I lose it. Can one do anything to stem that loss?

Sai: It is like this. When rain leaves the clouds, it is pure but becomes contaminated when it reaches the ground. That water may be purified by some technique, but it cannot be equated with the purity of the rain. In like fashion, you lose the Nirvikalpa Samadhi state when duty calls you to your work. Sadhana [spiritual effort] will purify that worldly life, but that purified life is not the same as Nirvikalpa Samadhi.

Visitor: Should I leave my work?

Sai: No. Just do the work not for your employers, but for God.

Visitor: I will try to apply this lesson when I return to my home and my work.

On Another Occasion:

Sai: There is One, not two. If one sees a second, then maya [illusion] is in operation.

Hislop: Life appears to be somewhat a jungle of unexpected dangers!

Sai: Maya is harmless to the devotee of God. That same maya, so dangerous to the person who does not believe in God, protects the devotee from all harm. The cat carries the kitten in the mouth from here to there, and the kitten is unharmed. But a rat is killed by a cat. It is the same mouth in both cases. Maya brings trouble, yet it is the same maya that tenderly protects the devotee of God.

Hislop: Then the devotee of God may just do his work and not worry about penetrating the illusions of maya?

Sai: Yes. The devotee may do work for God and pay no attention to the powers of maya. God protects His devotees. His devotee is near and dear to God, and He carries the devotee safely through life. In Indian kitchens there is an instrument—tongs—that is used to pick up and move the cooking utensil. The instrument can seize everything except the user. Maya is the tongs held and used by God.

Hislop: Then God holds maya in one hand and the devotee in the other?

Sai: Two hands are not needed; one hand is enough. If God held the devotee with one hand, the tongs might still seize him! So, God holds both in the same hand.

Source: Conversations with Bhagavan Sri Sathya Sai Baba

Sai Explains

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-Yoga and Moksha