Yoga & Meditation

Goal, Methods, Experiences & Obstacles.

Goal of Meditation - Sukshma Buddhi

Goal-Refinement of mind to receive knowledge from Guru. It is meant for jnana yogyata praptihi.

Yoga is ChittaVritti Nirodha (Patanjali yoga sutras).

A refined mind is relaxed, has the capacity to focus, can expand analytically and detoxed mind.

Gradual refinement of the personality, starting from the exterior grosser part and gradually going towards the interior subtle part is beautifully described in Astanga Yoga.

Process of Refinement

1 Yama & Niyama handles our external aspect of life. i.e. our character -moral personality.

2 Asana & Pranayama deals with physical personality

3 Pratyahara & Dharana deals with psychological personality.

4 Dhyanam & Samadhi deals with spiritual personality

Obstacles in Meditation

Arjuna uvācha 

yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaṁ na paśhyāmi chañchalatvāt sthitiṁ sthirām (BG 6;33)

6.33 Arjuna said, Oh Krishna, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

—subdue the senses

—give up all desires

—focus the mind upon God alone

—think of him with an unwavering mind

—see everyone with equal vision

 

The mind is very restless, turbulent, strong, and obstinate, O Krishna. It appears to me that it is more difficult to control than the wind.

śhrībhagavānuvācha

asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam

abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate (BG 6;35)

6.35 Lord Krishna said, Oh Arjuna, it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment.

Krishna’s answer -Practice and detachment.

Obstacles

Physical obstacles: Aimless wandering, stopping sadhana, dehaadhyasa, disease, discussing too much, environments, lack of yama & niyamas, evil company, fault finding, improper food.

Mental obstacles: anger, doubt, dreams, bad thoughts, impatient, false thusti (contentment), greed, jealousy, mental kingdom, memory, and impressions, too much taarkikathinking, Vishyasakthi.

Higher obstacles: Pride, ambition and desire, Moral and spiritual pride, Dambha, Name and fame, visions, Siddhis, bhutaganas.

Three Major hurdles to Kaivalya

Mala dosha: 

Problem: Mind is too disturbed; -impure mind (Chitta). 

Solution: Niskama Karma (Karma Yoga). Yama, Niyama etc.

Vikshepa Dosha: 

Problem: Mind cannot focus or concentrate; Scattered thoughts. 

Solution-Aasana, Pranayama, Pratyahara, Dharana, Dyana, (Meditation -bhakthiyoga).

Aavarana Dosha (Ajnana-Avidya): 

Problem: Cannot experience the truth. 

Solution-Jnana (Sravana, Manana & Nidhidyasa).

Finally, realization of the truth (Self-Realization)

To be continued---

OM SAI RAM!

ESSENCE OF TATTVA BODHA

Part 1

Tatva Bodha is a prakarana text given to mankind by Great Sri Adi Sankaracharya sadguru. This is an essence of this text.

This will start with a prayer.

• Vāsudevendrayogīndraṁ natvā jñānapradaṁ gurum

• Mumukṣūṇāṁ hitārthāya tattvabodhobhīdhīyate ॥

• "Having saluted Sri Vasudeva, the King of Yogis,

• the Guru who is the bestower of the knowledge

• of Truth, the Tattva Bodha - the knowledge of

• Truth, is being expounded for the benefit of

• the seekers after liberation."

• Topic 1: Sadhana Chatushtayam (Verse 1-7)

• Topic 2: Vyashti Vichara (Verse 8-16)

• Topic 3: Samasthi Vichara (Verse 17-26)

• Topic 4: Aikya Vichara (Verse 27-34)

• Topic 5: Jnana Phalam (Verse 35- 38)

• Nitya is Paramatma. Everything else is Anitya.

• Impermanent gives Pseudo security. 

• Permanent – Ever secure.  

• Tatva Vivekam: Atma is real, and Mithya is unreal. 

• We need clarity of thinking in every aspect of life. 

• What I should seek or not seek.

FOUR-FOLD QUALIFICATIONS (SADHANA-CHATUSHTAYAM): 

Vivekah: Discriminative understanding to help differentiate between what is permanent and what is not. 

Vairaagya: Dispassion for enjoyment of objects, here and in the hereafter. 

Samaadi-shatga-sampattih: Six-fold qualities of sama, dama, etc 

Mumuksutvam: Desire for moksha alone.

 

VIVEKAH: The discriminative knowledge that only Brahman (Isvara) is permanent and that other than Brahman, everything else is impermanent.

• VAIRAAGYA: 

• Ihamuthra Phala Bhoga viragah. 

• Having dispassion for the enjoyments of this world as well as svarga is viraagah. 

• Suppressing desires is not vairagya. 

• Vairagya is growing out of desires. 

• Objectivity about every object, person and situation – meaning that the person has no binding desires or excessive craving or obsession for anything. 

• When one steps in for a higher pursuit, all other pursuits get dropped. 

• Freedom from addiction to sensory pleasures not freedom from sensory pleasures.

• Dharmic Bhoga: Dispassion – Moderate.

• Adharmic Bhoga: Avoid – Total rejection.

• Ultimate freedom: Sarva Dharman Parityajya – Mamekam Saranam Vraja.

• Avoid bad addictions, Transcend good addictions by Knowledge (jnanam).

• Ichha Rahityam: Freedom from addiction.

SAMAADISATKASAMPATTIH: The six-fold wealth are: 

a. Samah- Mastery of the mind 

b. Damah- Mastery of the sense organs 

c. Uparama- Doing one’s duty 

d. Titiksa- Forbearance 

e. Sraddha- Trust in the words of Guru and Sastra 

f. Samadhana- Single-pointed mind 

• Samah: Mano nigrah. 

• Poise of mind, free from stress, free from anxiety. 

• Lighter mind alone can reach the goal.

•  

• Damah: Cakṣurādibāhyendriyanigrahaḥ: 

• It is mastery over the five organs of perception and the five organs of action. 

• Helps to conserve energy and time wasted on unwanted activities. 

• One can get this virtue with the help of prayer, religious austerities and satsangh. 

• UPARAMAH: 

• It is doing one’s own duties with the attitude of karma yoga. 

• It is the renunciation of all unwanted activities for the single pursuit of gaining atma jnana. Following this virtue will improve one’s self esteem.

• Gradual increase of Nitya + Naimitta Karmas (Svadharma). 

•  General reduction of Kamya / Prayaschitta / Nishiddha Karmas…. Learn to give up. 

•  Tilting Balance is Uparama. 

•  Anushtanam = Performance. Only perform Nitya / Naimitta Karmas.

TITIKSA: 

• It is endurance, forbearance, tolerance and putting up with opposite situations like cold and hot; pleasure and pain; and respect and disrespect. 

• This will help one to focus on the pursuit of moksha without resisting external situations. 

• One can look at every choice-less situation as an opportunity to raise the threshold limit of forbearance. 

• How to handle Pain: Find solution, Tolerate, right understanding and right sadhana. Then what others call pain, is not pain anymore.  

SRADDHA: 

• This refers to the trust in Isvara, oneself, the Sastra and the Guru.

•  Sastra (Pramana for atma jnana) is a jewel box whose key (the sampradaya of teaching) is with the Guru. 

• Prayer helps in gaining sraddha. 

• Disease – Bhava roga; 

• Doctor- Guru; 

• Medicine- Jnanam (removing ignorance).

SAMADHANAM: 

• Focusing capacity of Mind. 

• Concentration span of Mind. 

• Attention Span of Mind.

• This concentration power is required to get a deeper understanding of Vedanta.

• We can get this virtue by getting convinced of its use, practice of asana, pranayama and meditation, that is, by repeated practice of bringing the mind back to the subject on hand.

MUMUKSUTVAM: 

• It is the intense desire for freedom from samsara. 

• This desire keeps one motivated in pursuing Vedanta. 

• When one introspects into his or her life experience, he understands that nothing else other than gaining moksha can liberate.

OM TAT SAT!

Balanced state of mind

 

Bhagavadgita says that a Stithaprajna is a person of steady state of wisdom always in a balanced state. What is a balanced state of Intellect? How do we attain this? What could be the obstacles in this path?

Gita says Sthitaprajna is one who casts off the desires and stays in his own self. Here they are talking about getting rid of all desires but is this possible? There are so many distractions in this materialistic world. These objects pull us away from our own self. These objects could either be positive or negative. But if we have the balance, we can face them easily. We may not be able to change the world around us but we can change the way we view this world. We can change our thinking which will help us to navigate this world much better. Bhagavan talks about this issue in this verse.

Yah sarvatratraanabhisnehas tat tat praapya subhaasubham!
naabhinandati na dvesti tasya prajnaa prathistitaa!!

He who is everywhere without attachment, on meeting with any good or bad, who neither rejoices nor hates, his wisdom is fixed.

So far we understood who is stithaprajna? But is this possible for a common man to be like this?

We have to turn to God by gaining control on our mind. To do this we need dedicated practice & dispassion. We have to first understand what we want to achieve and we also have to believe that we can reach that goal. There are so many distractions in this materialistic world. These objects throw us off balance. Bhagavan gives a simple solution in this next verse.

Yadaa samharate chaayam kurmaangaaniva sarvasah!
Indriyaanindriyaardheyas tasya prajna prathistitaa!!

Like Tortoise with draws all its limbs on all sides, he withdraws his senses from sense objects, then his wisdom becomes steady.

For a student in school, there should be nothing more important than his studies. All other issues fall behind studies. In a similar way the seeker of higher wisdom should be careful and have to think about God all the time. All other karmas should be handled as required. Then we can avoid falling into the vicious cycle of material world. Whenever there is threat to our spiritual world, we have to retract our senses like a tortoise.

We have to understand the importance of God in our lives. We have to realize that self-realization is the goal of life. When a kid is offered some candy and money, the kid will choose the candy over the money. Because he does not comprehend the value of the money. The humans are also the same when it comes to choosing material objects over the God. We are not even in a state to understand the gravity of the mistake we are making.

Tools to attain Balanced mind

Understanding the goal of life:
We need to understand why we came to this earth and where we need to go. What is the goal of human life? Understanding this is not that easy and we need a Guru in our life. Our scriptures also help us to walk this path. If we do not get a grasp of this path, we will be lost in this materialistic world.

Journey of life towards our goal:
If we know where we are traveling then we can take some precautions and prepare for the journey. We can learn from the teachers who already traveled through this path. We do not have to reinvent the path. We have to use the experience of our elders. 

Physical fitness:
We got this human form after several thousands of janmas. So we have to make sure that we do not neglect the physical health. We may not like what is good for our health. We give importance to taste only. Someone might prefer some kind of soda instead of drinking water when they are thirsty. Is this fair to abuse our bodies like that?

Maintaining good mental health:
We have to stay away from the situations that can destabilize our stability.  We need to be vigilant not to fall for greed, anger, lust, and fear. These distracting qualities will make us drift from our path and away from our goal. We need to fill our mind with good and positive thoughts. We need to adopt good qualities like love, forgiveness, openness, good company and spiritual mind. This kind of positive thinking will keep our mental health in balance.

Following the Dharma:
If we do not follow the principles that are prescribed by our scriptures, we will suffer in this world. No matter how much we can justify our negative actions, we cannot avoid the consequences of our karmas. Following the dharma will make us reach the balanced state of mind easily. 

Introspection and self-analysis:
We have to make an effort to tease the reality in every action that we resort to. We have to constantly improve our thinking and attitude. We have to be careful about the distractions in our journey. We cannot take a detour because something looks good along the way. But we can enjoy and appreciate the things that present in front of us but not get distracted. If we look outward all the time, we will lose track of our path. We cannot have mental balance by turning outward. 

Earning and spending:
This is the biggest hurdle in our life and it is hard to separate ourselves from this vicious cycle. We have to understand what really makes us happy. It may be important to have enough money to survive in this world but we have to draw a line somewhere. Otherwise we distance ourselves from the mental peace and balance in the life. A person with a steady state of wisdom will also appear to be earning and spending money but only difference is they know where to draw the line. We have to understand that if something like wealth is not giving happiness, we have slow down and find the truth.     

Soul searching and Meditation:
If we follow the points that we talked about then we can stay mentally balanced. Then our mind will stay in steady state of wisdom. If we have balance throughout the day then it is easy to focus during the meditation. Baba said to surrender every action that we undertake in every day routine. Then we get the introspection whether to go through that particular action. This kind of surrender will protect us from wrongdoings. 

Stithaprajna (steady state of wisdom) is very natural with this state. But for a student in this path, this will be a practice oriented task. That's why Lord Krishna talked about all these principles so that we can learn to follow them and ultimately reach our goal that is Self-realization. 

OM TAT SAT!

Sai Upasana

Sai stayed in Shirdi once he came back second time. He did not go anywhere except for Rahata. But he was all pervading and gave darsan to all his devotees all over the world. People worshiped him in different ways. He used to sit in Dwarakamai. He blessed his devotees by teaching them the right path. He always used a piece of sackcloth for His seat, which was covered with a small, beautiful bed by His bhaktas and has a bolster placed by them, as a rest to His back. 

Some waved Chamara or fans before Him, some played on musical instruments, some washed His hands and Feet, some others applied scent and chandan, some gave betel nut with leaves and other things, and some others offered naivedya. We also like serving Baba in different ways. This is excellent. Bhakthi gives us purity of mind. 

Baba respected the feelings of His devotees and allowed them to worship Him as they liked. But he observes us where we get stuck and will help us to grow. But if we resist it becomes difficult. 

Now let us see how we perceive Sai. 

1. Sai as a person

2. Sai as the God

3. Sai as Brahman (Paramatma)

Sai wanted us to learn how to love our Guru and to have single mindedness in worshiping your Guru as Paramatma – All pervading.

There are two aspects of God or Brahman: 

(1) the Unmanifested (Nirgun) and 

(2) the Manifested (Sagun). 

Let us see how our scriptures described Brahman. 

1. Brahman is formless, nameless and does not have any attributes. It is one without a second. It has no beginning, and it exists forever as an ever-witnessing joy.

2. Brahman has a power called Illusion-Maya.

3. Since Brahman is beginning less, Illusion also exists forever.

4. Brahman is changeless and Illusion is ever changing.

5. Brahman is independent. Illusion is dependent on Brahman.

6. Brahman is attribute less. Illusion has three attributes namely Aura, Energy and Matter.

7. Brahman is real and Illusion is unreal.

Sai prescribed that we need to worship him as Niruguna – Brahman, if that is difficult then you can worship me in Saguna roopa. 

The Nirgun is formless, while the Sagun is with form, though both denote the same Brahman. Some prefer to worship the former, some the latter.

The whole essence of Bhagavadgita is also the same as Baba taught. We need to understand the real meaning of God. As stated in the Gita (chapter XII) the worship of the Nirguna is easy and preferable. If we observe the chapter 11 (viswaroopa Sandarshana Yoga), we can learn this truth. Lord Krishna gave DIVYA CHAKSHU which means the vision with Jnana, so that Arjuna can visualize the omnipresence of the Lord. Paramatma is in every atom, cell, from animate to inanimate objects. Lord Krishna describes his Vibhuthis and gives us the way Paramatma exists in all the forms. In a similar way Baba wanted us to see him in every “Prani”. So that we develop this Nirguna Aradhana. People think that Nirguna means formless, which might be true but to see God in every aspect is also Nirguna worship. This is the complete Bhakthi and this is the complete wisdom- Jnana.

All our actions are known to God and God determines the results of our actions. God is foolproof and we are sure to enjoy (or suffer) the results of our actions. Our actions are results of our thoughts. Therefore, we control our thoughts through Upasana Yoga.

 

We can do Upasana Yoga either for gaining maturity in mind or for money, wealth, name, fame, award, reward, people, property, position, power, status, comforts and companionship. Initially people use it for the worldly gains. When they get enough knowledge and see the futility of the prosperity, they start using Upasana Yoga for spiritual progress.

They start working towards mental maturity and then gaining the ultimate knowledge. After gaining the ultimate knowledge on God, one lives a joyful life. There is no more attachment to the world. The world is a theme park and the whole life is a picnic.

We learn the meaning of Esavasya Upansihad in our Sri Sai Satcharita through Dasganu Maharaj. If we limit ourselves to a form and our understanding of God will be limited. We need to expand our thought process and we must learn to see God in each being, organism, moving and non- moving objects.

 As man has got a form (body, senses, etc.), it is natural and easy for him to worship the God with form. Our love and devotion do not develop unless we worship Sagun Brahman for a certain period, and as we advance; it leads us to the worship (meditation) of Nirgun Brahman.

So, let us start with Sagun worship. Image, altar, fire, light, sun, water, Brahman are the seven objects of worship, but Sadguru is better than all these. Let us, on this occasion, bring to our mind the form of Sai, who was non-attachment Incarnate, and Who was a resting place for His whole-hearted devotees.

 Our faith in His words is the seat of Asan; and our Sankalpa (determination to start and finish the Puja) is the abandonment of all our desires.

Requirements to do Upasana Yoga

1. We must have interest in doing Upasana Yoga. It will not be useful if it is done as compulsion or without involvement.
2. We must have the required understanding on the purpose of Upasana Yoga and the method of doing it.
3. We should adopt appropriate lifestyle that is conducive to do Upasana Yoga.

Upasana Yoga is done in many ways.

1. To keep repeating the name or form or attribute of our personal god- Sai. 
2. To do all actions as a dedication to Sai.
3. To think about the various attributes of Sai
4. To read/ listen to Vedanta, Holy Scriptures,  and Sri Sai Satcharita.

 Like we discussed earlier, we must grow from one stage to the next. Because we feel comfortable at one stage, we should not get stuck at that level. Sai wants us to grow, so that he can take us to path of Self – realization. That’s why used to say, “I have cart loads of Jnana but nobody wants it, everyone is interested in materialistic wishes”. Our Guru is directly telling us what he wants from us, why we have difficulty understanding this. He will take care of our families, our livelihood, our health and every angle of our life. Why we need to fear if Sai is in our lives. We need to learn to accept pain and pleasure as Eswara Prasada. Then only we develop endurance and will be able to facethe challenges in life. We become stronger. Sai knows how much we can handle or suffer. He will take away our difficulties when we cannot handle them anymore.

Sai is present everywhere and he is all-pervasive. This fact is daily experienced by lot of his devotees.

 Our humble prostration to this all-pervasive Sadguru.

OM SRI SAIRAM!

Regulating Desires

 

 

Regulating Desires
 
As humans we struggle in the whirlpool of desires from birth to death. 
If we are deriving pleasures from these desires, then why do we suffer most of the time? 
 
If the question is asked of any person, "What desire do you have?", he will perhaps 
say, "Nothing". This is not true. The desires cannot manifest themselves when they 
need not manifest themselves. This is particularly important to remember. When 
they do not manifest themselves, it does not mean that they are not there. 
Why do they not manifest themselves? Because there is no necessity, for reasons 
of their own.
 
 
Is it wrong to have desires?
 
Fulfilling desires - good or bad?
 
On the other hand, suppressing desires, is it the right thing to do.
 
Why do we need to even think about these issues?
 
Why can’t we just enjoy everything   that comes in our way like lots of people?
 
One of the major problems in our lives is that we just want to fulfill our desires and 
we do not want any bad consequences. We need to have insight so that we can 
assess whether we deserve a particular object in our life. People would like to 
have anything and everything if possible. Even if we desire something, do we 
put enough human effort into it so that we can acquire it?
 
When we are unable to perform to the standards that are required!
 
When we do not get what we want!
 
We get disappointed and our mind takes it the hard way.
 
Our scriptures tell us to control our desires and take control of our emotions 
when they are not fulfilled. But this is a difficult task for most of us.
 
Sai Baba used to say “All my devotees come to me first with worldly desires, 
but I bring them to the correct path by fulfilling some of their desires according 
to past karmas. If they run towards the sensual objects, they will fall off the wagon”.
 
We must come out of the clutches of this vicious cycle and not fall for these worldly 
objects. We must learn to accept what Baba wanted to give us. He wanted us to 
thrive for knowledge (Jnana) rather than running after worldly desires. We need to 
show faith towards God and walk the path that Baba showed so that we can 
be free from these whirlpools of likes and dislikes.
 
Our desires have various stages and forms of manifestation, and they are incredibly 
wise, like snakes. They know how to act when the time for action comes, and 
they know how to withdraw themselves when it is time for them to withdraw.
 
Prasupta, tanu, vicchinna, udara are the four conditions of desire mentioned by 
Patanjali; and we are always in one or the other of these conditions. It does not 
mean that we have controlled the desires or subjugated or sublimated 
them—nothing of the kind, because the moods that manifest in daily life will 
indicate they are still there.
 
Desires which are sleeping may become causes of mental ill-health. There can 
be a manifestation of peculiar complexes of behavior—susceptibility to sudden 
rage or anger at the least provocation, and desire for silly things which a normal 
person would regard as meaningless.
 
The prasupta condition is the sleeping condition of a desire. We cannot know 
that the desires are sleeping, except by the complexes that we manifest in our lives; 
and unless we are good psychologists, we cannot know what these complexes are 
because they would look like normal behavior to us.
 
Sometimes, the desires become thin. They are not sleeping; they are awake, but they 
are thin, like a fine silken thread.
 
At other times, desires are intermittent; they come, and they go. This is called 
vicchinna avastha, while the thinned form is called tanu avastha. Today you 
are angry, and tomorrow you are in a very pleasant mood. You have seen husband 
and wife quarrelling. They will not talk to each other, but they do not really hate 
each other. Even if they put on the appearance of disagreement, anger and a 
mood of rejection, as it happens among members in a family, it does not 
mean that they hate one another. They have tremendous ties of attachment 
which can manifest at other times, under different conditions. It is a subtlety 
of love, which gets suppressed by a fit of displeasure, at which moment it may 
look that the desire has gone, or the love is absent, but it is pushed underneath. 
It is not absent, and tomorrow it will come up. It is possible that today you may 
be very affectionate, tomorrow you may be quite the contrary, and the day after 
tomorrow you will be something else.
 
when every condition to manifest the desire is fulfilled, it can fully manifest. 
That is called udara avastha. Then, it will come like a roaring flood and swallow us.
 
Understanding the desires & controlling them:
 
Passion towards objects or outward things:
The more we think about objects around us, the more we become interested in them 
and our passion increases. Then we want to acquire that object. This fact was 
emphasized in Bhagavadgita in the 2nd chapter.  
 
Desire leads to action:
When we start thinking about an object, we will develop an innate need to acquire that 
object. Then we imagine the happiness we can derive by having that object. This leads 
to action where we are willing to do anything to fulfill our wish.
 
Unfulfilled desires lead to anger:
When we cannot fulfill our wish, we tend to look for reasons. We want to understand who 
is in between this object and us and what factors are preventing you to acquire that object. 
This leads to anger and acting out behaviors.  When anger dominates, we lose abstract 
thinking. When a person can think in an abstract way, he or she will make irrevocable 
mistakes. They lose sight of good and bad. This is where composure is essential. 
We need to control our emotions otherwise we will invite trouble. These consequences 
will follow us forever. 
 
When we suffer, we say, Why me?
Why do bad things happen to me only?
 Why do I not have any luck?
 
Enjoy desires through heart but not through sensory organs:
Baba never discouraged people from asking worldly objects. But he said through 
grains story (Channa leela – Hemadpant);
 
“Before the mind, the intellect and other senses enjoy these objects; remember 
me first so that they become an offering to me. The senses can never remain 
without their objects; but if these objects are first offered to the Guru, the 
attachment for them will naturally vanish.
 
If you desire anything, desire me only!
 
If you are angry, vent your anger on me only! Offer me your pride and stubbornness.
Be devoted only to me”.
 
Whenever we want to fulfill a desire, we should first try to understand our mental 
state in that circumstance. We got used to using our sensory organs to enjoy any object. 
If we can learn to feel this through our heart, it makes a big difference. When we enjoy 
any object, what satisfies us is the satiety that we experience. We forgot to 
really enjoy the relationships, objects and routine things in our life. We just acquire
objects. We do not pay attention to relationships. We shut down our bodily mechanisms. 
Sometimes we just do things for other people. Other people’s needs become our priorities. 
We forget that we are human too. We tend to become robots.
 
When we fulfill desire, we tend to move the vibrations of pleasure towards the objects 
but not to the heart. This will deprive you from enjoying what you achieved.
 
When desires are understood with our hearts and soul, then we can move away 
from these objects easily.
 
Baba’s teachings to control desires:
Baba said,
 
“Before the mind, the intellect and other senses enjoy their objects; remember me first 
so that they become an offering to me, slowly.
 
The senses can never remain without their objects; but if these objects are first offered 
to the Guru, the attachment for them will naturally vanish.
 
If there is the slightest desire for the enjoyment of these objects; and you think that Baba 
is close by, the question whether the object is fit to be enjoyed or not will at once arise.
 
The object that is not fit to be enjoyed will be easily shunned. In this way, the 
devotee’s vicious addictions will disappear and an aversion towards the undesirable 
will develop.
 
When such a habit is developed, the thoughts about enjoyment of the sense objects are 
weakened. The desire for the worship of the Guru arises and pure knowledge will sprout.
 
When pure knowledge grows, the bondage of body-consciousness will break and the 
intellect will be merged in spirit consciousness, leading to infinite bliss.
 
When you serve the Guru with a pure heart, desire for the objects of senses will be 
destroyed from the root.
 
The mind will become pure and sinless and your “Self” will manifest with effulgence.
 
Sai Bandhus!
 
Let us understand our desires.
 
Let us analyze the real need for these desires.
 
Let us stop running for the things that we do not need.
 
Let us turn our attention to Sai.
 
Let us get Sai’s grace and walk in the path he showed.

 

 

OMSRI SAIRAM!