July 1st, 2007
“Questions and Answers”
OM… OM… OM…
Sai Ram
With Pranams at the Lotus Feet of Bhagavan,
Dear Brothers and Sisters,
I’m glad to receive a question from one of our sisters regarding my talk last week. I also welcome anyone else’s questions, if you have any. Let me tell you that I try to answer all questions to the best of my ability, but only within the context of Sai literature. In instances where I fail to know the answers, I will let you know that I do not know. I will also be earnest in my attempt to seek Bhagavan’s blessings, by looking for an opportunity to find an answer from Him directly, as and when it may happen.
So, here are the two questions that were passed on to me. Thank you very much for these questions, because such similar ones might arise in the minds of others here.
“You said last week that worship is not spiritual; that it is only a preparation, and that enquiry is more important. Is enquiry different from love, or do they go hand-in-hand?”
There are two points here: One, that worship is not spiritual; and two, that enquiry is the ultimate path. This is what I said last week and I still hold on to that. (I’m not a politician who changes his statements!)
“In your opinion, is wholeheartedly loving God preparation or not?”
The questioner is asking if it is not enough to love God.
My friends, let us examine the word ‘love’ in the way we understand it. Love and hatred often go together, just as day and night go together. Night and day are not separate; absence of light is darkness, that’s all. So when I use the term ‘love’, we know there is hatred also.
Most of us love God for our own reasons: to fulfil our desires, for personal satisfaction, or to find solace and comfort. We find in Him a refuge, a support, an anchor, succour; so we love Him. But if anything reverses, if the situation turns negative, our whole love turns into hatred.
So, is it enough to love God? What kind of love do I have for God? Tomorrow, is it going to transform into hatred for any reason? Don’t we come across thousands of people who leave their faith, which they may have been following for decades? Don’t we see people who stop coming here, although they had previously been staunch devotees for a long time? How do you account for these things? By realising that ordinary love is not enough. It should not be conditional love. Love that is conditional will turn into hatred some day or another.
Most film stars develop this kind of romantic love. What happens after six months of their fantastic new relationship? Love turns into hatred. You very well know about politicians’ love. They love each other in the morning and by evening they hate each other. (Laughter) Very good! It’s like the weather: the only constant is that it’s constantly changing! So, our love should not be conditional. Love should not be limited to time, space, age, status, dignity, knowledge, respectability, or position.
“I love provided that you are in a good position. I love you only if you give me a loan. I love you only if you agree with my views. I love you only if you oblige me. I love you only if you say ‘yes’ to whatever I say. Only then will I love you.”
This kind of a love is not love at all. This is just another name for selfishness. Love that is unconditional, love that is eternal, love that is without blemish, love that is unpolluted, love that is nectarine—that is true love. If we continue to love even in negative situations, that is true love. We may meet a series of failures. We may be frustrated and disappointed; but if we still continue to love, that is true love.
As an example, take any great devotee of any great religion. They went through the toughest and most difficult times, yet retained their love for their Master. They had immense and intense love for God. That is real love.
So, is it enough if we love? No, it is not enough, unless we have the purest form of love possible. Let us examine ourselves and discover whether our love is true love or not, whether it is eternal, whether it is unlimited and unconditional . . . or not.
“I love my neighbour; I love my people. I love those who belong to my native place, my country, and my street.” This is not love at all!
That which is regional, linguistic, national, and provincial is not love at all. Is your love beyond geographical conditions? Is it beyond all limitations? Is it infinite or not? Then we can see whether it is genuine pure love or not. It is in this context that I said it is not enough if we simply love; we should also be loved. Love is two-way traffic. It is not a one-way street.
But for God to be pleased with us, it is more difficult. We should act, speak, and think in a way that is acceptable to Him, in a way that He likes, in the way that He wants us to. Only then He is pleased with us and we feel His love. Therefore, I say love is bi-directional. It is not unilateral. You can say, “I love Him.” Good. But is He pleased with you? Does His Love show He is pleased with you?
Let’s go back to the first question: Is enquiry different from love, or do they go hand-in-hand?
There is a relationship between enquiry and love. Unless you love a subject, you won’t enquire. Only if I love someone do I bother to find out about them—meet them, discuss with them, ask them questions, and so on. Like that, we see that love is the first step—one which leads to enquiry. Unless you love, you won’t enquire. Love, in fact, leads to enquiry. There cannot be sincere enquiry without love first.
Loveless enquiry is silly; it has no goal. It is only a way of passing the time. Some people will enquire, “Where do you come from? How many children do you have? How can you help me? I need fifty thousand rupees right now. Are you going to give it to me?”
Yesterday, two friends were joking with each other. One friend was asking, “How are you?” Immediately the other friend replied, “I’m not well. I need fifty thousand rupees. Are you going to help me?” (Laughter) This kind of enquiry that we indulge in is cheap. It is a waste of time.
On the other hand, in the kind of enquiry that is based on love—enquiry based on genuine love, on love for God, and on the goal of life—you will find yourself as a true image of God. This love will help you totally identify with God, going beyond the body and mind. This kind of love will help you move toward enquiry; but it does not work in the other way.
I made the statement that worship is not spiritual. What did I mean? Some people worship in a mechanical way. Go to any temple and see the priests there, who worship by throwing flowers on idols or on some photo frames. We don’t find any expression on their faces.
On the other hand, go to Sai Kulwant Hall when Swami is passing by, and just watch your face. (You cannot watch your own face! So just ask somebody else how your face shines.) When Swami passes by your side, your face shines; you smile. You’re certainly not indifferent. If you’re still serious with a long face and without any expression at all, there must be something wrong with you, and it is high time to consult a psychiatrist!
When I eat the sweets that I like the most, some expression will be on my lips. Or when I eat the pickles that I like most, there will be another expression. So, expression of feeling is natural. But in worship, there may be expression or there may not be expression. This means that it is either natural (with expression) or forced and mechanical (expressionless). For example, you must have seen temple priests. I don’t know why they are like that. I’m very sorry to mention this.
I had a very bitter experience once when I attended one of the kalyanam (holy wedlock) celebrations in Tirupati—Venkateshwar Kalyan. It was a very famous event. People spent many thousands of rupees to do it. I sat there. I saw the priest going on like this . . . (Anil Kumar pantomimes, throwing something with a blank expression.) I didn’t know what he was doing.
His facial expression remained the same while tying the knot. He had the same face performing the sacrificial rites; the same face while garlanding the bride and bridegroom; the same face when giving new clothes—always the same face! I started pitying that man. Meanwhile, all the devotees were watching Venkateshwar Kalyan, and they were ecstatic. They were blissful, chanting “Govinda! Govinda!” ecstatically! But the priest was simply repeating “Govinda, Govinda” mechanically until his job was over. Therefore my friends, worship should not be mechanical. Worship should not be programmed. Worship should not be conditioned. Worship is not conditioning.
What kind of worship do we do? “Oh God, I will offer You twenty coconuts if I get first class.” “I will give my hair if You help me win the lottery for ten lakh rupees.” I don’t call this worship by any standard!
Worship is not a routine. Worship is a prayer that comes from the depths of our heart. As I talk to you, how endearingly we talk to each other and how personally we talk to each other. Worship is like that. Worship is the Divine romance between a devotee and the deity.
You don’t find any romantic dialogue on the street, do you? I have not come across such a thing till now. It is too personal. So when you worship and pray, it is a personal act between you and your dear God. You want His help; you want His Love; you surrender to Him. You consider Him to be your very life. You declare and feel that He is more than your kith and kin, more than your friends.
Then, what kind of relation do you have with Him? Can you make your worship mechanical, if you have got that kind of esteem for your dear God? It is that kind of worship I am referring to when I say worship is not spiritual. We are just bringing it into a framework of time and space.
You cannot generalise prayer. You cannot say, “This is the way you should pray.” It’s just the same as if you were to say, “This is the way you should eat.” You cannot tell me that! How do you know what is right for me?
Your prayer is heard by your dear God within. You can stay quiet about it, and keep it totally confidential. That is why the Holy Bible says, “Never pray at the crossroads. Never pray on an open street. Never pray loudly.”
Why is it told in the Bible never to pray loudly (especially when I have got a big mouth)? Why shouldn’t I? Because prayer is not a broadcast; it is not a shouted political slogan. Prayer is a silent whisper. It is an endearing conversation between you and your Beloved. You don’t want a third person to hear.
I know some people who tell Swami, “I want to talk to You personally.” It means: “Don’t mix me with the group. I don’t want them to hear me talk to You.” I also know that when Swami calls some people into the interview room, they look around to make sure that Swami is ignoring others and talking directly to them. Whether that happens or not is a different issue. But the point is to notice how personally these people do or do not take Him; what kind of secrecy is maintained between God and them.
The prayer that arises from the heart, from the inner depths of your heart, which you need to express, is a wordless thought. It is a wordless expression. You don’t have to speak words. When you look at your own beloved, when you look at your sweetheart, you don’t have to speak. Your eyes and expression speak. All that is verbal, all that is expressed by words, is limited. Words cannot fully express what you really mean. No, it is a feeling; it is an emotion; it is a sentiment. Therefore, if we worship in that way, from the bottom of our hearts, then yes, the act of worship is sublime. Then it is noble and spiritual. Otherwise, worship can be merely a mechanical ritual.
Swami told one student that the spiritual path is very easy. Swami directed, “Love Swami above everyone else.” So that is what I mean. If you love Swami above all else, it’s done! Everything is done. But we don’t do it. We just don’t do it. Let us be honest to ourselves.
I think the two questions are answered, right? So, does anybody else have any more questions, please? If not, I will proceed with today’s points.
A gentleman in the audience asks: “What is truth?”
I’ll explain as per Baba’s words. Truth is not simply reporting what we have seen. I have seen you. So I tell somebody that I have met you; I think this is truth. No, it is not. Nor is truth reporting what has been heard: “I heard that man speaking to him. He said this…” No.
Truth is not just reporting what is heard, what is said, or what is experienced. This is not untrue either; it is worldly truth only. It is worldly truth to repeat what you have heard, to tell what you have done, or to describe what you have seen. It is truth, no doubt. But it is only worldly truth, merely worldly truth.
Then, there is spiritual truth. Spiritual truth refers to that which is eternal. Baba gives a simple example: You were a child at one time; later, a boy; and still later, a young man, a father, and finally, a grandfather. These are all the different stages. As a child, you play with toys; as a boy, you play with other boys; as a man, you do your job; as a father, you have family responsibilities to tend to; as a grandfather—well, nothing needs to be said about that stage! (Laughter)
But you are the same in all stages. Childhood, boyhood, manhood, fatherhood, and the grandfather period are all different stages of you only. For example, nobody will say, “I, the old man, am speaking to you.” You don’t have to say that. Your joint pains give enough evidence that you are sufficiently old! Likewise, nobody will say, “I, the young man, am speaking to you.” Your voice tone is an expression of what stage you are at. Also, nobody will ever say, “I, the boy, am talking to you.” Your age is obvious to all there. It just isn’t done.
So, this I cannot be specifically identified with your childhood, boyhood, or old age. However, the same I continues throughout all stages. So, that which continues throughout and is changeless is spiritual truth; whereas that which is continuously changing is worldly truth. Therefore, worldly truth goes on changing, but spiritual truth is changeless and eternal.
Baba gives us another example: Go to the sea. There you will find three things: foam, waves, and ocean. On the surface, you find waves. On the surface of the waves, you find foam. Am I clear? These are the three parts He names—foam, waves, and ocean. But all the three contain only water. Waves do not contain liquor. Foam does not mean beer! (Laughter) No. Ocean is not coffee. All the three are aqua only – H20. That which is deeper is ocean, that which is on the surface is waves, and on top of the wave, you find the foam collected.
These are the examples given by Baba. He also gave these three names: Ocean is paramarthika satya. Paramarthika refers to the ocean. Pararmarthika satya represents spiritual truth. That which is a wave on the surface is prathibhasika, meaning ‘superimposition’. Waves are not permanent. Waves naturally emerge out of the ocean. They are formed because of the touch of wind on the surface of the water. So, that is superimposition. The foam collected on the top of the waves is the worldly aspect, or vyavaharika.
So, according to Bhagavan, Truth has got three dimensions: one is worldly, the foam, vyavaharika. Then the wave itself is superimposition or prathibhasika. Finally, the deep ocean is paramarthika satya—the ultimate reality. Am I clear, sir? That’s what Swami has said.
Any more questions, please? Yes.
Another gentleman asks, “Is free will really free?”
This question has been put to me a thousand times! Free will is not free. I mean, it’s not like you’re going to buy it! Free will is based on your mind. Free will is based on your choice. Free will is based on your taste. But the Divine Will is choiceless.
Are there any more questions, anybody? The ladies are so good that they have no doubts at all! (Laughter)
A gentleman asks the queston: “How is it that Meerabai started singing, when true prayer is soundless and wordless, found in the depths of our hearts? If that is so, why then did Meera start singing aloud?”
We do the same thing when we sing our bhajans! It is the feeling that goes with the singing that makes the difference. Meera had such a love for Krishna! Her love was wordless, coming from the depths of her heart. Such a love, when it comes out, might find expression in words. It may find expression in words or song when it is spoken of aloud. But there within, it is wordless, beyond speech. Within, that longing, that sentiment, that feeling, that emotion has no words by which it can be fully expressed.
When you say, “I like you,” it is just an expression. But that liking-feeling within is not a mere verbal expression. Do you understand me?
So that which full and deep, that which is full of longing and found at the bottom of the heart, in the depsths of the heart, is wordless and soundless. But when it overflows, when the tank of the human heart is full to the brim and the water of emotion and feeling overflows . . .
Suppose the glass of water is full here. I pour more and more water; so naturally it will spill over. Likewise, when the cup of the human heart is full, it spills over. And as it spills over, it can only find expression in words or song.
That’s what Jesus did. That’s what Gautam Buddha did. That’s what Guru Nanak did. All sages and saints, all prophets spoke verbally. They used words as a vehicle for their communication. But first they came to the stage where their hearts were totally full, when their feeling was so overflowing that it started spilling out in various ways of expression. Am I clear? So only within, it is wordless and soundless.
By the way, Meera’s husband didn’t like this. There was a difference of opinion. But the same husband, towards the end, started crying for the loss of Meera. When Meera died, the husband went on crying, “Meera, Meera!” But she was already gone. The light from her heart had travelled and merged into Krishna’s idol. So what was the fun in crying then?
Another genteleman asks this question: “The harmony of thought, word, and deed, is that Truth?”
The harmony of thought, word, and deed is your personality. The harmony of thought, word, and deed is your character.
Suppose I say, “I’ll kill you.” I want to kill you, I declare that I’ll kill you, and now I finish you off! Thought, word, and deed are indeed in harmony. (Laughter) But can I say this is truth? That is how the Maoists did it. That is how the Communists did it. “We’ll finish you off by tomorrow morning!” It is truth. It appears to be truth, absolutely with perfect harmony. The thought came and the action followed—people went there and finished him off! That’s all.
But is that truth? No, it is not real and total truth. Why? Because Truth is sacrifice. Truth is non-violence. Truth is Love. Love when expressed is called Truth. Love in action is dharma. Love as feeling is shanti. Love as understanding is ahimsa (non-violence).
So, Love is the basis. When Love starts expressing itself, it becomes Truth. When Love starts acting, it is Truth. Therefore, the harmony of thought, word, and deed may be truth, but only if it is based on Love. Otherwise, I cannot say it is total truth.
I thank you very much for putting forth genuine, thought-provoking questions. I don’t mind answering them. I’m so happy that you’ve chosen to put forth some questions which have helped me turn inward and find an answer from the pages of Sai literature.
Now, there are a few points I want to share with you this morning.
First of all, what is the nature of our mind today?
The mind is full of thoughts. There is a continuous thought flow. The greater the speed of thoughts, the more restless a person becomes. A man goes on shifting from one place to another in restlessness. A man goes on changing his jobs, acting highly restlessly. A man speaks to you, and then suddenly starts speaking to another person, showing total restlessness.
This instability is a sign of restlessness, the absence of peace. Therefore, thoughts that flow continuously at a terrific speed—like a waterfall, like a jet, like a fountain—cause this restlessness. It is the cause for all the turbulence in the ocean of our mind, for all the disturbance in the tank of our mind.
No one can speak like Baba. That’s why I am so fond of His literature. Hence, each time I feel like quoting Him profusely. His answers are satisfying. The modern mind will be satisfied by Baba’s explanations. I know many of you will agree with me that Swami gives us an interpretation in the modern context. His interpretation is age-old, but He modifies it and presents it to us so nicely, to suit the modern mind in this computer age.
So, what does Baba say about thought flow? How to slow down our thoughts?
Unless the thought flow is slowed down, you cannot have peace of mind. A simple example that Baba gives is this: Here is a tank full of water. It is commonly known that if you throw a stone into it, what will happen? This action will produce ripple after ripple. All the water is disturbed when you throw a stone into a tank of water.
Similarly, the human mind is like a tank of water. The human mind can be so steady and strong—like water full to the brim of a tank. But once human thought (like any desire or anything at all) is thrown into the tank, it will disturb the whole tank.
So, we are restless because of our thoughts. For example, suddenly I think of my family. Or I think of my office. Thereafter, I think of the Mandir, the veranda, about the seating arrangements, or what kind of dress I should wear; then, immediately following that, I think about what classes I have tomorrow.
So whether you concentrate or not, whether you bestow special interest on one thought or not, thoughts flow continuously. It is something like wagons or compartments which are all connected to an engine, like in an express train. It is running very fast on its track. All the compartments go ‘tak, tak, tak, tak.’ Human thoughts are like that. They run, they flow at a terrific speed. Therefore, our life is like this.
There is no reason for me to be unhappy. But still I put on a long face because I’m doubtful whether I’ll be happy tomorrow or not! (Laughter) So, tomorrow can actually make me unhappy today! Therefore, I put on a long face. Why? Because I think you are happier than me; so I’m unhappy.
Truly speaking, none of us are unhappy. We have every reason to be happy. We choose to be unhappy. We feel happy in being unhappy! And in fact we are happy making others unhappy! Unfortunately we are like this. We go on comparing ourselves with others. We go on imagining things. For example, I start imagining what is going to happen to me after ten years. But who said I am going to live for ten more years?
Some people ask me, “Anil Kumar, after fifty years, what is going to happen to the ashram?”
I say, “First of all, it’s not your problem. Second, you’re not going to be here after fifty years—I’ll give it to you in writing!” It is just not your problem. Plus you are not going to be here after fifty years. So, why do you bother about it?
What are you now? How are you now? Life is here and now. Please understand this. Life is here now. Life is not the past; life is not the future. Life is in this moment. Life is here and now. Therefore, we should watch our thoughts.
You see pictures of great people like Buddha, Christ, Bhagavan Baba, Ramana Maharishi, or Ramakrishna Paramahamsa. Their faces are all very calm and serene; all have a smile on their faces. Whereas, our faces . . . unless the photographer says, “Cheese! Smile please,” we don’t smile! (Laughter) Nowadays, the photographer has to tell us to smile! Unless he tells us, we are not prepared to smile. If he takes the photo as we are, later we feel like vomiting when we look at our long expressions. (Laughter) Therefore, smile please (at least now) so you will be happy when you see your face tomorrow in the photo.
Here is an interesting question: Why don’t we smile? Why should the photographer tell us to smile? We just don’t smile. Why not? It is because we are thinking and worrying too much about what’s going to happen tomorrow. We are thinking, “Yesterday should not be repeated.”
Therefore, my friends, the flow of thoughts must be restricted. Thoughts cannot be allowed to go on at a supersonic jet-speed. One method suggested to arrest the flow of thoughts is breathing exercises. It is well known that breathing exercises will slow down our thought processes. These breathing exercises are called pranayama. Pranayama is a breathing practice by which you can slow down the speed of your thoughts. This is the first point I want to share with you today.
What is true yoga?
The second point regards yoga. This word ‘yoga’ is very popular today. You ask somebody, “Why are you thin? Why have you lost weight?”
“Yoga.” Oh!
“I am suffering from a severe cold.”
“Do yoga!”
Everyone speaks of it as if it is the latest craze, though it is actually an age-old science. Today many people have started using this word ‘yoga’.
But what is true yoga? All the exercises that we do in the name of yoga are not real yoga in the true sense. They are all just physical exercises. Go ahead and do it. You’ll be physically stronger. You will be free from all ailments. You will be free from allergies. You will be free from all complaints. You will be fit to do all sorts of nonsense! (Laughter)
Therefore, we must understand that all the yoga that we do, all those physical exercises, are not true yoga. Please understand--I’m not discouraging it. Please do it. Even pay money to do it. But my friends, understand that these physical exercises are not the real yoga. Physical exercises will make you physically fit, hale, and healthy. That’s all.
So then, what is true yoga? According to Bhagavan, refining the mind, polishing the mind, making the mind calm and equinimious, making the mind balanced—that is the true yoga. This true yoga prepares the mind so that it can ultimately merge in God.
The purpose of yoga is not to make you live for a hundred years. Yes, most dustbins can live for three hundred years, and also the electric poles . . . So the physical yoga that we do may give longevity of life. But true yoga is not that. Real yoga is a prepartion. For what? A preparation to merge in God. How? Through refining and purifying the mind, through sancifiying the mind, you will be able to identify yourself with God.
It is something like a drop in the ocean; something like a river that merges into the sea. All this yoga is a preparation. This entire effort is but a preparation. (I think I am clear.) So, true yoga is preparing the mind to merge in God, in Divinity.
Bhagavan gives an example: A boy may play; a boy may watch TV; a boy may talk with everybody and smile. However, on the night before an exam, he will not play, he will not joke, nor will he watch TV. He will seriously study because the next day is the exam. ”Oh! Tomorrow is the exam!”
So, any student concentrates 100% in preparing for an exam—even if it is an eleventh hour preparation! See how serious he is, how concentrated he is, how one-pointed he is. That is yoga. Yoga is one-pointed attention. Yoga is preparation for merging in God. This is the definition Bhagavan has given on yoga.
Then, what is sadhana? What is spiritual practice?
Some people say, “I do sadhana in the early hours of the morning.”
“Then, what are you doing the rest of the day?“
“I do some sadhana—spiritual practice—in the morning.”
“What about in the afternoon? In the evening, what else are you doing?” So actually, what is sadhana?
I tell you, my friends, we run after Baba because of His precious jewels (words) and precious diamonds (analogies). We cannot hear these things from just anybody. People can tell you many Sai stories.
Till recently, I was an expert in story-telling. Yes. Even now, when I tell personal stories, I’ve got a purpose behind it. My purpose is to convey the message behind the story, so that the miracle or experience will have a universal application, a general value, and a relevance to all.
What is sadhana? We find some people holding a japamala or a talisman, thinking that this is sadhana. I see. Their fingers are moving, but their mind is also moving somewhere else, around the streets. Can I call this sadhana? No.
Some people go on writing ‘Sai Ram Sai Ram’ on paper. But where is their mind? In the kitchen, wondering, ‘What is for lunch?’ Can I call this sadhana? What does Baba say about this? Sadhana is turning inward. Turn inward—that is true sadhana.
All that turns you outward is a ritual. All that turns you inward is spiritual practice or sadhana. Suppose I am riding a bicycle; I cannot call it sadhana. Or I am driving a car; I cannot call it sadhana. But when I turn inward, that is true sadhana, according to Swami.
“Swami, how do I know that I have travelled inward?”
There are many people who say, “No, no. I am going inward.” Oh, I see. How do you know you have gone inward?
There are some people who say, “Anil Kumar, I’ve stopped talking with everybody.”
“Good! Some nuisance is solved!”
Or, “I don’t feel like interacting with everybody.”
“Good. Anyway, they are fed up with you!”
What do you mean by ‘turning inward’? Is it refraining from talking? Is it running into solitude or loneliness? Is it running away from responsibility? What do you mean by turning inward? What do you mean by that? Is it as simple as you say? What do you mean by turning inward?
Bhagavan said (and this is an acid or litmus test) that when people praise you, if you are not bloated with ego, if you are not elated . . . or when people blame you, if you are not frustrated . . . in short, if you do not react to praise or blame, if you are balanced in both these situations, then, yes, you have turned inward.
Someone says, “You are a great man!“
“Is that so?” (Laughter) “Have you come to know this only today? Tch, tch, tch! What a delay this is!”
Or someone says, “Something is wrong with you!”
“Oh, is there something wrong with me?”
“Everything is wrong with you all these days!”
When we react to the comments of others, when we react to the criticism of others, when we value the opinion of others, forgetting our own true selves, you cannot say that you have turned inward.
You may worry, “Sir, what do others think about me?”
Why are you bothered about what others think of you? Others may think that you are a sage when you are not. Or they may feel you are negligible, though you may be great.
Most of you must have heard of Zen philosophy. All Zen masters led a simple life. They led such simple lives. Some of them even served as dishwashers in hotels. Some served as servants at the residence of rich people. But they remained anonymous; they remained so simple. Nobody would recognise them at all. Zen masters led that kind of life. They wanted to be anonymous; they wanted to remain in the background. They didn’t want any praise or recognition. Therefore, not reacting to praise or blame is a sign of a person who has turned inward. That’s what Bhagavan has said.
Someone asked, “Swami, why am I born? Birth and death, birth and death: it’s a cycle. There are so many life cycles! Why am I born repeatedly? Why should I die repeatedly? What is the cause of death? What is the cause of birth?”
Swami simply said, “Your mind is the cause. Your mind is responsible for birth and death. It is the mind which is full of vasanas, full of emotions, and full of reactions.”
It is what we might call the software—the software of the mind. This mind contains a record of all your thoughts, words, and deeds. This mind is responsible for rebirth; this mind is responsible for death. Once the mind is free, you are birthless and deathless.
Hence, it is only action or karma which is responsible for janama or birth. In the process of action, we accrue the vasanas or the basic traits recorded in the mind. These are responsible for repeated birth and death. That’s what Bhagavan has said. Therefore, Swami always says, “Watch your words.” Why? Because words are recorded in the mind.
Suppose I use harsh words. I think I have insulted you; but after you leave, I feel very sad for having used those words. ‘Why should I be harsh to him? Why did I use harsh words? Am I uncultured? I should have been polite to him. I should have been courteous to him. Why should I use harsh words?’ You will repent.
Therefore, words that we use will also be recorded. So will our actions and their consequences. Even our thoughts will be recorded. So, all the recordings will be there in the mind, like software. When it is put in the hardware, the computer, it begins to appear on the screen. Click . . . use the mouse and all things start appearing. It is similar with all our actions.
That’s why Swami says, “Watch your words, watch your thoughts, watch your actions.” Watch all so that the mind will be cleaned. Erase everything that is nonsense; delete everything that is nonsense. Empty the brain; empty the mind so that it will be clean. Then there will never be rebirth thereafter. And when there is no rebirth, there is no question of death. That’s what Bhagavan has told us.
We will continue next week. Thank you for being here. Thank you for your time. God bless you. Thank you.
OM…OM…OM…
Asato Maa Sad Gamaya
Tamaso Maa Jyotir Gamaya
Mrtyormaa Amrtam Gamaya
Om Loka Samastha Sukhino Bhavantu
Loka Samastha Sukhino Bhavantu
Loka Samastha Sukhino Bhavantu
Om Shanti Shanti Shanti