March 9th

March 9th, 2008

Questions and Answers

OM…OM…OM…

Sai Ram

With Pranams at the Lotus Feet of Bhagavan,

Dear Brothers and Sisters,

PAST, PRESENT, AND FUTURE

I have a few thoughts to share with you today. However, since it has been a long time since we had a “Question and Answer” session, you are quite welcome to first ask some questions. Let nobody say that this is a one-sided transmission of information! After all, satsang is bi-directional! Later, if time permits, we can take the topic of the day.

Yes sir, your question, please?

A gentleman asks: Sir, we come into this world with three full bags: one is prarabdha, the second is agami and the third is sanchita. These are fixed in the road map of our life’s journey. So where is there scope for our own efforts?

Thank you, sir! You are the opening batsman of this morning’s satsang! (Laughter) There are three Sanskrit words, as you mentioned. The first, prarabdha, refers to the past. The second, sanchita, relates to the present. And the third, agami, stands for the future. Thus there is prarabdha karma, sanchita karma and agami karma, meaning the past, present, and future karmas.

The question is this: When these three karmas that are the inescapable effects of our thoughts, words, deeds or activities are certain, where do we come into it? Am I right, sir? You can correct me if I have not clarified your question.

(The gentleman clarifies . . .)

The road map is fixed. That’s how you have put it. Good. Prarabdha, the past, is the basis for the present; and the present is the foundation for the future. In that way, all three are related. The future is set because of the past: I have to experience the consequences or results of past actions. The road map is fixed, as you say. Also, whatever I do now, the present, will give results in the future. Here the road map is also fixed.

Then what is the road? What is the map? How do we unfix the map? And if it is fixed, what is the way out?

PRARABDHA, THE PAST KARMA, CAN BE DECREASED

My friends, as human beings we are given a margin of freedom by God. Animals cannot escape or change their road map. Baba gives the example of a tiger. A tiger, which relishes non-vegetarian food, cannot be made to eat idli (steamed rice/dal cakes) and sambar (a spicy vegetable dish). Impossible! The road map of the tiger is fixed; it has its own nature. A dog has its own nature. A tree has its own nature. In these cases of the mineral, plant and animal worlds, the road map is fixed.

This is also the case in human society. However, there is a method which we can put into operation. Here is the example as given by Baba. We are required to pay tax on our income. Perhaps I have to pay fifty thousand rupees of tax—but my preference is not to pay. (Laughter) I want only income! This is a feeling common to all. (Laughter)

But escaping the payment of income tax is a crime. So how can I do it legally? Income tax officers are very strict—even a district collector must first pay his tax and then appeal. So, what are the legal ways to avoid paying fifty thousand rupees of tax?

Well, chartered accountants are there to show me the way! (Laughter) So I approach a chartered accountant for help and pay him a fee. He will say, “Sir, based on a likely premium paid to the government of India, we can claim some exemption from the total income tax payable. Have you been regularly paying a life insurance premium?”

“Yes, of course!”

“Aha! Tell me the amount . . . five thousand rupees can be deducted from the fifty thousand rupees of income tax.”

“Oh, I see. Good!”

Then that auditor will ask, “Are you paying anything like ULIP?”

“Yes, Sir, I am paying into ‘United Life Insurance’.”

“Oh, I see. Let me know the amount . . . ten thousand rupees less.”

“Ah! Wonderful!”

“You own a house, such a nice house. How did you afford it?”

“Sir, I obtained a large loan from the government and the bank.”

“Oh I see. Let me know the loan amount . . . that makes another ten thousand less.”

“Wonderful!”

“How many children do you have?”

“So many…”

“I see.”

Another reduction!

“Do you own a car or anything like that?”

“Yes, I do.”

“Ah! Five thousand rupees less for that.”

So the fifty thousand rupees can be reduced to fifteen or twenty thousand only. Now, how is this legal? It is legal because it is not tax evasion. You are not evading tax. No, no, no. It is tax exemption. Tax exemption is legal. Tax evasion is criminal. Nevertheless, tax is tax.

Similarly, whatever the deed done in a past life, the ensuing consequences must be paid for now. The road map is fixed. Our prarabdha is the income from the past, and our sanchita is the tax payable in the present. Am I clear? Now, I am willing to pay, but the “payment” can be very difficult. What shall I do?

I go to a ‘chartered accountant’, the Bhagavad Gita (the famous Indian scripture, also known as “The Song of God”). Or I read my choice of a holy scripture for guidance, perhaps the Sundara Kanda (an ancient Indian epic).

Or I approach a guru (spiritual teacher). The guru will tell me to do some service so that I can claim some tax exemption. (Laughter)

“Go to the Sunday service, participate in service activities, donate to a charity, feed the poor and help the needy. With these service activities, you can have 10% income tax exemption!”

“Oh, good! But still, there is so much more owing. Sir, what else can I do?”

“Oh, I see. Attend bhajans (devotional singing) regularly and concentrate only on God, not on the tax. When you worship Him, sing His glory . . . 10% exemption. Or practice meditation . . . 5% exemption.”

Prarabdha, the past karma, can be decreased through spiritual activities. By these means, there will be some tax exemption. Yes, it can be diverted. This is legal. So, whatever we do—meditation, worship, reading the Divine scriptures or service activities—gives some exemption from the total income tax payable, sanchita. This is the example that Baba Himself has given.

UNDERGO PRARABDHA JOYFULLY BY LEADING A SPIRITUAL LIFE

Another point is this: by praying to God we will have strength and courage to face our prarabdha, the past karma. One way to undergo prarabdha joyfully is to think of God and lead a spiritual life. Prarabdha is experienced, but the burden is less. If it should be that I must suffer now for my past karma, well, even so I will still be happy because of my prayers to God, my service to fellow man, and meditation.

Because I am trying to nullify prarabdha through being so active in many spiritual programs, sanchita will be less. Otherwise, the sanchita will be much more; it will be added to prarabdha. Then all your property will be seized in payment! (Laughter) Instead of that, I will be paying my loans by installments and at the same time earning some extra so that I will be financially free, and also mentally free from anxiety.

So, prarabdha, sanchita and agami are definitely interrelated. But at the same time we can work our way out of them.

PRARABDHA, SANCHITA AND AGAMI ARE ALL THE GAME OF THE MIND

Prarabdha, sanchita and agami are inescapable. The spiritual explanation for this is that we must experience their effects because our own actions were the cause. Correct! But, my friends, at the highest level, this won’t apply.

It is like the cricketers who play for India against Australia. If they win the game, they each get about twenty-five lakhs (1 lakh = 100,000 rupees) or one crore (10 million lakhs), or something like that. Tax free!

“One crore rupees tax free?”

“Yes, what about it? The government set it.”

If the cricket player gets even fifty lakhs, it is still tax free—whereas if I get only ten thousand rupees, I must pay tax on that.

Even when we have a lot of prarabdha, sanchita and agami to our credit and the road map is fixed, through being spiritual in our life, we can come to understand that it is all a game of the mind. How do I create karma? By action which is prompted by thought. The mind is the base from which thoughts arise; thoughts promote actions, and actions bear results. Prarabdha karma, sanchita karma and agami karma all come from the mind.

Suppose that by God’s grace and intensive sadhana (spiritual discipline or practice), I grow beyond the mind. Then the situation will be like that of the cricket player who has all that money but doesn’t have to pay tax on it! Similarly, when I grow beyond the mind, to the no-mind state, I won’t have to pay any of the agami, sanchita, etc. But as long as the mind persists and exists, we cannot escape it.

MEDITATION IS A THOUGHT-LESS STATE

You grow beyond the mind through the practice of meditation. That’s why it is prescribed for everybody. But we don’t have the correct concept of meditation. I have said this any number of times. Basing my reply on Sai literature, I can put it in one sentence now without repetition. What is it? Meditation is a no-mind, thought-less (thought-free) state.

Thank you, sir.

A LADDU IS MISTAKEN FOR A LINGAM

Next question, please. Yes, please come.

A lady asks: Last Sivaratri . . .

Yes, last week’s lecture was entirely based on Sivaratri (‘Night of Siva’, an annual all-night vigil by devotees to overcome the power of the mind and obtain Self-knowledge).

But what happened on this Sivaratri? What happened to Baba?

What? You were there! (Laughter) I know nothing more than you. We were all sitting in Kulwant Hall, and we all witnessed what happened there. There are no two Sivaratris, one known to you and one known only to me. (Laughter) Both of us enjoyed the same Sivaratri.

Was it a lingam (a symbol of Creation in the form of an ellipsoid crystal) that Baba was holding on the stage? (A lingam may appear from the mouth of Swami during Sivaratri night.)

No. A lingam was not materialised. All of us know that. But somebody said, while distributing prasadam (consecrated food given to devotees at the finish of a spiritual celebration), Swami picked up a yellow laddu (a sweet spiced ball), and they thought it was a lingam in His hand! (Laughter)

Swami was eating something yellow, so naturally this lingam was yellow in colour . . . (Laughter). That was the rumour. Shall I say ‘no’ or ‘yes’? I will say, “If you think it was a yellow lingam, then this lingam was uniquely eatable!” (Laughter)

Thank you.

SWAMI SAYS, "I FEEL NO PAIN, I AM NOT THE BODY"

Any other questions? Yes, sir?

A gentleman asks: We see Swami's physical form. Some people feel Swami is not well, that He is suffering. Others think Swami has no pain because He is not the body and does not have body consciousness. They may see the physical condition of His body and how it is acting, and yet are convinced that Swami is not in pain. Swami Himself says, "I feel no pain." When I look at His physical Form, I do not feel Swami is in any sort of pain because He has told us He is not. Is this a firm belief in what Swami tells us or is this (as I suspect sometimes) that I have a hard heart?

I think all of you understand the question. My friends, it depends upon the way we look at things.

THE BODY IS COMPOSED OF THE FIVE ELEMENTS

Point one: all religions say “You are not the body.” No religion says, “You are the body.” Therefore, when Baba says, “I am not the body,” how can He be the body? Impossible!

Point two: things happen according to the law of nature. As Swami explained in His Divine Discourse, when referring to the recent death of Mr. Shourie, the body is composed of five elements. He said that Mr. Shourie's body merged into those five elements.

The scriptures clearly say that the body is composed of the five elements. There is fire, space, air, water, and earth within me. All five elements constitute my body. Once the body is gone, it will go back to the five elements. That is the law of nature. All organic matter will be reduced to inorganic matter, to be more scientific.

SWAMI IS BEYOND THE BODY

Now, when Baba says He is not suffering, that means He has grown beyond the body and He is not the body. When we feel that He is in pain, it means that we are still at the level of the body. (Laughter)

Swami says, “I have no pain,” because He is beyond the body.

Your response might be: “No, no. Swami, You cannot say that! Of course, You have pain!” (Laughter) But it is you who are at the level of the body.

So, it is the perspective and dimension of our perception or inquiry that makes all the difference.

WE HAVE TO LEARN ACCEPTANCE

Point three: we have to learn acceptance. When Swami is in a wheelchair, He smiles. If, through ill luck, any one of us had to experience such a situation, we should also continue to smile. Though apparently there is pain, He smiles and declares that it is painless. We should also learn to do this.

My friends, it depends upon how we look at things. If you ask some people (for whom everything is going well), “How are you?” they reply, “Ah, so-so, getting by.”

“How are you?” you might ask another. His digestive system is perfect. He has six meals a day. His bank accounts are more than enough, so he is extremely wealthy, and his family is fine. “Ah, so-so,” he replies. Being well, we give the picture of being ill.

But what we learn from Swami is that we have to look well even when we are ill. That is the first thing we should learn, so that we will grow above and beyond the body.

Any other questions, please? Yes.

THE THOUGHT-LESS STATE MEANS A MIND WITHOUT THOUGHTS

A lady asks, “Could you summarise the idea of meditation as a thought-free state? Could you please elaborate on what you said earlier this morning?”

Point one: Yes, I’m a teacher, so what can I do? I must go point-by-point. (Laughter) The mind is nothing but a bubble of thoughts and counter-thoughts. That is the mind. The thought-less state means a mind without thoughts. It is withdrawn and passive. There is no thought there at all. It is like a clear glass of water.

But is this state possible for anybody? Thoughts come particularly when we don’t want them! When we don’t want them, there are more thoughts. Just as when we want to fast, we feel like eating more. When we want to be peaceful, we become more restless. So this happens to everybody. There may be a very few exceptions, but I doubt it.

THE BENEFITS OF THE THOUGHT-LESS STATE

Here is a simple example of the benefits of the thought-less state: in deep sleep, sushupthi, there are no thoughts. When we get up the next morning, we are very fresh, energetic, dynamic, creative and healthy. Why? Thought-less-ness. So, thought-less-ness in the form of my deep sleep has given me this energy, creativity and freshness. These are all the benefits of the thought-less state. I enjoy bliss.

If you ask anybody, “How was your sleep last night?”

“Oh, fantastic!”

“How fantastic was it?”

“Please don’t ask for details.” (Laughter)

“Why not?”

“I can’t tell you.”

THOUGHT-LESS-NESS CANNOT BE EXPRESSED

Point two: thoughts can be expressed; that which is given expression is a thought. But thought-less-ness cannot be expressed.

EFFORT IS NEEDED IN THE AWAKE STATE TO WITHDRAW THOUGHT

Point three: the thought-less state is natural and automatic for us in sushupthi or deep sleep.

In the waking state, if we are thought-free, that is called meditation. But we have to make an effort to withdraw thoughts from the mind; whereas in sushupthi, it is effortless. So when we meditate, we can have a taste of the benefits of the thought-less, deep sleep state.

WATCH YOUR THOUGHTS

Point four: how can we make the mind thought-free right now?

In meditation, there are many ways. One way starts from the basis that everyone knows their own thoughts. Perhaps I have a thought to run away from here, or to ask another question. Perhaps I had a thought about what is for lunch, or about a visa date, or a ticket reservation. So we know thoughts are there and what they are about—right? And this means that you are not the thought.

When I know my thoughts, it means I am different from my thoughts. My thoughts and I are different because I am separate from the thoughts. I know the different thoughts coming to me in sequence, rushing in one after another, each one following immediately on from the previous one—something like a train running fast, tak tak tak tak! I notice my thought flow is like that.

So what do we do now to be thought-free?

Just watch your thoughts, but don’t get identified with them. However, we don’t watch them. We pick up one thought and that gives strength to it. Thought is energy. By focusing our attention on one thought, it becomes more energetic. It gets fixed in your mind and it will make you take action. That is prarabdha, sanchita, agami.

BE A WITNESS TO YOUR OWN THOUGHTS

So, what we have to do now is avoid focusing our attention on a single thought. Let the thoughts come and go. When you watch the speed, the flow or momentum of your thoughts, what happens? The speed naturally comes down; the thought flow slows down. Ultimately, it comes to a total halt. The thought flow gradually stops as I play the role of a witness.

But when I am a participant, my goal of no-mind is finished! I am engaged in the world, again. Therefore, be a witness to your own thoughts so that the thought flow will slow down. When the thought flow comes to a total halt, that is samadhi. Samadhi is the thought-less state. That is the advantage of the blissful, non-dual, supreme state.

Am I clear? Are there any more questions?

NON-DUALITY IS A STATE IN OUR SPIRITUAL PROGRESS

A lady asks, “We often hear about non-duality. Can you elaborate?”

Did all of you hear this question? It was about non-duality. Actually speaking, non-duality is a school of philosophy. It is a state in our spiritual progress. If we take it as a particular type of theology, as a particular theory or principle, we will be limited to that knowledge.

THREE LEVELS OF AWARENESS

But Baba’s idea is different. Baba states that Dvaita (duality) is one state of awareness, which takes you to the next level of awareness, Vishishta-advaitha (qualified non-dualism). That, in turn, takes you to the highest state or Advaitha (non-dualism). There are thus three states or levels of consciousness or awareness—one leads to the other. But in the orthodox tradition, they are regarded as poles apart.

DUALISM

If I say to a dualist that duality is one state and non-dualism is another state, he will say, “Please don’t bother me,” because he considers them to be distinct ideologies. But our kind Bhagavan has synthesised the whole concept into one by stating that they are different levels of awareness or consciousness.

The definition of Dvaita or dualism is that two exist. What is meant by that?

When Jesus Christ declared, “I am the Messenger of God” he meant that he, Christ, and God existed as two separate parts: there was God and there was Christ.

It is the same when we say, “Aham asmi” (I am the body), meaning “I have this body”, and you say the same, “Oh, I have a body, too.” My body and your body, two distinct ‘parts’. So the level of spiritual consciousness that I am separate from you is called dvaita, dualism.

This dualism takes you to the next level, qualified non-dualism or Vishishta-advaitha. What does Vishishta-advaitha mean?

QUALIFIED NON-DUALISM

Firstly, Christ said “I am the body—Aham asmi.” Secondly, He said “Aham jivaasmi—I am the individual Self.”

In the first state of awareness, Dvaita, Christ spoke as the Messenger of God. Then He announced, “I am the Son of God” which was the second state, Vishishta-advaitha.

The level of ‘Son’ is closer to God, the Father. This state of awareness is “I am a spark of the Divine. I am the conscience. I am consciousness. I am the individual Self.”

It is likewise when a devotee comes closer and closer to the Divine. This is what we call Vishishta-advaitha—qualified non-dualism.

NON-DUALISM

Then comes the third state, non-dualism or Advaitha: Christ says, “I and My Father in heaven are one.”

Vedanta (the ancient Hindu scripture) says, “Aham asmi, I am the body.” Next it says, “Aham jivaasmi, I am the individual Self.” Finally it says, “Aham brahmasmi, I and Brahma (God) are one.” This is what we call the non-dual state.

If I left it at that, you would have only a collection of facts from books. But what about Baba? He adds something extra. He is the latest God! (Laughter) So we get one extra point in addition to all that we know.

Even in non-dualism, when you say, “I am God”, there are still two concepts: ‘I’ and ‘God’. Similarly, when Christ said, “I and My Father in heaven are one” the Father is there and Christ is also there. So when I say, “Aham brahmasmi”, I and Brahma are one, this is also dual, according to Baba.

ABSOLUTELY PURE NON-DUALISM

So what does He say? “I am I.” (Laughter) Say “I am I,” Hari Om! That’s what Bhagavan says.

There are four levels now. The fourth level we can call Shudda Advaitha (absolutely pure non-dualism). It is pukka (genuine) Advaitha! Am I clear?

DO YOUR WORK WITH A SPIRIT OF SURRENDER

Yes sir?

A gentleman asks, “In meditation, we have to bypass the thoughts that arrive in the mind to get to mindlessness. Keeping the thoughts away is meditation. But we have to use this body to be successful in reaching our goals. If we totally bypass our thoughts in daily life, how can we function properly? So, therefore, in the waking state, how can we make our thoughts spiritual, and put them to full use? I would like some clarification on this please.

Ah! Now, that is a challenging question! A spiritual challenge! Very good!

Sir, the answer is this: I am at work now. I am working. All my thoughts are focused on my work. When I am driving, I cannot be thought-less. My thoughts are on the traffic and the vehicle I am driving. Am I clear? When I am working in the bank calculating totals, my thought is focused on the totaling of figures. If it's not there, I will be dismissed.

Now what is the way to make my thoughts sublime while at work? That is your question. How is this possible? The answer is in the Bhagavad Gita:

Yoga Karmasu Kaushalam

Do your work with a spirit of surrender, with all your expert skills and talents.

That is called karma yoga (action done without ego and without any expectation of reward).

As Bhagavan puts it:

Sarva Karma Bhagavat Prityaartham

Oh God, let all my actions be an offering to You and pleasing to You.

EVERYTHING IS MEDITATION

Then everything becomes a meditation: reading writing, talking, eating—everything. That’s what Baba says, and He has said it many times. It means that when you are totally immersed in something, it is the state of meditation.

If I think of my family while at work, my attention is diverted both ways. Neither will receive my full attention and I will be a failure in both instances. That’s what happens in many cases. But when I am totally focused on something, the totality is called meditation. It is the surrender of the full body with a spirit of awareness and devotion.

Yes sir, please come.

MEDITATION ON GOD’S FORM

A gentleman asks, “Sai Ram. Going back to the question of meditation and no-thought (“Meditation is a thought-less state”), we meditate on Swami's name and form. Can you explain how just that leads us to the final goal?

Thank you, sir. You’re from . . . ?

Australia.

Oh, the land of Murphet! (Anil Kumar is referring to Howard Murphet, a writer-devotee who lived from 1906-2004, coming to Swami in 1965. He was the author of “Sai Baba—Man of Miracles”, “Sai Baba—Avatar”, and “Sai Baba—Invitation to Glory”.)

Another gentleman calls out, “What did he ask? Anil Kumar responds Aussie style, “Oh, yeah . . .” (Laughter)

His question is, “When one meditates on the name and form of Swami, is that enough? Will that take us to the final goal?” It was in connection with what I spoke about this morning on meditation.

‘I’- NESS IS PRESENT IN THE FIRST STATE OF MEDITATION

Well, this is the answer provided by Bhagavan. In the first state of meditation, when I concentrate on a particular name and form, ‘I’- ness is there: there is me and the God form worshipped.

‘I’- NESS IS LOST IN THE SECOND STATE OF MEDITATION

When I continue to meditate and concentrate on the name and form, the ‘I’- ness slowly disappears, the ‘I’- ness goes.

That is what happened in the case of Sri Ramakrishna Paramahamsa (the Bengali saint of nineteenth century India). When he worshipped the goddess Kali, he became one with her. When he worshipped Krishna (the eighth Avatar or descent of God in human form to earth), he became one with Krishna. So, whomsoever he worshipped, he became one with that object of worship, or with the name and form worshipped.

This is what is called formful worship, sakaara meditation, or worship of the form. Then, if I meditate on all the qualities and attributes of that form, that Divine Being, it is savikalpa, worship with all the attributes.

In the second state of formful worship, what happens is that “I” am lost; I merge. I become one with the name and form of the deity I meditate on.

UNIVERSAL CONSCIOUSNESS IS THE THIRD STATE OF MEDITATION

In the next state, even that form disappears. Since I am one with the name and form, I have also disappeared.

It is like this example given by Bhagavan: there are two halls separated by a wall. When the dividing wall is removed, the two halls become one. With the removal of the wall, this space, which is formless, merges with the space over there, which also has no form. It is a merger or union of two empty spaces into one. When that happens in the third state of meditation, there is total awareness or universal consciousness. (Uni means “one”.) The name and form are lost in universal consciousness.

A SPIRITUAL JOURNEY TO ONENESS

History has given the excellent example of Sri Ramakrishna Paramahamsa, who practiced sakaara (worship of God with name and form), which led him to the state of nirakara (nameless formless God.) He started his journey from savikalpa (meditation on God’s form with all attributes), and could reach the state of nirvikalpa (meditation on the God without any attributes).

So, it is a spiritual journey. The worship of God with name and form to the nameless formless God, of thought to thought-less-ness, the worship of God with attributes to attribute-less-ness, Oneness. You are naturally taken to that stage . . . this is the beginning and that is the end.

You find that universality and vastness when you have a growing spirit of love for God. It takes you to greater and greater heights. It is recorded in Bhagavan's book, Sathyam Shivam Sundaram, how some of the saints in the Himalayas could go into the state of ecstasy just by looking at Swami. They would go into the state of nameless, formless worship just from seeing His physical Form. Therefore, by His mercy and intense love, we can go from one state to another in the spiritual journey.

A GESTURE FROM BABA

Yes. Please come here! Please come.

A young man asks, “Sai Ram. When you spoke previously about the mind, could it be the dual mind?”

Dual mind, or ego, or illusion. Correct!

So when the mind is quiet, there is no duality. Sivaratri would have been for that purpose?

Exactly! Exactly! The performance of Sivaratri means “withdrawal of the mind.”

Then when we were given prasadam in the morning and Baba did like this (the questioner demonstrates with a gesture) was Baba indicating to us “Give away your mind"?

No, no, no! (Laughter) If Baba wants us to give away our minds, I would want words to that effect! No, that was a physical action. Thank you very much!

CONTROL OF THE MONKEY MIND IN THE PHYSICAL WORLD

A lady asks, “It appears to me that there is a direct relationship between the achievement of mindlessness and the ability to focus when we're in the physical state. In the mindless state we are able to keep the monkey mind from being in control; but the monkey mind is in control when we attempt to focus in the physical state. When we are trying to focus on something at work, many times we don't get the job done because the monkey mind is in charge there. And it's in charge at home, and in charge on the drive to and from home. So, it appears to me that when we have reached the mindless state—in control of the monkey mind— we would be more able to function in the physical world. We can focus our energy in a more direct and pure way. Is that correct?”

Absolutely correct! Absolutely correct! But here I want to make one point very clear: I am controlling my mind; I am withdrawing my mind; I am trying to reach a thought-less state. This is duality. I am my mind. Once the mind is withdrawn, there is nobody to say that “I have withdrawn,” or that I have done anything.

A fellow without property cannot say, “I have surrendered my property.” (Laughter) What is there left for him to surrender? (Laughter) A fellow who has no formal education cannot say, “After all, what is there in education?” He is not even a graduate! (Laughter)

Similarly, once the mind is withdrawn, there is no one to say, “My mind is withdrawn. I am God.” If he says that, out of courtesy, we may say, “Thank you,” while we conclude, “He still has a long way to go.”

Yes. Any more questions please?

SWAMI SAYS YOU ARE THREE

A lady asks, “This is also related to the nature of the mind. Swami says you are three: the one you think you are—the body; the one that others think you are (I've never understood that point); and the one you really are.

Ok, good! You are from?

Germany.

Germany?

No . . . from God.

Oh, from God! (Laughter)

Ah! Good, good, good! Now Baba said that you are not one, but three. The one you think you are, the one that others think you are, and the one you really are.

Just by way of a joke, in the students' hostel every night they serve chapattis (round flat bread) for dinner. Every student receives two chapattis. One student came and said, “Sir, I want three.”

The man said, “No. Only two are served to everybody. Why three?”

The boy said, “Sir, don’t you know what Baba said? You are not one but three!” (Laughter) The boys are really very smart!

‘THE ONE I THINK I AM’ IS THE BODY—DUALISM

Well, what do these three categories really mean?

’The one I think I am’, that is, what do I think of myself? Each one knows what they think of themselves: “I am from Germany”; “I am from India”; “I am from Sweden”, “I am a professor”, I hold a doctorate degree.” Height, weight, property, bank account, and so on. ‘The one I think I am’ is all at the body level. I am aware of myself as the body. This is what we call dualism.

‘THE ONE OTHERS THINK I AM’ IS THE INDIVIDUAL—QUALIFIED NON-DUALISM

‘The one that others think I am’: I may think I am great, but another fellow may think I am worthless. You may claim to be handsome, special and unique, but ninety-nine percent of the others don’t agree! They don’t think so.

So others take you as one among the many, this is the one that others think you are. You are one of a million. You are not the only one in this world. The one that others think you are is ‘one among the many’. The meaning of this is, “I am aware of myself as an individual.” This is qualified non-dualism.

‘THE ONE I REALLY AM’ IS ONE WITH GOD—NON-DUALISM

So, what about the one I am, the one I really am? I am a spark of the Divine. I am a drop in the ocean, while God is the ocean. The drop and the ocean are one and the same. The spark and the fire are one and the same. This is what we call non-dualism.

So, dualism, qualified non-dualism and non-dualism are three levels of awareness. Am I clear? Yes, any more questions please?

GOD IS THE DIVINE CHARTERED ACCOUNTANT

A gentleman asks, “Earlier you said that we have to go to the chartered accountant to get the exemption from prarabdha, sanchita and agami. What will motivate me to go? And to which chartered accountant? There are hundreds!”

Good question, sir. I will give you the correct address of the right chartered accountant. (Laughter) What is it that motivates me to go to a chartered accountant? I will tell you.

When I have a heavy tax payable to the government, it is too much of a burden. I have no other alternative than to approach a chartered accountant. Otherwise, I might have to mortgage my property in order to pay the tax. So the motivation that makes me to go to a chartered accountant is a tax, which I think unjustified, too heavy, and too painful to bear.

Similarly, while experiencing prarabdha (the results of past action), what am I to do? Some experiences are unbearably painful—family or health problems, social or financial problems, so many problems. The solution is to approach a chartered accountant—the Divine Chartered Accountant. He is the only refuge. Nobody else can help me.

There are people who will come and say, “You are such a good man . . . oh, you are also suffering?!”

Why not? I should not suffer because of being “good”? Is that what they are saying? Maybe I should have been very bad instead and so have less pain! (Laughter)

So, everyone has to suffer. It is because of this suffering that we seek refuge in the Lotus Feet of God. He is the Chartered Accountant. And how can I meet Him? Where is His office? The Mandir (temple) is His office.

And how do we submit our accounts balance sheet? By prayer and meditation and remaining in the thought-less state. It is by submitting the balance sheet in the form of our prayers to the Divine Chartered Accountant, God Himself, that I will have clearance from the heavy burden of tax. He will give me less tax that can be painlessly paid.

TOTAL SURRENDER TO GOD’S WILL

A lady asks, “Swami says He is the Motivator and He gives the results. He is the Doer and we have nothing to do with it. He wants us to practice meditation (and other spiritual practices). Where do I come into the picture? Should I just sit and meditate and so on?”

I am so happy you have cornered me successfully; I am not a politician to run away from my responsibility. (Laughter) What our sister has said is one hundred percent correct. There is no dispute about that at all.

My humble submission is this: when I say, “Everything is predestined and everything happens according to God’s will”, I should not feel sorrow when I face failure. I should not feel sorry when I fall sick or have low patches in life. I should not feel proud when I am successful. I should not be egoistic when honoured, or become high and mighty when people praise me.

So very often when we face failure, we consider that it occurred because God decided that it should happen. But when we are successful we say, “Oh God, kindly let me take some credit for it.”

When we naturally leave everything to God, it is sarvasya saranagathi, total surrender. Then there is neither pride nor frustration. But the mind comes in between. It wants to grab the credit and throw the blame on God. So theoretically what you say is correct. But the mind naturally chooses and selects, preferring to own one thing but not the other.

BUDDHAHOOD AND GOD ARE ONE AND THE SAME

A lady asks, “May I ask what is the difference between Buddhahood, and God or Paramatma?”

You are from . . . oh, from God, of course! (Laughter) Did you all hear that question? What is the difference between Buddhahood, and God or Paramatma?

Let me make it very clear. They are one and the same. Buddhahood is what you call jeevan mukta, a realised soul. Buddhahood is a state of nirvana or liberation, of enlightenment. It is total detachment and total renunciation—oneness with God. Buddhahood is very much the same as God or Paramatma. Param means the Supreme, Atma means the a spark of the Divine within. That’s what it means.

Thank you very much. Oh, you have another question?

GOD (SWAMI) IS WITHOUT ATTRIBUTES

Regarding the three states of awareness, you mentioned a state where God is attribute-less. Please explain this further.

We say, “Oh, God, You are full of compassion, daya.” When I say daya (compassion) is there, it implies the other aspect must be there also, nirdaya (absence of compassion). “Oh, Swami, You are Karuna Sagara,” that is to say, an ocean of mercy and kindness. Then the opposite quality of cruelty must be there, too.

So when we worship God with qualities or attributes, then He must have all qualities or attributes, good or bad. But Baba said in one of His discourses that God is neither kind nor unkind.

In one of the presentations, a few speakers were speaking about their experiences and miracles: “I jumped out of a running train . . . . Swami helped me . . . I was about to die . . . Swami saved my life” etc., so much so that many people said, “Swami, why didn’t You leave him in that state!” (Laughter)

There’s nothing wrong in speaking about His miracles. But Baba’s comment is this: God never rewards; God never punishes. God is neither kind nor cruel. It is only what you feel in regard to a happening or an event, and your relationship with Him.

When your desires are fulfilled, your feeling is “Oh, God is great!” Or when Swami looks at you at darshan, you say, “This morning's darshan was so wonderful!” When He does not come to your side or look at you, then you say, “I think Swami’s health is not good.” (Laughter) “Is Swami moody or is there something worrying Him?” So this shows it is only your reaction, a reflection of your own thoughts or feelings. It has nothing to do with Swami.

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

Om Shanti Shanti Shanti

Jai Bolo Bhagavan Sri Sathya Sai Babaji ki!

I once again thank all the brothers and sisters who have brought forth really thought-provoking and challenging questions that have made this morning's satsang very interesting. God bless you. Sai Ram.