God is the presiding deity
of action (Karmadhyaksha). You cannot have a table
unless there is a carpenter to make it. You cannot
construct a house unless there is a builder.
Likewise, for everything there is a creator.
He presides over every activity.
Today, spiritual aspirants
undertake various types of sadhana such as
meditation, penance, yoga, and chanting Vedic hymns.
Love should be the undercurrent of all these
spiritual exercises. No benefit accrues from
chanting mantras if they are not coupled with the
feeling of Love. The Vedas declare: Na karmana na
prajaya dhanena thyagenaikena amritatmanasuhu
(neither wealth nor progeny nor good deeds can
confer immortality; it can be attained only through
sacrifice). Immortality is nothing but Love. Love is
nectarine, it is infinite, and all bliss.
It
is only the power of Love that can nullify a curse
or a sin. It is only Love that can remove all the
bitter feelings and enhance the sweetness of life.
(Reet's compilation from,
Sathya Sai Speaks. Vol.11. "Love and serve,"
Chapter 7 and "Forms of food;" Chapter 8; Sathya Sai
Speaks, Vol. 13. "Thirty-five and sixty-five,"
Chapter 10; Sathya Sai Speaks, Vol. 15, "Light and
warmth," Chapter 10; Sathya Sai Speaks. Vol. 17.
"Charioteer of the heart," Chapter 23; Vol. 19. "The
ways of the Divine," Chapter 6; Sathya Sai Speaks,
Vol. 21. "Earn God's Love," Chapter 4; Sathya Sai
Speaks. Vol. 32. "Power of Love," Chapter 2;
Bhagavan Sri Sathya Sai Baba. "Service to Society is
Service to God," Divine Discourse on 23rd November
2006).
Namaste - Reet
Light and Love
Swami teaches...11 -14 March 2007
Part 2. Educate Yourself Through Love
The basis of human's life is not the transitory and
ephemeral world. Human's life on the Earth is a
synthesis of moral, ethical, and spiritual values.
Love finds no place in the human heart, since it has
become a den of desires. Desires are like luggage,
which is a heavy burden in the journey of life. Less
luggage, more comfort makes travel a pleasure.
(All the material possessions of this world are a
cause of bondage for human and so long as human is
in bondage, he/she has to suffer. Human should get
rid of the feeling of attachment. Nothing is 'mine;
and 'thine', everything is one. Develop the feeling
in your heart that all are one. Only then can you
experience truth, peace, and bliss).
Where there is Love, there is peace. (Inner peace is
lost when the senses feed human on inflaming wants
and in-fructuous desires). Where there is peace,
there is truth. Where there is truth, there is God.
So develop faith in God.
Faith is way of life. The feeling of I am itself
signifies faith. I am means I exist. Existence
itself denotes faith. Without faith in your
existence, you cannot live even for a moment in the
world.
Truth, sacrifice, and righteousness constitute
humanness. Truth is neethi (morality), Dharma is
reethi (code of conduct), and sacrifice is khyathi
(reputation). The combination of all these is manava
jathi (human race).
Every thought leaves the pattern on our
consciousness before we act.
Pessimistic person speaks "I am not aware, have my
ideas a success or not..." There is a glass of water
on the table. A pessimist says the glass is
half-empty, while an optimist perceives the glass is
half-full. The pessimist sees what is outside; the
optimist sees what is inside.
(The value-based ecological scholarship declares the
glass is half-full and gives the motivation to live
in harmony with the laws of Nature and be happy in
this DNA level of life). The matrix of hesitation
and "no" acts as negativity and the success has
veiled by it. How many times have you told yourself
"yes!" today?
Human's success and defeat depend upon attitude and
on the process of thought. Right thoughts will
manifest well-being and wrong thoughts vice versa -
illness and ageing. If people fear old age, then
that will be the reality. Never think about ageing;
Atma - human's true reality has no age.
Whatsoever disease is information from within
telling that not all is well. It is pictorially the
request to restore harmony between body, soul, and
spirit. Diseases, as a rule, caused by energy
imbalance, very often they have caused by wrong
thinking as Swami many times has underlined.
(Medications, surgery, therapy, etc. usually remove
the symptoms. The only way to heal any ailment, is
to heal its source, the inner imbalance of energy
and also style of thinking).
What we eat affects our health and thoughts. We eat
by choice what is a decision of the mind. We
experience fewer and fewer diseases and different
problems when we take action on what mind, being
under the control of intellect, is telling us.
Human's mind is not an organ that can be identified
physiologically; it cannot be touched or operated on
by doctors or surgeons. It is an intangible bundle
of resolutions and hesitations; of wishes and wants;
to pros and cons. It has as warp and woof of the
wishes that human entertains with reference to
outward objects and sensations. It easily rushes out
after external pleasures and assumes the shapes of
the things it seeks. It can also be turned back into
searching for inner contentment and inner joy. That
is why the mind is said to be the instrument for
both bondage and liberation. Allow the senses to
lead it outward; it binds. Allow the intelligence to
prevail upon it to look inward for bliss; it
liberates.
So, higher than the body and senses is the mind, and
the intellect is higher than the mind. The Atma is
the highest. When you understand and contemplate on
the principle of the Atma, you will be free from all
suffering and bondage.
( There are many beings, but the indwelling Atma in
them is the same. However, there are certain people
who are creating differences. Of course, one can
speak whatever one likes. Boneless tongue can be
twisted in any way. Stones are hurled only on a
fruit-laden tree. Like a fruit-bearing tree, all
noble people are subjected to many ordeals and
difficulties. However, when one firmly adheres to
truth, nothing can shake one).
As it was mentioned above, the mind is the puppet of
the food that is consumed by human. It is prompted
one way or the other by the subtle pull of the food
it is fed on. The quality of the food determines the
direction of the desire that diverts the mental
flow. That is why in the Gita as well as in all
scriptural texts, sathwic (pure) food is recommended
for the upward seeking individual. Mind means
desire, sankalpa (resolve), something sought for.
When the Formless desired Form, the Universe arose;
so, mind is the creative principle, the maya
(illusion), that desired the very first desire, to
be many. When it is now fed on rajas - passion and
emotion, activity and adventure - it gallops into
the world with the plunge of desire. It brings human
deeper into the morass. When it is fed on thamasic
(impure) food, which dulls inebriates, blunts
reason, and induces sloth, the mind is callous,
inert and useless for uplifting human.
Sathwic food, according to some, consists in milk,
fruits,and vegetables. But, it is much more; it; may
not even be these. For, the calories that one takes
in through the mouth are but a small part of the
intake of human. The intake by the senses is part of
the food that builds the individual. The sounds
heard, the sights seen, the tactile impressions
sought or suffered, the air breathed, the
environment that presses for attention, appreciation
and adoption - all these are 'food' what have
considerable impact on the individual.
The vibrations determine the quality of the food
that it is charged with, through the thought
processes of the persons who handle it, prepare it,
and serve it.
The 17th chapter of the Gita clearly defines the
nature and tastes of the three types of 'food': the
food that promotes love, virtue, strength,
happiness, and cordiality is sathwic; that which
inflames, arouses, intoxicates and heightens hunger
and thirst is rajasic; the food that depresses,
disrupts, and causes disease is thamasic.
The company in which food is consumed, the place,
the vessels in which it is cooked, the emotions that
agitate the mind of the person who cooks it and
serves it - all these have subtle influences on the
nature and emotions of the persons who eats this
food. It is because the sages of India realized this
that they laid down many do's and don'ts for the
process of eating, as-for the different stages of
spiritual progress.
Our thoughts trail off in directions determined by
the sounds that fall upon the ear. When the sounds
convey rebuke or praise, flattery or challenge, the
thoughts too react correspondingly. When the sounds
instill ideas of truth, beauty, or goodness, the
mind too seeks the silence of truth, the sweetness
of beauty and harmony, the strength of goodness.
The puja (ritualistic worship) in the domestic
shrine, the recitation of hymns, the bhajan (group
singing of devotional songs) that you do, all send
forth vibrations that purify and cleanse the
atmosphere, and so, disinfect the 'food' that you
consume. The Universe ensures harmony at all levels
by matching frequency of vibration.
By being grateful we are sending the vibrations of
gratitude back into the Universe. To be grateful
does not mean saying "thank you" by means of routine
behavior. True gratitude is a feeling, an emotion, a
sacred vibration.
Teachers! Use sathwic (pure) food and the avoidance
of intoxicating drinks. It is demeaning the high
role of human; it is pitiable to see a human under
the influence of drink. Do not put tender minds on
the path, which leads to moral and physical tragedy.
Drink milk or yogurt; eat fruits and nuts. They
generate constructive, virtuous spiritual thoughts.
Provide to the students inspiration to understand
and live by the culture of this ancient land Bharath
and other countries; every country has its own
ancient culture.
Schools are not at present eager or willing to do
this. So children grow up, dehydrated, and torn from
the roots. They sing of Jack and Jill, not of Rama
and Sita. They know the robin and the raven, not the
crow and the peacock. Children are moving about,
like cars with no brakes. Boys and girls are growing
up, resentful of constraint and treating elders with
contempt.
A sad example from one India school years ago. Once,
a district educational officer was inspecting a
school. He asked the teacher to find out from one of
his pupils as to who wrote Ramayana. The pupil
innocently replied, "Sir, I never wrote it; perhaps
you might have written it." Then the teacher found
himself in a miserable plight and turned to the
inspecting officer to assure that he has not done so
and tried to enquire if the officer had by any
chance written the work. The officer referred the
matter, to be safe, to the Vice-Chancellor, who
finally observed that some Brahmin must have done it
and advised the officer concerned to close the
issue. This means that the state of affairs in
educational field today is so pitiable that our
students, teachers, inspecting officers and
Vice-Chancellors are all sailing in the same boat.
Nobody knows about the author of a work like
Ramayana.
(Ignorance is leading many grants to lapse and many
a good intention to evaporate into nothing).
Teachers and educationalists have to well listen to
spiritual discourses from learned and experienced
people. They can give you the secret of equipoise,
the ways of acquiring balance and peace of mind and
the means of enjoying unadulterated bliss.
What is the state of human today? Person is
overjoyed when he/she has wealth and grief-stricken
when he/she loses it. Person indulges in pomp and
show and loses everything in the process. He
conceives of dubious ways and means. Just as the
Earth revolves around the Sun, the most persons
revolve around money. No doubt, money is necessary,
but it should be within certain limits.
What the world needs today is not destruction of
natural environment, arms and ammunition. It needs
to uphold dharma. If you protect dharma, dharma will
protect you in return. Only the Divine Love and
Grace, not weapons can protect nations.
Fill your hearts with Love. There is no wealth, no
dharma, and no meditation greater than Love. Swami
expects all people live in unity like brothers and
sisters. If you will become embodiments of Love, you
will become Divine. Brahmavid Brahmaiva Bhavati (the
knower of Brahman verily becomes Brahman).
Students are the long-journey passengers, traveling
in this train of society. All the elders are bound
to get down soon. Therefore, it is the paramount
duty of students to develop sacred Love. Do not love
God for the sake of worldly desires. Love Him with
spiritual outlook.
Who is God? Truth is God. Truth is unshakable.
Sathyannasti paro Dharma (There is no dharma greater
than adherence to truth). Dharma leads human to
peace. Without peace human cannot live. Saint
Thyagaraja said, 'One cannot have happiness without
peace.' When you attain peace, you will experience
love and bliss. Truth is the origin of bliss.
Non-violence also emerges from truth.
Sathya (truth), Dharma (righteousness), Santhi
(peace), Prema (love), and Ahimsa (non-violence) are
like human's five life-breaths. These are the prime
qualities of a human being. The need of the hour is
to develop these human values.
Education does not mean mere knowledge of books and
acquaintance with them. In olden times, only those
who secured hundred per cent marks were allowed to
pass a test, but now, thirty-five out of hundred
will enable a person to get through an examination.
The duty of each student to attain hundred percent
perfection in knowledge.
Also let every teacher demonstrates to the young the
joy one can derive through service, let them learn
the technique of timely service and be eager and
ready to speed with service, wherever it is needed -
in times of flood, fire, famine, and festivals where
the sick and the old require special care. Money
spent for training youth for this kind of loving
service is well spent.
Let teachers explain to students that meditation is
a central way to transform and heal ourselves. When
we meditate, we allow the swirl of ideas and
thoughts to slow down to the point where we find a
calm and positive connection with ourselves. The
purpose of meditation is to transform the state of
our hearts and minds nearer to the awareness of the
Self.
Although meditation is an ancient art dating back
many thousands of years, modern scientific research
now confirms what ancient wisdom discovered long
ago. Study after study shows that meditation brings
about improved perception, focus, memory, and
creativity.
In general, education with all its wings of teaching
should lead one to humility, which in turn equips
student with all the eligibility. Eligibility
provides student with necessary material wealth,
which again enables to do some charitable deeds.
Remember that the end of education is character and
the end of knowledge is Love.
(Reet's compilation from,
Sathya Sai Speaks. Vol.11. "Love and serve," Chapter
7 and "Forms of food;" Chapter 8; Sathya Sai Speaks,
Vol. 13. "Thirty-five and sixty-five," Chapter 10;
Sathya Sai Speaks, Vol. 15, "Light and warmth,"
Chapter 10; Sathya Sai Speaks. Vol. 17. "Charioteer
of the heart," Chapter 23; Vol. 19. "The ways of the
Divine," Chapter 6; Sathya Sai Speaks, Vol. 21.
"Earn God's Love," Chapter 4; Sathya Sai Speaks.
Vol. 32. "Power of Love," Chapter 2; Bhagavan Sri
Sathya Sai Baba. "Service to Society is Service to
God, "Divine Discourse on 23rd November 2006).
Namaste - Reet
Light and Love
Swami teaches...15 -17 March 2007
Part 3. Educate Yourself Through Love
Gopikas prayed to Krishna,
Let us listen to the melody of Your Divine music
so that the seeds of Love to germinate
in the field of our heart, which has become
barren due to the absence of Love.
Let there be rain of Love in our hearts, and
let the river of Love flow incessantly through it.
The light of Love shines on one and all. The body
may be in a particular place, but Love is universal.
It is the Love, that illuminates the entire
Universe. Love is the greatest gift God has given to
a human being. The value of any material object in
this world can be assessed; but not the value of
Love. Hence, only one quality, the quality of Love
is sufficient to drive away all evil qualities.
You must always think, 'God is residing as the
Indweller in my heart. I am verily God'. There may
be differences in names and forms; but God is One
and One alone. In fact, God has no particular form.
He will assume the form you constantly contemplate.
We are visualizing Him in a particular form as per
our own thoughts and feelings. You develop the
feeling ?God is in me, with me and is guiding me?
and march on.
Why it is difficult to realize the Divine Love
Principle and intimately connected with it human
values - truth, righteousness, non-violence, peace?
Why there is so often sorrow (not joy) the true
human's companion?
Krishna has explained in the Gita that sorrow is the
fruit of rajo guna (quality of passionate activity).
He has also shown that only the person, who
recognizes this truth and removes rajo guna and
thamo guna (quality of sloth and inertia) from his
heart, can be happy.
As human has all the three gunas, (rajo, thamo and
sathwa gunas) human's heart is bound. The entire
world is a manifestation of the three gunas. Of
these three, rajo and thamo gunas are the source of
trouble. For all sorrows, grief, trouble, and
problems, these two gunas are responsible. There are
six attributes for thamo guna sleep, drowsiness,
fear, anger, laziness and inertia.
A farmer who wants to raise a crop in the field has
to remove, at the outset, the weeds from his field.
If different types of weeds grow, the crop will be
affected adversely. Removing the weeds is an
essential pre-condition for getting a good crop.
In the same way, a sadhaka (spiritual aspirant) who
wants to realize the joy of Atma, has to remove from
the heart the various manifestations of rajo and
thamo gunas in the form of malice, desire, greed,
anger, hatred and jealousy.
The most important cause for the three gunas is the
mind. It is impossible to rise above human nature
and realize Divine nature until the mind is
transformed.
Krishna told Arjuna, "Offer your everything to Me;
offer all your dharmas (righteousness) to Me and I
will take care of you and give you liberation and
deliverance. Be they physical, mental, spiritual or
worldly, offer all your actions to Me. Arjuna, you
are taking Me as the charioteer of your chariot.
Take Me as the charioteer of your life. The seat on
which I am seated in this chariot is very dean and
well decorated. Think how clean and how grand your
heart should be to make it a seat for Me if I become
the charioteer of your heart. As long as rajo and
thamo gunas are there, the heart is not pure. Make
every effort to remove the dirt from your heart."
Krishna chose Arjuna as an ideal representative of
humankind to set an example for humanity. He said to
Arjuna, "I am using you as an instrument in order to
make an example of you. Therefore, you must first
become an ideal person."
To take another example: These days when one goes on
a picnic, one takes a mirror, a comb and a
handkerchief. Why do they take these things? On the
way, the wind may blow their hair out of place, and
they may need a mirror and comb to tidy it. When
they get hot and tired, there may be some sweat on
the face, so they take a handkerchief to remove wipe
it. These three things help one to maintain one's
looks. In the same way, if you want to correct the
disturbed beauty of the mind, you have to take
certain things.
Whether our hair is disheveled or not, is shown by
the mirror. To find out whether our mind is
disturbed or not, devotion acts as the mirror. This
mirror also must be clean. If the mirror is clean,
it will be easy to see whether there is impurity in
the mind or not. When we recognize that the mind is
disturbed, we have to correct it; for this purpose,
we need the comb of wisdom. The cloth with which we
wipe the dirt from our heart is Vairagyam
(detachment). This removes all the dirt. In the
journey of life, wherever we go, we need to have
devotion, wisdom, and detachment.
We must try to understand the different
characteristics of rajo guna. A person who is full
of rajo guna will always be in a hurry. Person has a
lot of anger within and develops unlimited desires.
He/she cannot keep still even for a moment.
If rajo guna enters the heart, it makes person move
all the time. It does not merely make restless but
makes the person deluded as well. Not merely does
person become deluded, but he/she goes on desiring
objects, desiring everything in the world, and
thereby becoming more and more deluded and restless.
Therefore, restlessness, desire, and delusion are
the three important features of rajo guna.
The three gunas are represented in the Ramayana by
three brothers in Ravana's family. The embodiment of
thamo guna is Kumbhakarna, of rajo guna is Ravana,
and of sathwa guna is Vibheshana. These three gunas
are brothers, but if you allow the first two into
your heart, they will cause a lot of harm.
When you enter the Kingdom of Liberation, you will
have to remove sathwa guna also. Vedanta (concluding
essence of the Vedas) teaches that you must
transcend all these three gunas. If a thorn were to
prick your foot, to remove it you do not need a
knife; another thorn would be enough to help you
remove it. Once you have removed the thorn, you
could throw away both the thorns. In the same way,
with the help of rajo guna, you have to remove thamo
guna and with the help of sathwa guna, you must
remove rajo guna. Before you can enter the mansion
of the bliss of oneness with Brahman you have to
cast off all these three gunas. That is why Krishna
commanded Arjuna to transcend all three gunas.
As long as you have the mind, thamo and rajo guna
there will be no stillness of the body.
Here is a pictorial example for this.
When there is some water in a vessel, if the vessel
moves, water also moves. If the vessel is steady,
water also will be steady. In steady water, you are
able to see your image, but in moving water, your
image will also be moving. Therefore, if you want to
enter into a state of meditation, you must keep your
body still. The body is like the vessel, and the
mind may be compared to the water inside it. If body
moves, the mind inside will be agitated. Therefore,
control your mind and make it steady by keeping your
body steady.
/For meditation, it is very important to keep the
back straight. The Kundalini power travels from the
Moladhara (at the base of the spinal column) to the
Sahasrara (thousand-petalled energy centre) in the
crown of the head. Therefore, you must be steady.
Head, neck and body have to be straight; there
should be no bend. This is extremely essential for
students and sadhakas engaged in meditation.
There are many different systems of meditation
including, but not limited to Concentration,
Mindfulness, Zen, Visualization, and Devotion. The
best style of meditation is the one that feels right
for you).
The sounds, the sights, the impressions, the ideas,
the lessons, the contacts, the impacts - all must
promote in the enlightened one reverence, humility,
balance, equanimity and simplicity. If the
impressions are rajasic, the mind will get agitated,
vengeful, fanatic, and fearsome. If they are
thamasic, the mind will not even be aroused into the
awareness of its own innate handicaps. It is only
the sathwic 'food' that will keep the mind on an
even keel, fully concentrated on the Atma on which
one must contemplate in order to attain peace.
Once upon a time, King Janaka sent round a message
inviting scholars, sages, and yogis to teach him the
knowledge of Atma. He announced, "In the time it
takes me to climb on to my horse, one should be able
to give me full Brahma jnana (knowledge of the
Absolute)." The sages and scholars were worried, as
they felt "This is going to be a severe test for our
scholarship and learning." No one dared come and
offer to satisfy the King's demand.
Meanwhile, the sage Ashthavakra entered the kingdom.
While he was nearing the capital, he saw the
scholars and rishis assembled there. They were
looking worried and despondent. He asked them, "What
is the cause of all your worries?" They explained
their situation and he said, "Why should you be
scared about such a small thing? I can solve this
problem." So saying, he entered the court of King
Janaka. He said to the King, "King! I am ready to
teach you the knowledge of Atma, but it cannot be
taught in this palace, which is full of rajo and
thamo gunas. First I must take you to a sathwa
area."
They took a few horses and soldiers and left the
palace. On reaching a lonely spot, Ashthavakra told
the king, "I am now going to teach you the knowledge
of Atma. I am the preceptor and you are the
disciple. Are you ready to accept this relationship?
If you agree to this, then you have to make the
offering the shishya (pupil, student, disciple) has
to give to the preceptor. Only after you have made
your offering will I start my teaching." King Janaka
told Ashthavakra, "I want to attain Brahman and I am
therefore prepared to give you anything you want."
Then the Guru told the King: "I don't want anything
except your mind." King Janaka answered: "I offer it
to you; from now on, it is yours." Then the Guru
brought a horse, made it stand, and asked the King
to sit down on the ground in the middle of the road
of his kingdom. He left the king there and retired
into the forest to sit quietly under a tree.
King Janaka completely submits himself to the Guru.
The soldiers waited for a long time for the return
of the king but neither the king nor Ashthaavakra
came. They wanted to know what had happened to them,
and one by one, they went to find out. They found
their king sitting in the middle of the road with a
horse standing nearby. The king had closed his eyes
and was absolutely still. Ashthaavakra was nowhere
to be found. They were rather afraid a that this
Ashthavakra had cast some magic spell over the king,
making him lose his consciousness. They went to the
prime minister and brought him to the king.
The prime minister called the king, "Maharaja,
Maharaja, Maharaja," but the king did not open his
eyes or respond in any way. They were wondering what
to do. Left with no alternative, the prime minister
sent the chariot to bring the queen, thinking that
if she called the king, he would respond to her
entreaties. The queen came and pleaded. However, the
king remained unmoved.
Meanwhile, the soldiers went in search of
Ashthavakra into the forest. They found him sitting
under a tree in total peace. They took hold of him
and brought him to the place where the king was
sitting. Ashthavakra said, "The king is saved, he is
all right. You may see for yourself. The ministers,
the queen and others told Ashthavakra: "He has not
opened his mouth or eyes." Ashthavakra went close to
the king and called him, saying, "Maharaja."
Immediately the king opened his eyes and replied,
"Swami." Ashthavakra told the king, "The ministers
and the queen have come; the soldiers and many
others have come and all have tried to talk to you;
why did you not answer them?"
The king replied, "Thoughts, words and deeds are
associated with the mind. As I have offered my mind
entirely to you, first I need your permission before
uttering a word. What authority do I have over my
mind? I have offered it to you; it is yours. I won't
do anything without your permission and command."
Then Ashthavakra said, "You have reached the state
of free from mental limitation. " He asked him to
place his foot upon the stirrup to mount the horse.
By the time he had climbed the horse and placed his
other leg over the horseback, he got the experience
of Bliss of Divine self.
King Janaka was able to get liberation when he
offered his mind and three types of activity,
thought, word and deed, to Ashthavakra. The
essential meaning of this episode is that one should
become Amanaska (blissful state of realization when
seer realizes that entire creation is created by
Self; mindless; free from all mental activity), to
realize unity with the Divine. As long as you have a
mind, there is duality. Cold and heat, day and
night, sorrow and joy, loss and profit - all these
pairs of opposites come about only when you have a
mind. If you want to learn to treat all these things
equally, you have to offer your mind to God.
Spread the Divine Name of Swami in every nook and
corner of the world. That will lead to manifestation
of Divinity within everyone. The closer you come to
Swami, the Divinity within you should become more
pronounced.
(Reet's compilation from, Sathya Sai Speaks. Vol.11.
"Love and serve," Chapter 7 and "Forms of food;"
Chapter 8; Sathya Sai Speaks, Vol. 13. "Thirty-five
and sixty-five," Chapter 10; Sathya Sai Speaks, Vol.
15, "Light and warmth," Chapter 10; Sathya Sai
Speaks. Vol. 17. "Charioteer of the heart," Chapter
23; Vol. 19. "The ways of the Divine," Chapter 6;
Sathya Sai Speaks, Vol. 21. "Earn God's Love,"
Chapter 4; Sathya Sai Speaks. Vol. 32. "Power of
Love," Chapter 2; Bhagavan Sri Sathya Sai Baba.
"Service to Society is Service to God," Divine
Discourse on 23rd November 2006;
http://www.sssbpt.org/Pages/Prasanthi_Nilayam/adilabad_discourse
2007.html ).
Namaste - Reet
