1.Lord Krishna, in His childhood days, broke the mud pots where butter was stored. The inner meaning is that Lord Krishna broke the material casement and liberated them from their temporary attachments. He then appropriated to Himself what always belonged to Him - the butter of faith. This butter is the result of the churning of the mind, the spiritual discipline of self-purification. The deha-thathwa (the feeling, “I am the body”), must go and transform into dehi-thathwa (the belief, “I am embodied”). Take a small quantity of sea water and keep it separate in a bottle; it will develop a foul smell in a few days. As long as the water remains in the sea, nothing will happen to it. Be in the sea (of Divinity), as a part of it. Do not separate and individualize yourself. Never isolate yourself as the body (deha) , separate from the Indweller (Dehi). So long as you are in the Divine Consciousness, no pain, grief, egoism or pride can tarnish you.
2.If the senses keep to their places there is no reason to fear. It is only when they start to contact the objects around, the twin distractions of joy and grief are produced. When you hear someone defaming you, you experience anger and grief; but there is no such agitation if the words do not fall on your ears. The attraction of the senses to the objects is the cause of grief and its twin, joy. So long as the world is there, sense-object contact cannot be avoided; similarly till the time one has the burden of previous births, one cannot escape the joy-grief complex. But of what use is it to wait till the waves are silenced, before you wade into the sea for a shower? The wise one learns the trick of avoiding the blows of the onrushing waters and the drag of the receding waves. Wear the armour of fortitude (thithiksha), and weather the blows of good and bad fortune. Thithiksha means equanimity in the face of opposites, that is, putting up boldly with duality.
3.To give up body consciousness must be your deeksha (steady pursuit). This must express itself in actual practice as discipline (nishtha) and training of senses and emotions (sikshana). Water or fire as such cannot move a train. They must both co-operate to produce a third element - steam, which moves the train forward. Treat discipline as more important than even food. This body (deha) is but an instrument to realize the Indweller (Dehi). With determination and faith feed your spirit as scrupulously as you feed the body. You will attain union with the Indweller only when your mental agitations are curbed and equanimity is achieved. Whatever be the path - devotion, wisdom or selfless action, it must lead you to achieve equanimity. To cross safely across the flood of birth-death-continuum, you must build this sturdy safe bridge called unflinching discipline (nishtha).
4.Generally, people seek only happiness and joy; under no circumstance do they desire misery and grief! They treat happiness and joy as their closest well-wishers, and misery and grief as their sworn enemies. This is a great mistake. When you are happy, the risk of grief is great; fear of losing the happiness will haunt you. Misery prompts inquiry, discrimination, self-examination and fear of worse things that might happen. It awakens you from sloth and conceit. Face the dualities of life with thithiksha (fortitude). But be aware, thithiksha is different from patience (Sahana). Patience is putting up with something; tolerating or bearing with it because you have no other choice. Fortitude is having the capacity to overcome it, but yet, disregarding it - that is the spiritual discipline. Putting up with the external world of duality with inner equanimity and peace is the path that will lead you to liberation. Bear all, with analytical discrimination - this type of patience will yield good results.
Bagavan Sri Sri Sri Sathya Sai Baba
2.If the senses keep to their places there is no reason to fear. It is only when they start to contact the objects around, the twin distractions of joy and grief are produced. When you hear someone defaming you, you experience anger and grief; but there is no such agitation if the words do not fall on your ears. The attraction of the senses to the objects is the cause of grief and its twin, joy. So long as the world is there, sense-object contact cannot be avoided; similarly till the time one has the burden of previous births, one cannot escape the joy-grief complex. But of what use is it to wait till the waves are silenced, before you wade into the sea for a shower? The wise one learns the trick of avoiding the blows of the onrushing waters and the drag of the receding waves. Wear the armour of fortitude (thithiksha), and weather the blows of good and bad fortune. Thithiksha means equanimity in the face of opposites, that is, putting up boldly with duality.
3.To give up body consciousness must be your deeksha (steady pursuit). This must express itself in actual practice as discipline (nishtha) and training of senses and emotions (sikshana). Water or fire as such cannot move a train. They must both co-operate to produce a third element - steam, which moves the train forward. Treat discipline as more important than even food. This body (deha) is but an instrument to realize the Indweller (Dehi). With determination and faith feed your spirit as scrupulously as you feed the body. You will attain union with the Indweller only when your mental agitations are curbed and equanimity is achieved. Whatever be the path - devotion, wisdom or selfless action, it must lead you to achieve equanimity. To cross safely across the flood of birth-death-continuum, you must build this sturdy safe bridge called unflinching discipline (nishtha).
4.Generally, people seek only happiness and joy; under no circumstance do they desire misery and grief! They treat happiness and joy as their closest well-wishers, and misery and grief as their sworn enemies. This is a great mistake. When you are happy, the risk of grief is great; fear of losing the happiness will haunt you. Misery prompts inquiry, discrimination, self-examination and fear of worse things that might happen. It awakens you from sloth and conceit. Face the dualities of life with thithiksha (fortitude). But be aware, thithiksha is different from patience (Sahana). Patience is putting up with something; tolerating or bearing with it because you have no other choice. Fortitude is having the capacity to overcome it, but yet, disregarding it - that is the spiritual discipline. Putting up with the external world of duality with inner equanimity and peace is the path that will lead you to liberation. Bear all, with analytical discrimination - this type of patience will yield good results.
Bagavan Sri Sri Sri Sathya Sai Baba
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