Detachment-Embodiment of remembrance!

"remembrance is life and forgetting is equivalent to 

death”.

 When we 

remember our true identity and our responsibilities, then 

we are alive… and dead when we forget 

our greatness. 

Constant practice and attention

- “By constant practice, the stone intellect is awakened,

whereas path is created by regular 

movement”

- “Practice makes a man perfect”… that is why practice 

being in constant remembrance

with metta

Anu..

happiness !

Who experiences real happiness? 

  one is his sensible child give extra love.

But where there is no love for the self  we cannot 

give that love to others.

 Love yourself, and give love to others. Love is not

something to be shared through

words.Love means the feelings in the heart. 

The heart is happy and everyone else is 

also happy.  no need to worry about anyone at all. 

 no extra or waste thoughts.

with metta

Anu..

Early Life of Ashoka-"The Cruel Ashoka"

The early life of this great emperor is stained with the blood of his brothers.Ashoka was born in the great Maurya dynasty founded by Chandragupta Maurya. His father was Bindusara who was the son of Chandragupta Maurya. Ashoka started his career as a young general but he rose in ranks quickly to become a ruthless warrior and able statesman. His activities and quick rise to power allerted his half brother Sushima who became wary of Ashoka's intentions towards the Maurya throne and he was sent on exile to Kalinga.He returned to Pataliputra after two years and was again sent to Ujjain to subdue a rebellion. There she met Devi, daughter of a Buddhist merchant and married her. Meanwhile Bindusara died and Sushima in attempting to kill Ashoka's new born child ended up killing Ashoka's wife Devi. As the legend goes, Ashoka was so infuriated by this incident that he attacked the Maurya capital Pataliputra and beheaded all his half brothers including Sushima and ascended the Mauya throne. This also marked the start of eight year long military campaigns which extended the Maurya empire across the entire subcontinent. Nearly the whole of present day India barring just the southernmost fringes, the whole of modern day Pakistan, Afghanistan and Bangladesh were brought under the Maurya fold. So ruthless were his activities that he came to be known as "Chand Ashok" which in Sanskrit means "the Cruel Ashoka".

The Kalinga War and a changed Ashoka

The Kalinga War not only changed the personality of Ashoka but also changed the history of mankind. Forever.peace was now a religion.After completing his conquests of virtually the whole of the sub continent, Ashoka turned his attention towards the kingdom of Kalinga (present day Orissa), a kingdom which had never before been defeated on the battlefield.

 The people of Kalinga put all their efforts in checking the rampaging Mauryan army but they were no match to the war-crazy Ashoka and his military. From the rock edicts of Ashoka, it has been learnt that 10,000 people from Kalinga died in the battle and in the ensuing mass carnage and an equal number of Ashoka's men died as well. Many more were taken captive and deported.

The whole of Kalinga was at Ashoka's feet. Plundered. Ransacked.The battle site of Kalinga on the River Dhauli But the huge calamity of human lives had a huge effect on Ashoka. He was so moved that he left the path of violence forever and embraced the religion of peace. 

He dedicated his entire life to the spread of Buddhism.

in his empire and in other parts of Asia and to the welfare of his subjects. Such a thing would never ever happen again. No other monarch repented his victory. No one other than Ashoka the Great.

with metta

Anu..

Ashoka the Great!

Ashoka the Great was one of the greatest emperors in history

Ashoka the Great was one of the greatest emperors to have ever ruled. He was an Indian monarch of the Maurya dynasty and he ruled most of modern India including modern day Afghanistan, Pakistan and Bangladesh from 269 BC to 232 BC. But it is not the size of his empire, nor the long tenure of his reign which places him in a unique and unparalleled position in world history. He is perhaps the only emperor in history who left the path of violent conquests for the cause of peace and harmony, that too after a resounding victory against his enemies.

Ashoka is the second most important person in the history of Buddhism and his postion is second only to Gautama Buddha, the founder of the religion. Before Ashoka, Buddhism was pretty much confined to a small part of the predominantly Hindu population of the Indian sub-continent. He was responsible for the rapid spread of Buddhism from India to the other parts of Asia including China, Bactria, south east Asia and Sri Lanka and that Buddhism on today's date is a major world religion is in fact mostly to his credit.

H G Wells on Ashoka the Great

"In the history of the world there have been thousands of kings and emperors who called themselves 'their highnesses,' 'their majesties,' and 'their exalted majesties' and so on. They shone for a brief moment, and as quickly disappeared. But Ashoka shines and shines brightly like a bright star, even unto this day."

hnd 'their exalted majesties' and so on. They shone for a brief moment, and as quickly disappeared. But Ashoka shines and shines brightly like a bright star, even unto this day."

with metta

Anu

Buddha purnima- teachings by Sai Baba - 7

Participation In Buddha Purnima Celebrations

"You have all come from many distant parts of the world. You have come to experience the joy of participation in the Buddha Pumima celebrations. You need not have come all the way from your distant places. Buddhi represents the intellect. That intellect must be used properly. Then you will realise what is implied in Buddhism. People talk about spiritual exercises and waste their lives. All these pursuits are waste of time. It is enough if you develop sacred feelings. Chief Sadhana consists of getting rid of bad thoughts and cultivating good qualities. Whatever pilgrim centres you may visit, try to shed your bad tendencies. Develop good qualities instead." Sai Baba, SS, 6/98, pp. 151-152

"It is significant that a large number of devotees from Sri Lanka should celebrate their national festival of Buddha Jayanti at Brindavan in the presence of Swami (on 15 May 1996). It is their good fortune that they have been able to have this celebration here despite all discomforts and inconvenience. Their Bhajans have sustained them in these celebrations. They have been singing the Bhajans at all places and as often as they could. They could find happiness and peace because of the Bhajans." Sai Baba, SS, 6/96, p. 156

Sai Messages On Buddha Purnima

"Celebrate Buddha Prunima with Purna (perfect) Buddhi (intellect)." Sai Baba, SS, 6/2000, p. 183

"Merely thinking about the greatness of Buddha on the Buddha Pumima Day will not suffice. You must practise the ideals taught by Buddha and experience the joy thereof." Sai Baba, SS, 6/2000, p. 184

"Though the individual is addressed in different ways, the individual is the same. Similarly, the Muslims call the Lord as Allah, the Christians as the Father, the Zoroastrians call Him Ahura Mazda, the Buddhist as the Buddha and the Hindus as Rama or Krishna. But all of them refer only to one God. You may continue worshipping your chosen deity as Allah, Buddha, Rama, Krishna and so on. Whatever may be the Names by which you call the Lord, there is only one God to whom all your prayers would go. Hence, God is one; goal is one. You should not entertain differences with regard to Divinity." Sai Baba, SS, 6/2000, p. 182

Glimpses Of Buddha Purnima Celebrations At Brindavan (Whitefield) - 1998

"With the blessings ofBhagawan Sri Sathya Sai Baba, the Buddhist devotees celebrated the Fourth Visakh, Buddha Pumima Day, in Bhagawan's Divine Presence at Whitefield on May 9 and 101998. The event was hosted by Thailand with the coordination of Sathya Sai International Buddhist Secretariat, which is chaired by Sister NandiniSamarasinghe from Sri Lanka. A large number of Buddhist devotees participated in the event. They were from Japan, Sri Lanka, Singapore, Indonesia, Nepal, Taiwan, Malaysia, Australia, New Zealand, Denmark, Bahrain, South Africa, Germany and Thailand.

Sai Ramesh Hall and surrounding premises were decorated with yellow flags, Buddhist symbols, the five-coloured Buddhist flags as well as beautiful lightings depicting the artistic traditions of Thai styles. An exquisitely beautiful altar of Lord Buddha was put up on the stage in Sai Ramesh Hall by Thai devotees. This special altar showed the significance of Buddha. It had Lord Buddha's statue in the centre, behind which were three golden leaves, signifying his birth, enlightenment and death. Against this altar was a magnificently beautiful religious Thai screen.

On the 9th morning, a seminar on Inner Peace and the Teachings of Lord Buddha was held in Sai Ramesh Hall. Five speakers from Nepal expounded on various aspects of Buddhism. A large number of Buddhist devotees participated in this seminar. In the afternoon, devotees from Buddhist countries were blessed to lead the Bhajan and they sang with all their hearts to 'Buddha" Sai.'

On the May 10th morning, Bhagawan was greeted by a procession and drum music played by a group of children from Northern Thailand as He emerged from 'Trayee Brindavan" in all His glory. The Thai dancers were in their traditional costumes with their special tribal long drums. The dancers and rhythmic heatings of the drums conveyed the greetings of the devotees to Bhagawan and welcomed Him to the festival in Sai Ramesh Hall. Behind Swami, two Bhikkus (Buddhist priests) walked side by side and then came a group of white-clad Buddhist devotees. After the conclusion of the dance, Bhagawan was greeted by the prayer: 'Buddham Sharanam Gachchami.', sung by Thai devotees. Bhagawan then moved to the stage and sat on a special chair brought from Thailand. This wooden chair was specially carved and made so that when Bhagawan sat in that chair, He looked like a king on the throne. It gave immense joy to the assembled devotees to have Darshan of Bhagawan in that throne-like chair. Then Thai-led Bhajans were sung while Bhagawan sat on the 'throne' for a while and then moved among huge throng assembled in the hall giving Darshan. After Bhajan, Prasadam was distributed to devotees.

At ten o'clock, a Buddhist ceremony celebrating the Buddha Purnima Day was conducted by seven Buddhist monks, five from Thailand and two from Sri Lanka. The monks chanted prayers to mark the event and to bless the participants. Food then was offered to the monks. At lunch a special Thai menu was served in the overseas canteen for participants.

In the afternoon, Bhagawan arrived at four o'clock for the afternoon programme, taking His place behind the desk from where He would give His discourse. Bhagawan was then greeted with devotional songs in English and Thai. The songs gave praise to Lord Buddha and to Lord Sai and ended in the prayer: 'Buddham Sharanam Gachchaami, Dharmam Sharanam Gachchaami, Sangham Sharanam Gachchaami.' The  singing came to an end at 4:15 p.m. when Mr. Hira from Japan introduced the four speakers of the afternoon. He also introduced the distinguished guests such as the grand daughter-in-law of King Rama IV of Thailand, a member from the first family of Sri Lanka. Mr. Hira emphasized that amongst the five important missions, for which Bhagawan had incarnated, one of them was unity of faiths. He said, 'Bhagawan Sri Sathya Sai Baba is the only Avatar in the history of mankind who has taken upon Himself this stupendous task of restoring, reviving and re-establishing all major religions of the world. At the 1997 Buddha Purnima, Bhagawan mentioned that lack of unity and discipline was the main cause for the decline of Buddhism. But there are 4,000 sects of Buddhism. It is with these sacred and holy intentions that Sri Sathya Sai Organization has undertaken the program me of unity of faiths, in which not only Buddhist or Christians but also all religions can find satisfaction and fulfillment. Buddha Pumima is the direct proof of Sai's universality. It is this universality of Sai, which is accelerating the unity of all faiths. He has the vision that the 21^st century will be the century of Sathya Sai or golden century when the world will be one at His Lotus Feet.' The other speakers moved the gathering by their speeches and Sister Puntip Nitising, chairperson of the organization committee of the event, gave vote of thanks to everyone concerned and especially to Bhagawan who had allowed Buddhist devotees to celebrate this event in His Divine presence. After this Bhagawan blessed the audience with His Divine discourse.

When Aarati was performed, Bhagawan lighted another candle to be used for 'Vien Tien' ceremony. Vien Tien is a traditional Thai ceremony of circling around any significant holy symbol of Buddhism, i.e. Buddha image, Pagota or Dharma-Chakra (wheel ofDharma) for commemorating and paying respect to the Buddha, Dharma and Sangha. The main candle, lighted by Bhagawan, was shared by all. Participants then lined up to form rows and moved behind the monks as a procession to circle around at a specially made and beautifully decorated Dharma-chakra for three rounds. Carrying a candle, participants sang 'Buddham Sharanam Gachchaami', The ceremony ended with the prayer 'Loka Samasta Sukhino Bhavantu' for peace in the world. It was a spectacular and moving ceremony put up by Thailand and joined in by other Buddhist countries. At night, there were many coloured lights twinkling on Dharma-Chakra, buildings, trees, expressing the joy of the occasion." Editor, SS. 6/98, pp. 156 & 157

with metta

Anu

Buddha purnima- teachings by Sai Baba - 6

"Many Noble Souls Will Be Born In Future" - An Episode

"Once upon a time, Buddha was traversing all over the country in order to propagate truth. On reaching a particular village, Buddha felt tired and was not in a position to deliver his discourse. So, he told one of his chief disciples to address the congregation. Buddha went inside to take rest. As he could not get sleep, he was listening to what his disciple was saying, the disciple said, '0 people, a person like Buddha was never born before and will never be born again in future. We are all very fortunate to be his contemporaries. So, make the best use of this golden opportunity.' On hearing this, the congregation gave a thunderous applause. Buddha came out and asked his disciple, 'Nityananda! How old are you?' Nityananda told that he was thirty-five years old. Buddha then asked, 'Have you travelled far and wide?' Nityananda told that he had visited only a few cities. Then Buddha chided Nityananda saying, you have not seen much of the world. You are just thirty-five years old. With what authority can you say that a person like Buddha was not born before and will not be born again? Many noble souls were born and many more will be born in future. The world cannot exist if there are no noble souls in it." Sai Baba, SS, 5/2000, p. 13]

Buddha's Experience With Meditation - An Episode

"For meditation, Krishna lays down two important injunctions; a moderate diet and a regulated conduct of life. 'Yuktaahaara Vihaarasya' said Krishna. Here, 'Yuktaahaara' does not denote complete abstinence from food, as this would lead to physical emaciation and mental fatigue. The Buddha's experience illustrates this very well. While doing penance, Buddha had in the beginning given up food for several days. This resulted in dissipation of his physical and mental energies. Realising that a healthy body and sound mind are necessary pre-requisites for effective penance, he went to a nearby village and partook of curds and appeased his hunger. From that day, he continued taking food in small quantities every day. He was thereby able to meditate with great ease and realise the truth. Thus, food in right quantities and of proper type is necessary if an individual is to meditate effectively. Excessive eating which leads to drowsiness should, however, be avoided." Sai Baba, Summer Showers in Brindavan-1979, p. 86

Buddha's Message To Ananda

"In his last moments, Buddha summoned his step-brother Ananda to impart him his final message. Ananda was the son ofGautami (Buddha's stepmother). Placing his palm on the head of his younger brother, Buddha said, "My dear child! I came to the world to teach (the truth). If anyone asks, 'Where is God? The answer is: 'He is everywhere.' Truth is God. Speak the truth. Do not harm anyone. Recognise that the highest Dharma is non-violence (Ahimsa).

Buddha told Ananda that this truth was leamt by him from his own experience. He said, ' When I left the palace, my father (the king) was told that I was doing a great wrong in renouncing the family. My parents, kinsmen and other tried to put pressure on me to return to the ties of family life. These wrong efforts, on their side, made me more determined to pursue the spiritual path. In the quest for spiritual peace, several ordeals have to be overcome. Today I have found the truth about life. What is it? The satisfaction of the five senses is the way to truth. If the senses are polluted, of what avail are spiritual exercises? When the water in a tank is polluted, all taps will only give polluted water. Your heart is the tank. Your vision and thoughts are impure. Your speech is foul. When the heart is polluted in this manner, the senses are bound to be sullied." Sai Baba, SS. 2/99. p. 31

"Before his passing Buddha taught his stepbrother, Ananda, the transience of worldly pleasures and the meaninglessness of a purely mundane existence. When Ananda started weeping, noticing the imminent passing of Buddha, the Enlightened One asked him,' What for are you weeping?' Ananda said, 'I am weeping because your passing is imminent.' Buddha told him that he should not worry about what happens to the body that is perishable and full of infirmities. He exhorted Ananda not to bother about the body or the mind, but lead a life based on the dictates of the conscience. Giving this advice, Buddha breathed his last." Sai Baba, SS, 2/98, p. 32

Buddha's Message For His Father

"When Buddha was going round for alms as a mendicant, his father, Suddhodana called him and said: 'Son! Why are you going about as a beggar? I am a king and you are leading the life of a beggar. This is not proper at all.' Buddha gave him a fitting reply. "Sir, you are Brahmam and I am Brahmam. You are not father and I am not son. Both of us are Brahmam. In the phenomenal world, you belong to the lineage of rulers. I belong to the lineage ofrenunciants. All those who follow my ideals are all renunciants. Your lineage is based on attachment (Raaga). My lineage is based on renunciation (Viraagya). To those who have attachment, it becomes a disease (Roga). To the renunciant, detachment becomes the means to Nirvana.' Buddha taught his message in this way to his father, wife and son." Sai Baba, SS, 6/97, p. 148

Is. Buddha Atheist?

"Because Buddha did not interest himself in the study of the Vedas or in the performance ofYagas and Yajnas, he was dubbed an atheist." Sai Baba, SS. 6/97, p. 146

Buddha's Teaching On God

"Once some persons approached Buddha and put him questions about God. Buddha told them, 'Why are you wasting your time on these little controversies? If you were told about God, you will not believe. Why should you waste my time on this matter? The basic requisites for life in this world are truth, righteousness and non-violence (Satya, Dharma and Ahimsa). Regard truth as God. Adhere to truth. You will realise everything." Sai Baba, SS. 4/97. p. 88

Decline Of Buddhism

"As Buddha's teachings were not properly propagated. Buddhism steadily declined in this country (India). All religions suffer a decline because those who profess them do not practise them in their daily lives. People should practise what they profess. People should live up to the truths in which they believe. People do not act upon the truths they have learnt." Sai Baba, SS, 6/98. p. 151

with metta

Anu

Buddha purnima- teachings by Sai Baba - 5

Buddha As A Renunciant - An Episode

"After Buddha became a renunciant, he travelled far and wide. People were wonder-struck to see his brilliant and handsome form. Attracted by his effulgence, a lady named Ambashali approached him and said, '0 great one, you look like a prince in ochre robes. May I know the reason behind your donning ochre robes at this young age?' Buddha replied that he had taken to the path of renunciation in order to seek solution to three problems: 'This body which is young and handsome is bound to become old at some point and will perish ultimately. I want to know the cause of old age, sickness and death.' Impressed by his quest for truth, she invited him for lunch. In no time, the entire village came to know of this. The villagers started coming to Buddha one by one and requested him not to accept her invitation. Buddha listened to all their complaints patiently. Then he smiled and asked the village headman, "Do you also affirm that she is woman of bad character?' The village headman replied, 'Not once, but thousand times I will vouch for the evil character of Ambashali. Please do not visit her house.' Holding the headman's right hand, Buddha asked him to clap. The headman said he could not do so as one of his hands was in Buddha's hold and it was not possible for anyone to clap with a single hand. Buddha replied, "Likewise, Ambashali cannot be bad by herself unless there are men of bad character in this village. If all men in this village were good, this woman would have not turned bad. Therefore, it is men and their money that are responsible for the bad character of Ambashali.' Saying so, he wanted to know if there was any individual in that gathering without any trace of evil in him, so that he could visit his house for lunch. No one came forward. Then Buddha said, 'Tell me your company, I shall tell what you are.' Realising their folly, the people fell at Buddha's feet and sought his forgiveness. Since then they started treating Ambashali as one amongst them. Inspired by the teachings of Buddha, Ambashali also took to the path of renunciation and led a pious life." Sai Baba, SS. 3/99, pp. 58 & 59

Controlling The Senses Is The Highest Sadhana - An Episode

"Once a Pundit challenged Buddha to enter into a debate with him. The terms were that if he was the loser, he would follow the Buddhism along with his 3000 disciples and serve Buddha lifelong. But, if Buddha was the loser, it would be obligatory on his part to become a follower of the Pundit. Buddha smilingly said, 'Pundit Samadarshana' (a true pundit is the one who has equal-mindedness). A true Pundit makes no distinction between the dualities of life, such as pain and pleasure, joy and sorrow. A person with anger and ego is unfit to be called a Pundit. In pilgrim centres, such as Haridwar, Rishikesh, Badrinath, Kedarnath and Amarnth, you find Pandas who give mantras that would grant liberation to the departed souls. These Pandas cannot be called Pundits. In this world, there are many who have gone through sacred texts. The knowledge of the Self cannot be acquired by mere scholarship or by sitting at the feet of a guru. There are many who go through voluminous books, but is there a person who practises at least one teaching? When you spend all your life in reading, when are you going to practise it? Scholarship without practice is futile. The Bhagavad Gita declares: 'Kavim Puranamanushasitharam (the Supreme Being is All-knowing, Indweller and Ruler of all).

Who is Kavi (poet)? A Kavi is one who knows the past, present and future; not the one who merely plays with words. This implies that God alone is Kavi (poet). What is the meaning of Purana? Body is the Pura in which divinity pervades. The divine principle that pervades from top to toe in the body is referred to as Purana. So, God Himself is Purana. Next comes Anushasitara (one who commands and controls). You may imprison a person who has committed a crime, but you cannot prevent his mind from going all over the world. There is no judge in this world, who can punish the mind. It is only who has the power to command the mind of man can be called Anushasita. Therefore, God alone is Anushasitara.

Explaining thus, Buddha silenced the Pundit and advised him to shun the pride and ego of scholarship. He told the Pundit not to be carried away by the worldly knowledge. He exhorted him to acquire and practise divine knowledge and surrender to God. Buddha said, 'I undertook spiritual practice for a long time and went through various sacred texts in quest of knowledge of the Self. Ultimately, I realised that mastering the senses is essential for acquiring knowledge of the Self. The five senses are the gift of God. Make proper use of them. Only then you can realise the Self. What is the use of going through sacred texts and undertaking spiritual practices without proper utilization of the five senses? I have controlled the five senses and put them on the right path, as a result of which I am experiencing bliss." Sai Baba, SS, 3/99, pp. 68 & 69

with metta
Anu

Buddha purnima- teachings by Sai Baba - 4

Buddha's Attainment Of Nirvana

"Buddha's heart was filled with compassion. The sight of a dead body, a sick person was enough for Buddha to get transformed and attain Nirvana." Sai Baba, SS, 4/2000, p. 110

"All that you experience is nothing but reflection, reaction and resound of what is in you. Buddha, having understood this truth, put his five senses to proper use through which he could attain Nirvana. He was in a state of supreme bliss at the time of Nirvana. That state could be described as ever blissful, granting happiness, embodiment of wisdom, beyond duality, infinite as the sky, primordial, final goal, one eternal, pure, immutable, omnipresent witness, beyond emotions, devoid of the three Gunas.

When Buddha was on the verge of attaining Nirvana, his stepbrother Ananda, who was by his side, started shedding tears. Seeing this Buddha smiled and said, 'My dear one, it is rather surprising that you should feel sad about my attaining the state of highest bliss. Instead you should also try to attain this state of supreme bliss by controlling your senses." Sai Baba, SS, 8/99, p. 215

Buddha's Departure From The Physical Body - An Episode

"At the time of Buddha's departure from the physical body, there was a small coin with him, which he had carefully kept in tiny knots of his cloth. Kings and emperors built magnificent monasteries for the Bhikshus (Buddhist monks). This did not delight him much. One day, an old beggar woman came to him and gave this coin with all her heart saying that it was all that she could give. He accepted the coin with both hands, treasured it for the feeling with which it was given. It is not how much you give that matters. Pomp and show stains all charity. Charity given-with love and humility makes it precious." Sai Baba. SS, 6/2000, p. 185

Death Is A Certainty - An Episode

"Once Buddha was sitting alone in a forest. A fierce demoness appeared before him and said, '0 Buddha, I am very hungry. Will you allow me to eat you?' Buddha readily consented to the request of the demoness and said smilingly to her, 'One need not be afraid of death. Death is certain and is bound to come one day or the other. You are hungry; feed on me and be happy.' As soon as Buddha uttered these words smilingly, the demoness changed into a dove. '0 Buddha, I will spread your gospel of sacrifice. People are afraid of death, but you are delighted at the prospect of sacrificing yourself to satiate somebody's hunger. I am not a demoness. I am a dove. I have come down to test you. I will now disseminate your gospel of love and sacrifice in the world.' The cardinal principle of Buddha's teachings is selfless love. Sai also gives the message of love." Sai Baba, SS, 6/2000, p. 185

Sacrifice Of Animals At Yajnas - An Episode

"Man undertakes Yajnas (sacrifices) and Yagas (rituals) without realising the innate divinity of all beings. While traveling from place to place, Buddha came across a group of people in a village performing a ritual sacrifice. This sacrifice required the killing of animals. Buddha protested. He told them that omnipresent God was indweller of all living beings. Therefore, it was improper to sacrifice living beings. The person conducting the ritual said that the sacrificed animals would attain liberation. Buddha laughed at this and said, 'You want to give liberation to these animals, which have not desired for it. Why don't you apply the same principle and give liberation to all these men who are yearning for it? I do not accept your argument that these sacrificial animals will attain liberation. Which Upanishad or the Veda recommends animal sacrifice? How can you think of anybody's liberation when an animal is killed? This is utter falsehood. This animal has not expressed any desire for liberation. But your mother, father, wife, children, relatives and many others desire liberation. Why don't you sacrifice them and fulfill their desire? In fact, why don't you start with yourself? Nobody can attain liberation by violence on living beings.' In this manner, Buddha propagated the principle of Ahimsa (non-violence). The love that is inherent in human beings is present in birds and beasts also. Share your love with birds and beasts and fellow-beings. Absolute love is true liberation."

Sai Baba, SS, 6/2000. pp. 180 & 181

with metta

Anu..

Buddha purnima- teachings by Sai Baba - 3

Essence of Buddha's Teachings

"Make all your actions conform to righteousness (Dharma). Whatever actions you do remembering God will get sanctified thereby.

See no evil; See what is good.

Hear no evil; Hear-what is good.

Speak no evil; Speak what is good.

Think no evil; Think what is good.

Do no evil; Do what is good.

This is the way to God.

This is the essence of Buddha's teachings. When you are indulging in evil pursuits through your senses, how can you get peace? Peace should come from Hridaya (the spiritual heart) filled with compassion." Sai Baba, SS, 6/98, p. 152

Satya And Dharma

"Among Buddha's teachings, the foremost were Satya (truth) and Dharma (righteousness). These two are the teachings of the Vedas: Speak truth (Satyam vada), practise righteousness (Dharmam chara)." Sai Baba, SS, 6/97, pp. 146 & 147

Nirvana

"Buddha declared that good life leads to liberation (Nirvana). This is the sacred consummation for a good life. In this state, a man is free from desires and actions prompted by them." Sai Baba. SS. 2/98, p. 33

"People talk about Nirvana. It is equated with Moksha or liberation. You must aim at achieving this liberation. Nirvana means experiencing bliss in the last moments of your life." Sai Baba, SS, 6/98, p. 152

"What is Nirvana? It is nothing but merger in bliss. Water bubble is born in water, is sustained in water and ultimately merges in it. Likewise, human being is born in bliss, is sustained in bliss and ultimately merges in it." Sai Baba, SS, 3/99, p. 69

"A state of supreme bliss is reached at the time of Nirvana (liberation). That state could be described as ever blissful, granting happiness, embodiment of wisdom, beyond duality, infinite as the sky, primordial, final goal, one eternal, pure, immutable, omnipresent witness, beyond emotions, devoid of the three Gunas." Sai Baba, SS. 8/99, p. 215

"Buddha termed the equal-minded as Nirvana." Sai Baba, SS, 6/97, p. 146

"Nirvana is the only truth. It is the sense of oneness with all life. To turn the mind towards that which is permanent is Nirvana." Sai Baba, SS, 6/97, p. 147

"Sacrifice is the means for attaining Nirvana (freedom from the bondage of mundane existence." Sai Baba, SS, 6/97, p. 148

"In the term 'man' 'm' represents 'mind', 'a' represents 'Atma' and 'n' stands for merger of the two. It also indicates 'Nirvana' or liberation. Buddha undertook spiritual pursuits and finally felt sorry he had wasted his life in such external pursuits while he had everything within himself." Sai Baba, SS, 8/97, p. 217

with metta

Anu

Buddha purnima- teachings by Sai Baba - 2

Means For Self-Realisation

"It is only when man is aware of his humanness then will he be competent to recognise his divinity. How, then, is to recognise his humanness? What is the means? Buddha undertook various inquiries to discover the Divine and came to the conclusion that it is only through mastery over his senses he can achieve this. Man has to make the right use of his senses for sacred purposes to realise his divinity." Sai Baba, SS, 2/98, p. 29

Buddha's Mission After Enlightenment

"After getting enlightenment under the Bodhi tree in Gaya, Buddha embarked upon his mission of preaching. Once two of his disciples were accompanying him. Buddha noticed that they were looking at some women who were bringing water from a river. Buddha chided them for their misconduct and expelled them from the Sangha. He said that while walking on the road the eyes should be concentrated on the road in front and should not go astray (Swami condemned the young men to look at cinema posters on roadside walls while going on bicycles.) Such actions are often the cause of serious accidents." Sai Baba, SS. 2/98. p. 32

Buddha Teachings

World Is Full Of Sorrow

"Forgetting the spiritual basis of the universe, man gets entangled in misery through his worldly attachments. It was out of recognition of this truth that Buddha declared: 'Everywhere there is sorrow. Everything is momentary and everything is perishable.' To consider the worldly things as permanent is the cause Of sorrow. If man recognises that world is permeated by the Brahman, which is all bliss, he will free himself from the cause of sorrow. He fails 10 recognise the divinity that subsumes the whole Prakriti." Sai Baba, SS. 6/96. p. 153

Ahimsa (Non-violence)

"Buddha declared to the world, 'Ahimsa Paramo Dharma' (non-violence is the greatest Dharma)." Sai Bab a, SS, 7/99, p. 169

"Among the teachings of the Buddha to the world, the foremost was 'Ahimsa' (Not causing harm to anyone). Non-violence is not merely refraining from inflicting injuries on others with one's limbs or weapons. Non-violence has to be practised with purity of mind, tongue and body. (Trikarana Shuddhi). There should be no ill-feelings, which is a form of violence. To cause harm to others through the body is also violence (Himsa). No one should be harmed even by speech. The speech should be sweet, pleasing and wholesome. All actions should be helpful to others." Sai Baba, SS, 6/96, p. 154

"Buddha declared: 'Ahimsa Paramo-dharmah' (Non-hurting is the Supreme Dharma). No one should hurt others by speech, action or in any other way. According to him that true righteousness (Dharma) consists in refraining from causing harm to anyone in thought, word or deed." Sai Baba, SS, 6/97, p. 146

"You should not hurt any living being. Help ever, hurt never." "None should be hurt or harmed by thought, word or deed." ^Sat Baba, SS, 6/2000, p. 179

Samyag-Darshanam / Samyag - Drishti (Right Vision)

"Buddha declared that the first requisite is Samyag-Darshanam (Having the right vision). The implication of this statement is that, having been bestowed with the great gift of eyes, man should use them for seeing sacred objects and holy beings. But, on the contrary, by using his eyes to look at unsacred objects and evil persons, man fills himself with bad thoughts and becomes a prey to evil tendencies. What one sees influences the feelings in the heart. The state of the heart determines the nature of one's thoughts. The thoughts influence one's speech and one's life. Hence, to lead a good life, the first requisite is a pure vision." "For transforming one's life, the first requisite is a proper vision. The eye (Netra) is comparable to a spiritual text and one's vision (Drishti) determines the view of the cosmos (Srishti). Hence, to acquire the highesi knowledge, one has to purify the vision. This means one should avoid seeing what is obnoxious. One should strive to see only which is sacred and pure." Sai Baba, SS, 2/98, p. 29

"Buddha laid emphasis on seeing good, thinking good, speaking good and doing good. Seeing all sorts of things is not good for anyone. The eyes should be used for seeing only what is pure, what is holy and what is edifying." Sai Baba, SS, 6/97, p. 146

"It is only when man has a pure vision that he can get rid of impurities in the body, speech and mind. It is this purity that can protect man from the invasion of the impurities through the eyes and the ears. Hence, the first requirement for every man is 'Samyag-Drishti'(pure vision). Sai Bab a. SS, 6/97, p. 145

"Buddha emphasized the importance of developing good vision (Samyak Drishti). Good vision leads to good thoughts, good speech and good actions. Sai Baba, SS, 6/98, pp. 449

Samyag-Sankalpam

"The second quality that is needed is 'Samyag-Sankalpam' (pure thoughts). Everyone should have pure thoughts. Only the person who has developed purity in vision can have purity in thoughts." Sai Baba, SS, 6/97, p. 145

Samyag-Vachanam (Sacred Speech)

"This was the first lesson Buddha taught. Buddha wandered all over the country in search of spiritual peace and liberation. After many years of inquiry, he came to the conclusion that the secret of spiritual wisdom was not to be got from scholars or by study. He realised that spiritual understanding can only come from mastery of senses. From developing sacred vision, man should proceed to Samyag Vachnam (sacred speech). Buddha declared that only sacred thoughts could lead to sacred speech. Buddha declared that the tongue should not be used recklessly to utter whatever one thinks. The tongue has been given to speak the truth, to expatiate on what is sacred and pure. The tongue has not been given to man to pamper the palate with delicious sweets. It is not given for talking as one likes. It is not to be used for causing displeasure to others. Nor is to be used for indulging falsehood. The tongue has been given to man to speak the truth, to be sweet to others, to praise the Divine and enjoy the bliss derived from such sacred speech." Sai Baba. SS, 2/98, p. 30

Samyag-Antahkarana (Pure Inner Consciousness)

"There are people who devote their entire time in reading all kinds of books, without trying to put into practice what they learn from such reading. What is the use of such reading? Buddha spoke out against scholarship unrelated to the good life. He carried out a great deal of study and met great men. He listened to many discourses. He realised that true knowledge could not be got by these means. True knowledge is derived from a pure inner consciousness (Antahkarana)." "Righteous individuals alone can build a righteous community. A pure mind is essential for pure thoughts, pure vision and pure speech. The country today has plenty of persons who talk a great deal and display book

knowledge, but do not practise even a fraction of what they have read and spoken about it."

Sai Baba, SS, 2/98. 30

Samyag-Karma

"Buddha emphasized goodness in action (Samyag-Karma). The mark of good action is harmony in thought, word and deed. When there is no such harmony, the action belies what is said or thought." Sai Baba, SS. 2/98, p. 30

"Everyone should do pure deeds. Through pure deeds, man is able to recognise his human essence." Sai Baba, SS, 6/97, p. 145

"Buddha laid down three rules for all actions. All acts done by the hands should be good. The proper ornament for the throat is truth. For the ears, the best ornament is listening to sacred lore."

Sai Baba, SS, 6/96, p. 154

Samyag-Sadhana

"Buddha went on to declare that good action is conducive to spiritual progress (Samyag-Sadhana). Good deeds constitute genuine spirituality. Mere formal worship or ritualistic practices do not constitute spiritual striving. These religious practices are good in a way. But they do not constitute spiritual Sadhana. True spirituality constitutes in the unity of thought, word and deed in all their purity and sacredness." Sai Baba, SS, 2/98, p. 30

"In this context, the meaning of spiritual striving should be properly understood. Essentially spiritual striving calls for the shedding of bad qualities and the cultivation of good thoughts. Spiritual Sadhana means cultivating good thoughts and undertaking good deeds." Sai Baba. SS, 2/98, p. 31

"Everyone should aim at 'Samyag-Sadhanam' (Achievement of the highest good). Saadhana means elimination of evil tendencies in man and acquiring good and sacred qualities True Sadhana is the eradication of all evils in man. Study of sacred texts, meditation and penance do not constitute the whole of Sadhana (spiritual exercise). To remove all the impurities in the mind is real Sadhana." Sai Baba, SS, 6/97, pp. 145 & 146

"Buddha prescribed five duties: good vision, good thoughts, listening to good things, good speech, and good actions. These five constitute true Sadhana (spiritual practice)." Sai Baba. SS. 6/98. p. 151

Samyag-Jivanam

"What is meant by 'living' (Jivanam)? It is not leading a worldly life attached to worldly pursuits. True living means making one's life meaningful by ideal actions. Man's life must be governed by idealism in action." Sai Baba, SS, 6/97, p. 145

"Buddha declared that when spiritual striving of this nature has been completed, there is Samyag-Jivanam (leading a pure life). This is how the five organs of perception (Panchendriyas) should be used to achieve the supreme goal of life. Good vision, good thoughts, good speech, good deeds and good spiritual endeavour are the prerequisites for a good life (Samyag-Jivanam)." Sai Baba, SS, 2/98, p. 30

"Buddha's emphasis was entirely on purity in every aspect of daily life. Purity in vision, purity in thought, purity in speech and purity in action." Sai Baba, SS. 6/97, p. 147

Samyag-Shruti (Listening To Sacred Words)

"When one listens to unsacred words, he can have only unsacred thoughts." Sai Baba, SS, 6/97, p. 145

Samyag-Bhavam (Good Feelings)

"When one's thoughts are centered on God, one's feelings, speech and actions get sanctified. (Samyag Bhavam, Samyag Shravanam = good listening and Samyag Kriya = good actions). This leads to the purity of the inner sense organs. Purity in thought, word and deed is the requisite for experiencing the Divine. Buddha recognised this truth and experienced bliss." Sai Baba, SS, 6/98, p. 150

Samyag-Samadhi Or Nirvana (Pure Realisation Or Liberation)

"What is meant by ' Samadhi' ? It means treating pleasure and pain, gain and loss alike. 'Samadhi', equal-mindedness, is 'samadhi'. To look upon light and darkness, pleasure and pain, profit and loss, fame and censure with an equal mind is 'Samadhi.' Buddha termed this equal-mindedness as Nirvaana" Sai Baba, SS, 6/97, p. 146

Good Company

"The four rules to be observed are - cultivate good company, avoid association with evil people, do meritorious deeds always, and remember what is transient and what is eternal. Good company does not mean merely association with good people. 'Sat' refers to the Divine. What is required is to seek the company of God who is the source of all bliss." Sai Baba, SS, 6/98, pp. 149 & 150

"Buddha's first teaching was 'Give up bad company. In his wanderings, Buddha used to take with him some young men. Some persons criticized Buddha, charging him with spoiling the young men. Buddha gave free rein to his traducers. He listened quietly to their accusations and left without uttering a word in reply. When the disciples asked him why he chose not to reply to the criticism, Buddha said that unanswered criticisms return to the critics who made them. By not getting excited over the angry words of a critic, one becomes superior to the critic. Otherwise, one descends to the same level as the critic. Bear no ill-will towards anyone. That is the golden rule indicated in the Gita. Buddha carried on his mission in this spirit of equanimity and tolerance." Sai Baba, SS. 6/96, p. 156

with metta

Anu