Guru - God Is The Only Sadguru: God, Guru-Shishya and The Significance of Guru Poornima

GURU POORNIMA GOD IS THE ONLY SADGURU
GOD, GURU-SHISHYA AND

THE SIGNIFICANCE OF
GURU POORNIMA
COMPILED BY
TUMULURU PRABHA
GURU - GOD IS THE ONLY

SADGURU: GOD, GURUSHISHYA AND THE
SIGNIFICANCE OF GURU
POORNIMA
Compiled by
Tumuluru Prabha
Cover Design: Varun Tumuluru

Tumuluru Krishna Murty
Ansuya
C-66 Durgabai Deshmukh Colony
Hyderabad - 500 007
Mobile: +91 9391087255
E-mail:mrtumuluruk@gmail.com
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Desaraju Sri Sai Lakshmi
"Grant me, O Lord,

So ready to reward rigorous self-control!
Grant me, O Lord,
The adoration of Thy Lotus Feet
The comradeship of those who adore
Thy Lotus Feet
And give me compassion,
Deep, vast, unlimited,
Towards all beings in all the worlds.
-
Bhagawan Sri Sathya Sai Baba
TABLE OF CONTENTS
FOREWORD ......................................................................................... 11
Introduction ........................................................................................... 13
Vidya or Education .............................................................................. 14
Education has to open the doors of the mind ................................... 19
Youth must be full of yearning to know .......................................... 20
The teacher's task ............................................................................. 24
Who is a Guru? ...................................................................................... 27

Who is a Guru? ................................................................................... 27
Guru Dispels The Darkness Of Ignorance ....................................... 27
A Guru is God Himself .................................................................... 28
Eight types of Gurus and their functions ......................................... 31
Guru and Pupil Acharya and Shishya ............................................... 32
Eliminate the "I" to experience the Ananda..................................... 34
Who is a genuine guru? ....................................................................... 37
Who is fit to be a Guru?................................................................... 38
The signs and qualities of a true Guru ............................................. 38
Guru-shishya relationship a cherished tradition of Bharatiya culture:
......................................................................................................... 41
Examples of Guru-shishya Relationship ............................................. 45

The story of Ekalavya .......................................................................... 45
The Unique Guru Bhakti of Ekalavya ............................................. 45
Example of Shivaji - revere the preceptor as God ............................... 48
Examples form Ramayana ................................................................... 48
Significance of Guru Poornima lessons to be learnt ........................ 53
Guru Poornima .................................................................................... 53
Vyasa is the greatest of spiritual doctors ............................................. 55
The greatest of Gurus was Sage Vyasa ........................................... 55
Keep the heart cool, pure, soft as the moonlight ............................. 56
Man allows the mind to dominate him ............................................ 57
Vyasa helped mankind to earn peace............................................... 58
Vyasa and Narada Are like Man and God ....................................... 59
Significance of Guru Poornima ........................................................... 65
The message and lesson of Guru Poornima Day ............................ 66
The prayers to be offered daily ........................................................ 67
Four directives for sanctifying life .................................................. 68
The five points of spiritual discipline .............................................. 69
Wrestle with your own errors in solitude ........................................ 71
If you see only the One, your vision is clearest ............................... 72
Guru worship can be done all days of the year................................ 73
God within is the Guru of Gurus ..................................................... 75
The scholar is polluted by ego ......................................................... 77
8
"God is"--the powerful five-letter mantra ........................................... 78

Keep the five-letter mantra as constant companion ........................ 79
Sai Words and Sai Path ....................................................................... 80
Become truly human ........................................................................ 81
Shiva is all Graciousness, ever Auspicious ......................................... 82
Stand up for truth ............................................................................. 83
Acknowledgments .................................................................................. 87
Index ....................................................................................................... 89
Bibliography........................................................................................... 91
Verily, he, who does not have

All the virtues in full, is no Guru at all!
How can one be held high unless he is humble?
Education fosters good traits, good thoughts,
Strong faith in Truth, in God, and devotion
To discipline and to duty.
The real guru is one
who teaches these
And the real pupils are those who learn them.
-
FOREWORD
As Guru Poornima is approaching on 22 July 2013, my mind goes
back to the years between 1974 to 2010 to Puttaparthi where
Bhagawan Satya Sai Baba lived. I used to visit Prashanti Nilayam
to have the Darshan, Sparshan and Sambhashan of Baba. We used
to go to Baba to see and celebrate festivals when Baba used to give
Divine Discourses. Those were the days when we used to enjoy all
that glory.
I recall the Guru Poornima I spent in Babas presence once and am
giving details of that here.
- Tumuluru Prabha
Introduction
Every country, wherever it may be and whatever its stage of
progress, must have three requisites: material resources, protective
power and a proper educational system (producers, security
personnel and teachers or gurus). The peace and prosperity of the
world depend on the work of these three classes of people. They
form the legs of a tripod. Even if one leg is weak, the other two
cannot sustain. When production is plentiful, it has to be guarded
against loot and plunder. When soldiers and security men become
powerful, they turn into a menace to the country while production
declines. When production and protection are adequate, if the
educational system takes a wrong track, the country is weakened.
The development of material resources and the defence of the
country ultimately depend on the kind of education that is
imparted.
But a tripod has only 'three legs'! How can one sit on three legs?
There should be a plank, resting on them--the plank of LOVE, that
is to say, Love of the Country. "Country" does not mean a specific
area on the map, the soil. It means the human community
inhabiting the territory.
And 'Love' means the sense of inter-relationship and involvement
of the individual with that community.
Guru - God is the only Sadguru: the significance of Guru Poornima
This degree of love is absent now in many highly educated, highly

placed persons. As a result, the process of education too is
suffering from misuse, and crores of rupees, set aside for it, go to
waste. And since education affects the other two sections too, even
the money spent on the producers and protectors does not yield full
fruit. (SSS Vol.15) Sathya Sai Auditorium, 29-8-1981
Vidya or Education
That which has no origin knows no beginning. It was before
everything or anything was. There was nothing prior to It. For that
very reason, It has no end. It expands as far as It wills, progresses
as diverse as It feels, and through Its Fullness, It fills the Universe,
too. Knowledge of this supreme Principle is known as Vidya,
Knowledge, Wisdom, Awareness.
All forms of Vedic literature form the most ancient body of

knowledge, Vidya. Upa-nishadthe word is formed by the root
Sad getting two syllables Upa and Ni as prefixes. Sad means
sitting. It has also another meaning destroying. Ni means
steady, disciplined. Upa means near. The pupil has to sit
near the Guru (Acharya) or Preceptor, paying steady attention to
what is being communicated to him. Then only can he learn the
fund of knowledge and the skill of discrimination.
If man has to attain salvation, he requires Vidya and thapas. Vidya
is of two kinds. One is the Vidya relating to the external situation.
The other is the Vidya relating to the internal situation. The first
14
Introduction
one enables you to eke out a living and the second enables you to
reach your destination.
What constitutes true Vidya? The kind of education that we are
getting today in the schools and colleges cannot be called true
Vidya. This will only lead you to occupy some kind of a position
and lead your daily life without too much trouble. This may also be
described as education that enables you to eke out your livelihood.
It relates to the material world. From the sweeper upwards to the
Prime Minister, they will all be working to eke out a livelihood.
There may be a difference in position and status, but what all these
people do will be related to the material world.
Brahma Vidya is something that will take man to his ultimate
destination. In this world and in the spiritual world, in your life
now, and after this life, what gives you happiness and bliss is the
Brahma Vidya. What we call Brahma Vidya is superior to all other
types of education. All types of education are like the rivers while
the Brahma Vidya is like the ocean. All the rivers go and merge in
the ocean, all types of education lead us to Brahma Vidya. What we
call Brahma Vidya demonstrates the aspects of Para Brahma. This
teaches you about Para Brahma. But, thapas takes you and merges
you in Para Brahma. The ability of an individual to convey the
meaning of Atma and Para Brahma to the seekers makes him a
guru. A guru really means a great person. When we talk of the
greatness of the guru, we mean the capacity of the guru to
experience the aspects of Brahman and teach them to others. So,
when we talk of the position of the guru, it cannot mean what we
generally talk of today. Here the gukara is something that is
above gunas and rukara signifies something which is above a
15
form. The guru must thus be able to experience creation without

being affected by the form and the gunas in the creation. We
should try, through Sadhana, to acquire the position of such a guru.
Thapas does not mean running away from a home and a family and
living in a forest by eating leaves. This cannot be the true meaning
of thapas. It also does not constitute thapas if you stand upside
down like bats. One aspect of real thapas refers to our ability to
bring your thought, word and action into harmony. You should be
able to unify your work, mind and talk. Thapas gives you the
ability by which you can do this.
Vidya, which we have identified with Brahma Vidya and thapas
will enable one to experience Brahman. To a guru, both these
things should be like his two eyes. If we want to clean a cloth that
has gathered dirt, we need clean water as well as soap. Similarly, if
we want to get rid of the dirt that has gathered in our mind, we need
Brahma Vidya as well as thapas.
Generally, we think that an ordinary person cannot acquire Brahma
Vidya. Brahma Vidya gives you the ability to control your mind
and action and turn them toward God. It has been established that
this creation is filled with Easwara. It is not a great sacrifice to give
away ones material possessions. It is truly great to be able to give
up ones self. Bhagavatha is sacred in teaching these aspects. The
guru that comes in this story and the disciples that sit at the feet of
such a guru are good examples; and if we can understand them, it
will lead us to the right path. Krishna is the central figure for
Bhagavatha.
16
Source acknowledgement:
Realized One Media
http://realizedone.com/
You must endeavour to please the Guru and win his favour by obeying
his orders and serving him lovingly. You should have no other thought
than his welfare and happiness. Give up all else and win his Grace. Then,
Jnaana is yours. Instead, if you are disobedient and critical through
egoism and want of faith, you cannot be blessed by the vision of the
Truth. You will be plunged in gloom. As the cow takes her calf near
when it sees it, so the Guru will draw the Shishya (disciple) to his
presence and give him the milk of Grace. The Shishya ought to be of
sterling character. Then, just as a clean piece of iron will be attracted by
the magnet, he will receive the immediate attention of the Teacher.
The qualification of the Guru can be inquired into by the Shishya; in
fact, he ought to. For, he needs a Teacher. Arjuna! I shall describe the
characteristics which a Teacher should possess. He must have not merely
book-knowledge, but the wisdom derived through direct experience. He
must be established in the Reality, that is, in Brahmanishta (steady
contemplation of Brahma). Mere Shastra Jnaana is incompetent to grant
Mukti (Self-realisation). It can at best help in gaining Bhukti (a living).
Why, there are some who by sheer Anubhava Jnana (knowledge gained
through your own experience) have won Mukti, without a grain of Sastra
Jnana. The Guru must study the virtues and qualities of the aspirant who
seeks his guidance. He must not be moved or prejudiced by his wealth, or
position. He must be able to judge the aspirants heart, his real nature.
The Guru must act as the alarm clock to the disciples who are caught in
the sleep of Ajnana. If the Guru is a miser and the disciple is a sloth, woe
be to both.
Thus Krishna taught Arjuna very clearly the qualifications of both the
Guru and the shishya, their conduct, scholarship, virtues and weaknesses,
activities and characteristics. These valuable gems of advice were
addressed not only to Arjuna, but to the whole world. All who seek to
become either Gurus or Shishyas must pay attention to these precious
words. Bhagawan Baba
Introduction
Arjuna was also a principal character in this play. Arjuna is an ideal

example of a disciple. Krishna is an ideal guru. Here, the best of
human beings, Arjuna, is the disciple; and the greatest of Gods,
Krishna, is the Guru. Arjuna holding the Gandiva is the disciple.
Krishna the Yogeswara is the guru. It is not easy to find another
parallel to such a confluence of a guru and a disciple. Bringing
such a disciple and a guru together and teaching the sacredness of
this confluence to the people of Bharat is the basis of Gita. Guru is
a person, who can wake up a sleeping and ignorant devotee, by the
alarm bell of prajnana. The guru keeps saying, Awake, arise,
wake up to the fact that you are not an ordinary human being but
that you are divine. This is the work of a true guru. One who is
called a guru should have himself had the experience of Para
Brahma. (SSB 1978, pp. 49-51)
Education has to open the doors of the mind

Education, today is being confused with the acquisition of verbal
scholarship. This is wrong. Education has to open the doors of the
mind. Many describe science today as a powerful acquisition, but,
science holds before mankind a great opportunity, that is all. It
cannot be as great a power as it is imagined to be. If it is devoid of
character, it brings disaster. It can then cause evil and wickedness.
Intelligence can be found to be very high among clever thieves. So,
too, scientific knowledge can be misused for destructive purposes.
To enter Heaven, man must transform himself into an innocent
infant. This is the Truth. To enter the heaven of science, man has to
mould himself into a humble, unselfish seeker. This is as true as the
former statement. Mankind is caught in the mire of egotism, self-
19
seeking and envy and, as a consequence, it is wandering in the

realm of demon-kind.
Education is not merely the gathering of scientific knowledge; it
should endow man with heroism in action. It should instruct man to
decide on what has to be done and how. It must make man
recognise the kinship that exists between himself and others. On
the other hand, scholarship or punditry pores over many tomes and
texts and devises many wonders, witticisms and feats.
This is just a fanciful rut into which the intellect falls. True beauty
lies in true education. Vidhya is the hidden treasure. It guards us
even while we are in foreign countries, like an intimate kinsman,
standing by us, behind, beside, before.
Youth must be full of yearning to know

The system of education prevalent in India is antagonistic to the
progress of the people. It appears to be a system which teaches
students to live without dirtying their hands with the soil. The
process ignores the human traits of man. It is not right to do so.
Education must aim at enlarging the heart and awakening the latent
intelligence and skills of man, and inspiring him to calmly
welcome physical labour and exhausting work.
How can education shine in man if he does not attain these fruits?
Gandhi once said, "Knowledge without character is a powerful
evil." Today, there is knowledge but character is seldom seen with
it. Practice promotes Vidya. Experience is the Guru. But he is not
visible at all. Teaching ends with the school, but learning ends only
when life ends. Vidya does not mean mere attendance at school or
20
Introduction
college, mere study of some books, or mere mastery of a few

subjects.
Living, not for the sake of food but for the sake of an ideal, that is
the goal of education. The human personality must blossom into
enthusiasm for work, into eagerness to raise society to the highest
level. Without character, man becomes the plaything of every
passing whim, a kite whose string has broken, or a counterfeit coin,
without benefitting any one.
In order to manifest genuine human excellence and instruct others
to do the same, spiritual sadhana alone can equip one with
necessary qualifications and authority. Education is now solely
materialistic. The Governor quoted in his speech the axiom, "Saa
Vidyaa Yaa Vimukthaye." (That is, Vidya which liberates). Vidhya
is that process which makes us aware of the bondage we are in, the
suffering we live through and the darkness within. The Upanishad
exhorts us: Utthishtatha, Jaagratha, Praapya Varaan Nibodhatha
(Arise, Awake, Approach the wise and learn).
Teachers decide the future of a country
Education has become mechanical today. The spirit of inquiry is
absent. That alone can enable one to discover Truth. For this, youth
must be full of yearning to know, and to shine through that
knowledge. Success begets success. Success will encourage and
ensure success at a higher level.
Students must learn more about persons who have achieved success
despite obstacles of every kind. Their examples have to be of the
heroic mould. Even failure is commendable, if it befalls one while
21
pursuing a high ideal. "Better far to fail in bagging a tiger than

succeed in killing a lame jackal," says a Telugu proverb. Aim high
and strive for grand victories1.
When one's interest is rooted in some field of knowledge, attention
on it becomes firm and memory will enshrine it in the mind.
Students now remember the trivial details of the lives of film stars,
since they are victims of a barren fascination. Steady interest is
essential in order to master worthy knowledge.
Education is now oriented more for earning a living than leading a
worthy life. As soon as they secure degrees, they succumb to the
lure of money and run off to Iran or Iraq. Education must be
oriented towards the attainment of character for leading clean
simple lives. Rivers are dammed and the waters are stored in
reservoirs. Of what earthly use are these if the waters are kept
therein? Through canals, they have to be taken to the fields to feed
the crops in order to appease the hunger of millions. So too, we
store the knowledge available in libraries in our heads as reservoirs,
But, is that enough? Can this be the end of education? It has to be
utilised through canals of service in order to fertilise and feed the
minds of one's fellowmen and make them more intelligent, more
skilled and more loving. The nation will thus become more
prosperous and happy.
1
Thomas Carlyle says,"Not to aim high is a sin, but after having worked for
it if you failed to achieve is not a crime
A life spent making mistakes is not only more honourable but more useful
than a life spent doing nothing. George Bernard Shaw
Success is not final, failure is not fatal: it is the courage to continue that
counts. - Winston Churchill
22
Introduction
Character is the best qualification for a job

Vidya or education is a penance, a thapas; but it is being reduced
into a dull routine, thamas. Teachers decide the prosperity or
poverty of a country. Theirs is the most responsible profession.
Tilak declared that when India achieves Swaaraj, he would prefer
to be a teacher in a High School rather than be the Prime Minister
of free India. Teachers have the task of sculpturing the leaders of
peoples. Teachers should not descend into politics; their status is
far too high. They have to do service to the sacred, the innocent, the
tender minds of the children of the land.
Politics breeds selfishness; their task is to live unselfishly and
promote the spirit of unselfish service on the young. Even if man
does not elevate himself to divinity, he must at least be at the level
of man! But, he does not live in a human way now. He has become
an inhuman inhabitant of the earth. Science has brought him to the
very brink of total disaster. The duty of science is to promote love,
sympathy, brotherhood and charity. In Bangalore, many have
known Sir C.V. Raman. He is known all over India, too. He was a
great scientist. When he was the Director of the Indian Institute of
Science he had to interview candidates for jobs. One young man
did not give the correct answers to some of his questions and so,
Raman, told him not to have hopes of securing the job. He advised
him to try his luck somewhere else and asked him to leave. The
candidate left the room slowly with a broken heart. He descended
the steps and stood alone in the foyer.
After sometime, when Raman came down, he noticed that he was
still hanging around! He rebuked him and told him once again that
23
he should give up all hopes of being taken for the job. The young
man replied, with folded hands: 'Sir! I am only waiting for the
office to open. I have been paid five rupees extra by them as fare
and daily allowance through wrong calculation. I shall return that
amount and leave." On hearing this, Raman's heart melted; he
patted the candidate on his back; accepted him and gave him a job.
Character is the best qualification.
The teacher's task

Man's feelings and activities move along three courses: the
emotional, the actionable and the rational, otherwise denoted as
bhakthi, karma and jnaana paths. The first type does everything in
a dedicatory spirit of worship, which promote purity and goodness.
The second type does actions which are service-oriented, either
towards the individual, or the society or the nation. They derive joy
through such activity and realise their life-goals therefrom. They
feel that activity is the purpose of living, its justification, its goal.
The third type is moved by the spirit of inquiry into the basic
principles governing life and nature, or as Vedanta states, into the
thathwa. Thatthwa is a word of two syllables---thath and thwa.
Thathwa means the highest and the fullest knowledge.
These three types are actually three strands intertwined into one
rope. They cannot be untwined. A house is built of brick, mortar
and wood. So too, for the mansion called human life, bhakti, karma
and Jnaana are essential, just as heart, hand and head. For spiritual
success one should possess the heart of Buddha, the hands of
Emperor Janaka and the head of Sankaracharya.
24
Introduction
Teachers and students must develop constructive companionship.

The teacher must share the sorrows and joys of the pupils as keenly
as if they were his own. He must identify himself with them as milk
does with water. When the water with which milk has been
associated goes off as vapour when boiled, the milk is so saddened
that it rises over the edge of the vessel and tries to fall into the fire.
Seeing its plight, you add a little water and the milk is quietened
and pacified when the companion rejoins it.
Teachers have to identify their role and their responsibility. They
have to bear a major share in fostering and preserving the mental
and physical health of their tender, innocent wards.
Poornima is the day on which the spotlessly clean and unblemished
moon sheds his cool and steady light on the world. Whatever is
said or taught with a pure heart is Gods own word. People
celebrate Guru Poornima as a Guru puja day, the day on which
they worship their guru and offer some money or presents in return
for some mantra or other sacred words taught to them by him. In
fact, ones own heart is ones Guru. Whatever comes from the
depth of ones own heart is the real teaching of Guru (Guru
Vakya). (SSS Vol.41, p. 124)
25
The secret of liberation lies, not in the mystic formula that is

whispered in the ear and rotated on the rosary; it lies in the
stepping out into action, the walking forward in practice the
pious pilgrim route, and the triumphant reaching of the
Goal.
The best Guru is the Divine in you; yearn for hearing His
Voice, His Upadesh.
If you seek wordly gurus, you will have to run from one to
another, like a rat caught inside a drum, which flees to the
right when the drummer beats on the left and to the left when
he beats the right.
-
Who is a Guru?
Who is a Guru?
Who is a Guru? Is one who teaches a "mantra" a Guru? No.
Gukaaro Gunaatheetham, Rukaaro Ruupavarjithah
(one who is attributeless and formless is a true Guru)
Gukaaro Andhakaarascha Rukaaro Thannivaaranah.
Guru Dispels The Darkness Of Ignorance

"Gu" stands for Gunateeta (one who transcends the three Gunas)
while "ru" stands for Rupavarjita (one who is formless). Also "Gu"
means the darkness of ignorance. What can dispel the darkness?
Only light can do it. Therefore Guru is one who dispels the
darkness of ignorance. Guru is not the one who gives a Mantra or
teaches you Vedanta. Those whom we call Gurus in the common
parlance are not real Gurus! You may call them teachers. Those
who practice and teach the same to others are called Acharyas.
Acharya is one who demonstrates through practice. Today we have
neither Acharyas nor Gurus. Today the so-called Gurus whisper a
Mantra in the ear and stretch their hands for money. Such people
are not fit to be called Gurus. (SSS Vol.25) 14 Jul 1992
27
A Guru is God Himself

Then who is a Guru? A Guru is necessary to make you understand
the formless and attribute-less Divinity. Since it is difficult to get
such Gurus, consider God as your Guru. Consider Guru as your
everything. In this world, everything is a manifestation of Divinity.
Sarvam Khalvidam Brahma (verily all this is Brahman).
All are embodiments of Divinity. In fact, all that you see is nothing
but the Divine Cosmic Form (Viswa Virat Swarupa).
Sahasra Seersha Purusha
Sahasraksha Sahasra Padh
(With thousands of heads, thousands of feet
and thousands of eyes, Divinity pervades everything).
This means all the heads, all the feet and all the eyes that we see in
this world belong to God. When the Vedic statement, Sahasra
Seersha... was made, the population of the world was only a few
thousands, but now it runs into a few hundred crores. In those days,
people considered everyone as Divine. They believed in the Vedic
dictum,
Sarva Bhuta Namaskaram Kesavam Pratigachchati
(salutations to all beings reach God).
Easwara Sarva Bhutanam
(God is the indweller of all beings)
Isavasyam Idam Sarvam
(the entire universe is permeated by God).
28
Who is a guru?
Divinity is not restricted to a particular place. God is here, God is

there and He is everywhere. You are developing differences out of
delusion, but Divinity is One and only One. It is the duty of a Guru
to propagate such principle of oneness. (SSS Vol.33, pp. 188-189)
Gurur Brahma Gurur Vishnu
Gurur Dhevo Maheswarah
Guruh Sakshath Para Brahma Thasmaih
Sri Gurave Namaha.
(Guru is Brahma, Guru is Vishnu, Guru is Maheswara. Guru is
verily the supreme Brahman. So, salutations to the Guru.)
Who is a guru? The sloka mentioned above states that a Guru is
verily Brahma (the creator), Vishnu (the sustainer) and Maheswara
(the destroyer). These are the different facets of God and hence
Guru means God, verily. (SSS Vol.41, p. 123)
Guru is Brahman. He is the Creator. He Himself is the creation and
He is the One that exists in the creation. The universe is filled with
Brahman. It becomes clear that the One who Himself has become
the universe is the Guru.
Guru is Vishnu. Who is Vishnu? Is He the one with conch, discus,
mace and lotus in His hands? No. Vishnu is one who has the
quality of pervasiveness. He is the Doer and also what is done. The
universe is the action, God is the Doer. God is the consciousness
behind the cause and effect. The whole universe is the form of
Vishnu. This Vishnu is the Guru.
29
Guru is Maheswara. Who is Maheswara? He is the one who rules

all beings in the Universe. He commands and ordains everything in
the universe in the right manner. Sunrise and Sunset go on
according to His command. Seasons, rain, the day and night are His
commands. Easwara is one that makes everything follow its
discipline without any lapse. Guru is not one who merely teaches.
A Guru is omnipotent, omniscient and omnipresent, He is God
himself. Guru is Brahma, Vishnu and Easwara. Some people may
say that Vishnu and Easwara do not go together. But it is ignorance
to think so. It is only the narrow-mindedness of these devotees.
(SSS Vol.25) 14 Jul 1992
These three gu's are reminders of the three-pronged bilva (woodapple tree) leaf, which is placed in reverence while adoring Shiva,
symbolising the three gunas (qualities), the three prongs of time
(past, present, future) held as a spear by Shiva, and the three
attributes which man has to overcome, the Thamas, Rajas and
Sathwa (inertia, passion and equanimity). (SSS Vol.11), 8- 7-1971
Some call themselves Vaishnavites (the worshippers of Vishnu)
and some others namely Shaivites (worshippers of Shiva or
Easwara). But Vishnu and Shiva are one and same.
Vishnu holds in the four hands the Conch, the Discuss, the Mace
and the Lotus. The Conch is the symbol of sound, the Discuss of
time, the Mace of power and the Lotus of the heart. He is the
master of sound, time, power and the hearts of all beings. Similarly
Shiva holds in the hands Damaru (the drum), and Thrishula
(trident). Here Damaru stands for sound and Thrishula for a threepronged time. He is the master of time and sound. Thus both are
30
Who is a guru?
the same, only names and forms are different. (SSS Vol.25) 14 Jul
1992
Eight types of Gurus and their functions

Bharatiyas have held the view that one should try to sublimate
one's life by seeking a Guru and acting according to his teachings.
There are eight types of Gurus:
1. Bodha Guru;
2. Veda Guru;
3. Nishiddha Guru;
4. Kaamya Guru;
5. Vaachaka Guru;
6. Soochaka Guru;
7. Kaarana Guru;
8. Vihita Guru.
Bodha Guru teaches the Sastras and encourages the pupil to act
upto sastraic injunctions.
The Veda Guru imparts the inner meaning of tie Vedas, establishes
the pupil in spiritual truths and turns his mind towards God.
The Nishiddha Guru imparts knowledge about rites and duties and
shows how one's welfare here and in the hereafter, can be ensured.
The Kaamya Guru makes one engage himself in meritorious deeds
to secure happiness in both the worlds.
The Vaachaka Guru imparts knowledge of Yoga and prepares the
disciple for the spiritual life.
31
The Soochaka Guru teaches how the senses are to be controlled

through various types of discipline.
The Kaarana Guru reveals the unity of the jivi and the Atma.
The Vihita Guru clears all doubts, purifies the mind and shows how
Self-realisation can be attained.
Of these eight Gurus, the Kaarana Guru is the foremost. Through
various teachings and practices, he helps the individual to progress
from the human to the divine consciousness. Only the divine can
act as such a teacher. All other Gurus can be helpful only to a
limited extent.
There are, moreover, persons who claim to be Gurus, but who are
really after the disciple's money. They trade in mantras and tantras.
Self-realisation is not to be got through mantras or tantras. Only by
the purification of the mind can the Omni-self be realised. (SSS
Vol.19), 11-7-1987.
Guru and Pupil Acharya and Shishya

Brahmaanandam Paramasukhadam
Kevalam Jnaanamurthim
Dvandvaathitham Gaganasadrsam
Thathwamasyaadi Lakshyam
Ekam Nithyam Vimalam Achalam
Sarvadhee Saakshibhutham
Bhaavaatheetham Trigunarahitham
Sadgurum Tham Namaami (SSS Vol.18, p. 72)
32
Who is a guru?
THE Rishis of ancient times were revered with the utterance of this
laudatory verse as gurus by those who approached them for
spiritual guidance. When aspirants for spiritual illumination pay
homage to the gurus who lead them to the goal, the implications .of
this authentic summary of the credentials attributed in this verse, to
the Sad-Guru or Proper Preceptor can be probed.
Brahmaanandam: The Guru is the embodiment of Brahma-Bliss,
since he is merged in the Ananda which Brahman is. It is not
imported or acquired or attained. It is inherent in every heart.
The world, the cosmos, every particle, is Ananda itself but being
ever in it, with it, of it and for it, man is unable to be It, on account
of the darkness that misleads him and deludes him.
Brahmaananda and man
The Upanishads attempt to give men a faint idea of the measure of
that Brahma-ananda. The Taithireeya Upanishad assumes the
height of human ananda as the unit for estimation. A person having
all the wealth he desires, all the renown man can earn, all the
learning that can be gained, perfect health, perpetual youth, and
undisputed sovereignty over the entire globe---his Ananda is an
understandable base from which to proceed. A hundred times this
Maanushi-ananda is the Ananda of celestial singers (Gandharvas);
a hundred times that is the Ananda of the souls of departed beings
dwelling in heavenly regions. Hundred-fold of this is the Ananda of
the divine entities (Ajanma-ja). A hundred times is the Ananda of
the gods (Deva); the Lord of the Gods, Indra, is ever in Ananda that
is a hundred times more than that of the Gods, Brhaspathi, the
preceptor of Indra, has Ananda a hundred times more than Indra;
and Prajapathi, the Lord of Creatures, has a hundred-fold Ananda
33
when compared to Brhaspathi. Hiranyagarbha (the Cosmic Golden

Manifestation) is the source of a hundred times more Ananda. The
Supremest Ananda, the Brahma-Ananda, which is the characteristic
of the Guru, is that of Hiranyagarbha.
Eliminate the "I" to experience the Ananda

Man has the potency to elevate himself to this Ananda. Only he has
to get rid of the obstacles that deny this experience. He is Brahmam
and so his nature is Brahma-anandam. But, he does not know that
all he believes he knows is known only as distorted or deluded. His
waking experiences are as unreal and self-contrived as his dream
experiences.
The I-sense, the ego, constructs the world it is after. It shatters the
One into many and takes pride in deceiving itself. It reduces the
Ananda by resorting to polluting desires and actions. When 'I' is
eliminated, Ananda is experienced fully. One becomes truly and
genuinely One's Self when this 'I' does not intrude. 'I' sets one apart
and establishes Dwaita (Duality). No 'I' brings together and
establishes Unity, One-without-a-second, A-dwaitha (Nondualism). 'I' sense arises, persists and disappears. It is Kshara,
liable to deteriorate. The One-without-a-second is A-Kshara, it is
symbolised by OM, the Pranava, the Ever-alive. The Guru who is
ever in this consciousness has Brahma-ananda. Such a one is the
Guru to be sought.
Parama-sukhadam: The Guru grants the highest joy. What exactly
constitutes this joy? Is it physical well-being? Mental poise?
Intellectual alertness? Sharpness of the senses? No. The rishis
declare that words return crestfallen after attempting to describe
that state. Even the mind with its fast-moving wings of imagination
34
Who is a guru?
cannot reach that state. The highest joy has its source and spring in
the Atma, the spark of the Cosmic Splendour. The person who is
ever aware of the Atma in him and in all is therefore the Sadguru.
Kevalam: Beyond all limitations of time and place the guru is pure
chaithanya, Is-ness; his consciousness is all pervasive; that is to
say, God alone is the Sad-Guru.
Jnaana Murthim: What is meant by Jnaana? "Advaitha Darsanam
Jnanam": the awareness of the One, without a second, is Jnanam
(the supreme wisdom). And the sadguru is the embodiment of that
wisdom, having unbroken experience of the One. Those who are
commonly known as gurus are signposts, name boards. They have
not travelled the entire journey and reached the goal. But the
Jnaanamurthi is with you right through, beside you and before you,
smoothing the path until the journey ends in him.
Dvandvaathitham: The Sadguru is unaffected by the inevitable
dualities of life: joy and grief, profit and loss, ridicule and respect.
Gaganasadrsam: Untouched by happenings and incidents but
forming the perennial base, like the sky enveloping the nature.
Thath-thwam-asyaadi-Lakshyam: The living exponent and
experiencer of the four crucial axioms of the Vedic thought--Thatthwam-asi (That Thou Art), Ayam Atma Brahma (The Self is verily
Brahman), Aham Brahmaasmi (I am Brahman) and Prajnaanam
Brahma (Consciousness is Brahman).
35
Ekam: The One; though apparently passing through varied

experiences and even no experience
while awake or dreaming and in deep sleep, The One is unaffected
and remains as One--the guru is firmly established in the One.
Nithyam: Eternal, untouched by time, the Sadguru is eternally pure,
aware, serene.
Vimalam: Faultless, nothing can tarnish its purity. The Guru has no
desire or sense of want. He is perfect.
Achalam: The Sadguru, which is another name meant for God,
knows no change in his primal perfection, whatever form he may
assume. The motion picture film projects 16 pictures a second on
the screen in the cinema but they give transitory and counterfeit
experiences. The Achalam is the unmoving screen.
Sarvadhee: All-pervasive, all-activating intelligence.
Saakshi Bhutham: That which has become the witness of
everything, everywhere, like the sun which activates but is only
witness of the activity.
Bhaavaatheetham: He is beyond all urges, emotions, feelings and
thoughts.
Trigunarahitham: Not bound by the three modes of qualities that
divide living beings into categories--the serene mode, the active
mode and the dull. When bound, you are human, when you are free
from entanglements and limiting characterisations, you are divine.
36
Who is a guru?
Sadgurum: The worthy Guru.

Tham: To Him
Namaami: I offer my reverential homage. (SSS Vol.18)
Who is a genuine guru?

The Guru who deserves homage must possess these attributes. This
is only another way of saying that God alone can be the guide, the
path and the goal. Gurus available for aspirants are themselves
deluded into foggy paths and faltering faith. The genuine Guru
must have overcome Maya and the ego; he must be free from desire
and need. When a person yearns for some benefit or profit and is
engaged in sadhana with that view, he cannot be accepted as Guru.
The verse which speaks of Guru as Brahma, Vishnu and
Maheswara is quoted often. But, the One has not broken into three,
one part in charge of creation, another who fosters and maintains
and the third who dissolves and destroys. The Pranava mantra OM
is symbol of the One; it is composed of three sounds A (as in far),
U (as in push) and M (as in hum). Brahma is A, Vishnu is U and
Shiva is M and all three are indivisibly united in OM.
The problem this verse poses is whether Guru is God or God is
Guru. The answer is--God is Guru, the ever-present, ever
compassionate, the Witness who resides in the heart. (SSS Vol.18)
37
Who is fit to be a Guru?

Without a preceptor, all learning is blind.2" To see your own eyes,
you need a mirror; to see yourself in your native grandeur, you
need a guru (preceptor). (SSS Vol.6, p. 22)
Who is fit to be a Guru and who is fit to be a shishya (disciple)? If
we examine the Gita, we will know whether we are the ideal
shishyas (disciples) or not. In the Bhagavath Gita, the shishya is
Narotthama (the highest among men), the Guru is Purushothama
(the Supreme Person); the shishya is a Mahatma (high-souled), the
Guru is Paramatma (the Over-soul); the shishya is Aadarshamurthi (an ideal person), the Guru is an Avatara-murthi
(incarnation of the Divine); the shishya is a Patradhara (an actor),
the Guru is Sutradhara (the director of the play); the shishya is a
Dhanurdhara (wielder of the bow), the Guru is Yogeshwara (the
Lord of Yoga). It is this type of Guru-Shishya relationship which
illustrates the ideal combination. (SSS Vol.17, p. 90)
The signs and qualities of a true Guru

The true Guru3 is one, who has no ego or selfishness, and who can
raise the shishya to his own level. Donning the saffron robe,
2
3
(Divine Discourse on 29/7/1969 Gurupurnima day Prashanthi Nilayam)

An authentic Gurus, have the double qualification of gu and ru: gu. (Divine
Discourse on 29/7/1969 Gurupurnima day Prashanthi Nilayam) Guru
(spiritual preceptor), who knows the Truth by experience and whose daily
activities, words and thoughts reflect this realisation. The Guru is called so
because the letter GU signifies Gunaatheetha---one who has transcended
the three gunas (qualities)---the Tamasic, the Rajasic and even the Satwic
(ignorant passionate and virtuous); and the letter RU signifies one who is
Roopa Varjitha (one who has grasped the formless aspect of God-head
(SSS Vol.1 p.26) and [who have transcended Form and Flavour, those who
38
Who is a guru?
mouthing a few mantras (sacred formulas) and expounding some

texts are the signs of many Gurus these days. The signs of a true
Guru are large-heartedness, absolute selflessness, purity in living,
freedom from acquisitiveness, absence of envy, and equal
mindedness in his conduct towards everyone. Freedom from envy
is an essential quality in a Guru or shishya, because envy is the root
cause of many evils4. The Guru's role is to lead the shishya on the
Godward path. He must teach the true purpose for which each of
his sense organs is to be used--his eyes, his tongue, and his limbs.
All the senses are to be used for discovering and experiencing the
Divine. (SSS Vol.17, p. 90)The pupil (shishya) has to sit near the
Guru (Acharya) or Preceptor, paying steady attention to what is
have merged in God, or the Atma Itself. It is only these who can help you to
attain. (Divine Discourse on 29/7/1969 Gurupurnima day Prashanthi
Nilayam) Of course, he could come to that stage only through the
sublimation of the lower into the higher qualities and the steady and
conscious ignoring of the part played by mere name and form. In the
preliminary stages of spiritual Sadhana, name, form and quality all have
their part to play in the moulding of the spirit. The Guru destroys the
illusion and sheds light; his presence is cool and comforting. (SSS Vol.1
p.26-27)
If you do not come across such preceptors, do not get downhearted; pray
for guidance and from your own heart you will receive the Geetha that you
need from the Charioteer who is there. You can easily get plenty of
preceptors the moment you seek; for, it has now become a profession, full
of competing practitioners, each one trying to collect as many disciples, as
much money, and as wide a reputation as he can. There are some who have
developed swollen heads, while others suffer from short sight or bitterness
or itching palm. How can persons challenging each other for dry
disputations be revered as Gurus? When they do not possess, along with the
elation of scholarship, the ecstasy of Divine Experience, they are not
entitled to that holy mission He who seeks a Guru can find him in every
word spoken within his hearing, in every incident that happens around him.
(SSS Vol.9 p.76-77)
39
being communicated to him. Then only can he learn the fund of

knowledge and the skill of discrimination. (Vidya Vahini, p. 3)
The great one who has the Atmic truth imprinted on the heart is
alone to be accepted as the Guru. The individual who can welcome
this Truth and is eager to know it, he alone is to be accepted as the
Pupil. The seed must have the life principle latent in it. The field
must be ploughed and made fit for the sowing. The spiritual harvest
will be plentiful if both these conditions are fulfilled. The listener
has to possess a clear receptive intellect, or else the philosophical
principles that form the basis of Jnana will not be comprehended.
The guru and the pupil both have to be of this stature. Others who
have no such qualification or authority can only dabble and play
about purposelessly in the spiritual field.
There are Gurus with far higher stature and far deeper capabilities
than these learned and cultural masters. They are the Avatars, the
Human Incarnations of God. They confer, by mere willing, the
blessing of spiritual strength.
They command and by the very force of that command, the lowest
of the low rises to the status of One who has attained the goal of
spiritual sadhana (Siddhapurusha). Such persons are the Gurus of
all gurus. They are the highest manifestations of God in the human
form. . (Vidya Vahini)
40
Who is a guru?
Guru-shishya relationship a cherished tradition of

Bharatiya culture:
The sacred relationship between the guru (teacher) and the shishya
(pupil) has been idealised in Bharat as in no other country. It has
come down to us over the aeons as a cherished tradition. The words
of the preceptor, at the time the pupils left the gurukulam (school in
which shishyas live with their guru, serving him and learning from
him) for their homes, were vibrant with meaning. Worship your
mother and father as God. Regard your teacher as God and receive
your guest as God Himself, (Matru Devo bhavah, Pitru Devo
bhavah, Acharya Devo bhavah, Athithi Devo bhavah), the guru
would say.
Sathyam vada, Dharmam chara (speak the truth and practise
dharma). This is also one of the important aphorisms enunciated by
the ancient gurus of India. It emphasises the importance of sathya
and dharma. Sathya is the eternal, absolute and unchanging truth.
Dharma is often translated as righteousness, but it is much more
than that. Dharma is a power-packed term epitomising an entire
philosophy and a way of life. It is the summum bonum of Indian
ethics. A shishya or disciple is one who has grasped the content of
sathya and dharma by constant sadhana or spiritual practice.
Sathya and dharma sum up the code of conduct and scale of values
explicated in the immortal scriptures of India. (SSB 1979, p. 170)
In the ancient hermitages (Gurukulams), after the pupil had
finished his studies under the guru, the guru gave him such exalted
advice as no pupil in any other country received from his master:
Mathru Devo Bhava (May the mother be your God), Pithru Devo
Bhava (May your father be your God) Aacharya Devo Bhava (May
41
your preceptor be your God), Sathyam Vada (Speak the truth),

Dharmam chara (Act righteously), No Itharaani (Do not adopt
other ways). These were the commands. Stop all acts that are
unrighteous. Engage yourselves only in such activities as would
promote your progress. This was the advice. The Vedas and the
Upanishads refer to these commands only when they lay down that
we should utter Shaanthi, Shaanthi, Shaanthihi, praying for peace
on earth.
The advice given to the pupils is, every bit of it, highly powerful.
By his devoted service to his mother and father, Dharmavyadha
won eternal fame. Through consistent adherence to Truth, Rama
and Harischandra made themselves immortal. By means of right
conduct, mere men rose to the position of Mahapurushas. Buddha
desisted from harm to living beings. He spoke of Ahimsa (nonviolence) as Paramo dharmah (the highest morality). So, he was
revered as a world teacher. (Vidya Vahini)
Faith in the Guru:
The Sastras say:
Have faith in the doctor, so that you may get cured of illness;
Have faith in the mantra (holy formula) with which the preceptor
initiates you, for then alone can your sadhana be fruitful;
Have faith in the sacredness of the temple, for then alone is your
pilgrimage profitable;
Have faith in the astrologer's predictions, for, without it, why
bother yourselves with him and his abracadabra?
Have faith in the Guru, for then alone will your steps be steady and
firm, on the path to self-realisation.
42
Who is a guru?
Faith in the Guru should bring faith in the Atma (true Self), or else,
the Guru is a handicap. (SSS Vol.7, p. 79)
The Guru has very often to tell you that you have forgotten your
real name or that you have lost the most precious part of yourself
and yet are unaware of the loss. The Guru is the physician for the
illness which brings about the suffering of alternate birth and death.
He is an adept at the treatment needed for the cure. If you do not
get such a Guru, pray to the Lord Himself to show you the way and
He will surely come to your rescue. (SSS Vol.1, p. 27)
The guru is the person who discovers that you have fallen into a
wrong road that leads to further and further darkness. For, he
knows the fight road and he is full of love for all who strive to
escape the travails of the night, without lamps to light their steps.
This is a day when the First of Gurus is remembered with gratitude.
He is called Narayana, because Narayana is the reality and if you
do not get a Guru from outside yourself, if you pray, the Narayana
inside you will Himself reveal the road and lead you on. It is
always preferable to be prompted by that inner Guru, because most
of those who claim to that status are themselves rolling in objective
pleasure or are bound by greed, envy or malice. Guru also means
'heavy'; many have only the qualification of physical weight, not of
spiritual height! (SSS Vol.5, p. 22)
43
When devotion shines full, the sky in the heart

becomes a bowl of
beauty and life is transformed into a
charming avenue of
Ananda (bliss). That beauty of heart, that
Ananda in life can
be won through the mind, if the lessons of
Guru Poornima day is
remembered and realised.
-
Bhagawan Sri Sathya Sai
Examples of Guru-shishya
Relationship
The story of Ekalavya
Ekalavya approached Dronacharya and prayed to teach archery.
Dronacharya turned down his request saying that the sacred skills
of archery must be taught to a valiant hero and not to a wandering
tribal youth engaged in hunting animals. Ekalavya, however,
considered Dronacharya as his Guru and installed him in his heart.
Even though Dronacharya did not give any instructions to him, he
went and made a clay image of his Guru and started worshipping it
daily. He learnt all the skills of archery, constantly contemplating
on Dronacharya as his Guru. He became an expert archer in no
time.
The Unique Guru Bhakti of Ekalavya

One day, the Kaurava and Pandava boys were playing, near a well.
Dronacharya happened to pass that way along with his wife and
son, Aswatthama. Observing that the young boys were going round
and round the well making a big noise, Dronacharya went near
them and enquired, My dear boys, what are you searching for?
The boys said that they were actually playing with a ball and it had
fallen into the well. Then, Dronacharya took out an arrow from his
quiver and shot it into the well. It went straight and stuck to the
ball. Next, he released some more arrows one after the other and
with the help of the chain of arrows he pulled the ball out. The boys
45
were wonderstruck at the skill of Dronacharya and reported the

matter to their parents. Then Dronacharya was called to the royal
court by Bhishmacharya and was made the Guru of Pandava and
Kaurava boys to teach them archery.
One day, the Pandavas along with their Guru Dronacharya were
going on a hunting expedition in a forest. They had taken some
hunting dogs also along with them. Meanwhile one of the dogs
started barking. Immediately, an arrow released by someone from
somewhere came like a bullet and stuck to the mouth of the dog.
When they started searching for the person who shot that arrow,
they came across Ekalavya who confessed to shooting that arrow.
Arjuna then realised that Ekalvaya employed the technique of
sabdabhedi (shooting an arrow at a target, sensing the direction
from which the sound was coming). Arjuna became jealous at the
extraordinary skill in archery of Ekalavya, particularly his ability to
use the technique of Sabdabhedi. Ekalavya prostrated before
Dronacharya, whom he had considered as his guru. Arjuna,
seething with anger and jealousy looked at Dronacharya and said,
You had promised me that you would not teach this technique of
Sabdabhedi to anyone except me. I implicity believed your
words. Dronacharya replied, I am not the guru of Ekalavya nor
did I teach this technique to him. You can ascertain the fact if you
wish, from him. Then Ekalavya was questioned. He replied, It is
true that Dronacharya refused to teach me archery. But, constantly
contemplating on him, as my guru, I learnt archery including the
sabdabhedi technique. Ekalavyas reply fanned the flames of
jealousy in Arjuna. He wished that there should be none in the
world who could excel him in the skills of archery. He wanted to
subdue Ekalavya somehow and make him powerless. He therefore
46
Examples of Guru-Sishya Relationship
prompted Guru Dronacharya to ask for guru dakshina (an offering

to Guru made by a disciple as a token of his gratitude for teaching
skills) from Ekalavya. Bowing to the wishes of Arjuna,
Dronacharya enquired of Ekalavya, What guru dakshina you
would offer to me? Arjuna then made a subtle suggestion to
Dronacharya saying, Ekalavya informed just now that he had
learnt the skills from you, treating you as his guru. Hence, it must
be you again who should frustrate his efforts to excel in archery.
Dronacharya then asked for an unusual guru dakshina from his
disciple Ekalavya, that is, the right thumb of Ekalavya should be
offered to him.
Immediately, Ekalavya cut off his right thumb and offered it to
Dronacharya as his guru dakshina.
As he has offered his right thumb to his Guru, he could no longer
wield a bow in his hand. Thus, Ekalavyas skill of archery was
contained and Arjunas ego satisfied.
(Telugu poem)
Arjuna felt very happy, for he knew now that there was none who
could excel him in archery, particularly in the technique of
sabdabhedi. Right from that moment, Ekalavya never touched
his bow and arrow. He did not at all feel sad for losing his skills in
archery. On the other hand, he felt extremely happy that he could
fulfil the wishes of his Guru. Thus, a great archer was permanently
incapacitated due to the jealousy of another great archer. Arjuna
moved about freely with puffed-up ego that he was invincible.
(SSS Vol.41, pp. 125-127)
47
Example of Shivaji - revere the preceptor as God

Samartha Ramadas appeared before Shivaji, with his usual call for
alms: Bhavati Bhikshaam Dehi. Shivaji realised that the Guru is
God; so, he wrote something on a piece of paper and deposited it
reverentially in the alms bag of Ramadas. "For the relief of hunger
how can paper suffice?" asked Ramadas. Shivaji prayed that the
paper may be read. The paper recorded a gift of the entire kingdom
and all that Shivaji owned to the Guru. Samartha Ramadas replied:
"No, My dharma is Dharmabodha, the teaching of dharma,
instructing the people in the right way of life; Kshatriyas like you
must follow the dharma of ruling the land, ensuring peace and
content to the millions under your care."
Examples form Ramayana

Sage Yajnavalkya too once refused a kingdom, because he cared
more for the Kingdom of Moksha, the realm of eternal freedom.
Sage Vasishta is also said to have renounced a kingdom, offered
him by Rama.
That was the ideal in the past; it is only now that men pursue paths
that lead them away from Dharma. You have allowed the treasure
that the sages gave you to drop from your grasp. Though the
medicinal root that you so badly need is lying across your path and
has actually tripped your step, you have no eyes to recognise it and
realise the value. What a pity, this!
Look at the way Rama refused to accept the kingdom out of which
he had willingly come, to carry out the wish of his mother, and the
plighted word of his father, when Bharatha entreated him piteously
48
to take it from him. Rama taught that artha and kama should not be
allowed to over-rule dharma and the discipline of moksha. For,
fundamentally, the objects of the world are incapable of conferring
joy. (SSS Vol.4, pp. 289-290)
Rama- the ideal student:
The world is becoming more and more deeply immersed in
irreverence and cruelty. Codes of decent behaviour are being
ignored and laughed at. The material is receiving greater attention
than the moral and spiritual. Faith in the victory of truth, justice and
goodness is fast disappearing; the distinction between good and bad
is seldom recognised. The child Rama, when he was brought into
the hall where Dasaratha, Kausalya and Vasishta were together,
touched the feet of Kausalya first, of Dasaratha next and of
Vasishta last---thereby demonstrating that it was aware of the
ancient discipline: "Revere the mother as God, revere the father as
God; revere the preceptor as God." Gratitude for these three is
absent only among animals which soon ignore the parents, once
they are weaned. Keeping them as well as the preceptor in grateful
Their affection and selfless attitude to serve people
It is very necessary for you to recognise the affection that was
shown between the brothers in the Ramayana and the sacredness of
such affection. At no time and on no occasion did the brothers of
Rama exhibit any selfishness. With a selfless attitude, they were
regarding that service to the people was the main concern of their
life.
All these good qualities were acquired by them from their Guru
Vasishta, even while they were young and they shaped themselves
49
so as to be ideals for others in the world. It is only when we can

recognise and understand the true nature of satya and dharma, even
while we are young that we can the most beneficial results out of
such understand when we grow older. (SSB 1977, pp. 54-55)
Sages guided the monarchs of ancient kingdom
This consideration goaded the monarchs in the ancient kingdoms of
India to seek counsel from some sage, who had no affiliations and
prejudices, who therefore knew what best to do, in any crisis. They
were men full of love for humanity, compassion for the distressed,
and understanding of the motives of the wrong-doers. They were of
five grades of spiritual greatness: Pundits, Rishis, Rajarishi,
Maharishis and Brahmarishis. They were free from any trace of
ambition, or avarice to amass land, wealth or fame. Sage Vasishta,
the Preceptor and Counsellor of Emperor Dasaratha, initiated Rama
into the mystic formula, called Adhithyahridhaya, the 'Heart of the
Sun,' directing him to recite it whenever victory appeared to slip
out his grasp! These counsellors steered the kingdom safe. (SSS
Vol.7, p. 143)
Vasishta gives lessons of liberation to the Avatar as part of the
game:
Rama learnt from Vasishta (it is part of the game of the Avatar to
bestow on the preceptor Vasishta the merit of having taught the
way of liberation) the method of conquering desire and he
demonstrated by his equanimity that he could go into long exile,
with as much exaltation as he could go towards the throne for his
Coronation. 'Rama' means the Joy that comes of Love. He loved
bird and beast, demon and sage, to prove to the world that God
saves those who love His children. (SSS Vol.7, p. 433)
50
When Vasishta observed Rama raising profound philosophical

problems, he noticed also a halo of bright rays of spiritual
splendour that emanated and surrounded his face! He knew that the
Light was an indication of Divinity, attempting to surge outwards!
So, he wanted Rama himself to provide the answers to the
questions that Rama put forward. And the replies and explanations
Rama gave were verily the Voice of God. The dialogues between
Rama, (the pupil) and the Preceptor form the text of YogaVasishta,5 a treatise which is meaningful and mellow. It is also
referred to as the Ramagita. (RKRV Part I, p. 79)
Viswamitra imparts the knowledge of archery:
When we look at the story of the Ramayana, we find that at a
certain point, Viswamitra comes to Dasaratha and requests him to
send his sons for the specific purpose of protecting his yagna in the
forest. (SSB 1977, p. 136) During the journey6, he said, I shall
teach7 You two mantras: Bala and Athibala. Come and sit near me
and receive the instruction. The sage taught the two mantras.
(SSB 2000, p. 215)Not only did he teach Mantras, but he also gave
them all the weapons8 that were in his possession and taught them
how to use those weapons. (SSB 1977, p. 136)
6
7
Yoga-Vasishta: Sacred work in the form of dialogue between Vashishta

and his pupil Rama, teaching the way to eternal bliss. (Dharma Vahini
p.139 - Glossary)
SSB 1977 p.136
After teaching the mantras to the children, he regretted his audacity to teach
mantras to the very embodiments of Divinity! (SSB 1996 p.24)
Viswamitra gave to Rama powerful arrows like Gandaka, Dharamaja,
Dharmaka, Vishnukula, Bhramaku, etc., for he was a master of archery.
(SSB 1996 p.26)
51
WHEN I was at Uravakonda studying in the High School, you

know I came away one day and threw off my books and declared
that I have My work waiting for Me. Well, that day when I came
out publicly as Sai Baba, that first song I taught the gathering in the
garden to which I went from the Telugu Pundits house was:
"Maanasa bhajare guru charanam
Dhusthara bhava saagara tharanam"
I called on all those suffering in the endless round of birth and
death to worship the Feet of the Guru (spiritual preceptor), the
Guru that was announcing Himself, who had come again for taking
upon Himself the burden of those who find refuge in Him. That
was the very first Message of Mine to Humanity."Maanasa
bhajare."
"Worship in the mind!" I do not need your flower garlands and
fruits, things that you get for an anna or two; they are not genuinely
yours. Give Me something that is yours, something which is clean
and fragrant with the perfume of virtue and innocence, and washed
in the tears of repentance! Garlands and fruits you bring as items in
the show, as an exhibition of your devotion; poorer devotees who
cannot afford to bring them are humiliated and they feel sorry that
they are helpless; they cannot demonstrate their devotion in the
grand way in which you are doing it. Install the Lord in your heart
and offer Him the fruits of your actions and the flowers of your
inner thoughts and feelings. That is the worship I like most, the
devotion I appreciate most. (SSS Vol.1), 1953
-
Significance of Guru
Poornima lessons to be
learnt
Guru Poornima
Guru Poornima is celebrated by people as Thanksgiving Day for
their spiritual preceptors, those who initiated them into spiritual
disciplines, mantra recitals, meditation, japa and the study of
sacred texts. We have a popular saying, "Without a preceptor, all
learning is blind." (SSS Vol.9) 29. 7.1969
This day is celebrated as Vyasa Poornima, the full moon day
dedicated to the memory of sage Vyasa. (SSS Vol.18) 2-7-1985.
This day is also called Vyasa Poornima, a day when mankind
offers him the gratitude he deserves. 'Vyaaso Naaraayano Harih':
Vyasa is the Lord Narayana, Hari. Narayana, the Lord Himself,
came as a man called Vyasa, to collate the Vedas and teach man the
path towards God. He has made the path plain and easy to climb.
(SSS Vol.14), 9-7-1979
There is nothing specially related to Sage Vyasa which makes this
day attached to his name. He was not born on this day nor did he
'leave' on this day; it is just dedicated to his memory and to the
worship of all Gurus. For Vyasa is the Aadiguru, the Mulaguru
53
(the. first and the source of all spiritual teachers). He recognised

and declared the Truth in a variety of ways and helped in opening
the inner eye of man. He described in beautiful simple, clear terms
the Glory of the Lord and of the means of attaining Him. He saw
that unless the Mind is negated or destroyed, the Lord will not be
manifest. He prescribed the paths by which this could be done. So
he is the Lokaguru (world teacher), the Paramaguru (greatest
teacher). He collected the hymns, collated them and put them into
the Four Vedas; he assembled the later Vedic literature and
composed the Brahma Sutras (aphorisms on Supreme Reality) to
expound the philosophy that was inherent in it. He wrote the
Mahabharata, which includes the universal specific, the Bhagavad
Geetha.
Then, when he was sunk in sadness, in spite of all this knowledge
and scholarship and teaching, Narada advised him to sing the glory
of the personalised aspect of Godhead, to waken the emotions and
guide them Godward through bhakti. That gave him and the world
great joy and peace, for Vyasa then wrote the Bhagavata. (SSS
Vol.2) 17-7-1962
There are four full moon days holier than the rest in the Hindu
calendar--the full moon which occurs in the month of Vaisaakha,
Ashaada, Sraavana and Magha. Guru Poornima is in the month of
Ashaada. On this day, the day when the moon (the presiding deity
of the mind) is full circle and the moonlight cool, pleasant and
clear, Sage Vyasa completed the composition of the immortal
scripture, the Brahma Sutra. Sutra means string. He revealed that
the Brahma principle interpenetrates and holds together the many
in the ONE. That principle does not wax or wane, it is Poorna and
54
Significance of Guru Poornima lessons to be learnt
it projects Poorna, in spite of that projection. The passing cloud

cannot act on that fullness. This was what Vyasa, the Guru taught
mankind. (SSS Vol.18) 2-7-1985.
Vyasa is the greatest of spiritual doctors

Guru Poornima is a day when mankind pays homage to the
greatest of spiritual doctors, Sage Vyasa. Vyasa is the greatest of
such doctor; for he put together the Vedas and composed the
Puranas and the Mahabharata and gave humanity the Bhagavatha.
He is the primal Guru for all who walk in the Path of God. He
planted the seed of theism and nurtured it, through Sruthi, Smrthi,
Shastras and the Mahabharata. He gave the world the Geetha and
the Brahma Sutras, the idea of the immanent Atma, the story of the
Divine Leela, the secret of this changeful Creation. He belonged to
about 3800 B.C.; he was the great-grandson of the sage Vasishta,
the son of Paraasara and the father of that celebrated gem among
rishis, Suka. His life-story is a series of miracles, a Divine saga. He
came from Vaasudeva, announced the Leela of Vaasudeva to all
and finally, got merged in Vaasudeva. He established the era of
Naamapaaraayana (repeating and discoursing, on Lord's Name)
and made all aware of the sweetness of the Name of the Lord,
which evokes His Form and His Grace. (SSS Vol.2) 27-7-1961
The greatest of Gurus was Sage Vyasa

The Yadavas were attached to Krishna through a sense of worldly
belonging. He was their kinsmen, they felt, and this feeling did not
save them from total destruction. The gopis felt they were His, not
that He was theirs. So they were recipients of His Grace. When the
ideas of 'I' and 'mine' disappear, man's only thoughts are of 'Thee'
55
and 'Thine.' He then finds only 'Thee' everywhere and thus achieves
the Vision of Unity.
The fully worth-while Guru must facilitate that Vision of Unity
without the discords and divisions that 'mine' and 'thine' engender
in the mind of man. Such a Guru was the sage Vyasa. (SSS
Vol.14), 9-7-1979
Keep the heart cool, pure, soft as the moonlight

Each religion emphasises one name and one Form of and
recommends them for acceptance. Some even insist that God has
no other Name or Form. But, the Reality is beyond name and form,
Akshara (the indestructible, eternal) as the characteristic and Om as
the Form. You reach the Akshara stage---the stage of attributeless
unity---in three steps of Sadhana: (i) I am Thine, (ii) Thou art mine,
and (iii) Thou art myself. Through Sadhana, one must transcend the
duality of I and You. I is only the reflection of You in this body.
The consummation is reached when duality is superseded. That is
why it has been declared, "It is good to be born in a church; but, it
is not good, to die in it." That is to say, before life ends one must go
beyond the limits set by institutionalised religion and reach the vast
limitless expanse of the Atman, which pervades all.
Ramadas of Bhadhraachalam used to write on palm leaves
hundreds of songs on his favourite Deity, Rama; the leaves
accumulated into a gigantic pile.
One day, Ramadas stood by its side and wondered, "Am I the
fellow who wrote all this? Did I write them for my satisfaction or
for pleasing Rama?" He carried the whole pile and threw them into
the Godavari River; only 108 songs floated above the waters; the
56
rest sank and were lost for ever. Those 108 came forth from the
heart; the rest were products of intelligence, cleverness.
They rose from the head. God does not reside in the head; He is
Hridhayavaasi, the Dweller in the Heart. Keep the heart cool, pure
and soil---as the moonlight is on this day---the Guru Poornima
Day.
For this, your mind has to be cleansed by the mind only. Just as you
shape an iron sickle or axe with an iron hammer, the mind is the
shaper and shaped, both. The power behind the mind which helps it
to shape it well, is Faith in God. That is why it is declared that one
must have faith in God, holy places, the scriptures, the mantra, the
soothsayer, the drug and the teacher. Cultivate that Faith and
everything else will be added unto you. (SSS Vol.9), 29. 7.1969
Man allows the mind to dominate him

Man has also to contend with afflictions from five Kleshas
(afflictions). These are: Avidya, Abhinivesha, Asmitha, Raaga and
Dhvesha.
Avidya (lack of true knowledge) renders a man feel weak and
imbecile, incapable of recognising his inherent divine nature.
Abhinivesha makes a man attached to samsara (worldly concerns)
and to forget his real destiny. He allows the mind to dominate him.
As a result, he is subject to sorrow and depression.
Asmitha is the trouble that arises out of ego and excessive greed.
When the desires are not fulfilled, there is distress. When they are
57
fulfilled, Ahamkara (self-conceit) grows. In this process genuine

human qualities wither away.
Raaga Klesha is the distress caused by the insatiable desire for
houses, vehicles, wealth, etc.
Dhvesha Klesha is the feeling of bitterness that arises when one
does not get what he seeks from others. In due course he becomes a
low and pitiable creature.
The scriptures have declared that among birds, the crow is the
meanest; among animals, the donkey is the meanest and among
men, the one who indulges in slander is most despicable. The crow
is mean because it does not relish good food and prefers only rotten
things. The donkey carries only dirty clothes and is always dirty.
The slanderer has a foul tongue and is the meanest among human
beings. (SSS Vol.20), 11-7-1987
Vyasa helped mankind to earn peace

Vyasa is the first Guru who demarcated the path and the goal.
Vyasa means the person who has elaborated and expanded
knowledge of truth, that is to say, the universal eternal energy.
Vyasa helped mankind to earn peace and happiness, and to learn
ways of fruitful adoration of God. Vyasa has also narrated stories
of the human incarnations of Godhead. The three Gunas---Satwa,
rajas and Tamas (purity, passionately active and ignorant)---have
differentiated all beings into divine, human and demonic persons.
Men are intelligent, curious and full of wonder, full of awe and the
attitude of reverence. They are the only beings who have the
longing to know themselves and to succeed in that effort.
58
There is a legend about the Truth. The Gods approached Eswara

and pleaded with Him to keep the knowledge of Truth away from
men and demons, for it would make them irresistible. So, itwas
hidden in the unreachable heights of the Aakaasha (the sky). The
demons lost interest in this kind of knowledge but men suffered
agony in its absence. So, Eswara hid it in the Ocean and finally,
when human yearning became overwhelming, Eswara planted it in
the heart of every human being. But even there, it was not easily
available for man. He had to penetrate through the evils of the five
elements that comprise the gross body, the sheaths of the subtle
body and the causal body, to have a vision of the indwelling Atma.
Vyasa and Narada Are like Man and God

Vyasa wrote the sacred Bhagavatha which is often referred to as
the fifth Veda. Vyasa was a great individual who could overcome
all human weaknesses like anger, greed and lust; and so, he could
write, this great text. Vyasa was given to yogic practice in life, and
one day he was sitting on the banks of a river and was in a very
depressed mood. He was thinking about time which was fleeting
away and was feeling that his life span was melting away like a
block of ice without any worthwhile achievement. He was trying to
understand how he should lead his life. Although he had studied
and understood all the Vedas and Puranas, he was worried that his
writings and teachings were not giving peace and happiness to the
people in the world. He realised that all his knowledge should have
been used to give peace and prosperity to the world, and he felt
unhappy that it was not being utilised for this purpose. At that
moment, Narada entered the scene. Narada was the son of
Saraswati, and Vyasa was sitting on the banks of river Saraswati
and thinking of these problems. Saraswati signifies the form of the
latent unspoken word. This Saraswati is like the traditional river
59
which is believed to be flowing in an unmanifested form. Narada as

an individual was representing Saraswati.
There is an inseparable connection between the manifested and the
unmanifested aspect of Saraswati. Ordinarily, in the mind of a
human being, thought processes are generated and he then speaks
out. The words that we hear are the manifested words representing
the unmanifested Saraswati. The stream of thoughts, that arise in
his mind are given the shape and form of the spoken word.
Bhagavatha has been proclaiming the inseparable connection
between the manifested and the unmanifested forms. The two
aspects, namely the manifested and unmanifested are closely
related like the object and its image.
Narada taught Vyasa that all the texts and scriptures which do not
contain a praise of the leelas of the Lord are hollow and have no
life in them. They will not attract people at all. Acquaintance with
all the books and the scholarship that one might possess are meant
for attracting the world, but they will not be able to attract and
purify your own mind. If what one writes can give him purity of
thought and liberation from worldly attachments, that can be
regarded as a proper text.
Sweetness is a natural quality of sugar; but if we just have a
knowledge of this fact, we will not know that sugar is indeed sweet.
This experience relates only to the palate, and your tongue alone
can identify the sweetness of sugar. The sweetness of sugar is not
known to sugar itself. It is only when there is an individual who,
through his palate, has experienced the sweetness of sugar, can the
sweetness of sugar be realised. As in the analogy, the ananda or
60
bliss associated with God will be known only to the individual who
seeks such ananda and bliss.
It is the devotee who seeks and enjoys the experience of ananda
and not God. Narada told Vyasa that he had only written about
such happiness, but he had not experienced it. Narada then told
Vyasa that from that day he would have the capacity to sing the
glory of God and advised that Vyasa should do this and derive bliss
and joy. (SSB 1978, pp. 19-20)
Singing of a bhajan is usually associated with singing with a
rhythm. In reality, if we can give a form to what is contained in
Sama Veda, that itself can be described as bhajan. All types of
tunes have their origin in Sama Veda. Narada also told Vyasa that
if such a sacred song is sung with proper feeling and devotion, then
the significance of the song will also be clear. The sacredness of
divine nature that is present in each individual can be experienced
in the form of a song. There is a small example for this. When two
individuals are talking with each other, one individual enters the
other in the form of sound. This concept of an individual entering
another in the form of sound is not clearly understood today. When
you are face to face with God and think of His name and glory, the
form of God will enter you. It is in this context that the Shastras
and Puranas advise you to spend all your time in the thought of
God and in singing His glory. We are, therefore, told that God is
present in all living things, and that all living things in their turn are
present in the divine. If several people gather and sing the glory of
God in a congregation, then prajnana, or knowledge of God, will
come to everyone in the gathering.
61
The sacred work of Vyasa was such that it demonstrated the unity
amidst all the diversity in creation. Narada used the word ambhoja
in the present context and that means a thing that is born in water.
Not only man, but all living things are born from water. All trees
and everything else is born from water. Even if we have a small
seed, it can sprout only if it is in contact with water. If there is no
water, even this seed will perish. In this context, Narada said that
the human body must be regarded as a lotus. All texts and writings
in relation to God will consist of a lotus implying that such a text is
a lotus coming out of a lake.
The state of our mind is compared to a lake that contains two swans
represented by the aspects of Soham. This sound of Soham
proclaims I am That and demonstrates the oneness of all creation.
The swan always symbolises purity in our tradition; and when we
compare this aspect to that of Soham, we wish to bring out the
purity in all creation. This implies that in the manasarovar or the
mind of man, which is like a lake, the identity between man and
God should be promoted. Because of such sacred teachings from
Narada, there was a divine feeling in Vyasa which enabled him to
write the sacred text of Bhagavatha.
Because Narada removed all the doubts from the mind of Vyasa,
Narada was taken as guru and that day has since been referred to as
Guru Poornima. As the role of the guru is to remove ignorance
from the dark minds, it is also referred to as the coming of
Poornima or brightness. The Vedas have compared the mind to the
moon and the eye to the sun.
62
What we see directly and readily is the moon or the reflection of

our own mind. With the help of a guru, the mind can be cleansed
and the spots and blemishes removed, and so this day is to be
referred to as Guru Poornima.
We generally use the word heart to signify the physical heart and
the life force that is responsible for all action, but this is not so. The
heart should not be interpreted as something which is localised at
one spot in the body. The totality of the life force in a human being
is to be referred to as the heart. If we talk of America, does it mean
that my heart has travelled as far as America? In total reality, the
life force in you can be compared to the heart. This has been called
maha prajnana and has been demonstrated to us as the form of
Brahma. In one of the maha vakyas prajnanam Brahma,
prajnana has in fact been identified with Brahma. Narada took the
position of a guru and used Vyasa to explain the function of a guru
and in this context, this day is also referred to as Vyasa Poornima.
Today there is also another event of exceptional significance. From
the authority we can get from the Vedas, we believe that buddhi is
superior to all other sensory organs.
Compared to buddhi, the Atma is in a higher position. Buddhi and
Atma are so close to each other that buddhi gets its illumination
from the Atma. The mind is in a higher position than the sensory
organs. Buddhi is in a higher position than the mind.
The effulgence of Atma falls directly on the Buddhi; and therefore,
if we follow the dictates of our Buddhi, we can control our sensory
organs. In this context, this day is also described as Buddha
63
Jayanti. Thus Guru Poornima, Buddha Jayanti, and Vyasa

Poornima are like the confluence of the three sacred rivers. It is in
this context that in the Purusha Sukta, it has been said that we must
bring these three aspects together and offer it to Lord Shiva.
Because of these sacred teachings of Narada, Vyasa undertook a
pledge that from that day, he would write the story of Krishna and
his divine leelas. He was occasionally asking Krishna, Are you
not satisfied with the excellent scholarship that I have achieved and
the manner in which I am praising you? Vyasa asked such
questions because he was still proud of his scholarship and his
achievements. The arrogance of his intellectual achievement was
responsible for this ego. The ego that has its origin in anything else
can be removed; but if the ego is acquired because of ones
scholarship, it cannot be easily removed. Education and scholarship
should enable you to get rid of your ego; but if the same education
and scholarship generate the ego in you, how can this be removed?
The ego that one gets by thinking that he is a very learned person is
the biggest obstacle in the way of his getting divine enlightenment.
However, this has a welcome aspect because only when such
obstacles arise can man attempt to remove his faults. Out of
happiness, we will never get happiness. It is only out of troubles
that we get happiness. Even if you want to make good ornaments
from gold, you will have to put it into fire and subject it to a high
temperature. In a similar manner, God creates several difficulties
for people and subjects them to many tests before letting them
realise His sacred and divine aspects. This is particularly so with
people who suffer from an intellectual ego. We have to note here
that Vyasa wrote the Bhagavatha and all the Puranas, but he never
put any of the things about which he wrote into practice. He
64
attained great efficiency in communicating his ideas to others, but

he did not attempt to put them into practice. Vyasa, who recognised
this fault in himself, prayed thus to Krishna, Can we find out your
divine nature, Oh Krishna? You are smaller than the smallest and
bigger than the biggest. How can we describe your greatness?
He further wrote, It is said that you reside in the hearts of all the
84 lakhs of jivas in creation without being separated from them.
Here, we should notice that while he pronounces his knowledge
about some aspects of God, he also expresses his doubts in other
aspects. At this stage, Narada told Vyasa that there should never be
a doubt in ones mind about any aspect of the divine. It is not
without reason that I have spent so much time telling you about
Vyasa today. It is only when you have confidence in the speaker,
will you have confidence in what he says. Only when you
understand the thinking on the part of those who wrote the
Bhagavatha and on the part of those who figure in the text of the
Bhagavatha can you understand the sacred text itself. It is in this
context that I have given you the full life story of Vyasa and of
Narada. Vyasa and Narada are like man and God. Vyasa is asking
the questions and Narada is answering them. If we understand this
relationship between Vyasa and Narada, we can appreciate the
inner meaning of the Bhagavatha. (SSS Vol.18, pp. 20-24)
Significance of Guru Poornima

Guru Poornima is sacred for many reasons: this day, the seeker
who suffers from the delusion that the objective world is as real as
himself is guided into the Truth; this day, those who have not felt
the urge to explore the Reality are inspired to seek the spring of
Bliss inside them; this day, disciples offer gratitude at the feet of
65
the preceptor for the gift of light; this day, pilgrims to the Lotus
Feet of God study the guide books and the maps. When the Sun
rises, the world is blessed with heat and light. When the Guru
blesses, the pupil gets peace and joy. Guru Poornima is not over
when it becomes tomorrow. It is not a date marked in the calendar.
It is all days when the Mind of Man, whose presiding deity is the
Moon, is Poorna (Full), with cool refreshing rays, which it
receives, in the first instance, from the Sun (Intelligence). The mind
must derive illumination from the intellect, the discriminative
faculty, and not from the senses, which are the deluding forces.
When sensual desire tarnishes the Mind, it cannot earn peace and
joy.
Do not cultivate too much attachment to things of the world, which
appeal to carnal desires and sensual thirsts. A moment comes when
you have to depart empty handed, leaving all that you have
laboriously collected. and proudly called your own. (SSS Vol.10),
19-7-1970
The message and lesson of Guru Poornima Day

The Moon and the Mind are inter-related, as object and image. On
this Day, the Moon is full, fair and cool, its light is fresh, pleasant
and peaceful. So the Light of the Mind too has to be pleasing and
pure. This is the Message of the Day. That is to say, in the
firmament of the Heart, the Moon is the Mind. There are clouds
there, thick and heavy---the sensual desires and worldly activities,
which mar your joy at the Light of the Moon. Therefore, let the
strong breeze of Love scatter the clouds and confer on you the cool
glory of moon light. When devotion shines full, the sky in the heart
becomes a bowl of beauty and life is transformed into a charming
avenue of Ananda.
66
That beauty of heart, that Ananda (bliss) in life can be won through
the mind, if the lesson of this Day is remembered and realised.
Strengthened by Swami's Grace, encouraged by Swami's Blessings,
engage in Sadhana (spiritual practice) and achieve success by
realising the Goal of Life. (SSS Vol.9), 29. 7.1969
The prayers to be offered daily

Vyasa first revealed to man the secret of making the mind as clear
and as full of cool rays as the moon on a full moon night; that is
why this Poornima is associated with him and with all Gurus.
Today every Aasthika (who believes in God) must refuse to be
content with a feast and a lecture. He should try to plant today the
Naamabija (seed of Lord's Name) in his well-prepared heart,
devoid of the thorns of egoism; and water it with prema (love),
fence the sprout with shraddha (faith), feed it with the fertiliser,
smarana (remembering the Name); and from the grown-up tree of
the mantra (holy letters), pluck the fruit of Ananda (bliss) and
relish the sweetness.
A person may boast of the vast treasures in the vaults of his bank,
but he will get credit only for that which he has actually earned and
deposited therein. Do not fritter away the time allotted to you; offer
it to Keshava, who is Kaalaswaruupa (Time personified). Know
that waking from sleep is but birth and going into sleep is death.
On waking, pray every morning of your life,
"Oh Lord, I am born now from the womb of sleep. I am
determined to carry out all tasks this day as offerings to
Thee, with Thee ever present before my mind's eye. Make
my words, thoughts and deeds sacred and pure; let me not
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inflict pain on any one; let no one inflict pain on me;

direct me, guide me, this day."
And when you enter the portals of sleep at night, pray,
"Oh Lord! the tasks of this day, whose burden I placed on
you this morning, are over. It was You who made me walk
and talk and think and act; I therefore place at Thy Feet
all my words, thoughts and deeds. My task is done.
Receive me, I am coming back to you."
Adopt these as your daily prayers. The best thing is to have your
own Self as the source of Light, as the Guru. The Inner
Intelligence, the Inner Guru will reveal the Truth. This prayerful
attitude will so educate your impulses that the Inner intelligence
will be fully revealed.
Four directives for sanctifying life

Bhagawan Sathya Sai Baba gave four directives for sanctifying
lives and purifying minds, so that one can contact the god within.
Thyaja durjana samsargam
(give up the company of the wicked);
Bhaja Sadiu Samaagamam
(welcome the chance to be among the good);
Kuru punyam ahoraatram
(do good deeds both day and night);
Smara nithyam-anithyathaam
(remember which is lasting, which is not).
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When one does not attempt to transform oneself thus, he is apt to

blame God for his sorrows, instead of blaming his unsteady faith!
He blames God because he announces himself as a devotee too
soon, and expects plentiful grace. Grace cannot be claimed by such;
God must accept the devotee as his own. One has to use his talent
of discrimination to sift the trash and discard it in preference to the
valuable. Doing punyam or good deeds means doing selfless
service to others. One has to flee from bad persons to search for
and win the friendship of the good, who can cleanse us and heal us.
Man is consumed by time; God is the master of time. So, take
refuge in God. Let God be your Guru, your path, your Lord. Adore
Him, obey His commands, offer Him your grateful homage, hold
Him fast in your memory. This is the easiest way to realise Him as
your own reality. This is the one and only way. (SSS Vol.18) 2-71985.
The five points of spiritual discipline

They are:
(1) Silence. This is the first step in Sadhana; it makes the other
steps easy. It promotes selfcontrol; it lessens chances of anger,
hate, malice, greed, pride. Besides, you can hear His Footsteps,
only when silence reigns in the mind.
(2) Cleanliness: It is the doorway to Godliness. Inner and outer
cleanliness are essential, if you desire to install God in your heart.
(3) Service: Service saves you from the agony you get when
another suffers; it broadens your vision, widens your awareness,
deepens your compassion. All waves are on the same sea, from the
same sea, merge in the same sea. Seva teaches you to be firm in this
knowledge.
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(4) Love: Do not calculate or weigh the reaction, result or reward.

Love calls; love responds. Love is God, live in Love.
(5) Hatelessness: Adhweshtaa Sarva Bhoothanaam--No being is to
be looked down upon as secondary, inferior, unimportant, or
expendable. Each has its allotted role in the drama designed by the
Almighty. Do not slight, insult or injure any being; for, He is in
every being and your slight becomes a sacrilege.
You are deriving exaltation, while worshipping a carved stone idol
in the temple. How much more exalted you should be, while
worshipping the self-same God, residing in the temple-hearts of the
men and women around you! And, not merely in the human
frames; in every bird, beast, tree, pebble and speck of dust!
Eknaath, the Maharashtra Saint, had that Vision.
A word emerges from the tongues of people in order to indicate an
object or an idea, which they have cognised. A non-existent entity
will not have a label to identify it! Words indicating non-existing
things like 'sky-flower,' 'barren mother,' 'hare-horn,' are only
compound words. The words sky and flower are separate and the
absurdity arises only when they are compounded together so too
the words, barren and mother, and the words, hare and horn.
Every word expresses an experience; every experience is the
consequence of a desire; every desire is the progeny of the impact
of an object on the senses; the objective world is the
superimposition of diversity on the One; this superimposition is
maya; maya is owned and acknowledged as ' mine'---' mama,
maya'---by the Lord. It is a manifestation of Leela (Divine Sport,
Artfulness), the expression of the upsurge of ego in the Absolute!
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The Guru teaches you this and tells you how to rend the veil of
maya.
Man, who is basically akin to the beasts, can roam in either of two
jungles: the non-Vedic and the Vedic. In the non-Vedic, life is
nourished by the living; wildness is rampant; the teachers are
enmeshed in tawdry tangles; they are keen to put their long hands
in your purse, rather than watch your heart or mind; they are
interested more in your fortune than in your fate. In the Vedic
jungle, calm and quiet prevail. Leonine majesty in the form of
realised souls resides joyously therein. The silence filters into the
heart and all mysteries are clear.
Be simple and sincere. It is sheer waste of money to burden the
pictures and idols in the shrines and altars of your homes with a
weight of garlands, and to parade costly utensils and vessels and
offerings, to show off your devotion. This is deception; it demeans
Divinity, imputing to it the desire for pomp and publicity. I ask
only for purity of heart, to shower Grace. Do not posit distance
between you and Me; do not interpose the formalities of the Gurusishya (Preceptor-disciple) relationship, or even the altitudinal
distinctions of the God-Devotee relationship, between you and Me.
I am neither Guru nor God; I am You; You are I; that is the Truth.
There is no distinction. That which appears so is the delusion. You
are waves; I am the Ocean. Know this and be free, be Divine. (SSS
Vol.10), 19-7-1970
Wrestle with your own errors in solitude

When the pot has a leak, tiny as a needle prick, the water drains out
whole. When the heart is full of faith and strength, of light and
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love, a prick-leak caused by anger, or malice, envy, or pride is so

damaging that the precious wealth is spent away quick and fast!
Resolve this day in the Presence that you have so ardently wished
for, not to be swayed by these low desires and insidious foes; never
be moved by fame or blame, by praise or persecution.
When the crows see the kokil (nightingale), they pursue it and try to
wound it with their envious beaks. Good men are the targets for the
malignity of the small. Have your own errors and evils hidden so
that you can tackle with them in solitude; do not inflict them on
others. Wrestle with them, and overwhelm them in the silence of
Sadhana. Deal with others only beneficially and in joyful cooperation. Look at Lord Shiva. The poison which will ruin the
world ruthlessly, He has hidden in His throat! The Moon that can
shower cool calm comfort, He wears on His Head, for all the
worlds to benefit from! That is a lesson for you. Why render others
miserable, because you are too weak to suppress the bandits your
heart has welcomed? (SSS Vol.11), 8- 7-1971
If you see only the One, your vision is clearest

The Guru Poornima, the Full Moon day: dedicated to the Teacher,
is to be spent in contemplation of the path that leads to liberation
and in offering gratitude to the path-finders. There are now three
types of Gurus available for man---those who rob the pupils of
their possessions and fatten themselves; those who rob the pupils of
their individuality and intelligence and elevate themselves into
despotic potentates; and those who rob the pupils of their anxieties
and agonies and, fulfil themselves as benefactors. Many Gurus
insist that their followers should treat them with showy forms of
worship this day and offer special donations at their feet. Claiming
and accepting such superficial forms of adoration is contemptible.
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The pupil has to be "Sathatham Yoginah" (In constant divine

communian), ever alert to be attached to higher ideals. The Master
has to be a supreme unflinching example, in this Yoga.
The Guru is Poornima--.full, undisturbed by any doubt, deficiency
or sense of want. Like the Full Moon, he confers joy, cool comfort,
and a sense of relief. Sit calm a few moments; you can yourself
judge your attainments in this line. If you are dually minded, you
are half blind still. If you see only the One, your vision is clearest;
seeing double is a sign of optical disease. See only the One, the
eternal, the true, the Divine. Rise up to the Divine; don't bring
down Godhead to your human and even animal levels. Do not
worship God as the picture before you, but, worship the picture
before you as God, because God is in everything and can be
grasped through every single symbol. There is nothing wherein He
is not; there is no might or right, apart from Him.
The eye sees; but, what is it that sees the eye that grasps the
impressions gained by the eye? It is the mind. The objective world
is the dhrushya (the seen); the eye is the dhrashtha (the seer); but,
the eye itself is dhrushya to the mind which is the dhrashtha. Now,
the mind is also dhrushya, so long as the Intellect is dhrashtha.
Finally the Intellect is also dhrushya, for, the Atma is the ultimate
dhrashtha which observes as a Witness this mano-rama (play of
the mind-principle). Vol.11, 26- 7-1972
Guru worship can be done all days of the year

There is no need to await the annual event for revering the Guru.
People spend this day in worshiping the Guru and seeking his
directives. This can be done all days of the year! Selecting a special
day smacks of superficiality and exhibitionism. I desire to
73
discourage this attitude of yours; I want you to cultivate not these

external ceremonies and festivals, but, the internal Sadhana, the
inner vision, the spiritual longing.
On Guru Poornima, when many offer special puja to the Guru
(worship of the preceptor) who has initiated them into spiritual life,
with the grant of some mantra (sacred syllable) or some vow. To
adore the preceptor who has shown the path of liberation, you need
not wait for the arrival of this particular day. You need not watch
the calendar at all; be ever grateful. The guru has directed the
vision inside, the goal is in you, the path leads you to yourself, the I
that shines unknown in you, as well as in all. Knowing it is
liberation from the bondage of the body and the chain of birth and
death which the body drags along with it. (SSS Vol.14), 2 7- 71980.
I do not claim that I am a Guru; or, consider you as disciples or
pupils. When I am All that is, who can be separately specified as
Guru and who as disciple or pupil? Ignorance of the One leads one
to this dichotomy. Realisation of the Truth will end this distinction.
None need teach, none need learn. All are fundamentally Chit
(Awareness). This is the Reality. The teacher---that is the more
correct appellation---should not feel superior; the pupil should not
feel inferior. Both are Atma in reality. There is no high and no low.
All are waves in the ocean of Bliss. When your body is healthy,
charming, fully content, consider how happy you are! Now, know
that the bodies of all beings are you--really speaking. And, when all
those other bodies are happy, healthy, strong, and full, calculate
how much Bliss you can cherish in your heart! The vision of the
Viraat (the Cosmic Form), is given for those who surrender their
74
ego and take refuge in the Lord (as Arjuna did) and who imbibe
with care the Geetha sung by the Lord in the silence. God is
Omnipresent; He is the Inner Motivator of every particle in the
Universe. To declare that He is amenable only to your style of
worship, that He will answer only to the Name that you have learnt
to use, is to insult His Omniscience and His Glory. See Him in all,
serve Him in all. Revere Him in all. Pray, "- Let the whole-world
prosper; let all mankind be happy." This is the Special Message I
give you on this Day. (SSS Vol.12), July 1974
People come to Me and pray, "Swami! Naaku mooksham kaavaali"
(For me moksha (liberation) is wanted). Consider for a moment
that statement of thirst. A parcel you get through post is covered
top and bottom, with the gift inside the two; you remove the
packaging material from top and bottom to get at the thing you
really value most; moksha (the gift you value) is packed between
two ideas---'for me,' and 'is wanted'---the idea of EGO and the idea
of DESIRE.
So, all I have to tell you is, "Remove the packing, and take the gift,
MOKSHA. Have no ego, discard desire, you are liberated!" The
Guru asks you to repeat a mantra; but the mantra cannot grant you
the final beatitude, It will discipline the mind, control its vagaries,
and strengthen faith. But, unless you see God in all, unless your
mind is made a mirror reflecting the image of God that everyone
and everything is, you are not entitled to the release you claim.
(SSS Vol.14), 2 7- 7-1980.
God within is the Guru of Gurus

The study of texts might remove some wrong notions and induce
some right resolutions. But it cannot confer the Vision of Reality.
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Meditation is the key to the Atmic treasure that is the real wealth of
the individual. Meditation can progress and gain victory only when
one wins the affection of great souls and obey their instructions.
In fact, God, the God within, is the Guru of Gurus. His Grace can
make the blind see, the lame walk and the dumb speak. By a mere
touch, He can demolish the sins of the past and erect the basis for
peace and joy. God can be adored, worshipped and even-imagined
or pictured by man only in human form, so long as the
consciousness as man persists, so long as man cannot escape from
this necessity. How can he travel beyond his limits? He can
visualise God only as man, with super-human or supra-human
power, wisdom, love, compassion. He can never describe or
delineate the formless, the attribute-less, the quality-less. It is only
by means of form and attribute that one can pray, adore, worship or
feel the presence. And the form has to be human. Little minds with
no faith may argue that God cannot come as Man but in fact God
can be recognised only as Man by human. This explains the
statement, "Dhaivam maanusha ruupena"---"God through human
form," found in the scriptures.
The sum total of spiritual experience is "Knowing oneself." This
does not mean the knowledge of one's capabilities and skills, wants
and wishes, strength and weakness. It means the knowledge of who
one is, what one really is. Sankaracharya has summarised this
knowledge in three lines---Brahma Sathyam (God is Truth), Jagath
mithya (Creation is an illusion), Jeevah Brahmaiva naa para (the
Jeeva---the individual---is Brahma only, is God only, not else).
Every 'become' has its source in 'being.' Being is God. God and the
Individual are the undifferentiated One. So human-ness is holy; it is
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neither mean or low. It has the status of God, though clouded and
contaminated. For this faith to strike deep roots in our minds and to
keep us fixed in that belief, a guru is needed. (SSS Vol.14), 2 7- 71980.
The scholar is polluted by ego

To have the vision of God, one should become the master, for he
alone can have access to the treasure-chest, the master of the senses
and all other faculties. He should not be the servant of the senses
and of the whims and fancies of the emotions and passions. The
servant has access only to the cheap and perishable junk of the
house-hold. The treasure-chest cannot be viewed by eyes blinded or
befogged by egoism, greed and envy.
Guru Poornima is the day when you decide to become masters of
your senses and intellect, emotions and passions, thoughts and
feelings, by Sadhana (spiritual discipline). Even during dhyana
(meditation), the ego will obstruct you. Niveditha asked for advice
from Vivekananda to gain one-pointedness during dhyana.
Vivekananda said, "Do not allow Margaret Noble to come between
you and God," Margaret Noble was herself. "Niveditha" means
"Offering." So Vivekananda explained, "offer yourself fully to
God." This total dedication cannot emerge from scholarship. The
scholar is polluted by ego; he delights in putting pros and cons
against each other; he raises doubts and disturbs faith. They mix the
secular and the worldly with the spiritual and the other-worldly.
They worship God in order to extract worldly gain. But prayers to
God have to be for spiritual progress.
Therefore, engage yourselves in Sadhana, without delay or
dilatoriness. Cultivate virtues; be free from evil habits, thoughts,
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words and deeds. Grow in love and greet Nature with love. This is
the way to Ananda. (SSS Vol.14), 2 7- 7-1980.
"God is"--the powerful five-letter mantra

Bhagawan Baba said, On this Guru Poornima day I do not intend
to give you any Ashtakshari (eight letter) or Panchaakshari (fiveletter) mantra based on any particular deity's name. Nor am I
enjoining you to study any Upanishad, or the Gita or the Brahma
Sutras. There is a simple five-letter pronouncement. "God is"
("Devudunnaadu," in Telugu). Make this your sheet-anchor. If you
go on reciting it, thinking over it, acting up to it and conveying it to
others, immersing yourself in the bliss of this experience, you will
be making the greatest contribution to the welfare of the world.
(Swami recited a poem on the glories of God's creation to prove
"Devudunnaadu").
Consider this mantra as the message for this Guru Poornima and
proclaim it in all circumstances and at all places with all the
conviction and strength you can command. The world can be
turned into an earthly paradise if you strengthen your faith in God
and demonstrate it in your actions.
You must have the courage and determination to face any kind of
problems and difficulties. By propagating this mantra you can
promote the love of God and the fear of sin among the people.
The mantra "God is" can be more powerful than a mantra based on
any particular deity's name. Moreover, mere repetition of any
mantra is of little use. Greater than the power of mantra or yantra
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is the power of a pure heart (chithasuddhi). Your faith must stem

from the heart, which is the seat of the Divine.
In the Gita, the Lord has revealed in which part of the body the
Divine resides. He has declared that taking the form of Vaiswanara,
the Lord enters the body of every being to consume food and digest
it. This means that the divine dwells in the stomach, digests
whatever food is taken and supplies nourishment to all parts of the
body. If bad food is eaten, the effects will be bad. The digestive
energy turns our pure or impure, products in the system according
to the nature of the food supplied to it.
Keep the five-letter mantra as constant companion

Spiritual disciplines determine the character of a person. Character
determines the destiny---whether good or bad. Character is built up
by constant practice of good actions. Actions, in their turn are
based on one's thoughts and intentions. Whenever any thought
arises in the mind, one should examine whether it is right or wrong,
whether it will do good to society or cause harm to it. Actions
should be based on such enquiry. It would be wrong to blame
anyone for our misfortunes. Our thoughts and actions alone are
responsible for our plight. If one entertains pure thoughts and does
all actions with firm faith in God, he will be favoured with God's
Grace.
Have this five-letter mantra as your constant companion and
strengthen your faith in God. This will lead in due course to Godrealisation. Unwavering faith in God will promote Atma-sakti
(spiritual power) and confer indescribable bliss. Doubts should not
be allowed to sprout. Faith is essential for accomplishing anything
in life. Without faith, even ordinary things in life are not possible.
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From today, develop your faith in God; engage yourselves in

dedicated service to society and make your lives purposeful and
helpful to those in distress or need. Remember that whomsoever
you may serve, you are serving God. This is my benediction for all
of you. (SSS Vol.19), 21-7-1986.
Guru Poornima day---the day of full moon dedicated to the worship
of Guru. On this day, the moon shines effulgently with all his 16
Kalas (aspects). On your part you have to shed 16 aspects that are
undesirable to man. These 16 comprise the following: eight types
of pride (pride of physical strength, of birth, of scholarship, wealth,
penance, beauty, youth and power), six kinds of enemies (desire,
anger, greed, infatuation, arrogance and envy), and the Rajo-and
Thamo-gunas (passionate and slothful traits). It is only when these
sixteen evil traits are eliminated that man will achieve fullness.
These evil traits are preventing man from realising his essential
divinity. (SSS Vol.20), 11-7-1987
Sai Words and Sai Path

All the scriptures you study diligently will reveal
that the Sai path is the truth.
Exploring the purport of all the Vedas you will find
the true path in Sai's words.
All the science and scriptures will testify
to the truth of Sai's words.
Chanting the Gayatri full-throatedly will prove
the truth of Sai's message.
Of what avail is all your striving
If the mind remains polluted?
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It is only when the mind is cleansed that one can develop a proper
vision. In our daily prayers we say, "You are the mother, you are
the father, you are the guru and you are the friend." Who is this
"you"? Instead of saying, "You are mother, father, guru and
friend", it is enough if you say, "You are I." You have to attain the
stage when you can say: You (God) are I." This is the essence of
all truths. This is the root of everything. This is the goal proclaimed
by all the scriptures.
Recognise that God and you are one. There will then be no need to
describe God as father, mother, guru and the like and confound
oneself. We should strive to reduce the bondages created by such
relationships as father, mother, etc. We should aim at realising that
basic Unity that underlines and sustains everything. That is the
significance of the statement Eko vasi sarvabhootha-antaraatma.
("He is the one Indweller in all beings").
How meaningful are such expressions as "My people" and "your
people"? How long can these relationships last? They are all
momentary. The only relationship that lasts forever and does not
change is the association with the Atma. Instead of seeking this
permanent association, man hankers after relationships based on
the impermanent body due to the power of Maya. Despite all their
knowledge and study, people are groping in this dark chamber (of
Maya). Until you get out of this darkness and seek the light, you
will be wrapped in sorrow.
Become truly human

By being endowed with the human form, men do not become really
human. The evolution from animal to the human being has taken
millennia. The world is peopled today by billions of human beings.
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But how many of them display genuine human qualities? Man is

still going through birth-pangs of real humanness. Only when
human qualities are manifest can man claim to be truly human. In
that humanness there is Divinity. It will wear the mantle of Truth. It
will be the embodiment of Dharma (Righteousness), Prema (Love)
and Shanti (Peace). It is only when men display these qualities that
they can be regarded as human. If mankind is able to achieve at
least this level of human-ness, it would be sufficient. (SSS Vol.19),
11-7-1987.
Shiva is all Graciousness, ever Auspicious

Shiva means, Graciousness, Auspiciousness, Mangalam. He is all
Graciousness, ever Auspicious, Sarva Mangalam. That is the
reason why the epithet, Shri, which indicates these qualities, is not
added to the name Shiva, Shankara, Eswara etc. It is added to the
number of Avatars (divine incarnations), for they have taken on
perishable bodies for a specific purpose.
They have to be distinguished from other humans, by the epithet,
but Shiva is eternally gracious, auspicious, mangala and so the.
epithet is superfluous. Shiva is adored as the Teacher of Teachers,
Dakshinamurthy. The Form of Shiva is itself a great lesson in
tolerance and forbearance.
The Haalahaala poison is hidden by Him in His throat; the
beneficent Moon which all welcome, He has worn on His head.
This is a lesson for man to keep away from others all harmful
tendencies and to use for their benefit all useful tendencies that he
can command. If one uses his skills for his own advance, and his
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evil propensities for putting down others, he is only taking the road
to ruin.
Man is inherently Divine; he ought therefore demonstrate in
thought, word and deed the Divine attributes of love, tolerance,
compassion and humanity. God is Truth; man too must live in
Truth.
God is Love; man too must live in Love, eschewing anger. Master
hatred through Love; master anger through sweet Tolerance. (SSS
Vol.12), 5-3-1973
Stand up for truth

He who seeks a Guru can find him in every word spoken within his
hearing, in every incident that happens around him. The Deity,
Dakshinamurthy (primal divine teacher of eternal spiritual wisdom)
was walking along wide seashore alone, immersed in deep
meditation. He turned towards the waves and watched the unending
succession of breakers. He saw a dry little twig on the crest of a
wave in the distance; it was being passed on from one wave to
another, from trough to crest, from crest to trough, until it was cast
on the sands on the shore, near where He stood!
Dakshinamurthy was astounded at the egoism of the Ocean that
would not give asylum to even a tiny twig. (SSS Vol.9) 29-7-1969
Dakshinamurthy questioned the ocean: "How selfish you are! You
are boundless and fathomless. Can't you make some room for this
poor stuff? It is highly selfish on your part not to tolerate this poor
thing despite your vastness." (SSS Vol.22)
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Sensing His reaction, the Ocean declared, in words that He could

understand, "Mine is neither egoism nor anger; it is only the duty of
self- preservation. I should not allow the slightest blot to deface my
grandeur. If I allow this twig to mar my splendour, it will be the
first step in my downfall."
Then, Dakshinamurthy smiled within Himself, admiring the
vigilance of the mighty Ocean. He pictured the incident as a great
lesson in spiritual endeavour. The slightest twig of desire, if it falls
on the mind, has to be immediately lifted out of the pure waters and
thrown off. That was the lesson to be learnt. (SSS Vol.9) 29-7-1969
Lord Dakshinamurthy conveyed His message through silence. He
seldom resorted to speech. By mere sight He could impart the
profoundest truths about the universe and the Divine. On one
occasion, in the course of his travels, He reached the shore of the
ocean. He was delighted to listen to the Omkara vibrations coming
from the ocean. The ocean represents the Sabda Brahmam (primal
divine sound). It symbolises the grandeur and majesty of the
Divine.
Likewise every person should keep out even the smallest bad
thought the moment it seeks to enter the mind. To treat it as small
and inconsiderable would mean allowing such things to enter the
mind and in due course fill it entirely. In the process, the entire
nature of the person is changed. His human essence is undermined.
Hence every effort must be made to keep out all bad thoughts and
feelings and promote human qualities as much as possible.
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Through very small effort great things can be accomplished. A

huge serpent can be destroyed by a large number of small ants. Do
not consider yourself small. Seek to acquire the strength and
determination to carry out your duties. In the world, difficulties
crop up from time to time.
Jealousy towards one's betters is quite common. Crows have
animus against the. cuckoo. Cranes jeer at swans. But neither the
cuckoo nor the swan is worried. The world has many such envious
beings. Do not allow yourself to be overwhelmed by such
experiences. You have to confront them boldly and stand up for
truth. (SSS Vol.22)
Reflect on these truths and decide to enter boldly into the realm of
fearless inquiry. What can the possession of canvas and paint do, if
an artist with vision is not moved to paint? What can the chisel and
a lump of marble do with no image formed in the heart of a devoted
sculptor? That vision and that image are the sparks of the Divine.
You are all 'the Divine' packed in human skin and bone, the Atma
encased in the evanescent flesh. Know this and you become
fearless, happy without limit. Get rid of the ego- enclosure in which
you now feel you are shut in; then, you are liberated from the nonexistent prison(!) which now enfolds you as hard as existent one!
This is the higher wisdom, the knowledge of the spirit; the lower
one is that which adheres to the mind, which cleanses the mind and
calms its agitations, which is earned by japa, dhyaana,
naamasankeerthan (repetition of holy Names or sacred formula,
meditation and singing of God's Names) and such other meritorious
activities. (SSS Vol.11), 8- 7-1971
85
No mortal has transcended the guna (quality) and ruupa (form).

God alone can be described as unaffected by these. And, God is the
Guru, fight in your heart, ready to lead and enlighten.
He is all-knowing, all-powerful, all-pervading. Scatter the dark
clouds of ignorance and egoism that cover the face of the Sun
shining in the sky of your heart. Your parents might disown you,
your kinsmen might desert you. Your friends might give you up;
your treasure possessions might be lost. But, God will be ever near,
ever dear, ever ready with counsel and courage. People will gather
around you so long as you have pelf and power; you will be left
severely alone, when you lose these. They are like swarms of frogs
that infects a full lake, croaking flattery, but, disappearing, when the
lake is dry.
It is always preferable to approach God for the fulfilment of wants,
rather than cringe before men, who themselves are but tools in the
hands of God. In His own silent way, God will transform, the mind
and turn it towards sadhana and successful spiritual pilgrimage.
He cannot allow his children to lose their way and suffer in the
jungle. When you approach God and seek his help and guidance,
you have taken the first step to save yourself. You are then led to
accept His Will as your own. Thus, you achieve shanti (Absolute
Peace).
-
Acknowledgments
When, I first conceived the idea to write about Guru Poornima,
immediately, my second daughter D.S.S got into action and
collected so much material from different sources. Then my other
family members, also started working on it. Varun Tumuluru, my
grandson designed the cover pages, Satyaprabha, my daughter-inlaw used to send the manuscript to D.S.S and give me the print
outs; my elder daughter, Gowri accompanied by Kumar, of course,
provided material and financial help and my husband, Tumuluru
Krishna Murty gave his invaluable suggestions. Thus, it become a
family effort by Gods Grace.
- Tumuluru Prabha
87
Index
eight types of Gurus, 31
Ekalavya, 45, 46, 47
A
Aadiguru, 53
Acharya, 27, 32, 39, 41, See guru
Adwaitha, 34
Ananda, 33, 34, 66, 67, 78
Arjuna, 19, 46, 47, 75
artha, 49
Atma, 15, 32, 35, 39, 43, 55, 59, 63, 73,
74, 79, 81, 85
Avatar, 50
G
gunas, 15, 30, 38, 80
guru, 15, 16, 19, 25, 29, 35, 36, 37, 38,
40, 41, 43, 46, 47, 62, 63, 74, 77, 81
Guru, 3, 11, 19, 20, 25, 27, 28, 29, 30,
31, 32, 33, 34, 35, 36, 37, 38, 39, 40,
41, 42, 43, 45, 46, 47, 48, 53, 54, 55,
56, 57, 58, 62, 63, 64, 65, 66, 68, 69,
71, 72, 73, 74, 75, 76, 77, 78, 80, 83,
See guru
Guru Poornima, 3, 66
B
Bhagavatha, 16, 55, 59, 60, 62, 64, 65
bhakti, 24, 54
Bharatha, 48
Brahma, 15, 16, 19, 28, 29, 30, 33, 34,
35, 37, 54, 55, 63, 76, 78
Brahma Vidya, 15, 16
I
ideal, 38, 48, 49
K
D
Kausalya, 49
Kevalam, 32, 35
Kleshos, 57
Krishna, 4, 16, 19, 55, 64, 65
Dakshinamurthy, 82, 83, 84

Dasaratha, 49, 50, 51
Dronacharya, 45, 46, 47
Dwaita, 34
L
E
Lokaguru, 54
Education, 14, 19, 20, 21, 22, 64
89

Ramayana, 49, 51
M
Mahabharata, 54, 55
Maheswara, 29, 30, 37
moksha., 49
S
sabdabhedi, 46, 47
sadhana, 21, 37, 40, 41, 42
shishya, 38, 41
Shiva, 30, 37, 64, 72, 82
Shivaji, 48
N
Narada, 54, 59, 60, 61, 62, 63, 64, 65
Narayana, 43
Vashishta, 48, 49, 50, 51

Vidya, 14, 15, 16, 21
Vishnu, 29, 30, 37
Viswamitra, 51
Vyasa, 53, 54, 55, 56, 58, 59, 60, 61,
62, 63, 64, 65, 67
Vyasa Poornima. See Poornima
Paramaguru, 54
Parama-sukhadam, 34
Poornima, 11, 25, 53, 54, 55, 57, 62, 63,
64, 65, 66, 67, 72, 73, 74, 77, 78, 80
Puranas, 55, 59, 61, 64
R
Y
Rama, 48, 49, 50, 51

Ramadas, 48
Ramagita, 51
Yoga-Vasishta, 51
90
Bibliography
Summer Showers In Brindavan (Revised edition, 1998 ed.). (1978).
Prasanthi Nilayam,, India: Sri Sathya Sai Books and Publications
Trust.
Summer Showers In Brindavan 1977: Delivered during the summer
course held for college students at Whitefield, Bangalore, India
(Revised edition ed.). (1978). Prashanthi Nilayam, AAndhra
Pradesh, India: Sri Sathya Sai Books and Publications Trust.
Summer Showers In Brindavan (First Enlarged Edition : September, 2004
ed.). (1979). Prasanthi Nilayam, Andhra Pradesh, India: Prasanthi
Nilayam,.
Summer Showers In Brindavan (First Edition ed.). (2000). Prasanthi
Nilayam, Andhra Pradesh, India: SRI SATHYA SAI BOOKS &
PUBLICATIONS TRUST.
Vidya Vahini: Stream of Thought Which Illumines (First Enlarged Edition
ed.). (June 2002). Prasanthi Nilayam: Sri Sathya Sai Books &
Publications Trust.
Ramakatha Rasavahini: The Rama Story (Stream of Sacred Sweetness)
(First Enlarged Edition ed., Vols. Part I). (June 2002). (R. I.
Kasturi, Trans.) Prasanthi Nilayam,: Sri Sathya Sai Books &
Publications Trust.
91
Sathya Sai Speaks: Discourses Of Bhagawan Sri Sathya Sai Baba (Vol.
41). (n.d.). Prasanthi Nilayam, Anantapur District, Andhra
Pradesh, India: Sri Sathya Sai Books & Publications Trust.
19). (n.d.). Prasanthi Nilayam Anantapur District, , Andhra
Pradesh, India: Sri Sathya Sai Books & Publications Trust.
15). (n.d.). Prasanthi Nilayam, Anantapur District , Andhra
Pradesh, India: Sri Sathya Sai Books & Publications Trust .
Pradesh , India: Sri Sathya Sai Books & Publications Trust .
Sathya Sai Speaks: Discourses Of Bhagawan Sri Sathya Sai Baba (2nd ed.,
Vol. 6). (n.d.). Prasanthi Nilayam, Andhra Pradesh, India: Sri
Sathya Sai Books and Publications Trust.
Sathya Sai Speaks: Discourses Of Bhagawan Sri Sathya Sai Baba (Vol. 1).
(n.d.). Prasanthi Nilayam, Anantapur District, Andhra Pradesh,
India: Sri Sathya Sai Books & Publications Trust.
(n.d.). Prasanthi Nilayam, Anantapur District, Andhra Pradesh ,
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Pradesh , India: Sri Sathya Sai Books & Publications Trust.
(n.d.). Prasanthi Nilayam, Anantapur District, Andhra Pradesh,
Pradesh , India: Sri Sathya Sai Books & Publications Trust.
20). (n.d.). Prasanthi Nilayam Anantapur District,, Andhra
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(n.d.). Prasanthi Nilayam, Andhra Pradesh, India: Sri Sathya Sai
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(n.d.). Prasanthi Nilayam: Sri Sathya Sai Books & Publications
Trust.
(n.d.). Prasanthi Nilayam, Andhra Pradesh, India: Sri Sathya Sai
Books and Publications Trust.
Sathya Sai Speaks: Discourses Of Bhagawan Sri Sathya Sai Baba
Delivered during 2000 (First Edition ed., Vol. 33). (n.d.). Prasanthi
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Sai Books & Publications Trust .
94
The profession of a teacher is the most responsible one in every

country. If the teacher strays from the path of truth, the entire society
will suffer. So you must make every effort to live your life uprightly.
You have in your charge, looking up to you for guidance, children so
innocent that they have no knowledge yet of the world and its ways. It
is only when the teacher himself is wedded to discipline and observes
good habits that his pupils will be able to shape themselves into ideal
individuals and citizens.
Every village school is to be transformed into a gurukula and every
teacher into a rishi (sage) who will lead the children along the material,
moral, ethical and spiritual paths, until they become ideal citizens of
India. You too belong to the line of the ancient rishis, because you
have been chosen for this task. What has happened today is the
disappearance of the rishi from the rishikul (abode of sage), so that it
has become the miserable 'shkul' or school!
Each religion teaches man the righteous path;
He has only to know it, and march along.
If the vision is straight, what can division do?
Listen to this truth, O child of India!
You should not give room for any doubt and discussion on religious
matters. You must recognize the truth that can reconcile and bring
together all religions without distinction. Teach the children this truth
and instil love and harmony-in the tender minds of boys and girls.
They are now lovely creepers who depend on you and your care for
their proper growth and blossoming.
-
MANASA BHAJARE GURU CHARANAM

DUSTHARA BHAVA SAAGARA TARANAM

Guru - God Is The Only Sadguru: God, Guru-Shishya and The Significance of Guru Poornima

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GURU POORNIMA GOD IS THE ONLY SADGURU

GOD, GURU-SHISHYA AND

GURU - GOD IS THE ONLY

Cover Design: Varun Tumuluru

Typeset and Formatted by :

"Grant me, O Lord,

Bhagawan Sri Sathya Sai Baba

Who is a Guru? ...................................................................................... 27

Examples of Guru-shishya Relationship ............................................. 45

"God is"--the powerful five-letter mantra ........................................... 78

Verily, he, who does not have

Bhagawan Sri Sathya Sai Baba

Guru - God is the only Sadguru: the significance of Guru Poornima

This degree of love is absent now in many highly educated, highly

All forms of Vedic literature form the most ancient body of

Guru - God is the only Sadguru: the significance of Guru Poornima

form. The guru must thus be able to experience creation without

Arjuna was also a principal character in this play. Arjuna is an ideal

Education has to open the doors of the mind

Guru - God is the only Sadguru: the significance of Guru Poornima

seeking and envy and, as a consequence, it is wandering in the

Youth must be full of yearning to know

college, mere study of some books, or mere mastery of a few

Guru - God is the only Sadguru: the significance of Guru Poornima

pursuing a high ideal. "Better far to fail in bagging a tiger than

Character is the best qualification for a job

Guru - God is the only Sadguru: the significance of Guru Poornima

The teacher's task

Teachers and students must develop constructive companionship.

The secret of liberation lies, not in the mystic formula that is

Bhagawan Sri Sathya Sai Baba

Guru Dispels The Darkness Of Ignorance

Guru - God is the only Sadguru: the significance of Guru Poornima

A Guru is God Himself

Divinity is not restricted to a particular place. God is here, God is

Guru - God is the only Sadguru: the significance of Guru Poornima

Guru is Maheswara. Who is Maheswara? He is the one who rules

Eight types of Gurus and their functions

Guru - God is the only Sadguru: the significance of Guru Poornima

The Soochaka Guru teaches how the senses are to be controlled

Guru and Pupil Acharya and Shishya

Guru - God is the only Sadguru: the significance of Guru Poornima

when compared to Brhaspathi. Hiranyagarbha (the Cosmic Golden

Eliminate the "I" to experience the Ananda

Guru - God is the only Sadguru: the significance of Guru Poornima

Ekam: The One; though apparently passing through varied

Sadgurum: The worthy Guru.

Who is a genuine guru?

Guru - God is the only Sadguru: the significance of Guru Poornima

Who is fit to be a Guru?

The signs and qualities of a true Guru

(Divine Discourse on 29/7/1969 Gurupurnima day Prashanthi Nilayam)

mouthing a few mantras (sacred formulas) and expounding some

Guru - God is the only Sadguru: the significance of Guru Poornima

being communicated to him. Then only can he learn the fund of

Guru-shishya relationship a cherished tradition of

Guru - God is the only Sadguru: the significance of Guru Poornima

your preceptor be your God), Sathyam Vada (Speak the truth),

When devotion shines full, the sky in the heart

Bhagawan Sri Sathya Sai

The Unique Guru Bhakti of Ekalavya

Guru - God is the only Sadguru: the significance of Guru Poornima

were wonderstruck at the skill of Dronacharya and reported the