Hindus From India

"Today man is putting his senses to misuse and as a result his body is becoming weaker day by day. He shortens his life-span by his unsacred vision and by indulgence in sensual pleasures. Lakhs of light rays in his eyes are being destroyed because of his unsacred vision. That is the reason what man is developing eye defects."

"The whole world will be transformed into Sathya Sai Organisation and Sathya Sai will be installed in the hearts of one and all."

"Sai holds the universe in his hand"

"Everyone should prepare NOW for this change, for I promise you that it will come, and only those who are ready will survive."

"Trust in my wisdom. I do not make mistakes. Love my uncertainty for it is not a mistake. It is my intent and will. Remember -- nothing happens without my will. Be still. Do not ask to understand. Do not want to understand."

"No one can understand my Mystery. The best you can do is to get immersed in it. It is no use your arguing about pros and cons; dive and know the depth; eat and know the taste."

"LIFE + DESIRE = MAN; LIFE – DESIRE = GOD."

"Practise silence, for the voice of God can be heard in the region of your heart only when the tongue and the inner storm are stilled, and the waves (of the mind) are calmed. There will be no temptation for others to shout when you talk to them in whispers. Set the level of the tone yourself: as low as possible, as high as necessary to reach the outermost boundary of the circle you are addressing. Conserve sound, since it is the treasure of the element ether (Akasa), an emanation from God Himself. Reason can prevail only when the arguments are advanced without the whipping up of sound. Silence is the speech of the spiritual seeker. Soft speech is the expression of genuine love. Hate screeches; fear squeals; conceit trumpets; but love sings lullabies, it soothes, it applies balm. Practise the vocabulary of love; unlearn the language of hate and contempt."

"I know everything that has happened to everybody in the past, everything that is happening now and everything that will happen in the future."

"I will have to forego the car and even the aeroplane when I move from place to place, for the crowds pressing around them will be too huge; I will have to move across the sky; yes, that too will happen, believe Me."

"Were it not for the mind change of Sai devotees the world would already have fallen into complete chaos. The deterioration of mind and man has been very rapid and abrupt, even precipitous during the last fifteen years. That the world is not in total destruction is due to the change of mind of Sai devotees and to Sai's grace."

"The Lord is the refuge of all who seek refuge, the saviour of all who have to be saved. He is the Embodiment of Being-Awareness-Bliss (Sat-chit-ananda). He is now at Puttaparthi as the Effulgent Emperor over the region of Truth, Goodness and Beauty."

"Formerly when the Govardhanagiri (mountain) was raised aloft by a little boy, the gopis and gopalas realised that Krishna was the Lord. Now, it is not one Govardhanagiri, a whole range will be lifted, you will see!"

"God can do anything. He has all power in the palm of His Hand. My Body, like all other bodies, is a temporary habitation; but, My Power is eternal, all-pervasive, ever-dominant."

"This is a human form in which every Divine entity, every Divine principle, that is to say, all the names and forms ascribed by man to God, are manifest... You are very fortunate that you have the chance to experiences the bliss of the vision of the form, which is the form of all gods, now, in this life itself."

"What is it that brings to It the adoration of millions from all over the world? You will be convinced that the basic reason for this is the fact that this is the Supra-worldly Divinity in Human Form."

"There was no one to understand Me until I created the whole world"

"I am all deities in one. You may endeavour your best for thousands of years and have all mankind with you in your search. But you cannot understand My Reality."

"The same Divine Compassion that blessed Dharma; saved Gajendra; restored Kuchela; and stood by Prahlada, has come to the Earth as the Refuge of the refugeless; as the Lord of Peace, Harmony and Righteousness; as the Lord of all the Worlds; as the Sath-Chith-Anandamurthi; and as the Puttaparthi Sathya Sai Sath-Chakravarthi - the King of Kings."

"Christ declared. Sathya means Truth. 'He will wear a robe of red, a blood-red robe.' (Here the baba pointed to the red colored robe he happened to be wearing that day!). He will be short, with a crown (here he points to his hair). The lamb is the sign and symbol of love. Christ did not declare that he will come again, he said, 'He who made me will come again.' That ba ba (bleating of the sheep or lamb) is this Baba, and Sai, the short, curly-hair-crowned red-robed Baba, is come. He is not only this Form, but, he is every one of you, as the Dweller in the Heart."

"My construction will cover the entire Universe."

"Life is a song - sing it."

"There is no one who can change My course or affect My conduct to the slightest extent. I am the Master over all."

"I have a "Task": To foster all mankind and ensure for all of them lives full of ananda (bliss). I have a "Vow": To lead all who stray away from the straight path again into goodness and save them. I am attached to a "work" that I love: To remove the sufferings of the poor and grant them what they lack. I have a "reason to be proud", for I rescue all who worship and adore me, aright. I have my definition of the "devotion" I expect: Those devoted to me have to treat joy and grief, gain and loss, with equal fortitude. This means that I will never give up those who attach themselves to me."

"Is it possible to observe without the observer?"

"No book can teach you about yourself, no psychologist, none of the professors or philosophers. What they can teach you is what they think you are or what they think you should be."

"Do you decide to observe? Or do you merely observe? Do you decide and say, "I am going to observe and learn"? For then there is the question: "Who is deciding?" Is it will that says, "I must"? And when it fails, it chastises itself further and says, "I must, must, must"; in that there is conflict; therefore the state of mind that has decided to observe is not observation at all. You are walking down the road, somebody passes you by, you observe and you may say to yourself, "How ugly he is; how he smells; I wish he would not do this or that". You are aware of your responses to that passer-by, you are aware that you are judging, condemning or justifying; you are observing. You do not say, "I must not judge, I must not justify". In being aware of your responses, there is no decision at all. You see somebody who insulted you yesterday. Immediately all your hackles are up, you become nervous or anxious, you begin to dislike; be aware of your dislike, be aware of all that, do not "decide" to be aware. Observe, and in that observation there is neither the "observer" nor the "observed" — there is only observation taking place. The "observer" exists only when you accumulate in the observation; when you say, "He is my friend because he has flattered me", or, "He is not my friend, because he has said something ugly about me, or something true which I do not like." That is accumulation through observation and that accumulation is the observer. When you observe without accumulation, then there is no judgement."

"The whole of Asia believes in reincarnation, in being reborn in another life. When you enquire what it is that is going to be born in the next life, you come up against difficulties. What is it? Yourself? What are you? a lot of words, a lot of opinions, attachments to your possessions, to your furniture, to your conditioning. Is all that, which you call the soul, going to be reborn in the next life? Reincarnation implies that what you are today determines what you will be again in the next life. Therefore behave! — not tomorrow, but today, because what you do today you are going to pay for in the next life. People who believe in reincarnation do not bother about behavior;t all; it is just a matter of belief, which has no value. Incarnate today, afresh not in the next life! Change it now completely, change with great passion, let the mind strip itself of everything, of every conditioning, every knowledge, of everything it thinks is "right" — empty it. Then you will know what dying means; and then you will know what love is. For love is not something of the past, of thought, of culture; it is not pleasure. A mind that has understood the whole movement of thought becomes extraordinarily quiet, absolutely silent. That silence is the beginning of the new."

"What does it mean to be compassionate? Not merely verbally, but actually to be compassionate? Is compassion a matter of habit, of thought, a matter of the mechanical repetition of being kind, polite, gentle, tender? Can the mind which is caught in the activity of thought with its conditioning, its mechanical repetition, be compassionate at all? It can talk about it, it can encourage social reform, be kind to the poor heathen and so on; but is that compassion? When thought dictates, when thought is active, can there be any place for compassion? Compassion being action without motive, without self-interest, without any sense of fear, without any sense of pleasure."

"It's no measure of health to be well adjusted to a profoundly sick society."

"Violence is not merely killing another. It is violence when we use a sharp word, when we make a gesture to brush away a person, when we obey because there is fear. So violence isn't merely organized butchery in the name of God, in the name of society or country. Violence is much more subtle, much deeper, and we are inquiring into the very depths of violence. When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind."

"Krishnamurti lacked ordinary human compassion and kindness; he was intolerant, even contemptuous, of those who could not rise to his own high plane."

"Never one to endear himself to schoolmasters, Krishna was punished brutally for his inadequacies and branded an imbecile."

"Few modern thinkers have integrated psychology, philosophy, and religion so seamlessly as Krishnamurti."

"Political leaders are never leaders. For leaders we have to look to the Awakeners! Lao Tse, Buddha, Socrates, Jesus, Milarepa, Gurdjiev, Krishnamurti."

"The qualifications for admission to the Great White Brotherhood, which have to be acquired in the course of the work in the earlier part of the Path, are of a very definite character, and are always essentially the same, although they have been described in many different terms during the last twenty-five centuries. But the latest and simplest account of them is to be found in Mr. J. Krishnamurti’s wonderful little book. At the Feet of the Master, Although Mr. Krishnamurti puts this book before the world, the words which it contains are almost entirely those of the Master Kuthumi. ‘‘ These are not my words,” the author says in the Foreword; " they are the words of the Master who taught me.” When the book was written, Mr. Krishnamurti’s body was thirteen years old, and it was necessary for the Master’s plans that the knowledge requisite for Initiation should be conveyed to him as quickly as possible. The words contained in the book are those in which the Master tried to convey the whole essence of the necessary teaching in the simplest and briefest form."

"He has received divine honors in India and in the West. I had a long interview with him, found him of average intelligence, of rather lovable disposition, of mediocre spiritual intuitions, and heard him swear in good, round English! I came away feeling that if he is all we, as a race, have to look to in order to get out of the muddle we are in, then God pity us."

"Krishnamurti was, on one hand, a typically self-alienated Indian intellectual criticizing his own culture. But, on the other hand, he possessed a genuine meditative mind in harmony with the same tradition, a strange contradiction but one that was appealing to people who could not relate to traditions. He had important teachings on perception and on the workings of the mind and emotions that added much depth to my meditation."

"Krishnamurti is one of the greatest philosophers of the age."

"Attention is not concentration. When you concentrate, as most people try to do — what takes place when you are concentrating? You are cutting yourself off, resisting, pushing away every thought except that one particular thought, that one particular action. So your concentration breeds resistance, and therefore concentration does not bring freedom. Please, this is very simple if you observe it yourself. But whereas if you are attentive, attentive to everything that is going on about you, attentive to the dirt, the filth of the street, attentive to the bus which is so dirty, attentive of your words, your gestures, the way you talk to your boss, the way you talk to your servant, to the superior, to the inferior, the respect, the callousness to those below you, the words, the ideas — if you are attentive to all that, not correcting, then out of that attention you can know a different kind of concentration. You are then aware of the setting, the noise of the people, people talking over there on the roof, your hushing them up, asking them not to talk, turning your head; you are aware of the various colours, the costumes, and yet concentration is going on. Such concentration is not exclusive, in that there is no effort. Whereas mere concentration demands effort."

"Sacredness is the essence of religion. You know, a great river may become polluted as it flows past a town, but if the pollution isn’t too great, the river cleanses itself as it goes along, and within a few miles it is again clean, fresh, pure. Similarly, when once the mind comes upon this sacredness, then every act is a cleansing act. Through its very movement the mind is making itself innocent, and therefore it is not accumulating. A mind that has discovered this sacredness is in constant revolution — not economic or social revolution, but an inner revolution through which it is endlessly purifying itself. Its action is not based on some idea or formula. As the river, with a tremendous volume of water behind it, cleanses itself as it flows, so does the mind cleanse itself when once it has come upon this religious sacredness."

"Just observe what you are. What you are is the fact: the fact that you are jealous, anxious, envious, brutal, demanding, violent. That is what you are. Look at it, be aware; don’t shape it, don’t guide it, don’t deny it, don’t have opinions about it. By looking at it without condemnation, without judgement, without comparison, you observe; out of that observation, out of that awareness comes affection. Now, go still further. And you can do this in one flash. It can only be done in one flash — not first from the outside and then working further and deeper and deeper and deeper; it does not work that way, it is all done with one sweep, from the outermost to the most inward, to the innermost depth. Out of this, in this, there is attention — attention to the whistle of that train, the noise, the coughing, the way you are jerking your legs about; attention whereby you listen to what is said, you find out what is true and what is false in what is being said, and you do not set up the speaker as an authority. So this attention comes out of this extraordinarily complex existence of contradiction, misery and utter despair. And when the mind is attentive, it can then give focus, which then is quite a different thing; then it can concentrate but that concentration is not the concentration of exclusion. Then the mind can give attention to whatever it is doing, and that attention becomes much more efficient, much more vital, because you are taking everything in."

"Passion is something which very few of us have really felt. What we may have felt is enthusiasm, which is being caught up in an emotional state over something. Our passion is for something: for music, for painting, for literature, for a country, for a woman or a man; it is always the effect of a cause. When you fall in love with someone, you are in a great state of emotion, which is the effect of that particular cause; and what I am talking about is passion without a cause. It is to be passionate about everything, not just about something, whereas most of us are passionate about a particular person or thing. I think one must see this distinction very clearly. In the state of passion without a cause, there is intensity free of all attachment; but when passion has a cause, there is attachment, and attachment is the beginning of sorrow."

"We know only fragmentarily this extraordinary thing called life; we have never looked at sorrow, except through the screen of escapes; we have never seen the beauty, the immensity of death, and we know it only through fear and sadness. There can be understanding of life, and of the significance and beauty of death, only when the mind on the instant perceives “what is”.You know, sirs, although we differentiate them, love, death, and sorrow are all the same; because, surely, love, death, and sorrow are the unknowable. The moment you know love, you have ceased to love. Love is beyond time; it has no beginning and no end, whereas knowledge has; and when you say, “I know what love is”, you don’t. You know only a sensation, a stimulus. You know the reaction to love, but that reaction is not love. In the same way, you don’t know what death is. You know only the reactions to death, and you will discover the full depth and significance of death only when the reactions have ceased."

"When death comes, it does not ask your permission; it comes and takes you; it destroys you on the spot. In the same way, can you totally drop hate, envy, pride of possession, attachment to beliefs, to opinions, to ideas, to a particular way of thinking? Can you drop all that in an instant? There is no “how to drop it”, because that is only another form of continuity. To drop opinion, belief, attachment, greed, or envy is to die — to die every day, every moment. If there is the coming to an end of all ambition from moment to moment, then you will know the extraordinary state of being nothing, of coming to the abyss of an eternal movement, as it were, and dropping over the edge — which is death. I want to know all about death, because death may be reality; it may be what we call God — that most extraordinary something that lives and moves and yet has no beginning and no end."

"I think we must see this very clearly right at the beginning — that if one would solve the everyday problems of existence, whatever they may be, one must first see the wider issues and then come to the detail. After all, the great painter, the great poet is one who sees the whole — who sees all the heavens, the blue skies, the radiant sunset, the tree, the fleeting bird — all at one glance; with one sweep he sees the whole thing. With the artist, the poet, there is an immediate, a direct communion with this whole marvellous world of beauty. Then he begins to paint, to write, to sculpt; he works it out in detail. If you and I could do the same, then we should be able to approach our problems — however contradictory, however conflicting, however disturbing — much more liberally, more wisely, with greater depth and colour, feeling. This is not mere romantic verbalization but actually it is so, and that is what I would like to talk about now and every time we get together. We must capture the whole and not be carried away by the detail, however pressing, immediate, anxious it may be. I think that is where the revolution begins."

"Please let us be clear on this point — that you cannot by any process, through any discipline, through any form of meditation, go to truth, God, or whatever name you like to give it. It is much too vast, it cannot possibly be conceived of; no description will cover it, no book can hold it, nor any word contain it. So you cannot by any devious method, by any sacrifice, by any discipline or through any guru, go to it. You must await it, it will come to you, you cannot go to it. That is the fundamental thing one has to understand, that not through any trick of the mind, not through any control, through any virtue, any compulsion, any form of suppression, can the mind possibly go to truth. All that the mind can do is be quiet but not with the intention of receiving it. And that is one of the most difficult things of all because we think truth can be experienced right away through doing certain things. Truth is not to be bought any more than love can be bought."

"Meditation is not a process of learning how to meditate; it is the very inquiry into what is meditation. To inquire into what is meditation, the mind must free itself from what it has learnt about meditation, and the freeing of the mind from what it has learnt is the beginning of meditation."

"Truth is not something in the distance; there is no path to it, there is neither your path nor my path; there is no devotional path, there is no path of knowledge or path of action, because truth has no path to it. The moment you have a path to truth, you divide it, because the path is exclusive; and what is exclusive at the very beginning will end in exclusiveness. The man who is following a path can never know truth because he is living in exclusiveness; his means are exclusive, and the means are the end, are not separate from the end. If the means are exclusive, the end is also exclusive. So there is no path to truth, and there are not two truths. Truth is not of the past or the present, it is timeless; the man who quotes the truth of the Buddha, of Shankara, of Christ, or who merely repeats what I am saying, will not find truth, because repetition is not truth. Repetition is a lie."

"You cannot find truth through anybody else. How can you? Surely, truth is not something static; it has no fixed abode; it is not an end, a goal. On the contrary, it is living, dynamic, alert, alive. How can it be an end? If truth is a fixed point, it is no longer truth; it is then a mere opinion. Sir, truth is the unknown, and a mind that is seeking truth will never find it. For mind is made up of the known; it is the result of the past, the outcome of time — which you can observe for yourself. Mind is the instrument of the known; hence it cannot find the unknown; it can only move from the known to the known. When the mind seeks truth, the truth it has read about in books, that "truth" is self-projected, for then the mind is merely in pursuit of the known, a more satisfactory known than the previous one. When the mind seeks truth, it is seeking its own self-projection, not truth. After all, an ideal is self-projected; it is fictitious, unreal. What is real is what is, not the opposite. But a mind that is seeking reality, seeking God, is seeking the known. When you think of God, your God is the projection of your own thought, the result of social influences. You can think only of the known; you cannot think of the unknown, you cannot concentrate on truth. The moment you think of the unknown, it is merely the self-projected known. So, God or truth cannot be thought about. If you think about it, it is not truth. Truth cannot be sought; it comes to you. You can go after only what is known. When the mind is not tortured by the known, by the effects of the known, then only can truth reveal itself. Truth is in every leaf, every tear; it is to be known from moment to moment. No one can lead you to truth; and if anyone leads you, it can only be to the known."