On October 20th, , He made the historic declaration of His Avatarhood and the world at large learnt of this divine phenomenon. Revealing the purpose of His Advent, Sai Baba has said that He has come to re-establish the rhythm of righteousness in the world and repair the ancient highway to God, which over the years has systematically deteriorated. Bhagawan Sri Sathya Sai Baba is an integral manifestation who combines two very significant roles. Firstly, He is a great spiritual Master, famed for His simple and sweet exposition of the greatest and most intricate of spiritual truths which form the fundamental teachings of all the religions of the world. His formula for man to lead a meaningful life is the five-fold path of Sathya, Dharma, Shanthi, Prema, and Ahimsa. Love for God, fear of sin and morality in society - these are His prescriptions for our ailing world.

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Page 44 Preface To be living as a contemporary of Bhagavan Sri Sathya Sai Baba is itself a unique chance, for His is the authentic Voice of the Lord Himself; and He is easily accessible and eager to receive pious souls and persons afflicted with physical handicaps or spiritual confusion. His advent is itself to restore Dharma in human relationships and instill courage in the hearts of Sadhakas and purity in the ranks of Sadhus.

He began this mission at the tender age of fourteen, when announced Himself as the Saint of Shirdi, Sri Sai Baba come again, according to the promise the Saint had made that He would re-appear to complete His Work eight years after His Maha-samadhi. Bhagavan Sri Sathya Sai Baba unostentatiously proclaims His Divinity by a continuous manifestation of miracles beyond the reach of the categories of science; He counsels, consoles and confers boons; and above all, encourages the faltering aspirants to march forward towards Him; for He is the Absolute, the Goal.

Every word of His, spoken or written, is a Mahavakya; for He has the authority to make it so. This book is the translation into English of His Invaluable Advice to all Sadhakas, which was first publised in the "Sanathana Sarathi" as a series of articles in Telugu by Him.

To translate it into English is indeed to squeeze out much of its native nectarine taste. But for those unacquainted with Telugu, this is the best means of listening to His Directions and so this book is presented to all such aspirants. May success come to all who read and follow the teachings of Baba and may they be led to His Holy Presence by His Grace. Kasturi, Editor, Sanathana Sarathi Page 1 Men have to be doing some karma or other from the moment of waking to the moment of sleeping; that is to say, from birth to death.

They cannot sit quiet without doing karma. Whoever he may be, he has no means of avoiding this predicament! But each one has to understand clearly which kind of karma he has to be engaged in. There are only two types: Sensory or binding karmas, or vishaya karmas. Karmas that liberate, or sreyo karmas.

Still, the karmas that bind, the vishaya karmas, have increased beyond control: and as a result, sorrow and confusion have increased. Through these no happiness and peace of mind can be gained. The sreyo karmas on the other hand yield progressive joy and auspiciousness with each single act. They give bliss to the soul, or Atmananda; and are not concerned with mere external joy! Though acts may be external, the attraction is all towards the internal.

This is the right path, the true path. Vishaya karma includes all activity in relation to exterior objects. It is usually resorted to with a desire for the result.

If one follows this path, there will be sudden flares as when ghee is poured in the sacrificial fire! Assigning priority to sense objects or vishaya is the same as assigning importance to poison or visha! He will never be troubled by them.

Sreyo Karma or liberating karma is so pure, faultless, unselfish and unswerving. Its characteristic is the importance given to the idea of nishkama karma, action without any thought of the fruits thereof, elaborated in the Gita. While on this path, if one also takes up the discipline of the name of the Lord, where else can he acquire more joy and bliss?

It will give the fullest satisfaction. Page 2 If every one treads this holy path, the Lord Himself will bestow on each all that is needed, all that is deserved and all that will give peace of mind. Offer everything to the Lord without any desire for the result; that indeed yields full joy; that is indeed the easiest.

While it is very difficult to speak untruth and act against Dharma it is very easy to utter the truth and walk in the path of Dharma. To speak out the thing just as it is, is a very pleasant task; one need not spend a moment of thought upon it.

To speak of what is not, one has to create the non-existent! That plunges one into fear and fantasy, in an atmosphere of restlessness and worry. So, instead of the vishaya karma which offers all such trouble and all these complications, follow the Sreyo marga, the Atmananda marga which is true, eternal and holy.

The best means for this is Dhyana. Today, men with new fangled ideas argue how Dhyana is to be done and even why it should be done. But they do not know either its taste or its purity. That is why there is so much criticism and cynical laughter. My present intention is to instruct such people. Therefore, I am telling this.

Every one in the world has the nature of behaving and acting in two different ways; one outside and another inside. This is known to all, though generally men do not show this out publicly. Just as people lose even the little joy that they have, worrying over the factions they may have in their family, they lose their internal peace when they are pursued by physical obstacles and trouble.

For an example to illustrate this, take the instance of a cart. It cannot move by itself, is it not? It can move only when two bullocks are yoked to it. And the cart can move safely only when those bullocks are trained in the task of drawing carts, and when they are used to the road through which they have to pass. Instead, if they are ignorant of the process of drawing carts, if they have not walked on the road taken, if they have never stepped out of their shed and if they have always moved only round and round the post to which they have been tied, in their own mire, the journey cannot proceed!

And the cart too will come to grief! Page 3 Likewise, the Anthah-karana cannot move of itself; it must be attached to the externally related bullocks Buddhi and Manas, the Intelligence and the Mind. So, earlier than the journey, the bullocks - Buddhi and Manas - should be conversant with the road to the village which the Anthah-karana is eager to reach. They must be trained to proceed in that direction.

If this is done, the journey will be easy and safe. Instead of this, if the draught animals have no knowledge of the roads, Sathya, Dharma, Santhi, Prema, and if they have never once trodden that path, the cart, Anthah-karana, itself might come to grief!

Even if they are prodded to proceed they will only drag the cart to familiar post and the accustomed mire of Confusion, Injustice, Cruelty, Indiscipline and Falsehood! What then of the journey?

And when is the arrival to be? Therefore, Buddhi and Manas have to be taught the art of drawing the cart and moving steadily along the road.

This has to be done by Japam and Dhyanam. Man is suffering despair and defeat on account of the waywardness and unsteadiness of the Anthah-karana, which itself is the result of his inability to control and guide the bullocks of Buddhi and Manas, unused as they are to Dhyanam and Japam to the extent of even stepping along that path!

At such a time, the conflicting desires infecting the mind of man have to be quenched and controlled. The mind has to be focussed in one direction. Man must walk determinedly, using all his effort towards and for the purpose of the aim and achievement he has set before himself.

If this is done, no force can pull him back; he can attain the position which is his due. When the wayward mind fleeing in all directions is plunged in the contemplation of the Name of the Lord, the effect will be like the concentration of the rays of the sun through a piece of magnifying glass; the scattered rays develop the power of a flame to burn and consume; so too when the waves of Buddhi and the feelings of Manas get one-pointedness through the converging lens of the Atma, they manifest as the Divine Splendour which can scorch evil and illumine Joy.

Every one is able to gain success in his profession or occupation only through concentration and one-pointedness in effort.

Even the pettiest of tasks needs for its fulfilment the quality of concentration. The toughest problem yields before unswerving endeavour. Man is endowed with unlimited powers. Not a single man is without them! But the road is missed, since he is unaware of this truth. To gain the awareness of this power, he must join the company of the holy; he must strive in Sadhana; and he must practise Japam and Dhyanam. Of what avail is it even if you have each item of provision in plenty, when you do not know the method of cooking them into palatable food?

Similarly, man has in himself all the provisions needed for his upkeep and progress, but he discards them lightly and leaves them unused, because he is ignorant of the process of benefiting by them.

Man must seek to see and understand the Universal Sakthi, the One without a Second, which is the Basis of all the multifarious manifestations of Name and Form in the world around him. The mind flies at a tangent all the time.

Dhyanam is the process by which it is trained to acquire concentration. Page 4 As a result of meditation on the Paramatma, the mind will withdraw from sense-objects and the sensory world.

Just at that time, Buddhi must assert its authority and command the Manas not to entertain any feeling except the thought of the Fundamental Basis. When its basic truth is known, the mind will not be deluded by the Evanescent, the Untrue, and the Unblissful; it will, on the other hand, welcome the blossoming of Joy, Happiness and Truth; it will not be affected by sorrow and grief. For Prakriti and Prana are indestructible, is it not? And so, everything which is the product of the mingling of these two has a new value inherent in it.

The taste of the fruit is evident when we see the whole of it eaten with no portion left behind. So too, when the taste of Dhyanam is once discovered, man will discard all doubt and discussion thereon, and engage himself fully in it. Therefore, begin Dyanam, each one of you from today, even from this moment!

Dhyanam should be performed enthusiastically, with full faith and care, and strictly according to the disciplines laid down. If this is done, it will bestow not only all happiness and all victory but even the vision of the Lord. This is bound to the science of Vedantha and also to the science of Nature or Prakriti.

These two are different only in one respect. The students of Prakriti are immersed in the objects of Life; the students of Vedantha are immersed in the basic truth of Life. And man is bound to both these! Prakriti is related to Vishaya: Vedantha is related to Swarupa.

If man desires to transform his life, internal as well as external, into one of Splendour, Dhyanam is the best Sadhana that he can adopt.

Page 5 The Method of Dhyanam The place should be a little elevated from the ground; that is an inch or two high. Place a mat of Durbha grass on it, spread a deer-skin on the mat and have a thin white cloth laid on the skin. Upon this seat one should sit, adopting the Padmasana pose.


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