Bhagavan Baba – Spiritual directions/advice on Operation of Sai Centers 

Questions & Answers

Published by Sri Sathya Sai Central Council of Malaysia in conjunction with the MINI CONFERENCE of FAR EASTERN Sai Centers Kuala Lumpur, Malaysia, July 1984

OTHER CENTRE ACTIVITIES:  BHAJANS

Q: Baba, please give us some simple guidelines in holding bhajans.

A: Have the bhajans on as many days as possible or at least once a week. Have them in a central place where all can come and join and not in houses of some people where all may not be welcome. Have them as simple as you can and without competitive pomp or show. Reduce the expenses to a minimum, for God cares for the inner yearning and not the outer trappings.

God is omnipresent. He is the indweller of every heart and all names are His. So, you can call Him by any name that gives you joy. You must not cavil at other names and forms, nor become fanatics, blind to their glory. When you sing bhajan songs, dwell on the meaning of the songs, and the message of each name and form of God and roll on your tongue its sweetness.

(Sai Baba the Holy Man and the Psychiatrist, Pages 133-134)

Q: Who may lead bhajans!

A: Do not compete with each other in singing Namavalis and cultivate envy or hatred. Let those with a good voice and musical talent lead; the Keertan must be pleasant, and it should not jar on the ear. If your voice is grating or out of tune, do not disturb the melody, but repeat the Namavali in your mind. Sing so that the full significance of each Name is evident to the bearers. Do not repeat each line more than twice.

(Sathya Sai Speaks, Vol. VII, Page 164)

Q: On what days must bhajans be held Swami?

A: Bhajans are best held on Thursday evenings and Sunday evenings-but that is no unbreakable rule, for it is not the day that counts. It is the heart that must be ready and eager to sing the joy and share it.

(Sathya Sai Speaks, Vol. VI, Page 180)

Q: Are there restrictions on the type of Bhajans sung? Can they be sung in any language or only Sanskrit?

A: In your organizations, there may be some who insist that only Sai Bhajan should be sung, only the name and form of Sathya Sai be used. This is a great mistake. You are thereby dishonoring Sai. If you attach yourself to Sai and detach yourself from Krishna, you get a plus there and a minus here; the resultant is zero.

Again, do not encourage differences based on region, language, religion, or any such flimsy grounds. For example, people who exaggerate these differences argue that in Madras only Tamil songs should be sung or in Andhra Pradesh only Telegu songs should be sung. If such ideas are entertained, they will undermine the adhyatmic (spiritual) outlook, the attitude of unity and oneness which is the keynote of the spirit. This is a field where inner joy, inner satisfaction and internal purity are more important than outer expression.

(Sathya Sai Speaks, Vol. VI, Page 30)

Q: However, Swami, some say that only Prashanti Bhajans should be sung?

A: Group Bhajan must be arranged to suit the convenience of the locality and the people. Some people affirm that the Bhajans used at the Prashanti Nilayam alone should be sung; but; God is omnipresent, He is the Indweller in every heart; all names are His. So, you can call Him by any name that gives joy. Members of Sathya Sai Organization must not cavil at other names and forms of God; they should not become fanatic blind to the glory of other names and forms. They should join the group that honor those other manifestations and demonstrate that all names and forms are mine. They should contribute to the joy and happiness of all without giving up their faith.

(Sathya Sai Speaks, Vol. Vl, Page 180)

Q: Baba, I have no time for bhajans.

A: If the burden of a hundred odd jobs can be borne because they are unavoidable, can the extra job of Nama Sankirtana be such an undesirable addition? He who carries a hundred 'jobs' can surely carry one more.

(Sai Baba, the Holy Man and the Psychiatrist, Page 133)

Q: Baba, some people do not appreciate bhajans. Can you say something on this in order to correct their mistaken attitude?

A: Some people may laugh at all these bhajans and call it a mere show and recommend instead quiet, meditation in the silent recess of the shrine room. But coming out in company and doing bhajans like this helps in removing egoism. One is then not afraid of being mocked at or ashamed to call out the name of the Lord. One get inspired also by the devotion of others. The company of men with kindred sentiments helps to foster the tiny seedling of devotion.

In fact, Nama Sankirtana (singing bhajans in a group) will wean you away from distracting thoughts. So sing aloud the glory of God and charge the atmosphere with Divine adoration. Think of it as a part of spiritual train­ing to be seriously taken for reducing the attachments to fleeting objects, and purifying, liberating you from the cycle of birth death and consequent misery. If you are ill, bhajan will help the cure. Let me tell you it is far better to die during bhajan with the Lord's name on the lips than at other times.

(Sai Baba, The Holy Man and The Psychiatrist, Page 133)

Q: What is Nagarasamkirtan Swami?

A: It is mass spiritual awakening. Gather in the early hours before dawn, say about 4.30 a.m. or 5 a.m. and proceed slowly along the streets singing bhajan songs glorifying God. Carry the name of God to every door, awake the sleeping with it, purify the atmosphere of the streets rendered unclean by angry shouts of hate or greed, faction or fights. Let the day dawn for you and others with the thought of the Almighty, the Compassionate, the Omnipresent All-knowing God. What greater service can you do to yourself and others? This will give your health and happiness. Your egoism will be shattered when you sing in the streets in full view of your neighbors. You will forget in your enthusiasm all pride and self-esteem. Nagarasamkirtan is a great Sadhana.

(Sathya Sai Speaks, Vol. Vl, Page 181)

Q: For what reason is Nagarasamkirtan prescribed as an item in the program of the Units?

A: It is for your own good, so that you may start the day with Love, with bhakthi and Sraddha and Seva.

(Sanathana Sarathi, January 1978, Page 259)

Q: How to do Nagarasamkirtan?

A: Do not start too early or too late; you must go through the streets slowly, singing aloud the Names of all manifestations, just when the people of the locality are awaking and preparing to meet the new day that is dawning. Do not carry any photo or picture with you, demonstrating your loyalty to any particular Form or Name. Walk along in well-arranged groups, men and women separately, do not plan Nagarasankeertan in buses, tractors, cycles or carts.

(Sathya Sai Speaks, Vol. VII, Page 164)

... Devotion must confer peace and joy; do not therefore use the Mandalis and Sathsangha of which you are members to disturb your peace or the peace of others.

(Sathya Sai Speaks, Vol. Vll, Page 165)

Q: I feel embarrassed to do Nagarasankeertan…

A: The keertan gives Ananda to the participant and Ananda to the listeners. It is its own reward; It is nothing dishonorable; it is the highest form of social service, and self-help. Do not doubt or hesitate. Even if no one else joins, go alone. You came alone into the world, and you go out of it alone. Why then lament when you do not gather companions around you when you do keertan in your village and move from street to street. People may laugh at you, call you insane, question your motives, but persist; they will soon see how happy, how healthy, how holy you are and slowly they will throng around you, on the Godward path.

(Sri Sathya Sai Speaks, Vol. Vll, Page 170)

 MEDITATION AND JAPA

Q: Why is Japam and Meditation important for spiritual development Swami? Why is it, one of the nine codes of conduct Swami has prescribed for a devotee?

A: Just as you attend to the needs of the body, feeding it three times a day in order to keep it in good running trim., so too, spend some time regularly every day to keep your inner consciousness also in good trim.. Spend one hour in the morning, another at night and a third in the early hours of dawn, the Brahrnamuhurtha as it is called for Japam and meditation on the Lord. You will find great peace descending on you and great new sources of strength welling up within you, as you progress in this sadhana. After some time, the mind will dwell on the name wherever you are and whatever you are engaged in; and then peace and joy will be your inseparable companions.

You are advised to spend time in meditation, japam or the quite pursuit of namasmarana, for peace and joy are not to be found in the external nature, they are treasures lying hidden in the inner realms of man. With every inhalation utter the name of God and with every exhalation utter the name God. Live in God, for Him and with Him.

(Sadhana Inward Path, pages 11 and 36)

Q: What use is the Japamala in our spiritual journey towards you Swami?

A: The japamala teaches you unity, though it has 108 beads! Why 108 bead? 108 is the product when 12 is multiplied 9 times. Twelve is the number of Adityas, luminaries that reveal the objective world, and so, symbols of the sakara aspect (the world of name and form, of manifoldness, the seeming variety, the fleeting pictures). Nine is the screen on which the pictures appear, the basis, the rope which deludes you as the snake in the dusk, Brahman, the Nameless, Formless, Eternal Absolute, nine is the Brahman number, for it is always nine, however many times you multiply it! It is immutable, for 9 into any number adds up to nine only.

So, when you turn the beads, impress upon yourself the fact that there is both truth, and travesty in the world, the travesty attracts, distracts and delights in deceiving you, diverts you into devious paths, the truth makes you free!

(Sadhana Inward Path, Page 43)

Q: What is the proper way of using the japamala (rosary)?

A: Hold the rosary over the middle finger, keeping the three guna fingers together. This means that you are now transcending the world of attributes, and qualities of name and form, of multiplicity that is the consequence of all this transformation and proceeding towards the knowledge of the UNITY. The jivi finger now slowly passes each bead towards the thumb (Brahman) touching the tip of the Brahman finger where the beads passes over, so that the mergence is emphasized with every bead and every breath, for while the finger learns and teaches the lesson, the tongue too repeats the manthra or the Name, with the Pranava. The japamala is very useful for beginners in sadhana but as you progress, japa must become the very breath of your life. And so, the rotation of beads becomes a superfluous and cumbersome exercise in which you have no more interest. Always at all times, in all places, Hari (the Lord) is meditated upon. That is the stage to which the japamala should lead you. You should not be bound to it forever; it is only a contemplation. The belt has to be discarded when you have learnt to swim, the crutches when you are able to walk.

(Sadhana Inward Path, Page 43)

Q: Baba, can you say a few words on meditation?

A: Dhyana induces God to come down to you and inspires you to raise yourself to HIM. It tends to make you (and HIM) come together. It is the royal road to liberation from. bondage.

Meditation needs concentration, after controlling the claims of the senses. You have to picture before the inner eye the Form which you have elected to contemplate, or elect to meditate on a flame, a steady straight flame of light. Picture it as spreading on all sides, becoming bigger and bigger, enveloping all and growing in you, until there is nothing else except light in the glory of all enveloping Light, all hate and envy, which are the evil progeny of darkness, will vanish. Know that the same Jyothi or light is in all.

(Sadhana, The Inward Path, Page 99)

Q: Please explain about concentration, contemplation and meditation, Swami?

A: Many people think that concentration is the same thing as meditation but there is no such connection between concentration and meditation. Concentration is something which is below your sense, whereas meditation is something which is above your senses. But many are under the false impression that concentration is identical with meditation, and they take to a wrong path. Concentration is something which we use involuntarily in our daily, normal, routine life. Just look at this, I am now reading the newspaper, my eyes are looking at the letters. My hand is holding the paper. My intelligence is thinking now. Mind is also thinking Thus when the eyes are doing their work, when the hand is doing its work, when the intelligence is doing its work and the mind is also doing· its work, there is· coordinated action of intelligence hand and eyes. I am able to get the contents of the newspaper. I mean, if I want to get at the matter that is contained in the newspaper, all these enumerated senses are concentrated and they are all coordinated and are working on the newspaper.

Not only this, if one wants to drive a car unless one has concentration, one cannot drive car on the road. All the normal routines, like walking, talking, reading, writing, eating, all these things we do only are as a result of concentration. If concentration like this is part and parcel of your daily life, then what is that we practice to get concentration? What we have to practice is something which is beyond these normal senses. We must rise from being below the senses- which is the state of concentration to the sense-that is the middle position called contemplation. From there we must rise above the senses - that is called meditation. Between concentration and meditation there is a border area which covers both and that is the area of contemplation. To be in that area of contemplation is too free yourself of worldly attachments. If you break away from all the worldly attachments, all the routine attachments in the world, then you will enter the region of contemplating. When you have completely broken away from ALL your attachments, you break through this area of contemplation, and you are into the area of meditation.

(The Advent of Sri Sathya Sai Baba, Page 143)

Q: Baba, please teach me the technique of meditation on the Light.

A: Set aside a few minutes every day in the beginning for meditation. Later you are sure to extend the period when you experience the thrill of peace.

Have a lamp with a bright steady flame, or a candle, before you. Sit in the padmasana posture or any other comfortable asana, in front of the flame. Look at the flame steadily. Then closing your eyes, try to feel the flame inside you, between your eyebrows. From there, let it descend down into the lotus of your heart, in the center of the chest, illumining the path. When it enters the heart, imagine that the petals of the lotus bud open out, one by one, bathing every thought, feeling; emotion and impulse in the Light and so removing darkness therein. There is no space now for darkness to take refuge; it has to flee before the flame.

Imagine that the Light becomes wider, bigger and brighter. Let it pervade the limbs; now those limbs can never more deal in dark, suspicious and wicked activities. They have become instruments of Light and Love. Let the Light reach up to the tongue and falsehood; slander and spite vanish from it. Let it rise up to the eyes and the ears and destroy all the dark desires therein. Let your head be surcharged with Light and all the wicked thoughts flee there from, for these are the denizens of darkness. Imagine that Light in you more and more intensely and it will become so. Let it shine all around you and let it spread from you, in ever widening circles, taking in your loved ones, your kith and kin, your friends and companions, your enemies and rivals, strangers, all living beings, the entire world. Stay on in that thrill of witnessing Light. If you are adoring God in any form, now try to visualize that form in the all-pervasive Light, for Light is God and God is Light.

(Sathya Sai Speaks, Vol. 10, Pages 281-283)

(Sadhana -The Inward Path, Page 100)

Q: Baba, at this present moment I have no time for Japam and Dhyanam. I hope to do meditation in later years.

A: If you plead that you have no time to spare for Japam and Dhyanam, I will say that it is but laziness that makes you argue so. How can any lower task claim the time that is legitimately the right of the one task for which man is born?

Shake off the superstition that Dhyanam and Japam can wait until the last years of life. This moment is the most appropriate time for everyone - no moment is too early.

(Sadhana - The Inward Path, Page 98, 99)