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Soundarya saara samrasam mandasmita manoharam vandaaru jana mandaram vande saai maheshwaram. Turyaateeta padastitaam sakarunam jnanagnisailastitaam. Madjanmaantara punyapaka vashat praaptam sadgurum satchasaaishwaram. Alambena vihīnam vyoma ಭam paripurnam nishabdham guru rupam tadbrahmas parataame. My salutations at the lotus feet of Bhagavān Sri Sathya Sai Baba varu. My best wishes on the very auspicious and divine times of Guru Purnima this year. Guru Purnima is an occasion where we have to remember and try to understand the very concept of guru in our life. Then the question is, who is guru? Answer is very simple. Generally, it is said that dispeller of ignorance is guru. But according to our beloved Bhagavān, it is not mere a dispelling of ignorance or darkness of ignorance, but he is guna teeta, he is beyond all attributes, and also he is rupa rahita, he is formless. So guru is form and also formless. Guru, when he assumes a human form in his own physical body, he exercises and exhibits all the three gunas called the sattva, raja, tamo, all the three. But the guru is in fact, is a guider, is in fact a guiding post on the spiritual path. So can we choose a guru is a question. We cannot choose a guru is the answer. Then how to get in touch with guru or how guru takes us into his fold? It is all a question not of an academic debate, but it is an internal experience and also execution of our thoughts into action at very, very external level. So guru guides and guards both internally as well as externally. Here, what is this lineage? In Sanskrit, it's called guru parampara. What is the lineage of guru from where it all started off? If you think the my-mythological era, we have two gurus. One guiding the positive force is called Brihaspati. The other, Sukracharya, guiding and leading the negative force in the celestial worlds. So from Puranas, we draw a conclusion that the good and bad coexisted ever since. Finally, good always triumphs over the bad, and bad, though it enjoys all its comforts and the apparent glory, at the end it is the good that comes out in flying colors or victorious. Then, as you know, Brihaspati or the guru, real, his name is guru in astrol-astrology also. Brihaspati is called the guru. In the astrological chart, in our constellation or in our horoscope, if guru is placed properly or in the house, the life of an individual goes unabated, uninterrupted. It will always an uptrend, and the graph will take us higher and higher. So leaving that, uh, aside for a while, this guru, particularly the Brihaspati, always taught the moral philosophy, the code of conduct to all thirty-three crores of, uh, deities, according to a mythological measure. Whereas the Sukracharya, his name is Shukra Acharya. He, he is the person who was guiding the whole negative aspects, a-again, in the same, uh, astral level. The guru, Sukracharya, always encouraged the negative to fight with the good, to humiliate the good, to undermine the good, to belittle the good, etc. So he was, uh, in fact, leading the negative factors of a human being vis-a-vis, right? Then, uh, le-let us get back to Bhagavata Purana, where we have the Vamana, Bali, and Sukracharya, a trayam. When Bali, the emperor, started a one yajna in pursuit of the position called Indra, and also conquer the good devatas to acquire all the prop-properties that they possess, and to gain all the strengths and energies, positive energies, Bali Chakravarti started this yajna. In the meantime, the Vishnu, at the behest or, uh, listening to the prayers of theCelestial people. He assumed the form of a vatu, the dwarf. Aged about eight to ten years. He is already initiated into spiritual studies called upanayana. It was already over. That is called the sacred thread marriage, uh, that what we translate and speak about. Then when he entered the premises, Bali recognized that a great personality is entering, though he is small in, uh, size, and also he was radiating an absolute divine rays all around. But at the same time, the guru of Shukra-- the guru Shukracharya also noticed the very arrival of the dwarf, the vatu, the Vamana. He cautioned Bali not to entertain him at all or bestow any boons, but remain calm. Let him come and go. If you entertain, he is sure to ask you for something and, uh, when you agree to or when you concede to the request, um, Bali, you are sure to lose all your, uh, properties, position, the pleasure in life, and also your lineage will be cut to size. Then Bali fell into a thought, what, what I should do now? But his mind very quickly responded to the advice of, uh, Shukracharya. He told his own guru, "Guru, I am conducting this or celebrating, uh, this particular yajna only to please Vishnu. If Vishnu comes this far only to seek some boons from me, I'm sure, I think I must rise to the occasion because I'm known for my great charities. Um, I'm a great donor, and nobody can match me in this world. Let him ask first." But Shukrava-- Shukracharya was repeatedly warning Bali not to engage the dwarf at all. But the conversation just began, and Vamana asked for three square feet, not of land, but only square feet. Bali said, "You see, I'm a great, uh, philanthroper. I'm a great giver. I can give you anything on this planet Earth or a little above. Is it that, uh, I'm here to give you only three square feet of, uh, a piece of land and be away with it? No, no, no. Do ask for something more, very precious that will, uh, make your life very comfortable." But Vamana insisted that he needed only the three square feet which he asked for. And, uh, Bali had to finally concede. The story goes on. But he could not measure. Bali could not give beyond two square feet, and he could not find a place or find a way how to fulfill the promise that he has, uh, given to Vamana. Said, "No, I don't know. I can't help it. No, I don't know what I have to exactly do." Then Vamana said, "I will tell you what to do." Then he slowly put his foot on his head and asked him to go to the, uh, lower level, lowest level of the, uh, fourteen, uh, uh, lokas, the worlds. They are not really celestial worlds, but they are some worlds, uh, manifest, unmanifest, etc. And he was pushed to or put back to Patala. That is the lowest part of the fourteen, uh, lokas, worlds. Then, um, everybody was surprised. Then he occupied... He, in fact, it is a contraction expansion process. The contracted version of Maha Vishnu assumed its original form, and the expansion was so high that it touched almost to the sky, right? Then Bali was advised to stay put in that particular world for a, a longer time till he is poised to get into the position of Indra. Along with him, his grand, uh, father, Prahlada, was also asked to be with him. Uh, Sri Maha Vishnu himself, in fact, offered to protect by forming a protective ring all around so that the grandson, Bali, the grandfather, uh, Prahlada, will continue to indulge in chanting of the Narayana Nama, the name of Lord Na-Narayana. So it, it is still continuing. That is why it is celebrated as Onam every year. That is one, altogether one story. So here, you see the guru is guiding on the wrong path, the aspirant, the speaker called Bali. But what Bali did, wisdom prevailed upon him, and Bali immediately conceded to the, uh, request of Vamana. Though apparently he lost the world of prosperity, he gained the mercy of the Lord. So here, w-who is the real hero? Who is the real person? Who understood the whole concept of giving charity is none other than Bali. The giver has chosen a path where he could defy his own guru, saying that, "I have given a word. I must stick to it. I must carry on with what I have done."And, um, my, uh, assumption is that when Vishnu comes all the way to help me out, it is me who should take the earliest opportunity to be of service to him. This is how his whole mind was changed, and the guru was kept aside. In fact, guru tried to interfere in between, and Vishnu taught him a lesson by piercing in, into one of the eyes, and, uh, Shukracharya lost his one eye that... The eye of ignorance, arrogance, intolerance, greed, need, etc. So, the story tells guru has a positive role to play, and definitely not a negative role to play in the life of any seeker. That is how the mythological exposition of the concept of guru goes on. Then, uh, this all happened in Krita Yuga, that is Satya Yuga. But Satya Yuga had to undergo some change, and, uh, Treta Yuga has dawned upon, and, uh, the new era has started. In this, Ikshwaku is the lineage whereabout one hundred kings ruled the, uh, Treta Yuga, of which Lord Rama is the sixty-fourth one. So before Rama, sixty-three emperors ruled, and after Lord Rama, around thirty-five people, uh, emperors ruled, uh, Ikshwaku, that is, um, what we call the Treta Yug. But why we refer here is Lord Rama himself is incarnation of Maha Vishnu. He assumed the physical form, came as son of Dasharatha, chose to live on the lines of a, an ordinary person or a human being with all the appointments, disappointments, and with all dualities. He had to undergo a lot of pressures, pleasures, everything. Then Lord Rama, when he was hardly eight year young, he was asked to take a chariot and go around the Ayodhya. He went around. But after some time, maybe after a few days, he c-came back to the, uh, his own, uh, what we call the Parishad, uh, assembly. Uh, then he was not in good mood. He was wearing a pathetic look. He was, uh, in pains, and, uh, the Brahmarshi Vasishta observed Rama. He just, out of his own, uh, third eye, what we call the, uh, eye of the wisdom, he could understand Rama is undergoing some pangs of suffering after, uh, you know, getting in touch with the external world. But he chose to enter into a dialogue with Rama. And Vasishta went on putting questions, why Rama is so depressive, why he's, uh, not in a very good mood to enjoy the external world. Thus, the dialogue between Vasishta and Rama began, and it continued, that constituted Vasishta Gita with thirty-three thousand shlokas, right? The quintessence of, uh, Vasishta Gita is nothing but understanding one's own mind. There are many ways of understanding the mind. Unless we control the mind, unless we have a mastery over our own mind, we can't lead a peaceful life. The misery, the depression, the fatigue, etc., are all due to our mind, and we become servants to the mind. So Vasishta advised Rama to conquer the mind. Then at the end of these thirty-three thousand shlokas as we have, uh, Vasishta put one question to Lord Rama, "Rama, how do you feel now after this conversation? Are you comfortable now? Uh, have you understood the truth behind the whole concept of the world and its vagaries?" Then Rama said, "Now, I cease to have the mind. I have a mind which, which has an equality, equanimity, equilibrium, and also equipoise. So, uh, Acharya, I can continue my, uh, living based on these things I understand, uh, the very concept of the mind. So mind cannot deter me from discharging my designated duties in the world." That is how the, uh, Rama was cleared of his doubts about the mind, uh, why he was undergoing the pain and all. At the same time, in the same court, that is, uh, court of Dasharatha, Vishwamitra, the another Brahmarshi, was awaiting Rama to be taken to the forest. What for? See, in this world, we need two gurus. One guru who teaches us the theory, the other who teaches us the practicals. So Vasishta performed his part by imparting, uh, great knowledge about the mind, etc., and also the world, the ways of the world, how the world moves on. It should move on like that. Whereas, Vishwamitra chose to take Rama to the forest to teach him how to use the Astra, the weapons, the Shastra, the m-mantra, and also the weapons, armature, etc., and how to lead a life in the forest. Unless he has a training, he cannot accomplish the very purpose, uh, for which he has taken an avatar, because later part is different. So Vasi-Vishwamitra took him to the forest, taught him everything.He initiated him into some mantras where he will never have thirst or hunger. So this, these two gurus influenced Rama, in fact, strengthened the mind of Rama. Also, they strengthened the, the, the, uh, physical, metaphysical, and also spiritual levels of Lord Rama, because he also, having assumed the physical form, uh, he also will have, uh, several, uh, aspects like sattva, raja, tamas. So they are to be eliminated from the very per-great personality of Rama. So when Rama killed Tataka, Vishwamitra said, "Rama, now the tamas is gone." When he, uh, in fact, uh, corrected the very version of Ahalya from stone to a woman, then Vishwamitra said, "Rama, you, you have undergone the samskara, so the rajas is gone. Now let us move on." Then they went to Mithila, uh, he got married to Sita, uh, etc. Then Vishwamitra told Rama, "Now you are a poorna sattva guna, because you are now the embodiment of purity. You are the embodiment of divinity. You are the embodiment of all strengths at all levels." So, saying so, Vishwamitra vacated. Later, we don't find the role of Vishwamitra in Ramayana. In, uh, summing up the whole thing, Rama was guided and guarded, uh, by two gurus who are of very high, uh, standards called Brahmarishis. Two Brahmarishis, in fact, um, helped Rama to understand the world and also the celestial world, to understand the vagaries of the world and also the vagaries of the mind. So he was, in fact, fully equipped to undertake the next exile called the fourteen years of, uh, uh, what we call his journey through the forest till Ravana was killed. So guru had played an extremely beautiful role in the, uh, life of Rama. The avatar was influenced by two gurus. So this is a very indication that guru has a role to play in our life, and we need to have a, a, a guru like Vasistha to have the absolute knowledge, and also have another guru like Vishwamitra, who will teach us the practical application of the weapons and also the mantras. So this is all about, uh, Treta Yug, where Rama had two gurus. So earlier, there were only two gurus representing two aspects of good and bad. That is, uh, Brihaspati and also, uh, this, uh, Shukracharya. But in Treta Yug, it's entirely different. One Rama had two gurus. This is a, uh, a progress in the whole, uh, history, a mythological, uh, what we call the history of, uh, Indian culture. Then Treta is gone. The Dwapara has dawned, and, uh, Lord Krishna and his brother Balarama, these two, as very young kids, they went to one guru called Sandipa, where they, they had, uh, received the, the, they had the tutelage under the, uh, Muni Sandipa for a brief while and acquired enough knowledge. Balarama acquired the knowledge of agriculture, whereas Krishna acquired the knowledge of absolute wisdom, which has to be translated into action in the later part of his avatarhood. So Rama had two gurus, whereas Krishna had only one guru. This is how the Dwapara has, uh, continued. And, uh, please remember, Krishna never displayed his spiritual skills in the beginning. If you just recapitulate how he celebrated the yogas, the entire Bharat, Bharatam is... Which, which was, uh, authored by Vyasa, Veda Vyasa, with eight thousand shlokas, uh, and he, uh, titled it as Jaya. But later, several people have included several episodes, several, um, anecdotes, se-- a lot of, uh, narratology went in, went inside, and, uh, that is how it was expanded from eight thousand shlokas to one lakh shlokas. Veda Vyasa has not written one lakh shlokas, but only eight thousand, and its original name is called Jaya. But later, then it is called Bharatam. So the very practical aspect of Lord Krishna, that's Karma Yoga, was celebrated throughout Bharatam. Whereas Maha Vishnu, though he assumed the form of Lord Krishna, in Bhagavatam, in Dasamas Kandam, that the tenth canto, Krishna has, um, exhibited enormous powers which a human mind can never comprehend. And the same Lord Krishna, at the end of, almost at the end of Dwapara or beginning of this Mahabharata war, uh, he chose to, uh, be the Yogeshwara and also the Jagadguru. Uh, like that, he imparted the knowledge of Yoga Shastra to Arjuna. He chose Arjuna to do that. Then the question is, why he chose Arjuna? When there are five Pandavas, all are good, equally good. It's because there is a reason behind.When the war is over, it is sure that Pandavas are going to win the war. Then only Dharmaraja will become the, uh, king. Then Bhima is limited to only his physical strength. His intellectual quotient is not very, that very high. Uh, he cannot receive this, uh, um, uh, absolute knowledge. Then Nakul and Sahadev, these two are not that, uh, matured enough or equipped enough to understand the very dynamics and dimensions of the knowledge. So he chose Arjuna, who moved h- with him all along, and he found Arjuna the proper container to contain, to receive, to sustain the knowledge that is going to be imparted. Uh, and, uh, Lord Krishna delivered the Bhagavad Gita in the field of war, and we, we know the entire story. Uh, that is one, one aspect. Then he was titled Jagat Guru because though he assumed the form of a, uh, human being, he in fact celebrated the very divine aspects, and he exhibited the divine powers beyond, uh, a human mind that can ever understand. Uh, he has done it from the very beginning. From the very, uh, time of birth, he has started executing the, exhibiting the whole thing, and, uh, that is why he adopted himself to the world, and the world is adopted by him. That's why he's called Jagat Guru. Along with the Lord Krishna, there is another guru in whose name we are celebrating this Guru Purnima today. Who is that? He's none other than Veda Vyasa. Why he's called Veda Vyasa? In fact, his name is not at all Vyasa, nor even Veda Vyasa. Wow, what is that? He's the 18th, uh, one with a name called Vyasa. Vyasa means a person who can extempore and extensively, elaborately deliberate upon any subject of academics. He's called Vyasa, expansion. A, a critical commentary he can make, he's a great analyst, etc., right? Then what is his name? His name is Krishna. He has taken birth in an island, that's why he's called Dvaipayana, Krishna Dvaipayana. Then the same Krishna Dvaipayana, when he came out, here there is one critical aspect which we have to understand. The same supreme consciousness divided itself into three parts with the same name, assuming the same name. One is Vyasa, his original name is Krishna. Draupadi, her name is Krishna, and we know our Lord Krishna is Krishna. So why, why three con- conscious levels or three as, uh, manifestations? There is a reason for that. Krishna's role has got a, uh, a significant, uh, influence on the human race. That is why whatever he uttered, whatever he did, whatever he executed, whatever he conquered, whatever he won, whatever he faced, everything is to be recorded for posterity. So for that one, uh, person with absolute wisdom is needed. Those, this Veda Vyasa of, this 18th Vyasa has taken that, uh, particular responsibility. He, the, the entire Vedas were a consolidation of all the absolute knowledge, but it has some mantras or some notations which look like music. He segregated them and called the, called, uh, that particular, uh, nada as Samaveda. Then there are certain, uh, uh, dictums, there are certain directions, there are certain, uh, aspects where one, uh, has to get a grasp of it and try to implement in his life to make the life wholesome and total. They are all in words. That is poetic prose. And prosaic poetry, these two combined, he called it Rig Veda. Rig in Sanskrit, it is means word, prose. So Rig Veda is word. Samaveda is song. Then Yajur Veda. Yaju means Karmakanda, the, the rituals, the yajnas, homam, etc. So all the three are needed. In, um, uh, the particular Vedas, in all Vedas, they are not mere, uh, three or four. There were many, aplenty, out of which he chose, he segregated, he demarked everything and, uh, saw to that the human race is benefited. And the, whatever is left over, whatever is not fitting, is not fitting into these three levels, then, uh, one Maharishi called Atharvana came and asked Veda Vyasa, "What else that we are going to do with these leftovers or which are not, uh, fitting into the scheme of things?" Then he said, "Make it a conglomeration of all the things and, uh, make it Atharvana Veda. The, let that be called in your name." In fact, we call Chatur Veda, but it is only, Vedas are only three. That's why it's called Trayi Vidya. Trayi means three. So that is why the same Dvaipayana, Krishna Dvaipayana is called Veda Vyasa. He's the 18th oneOne. Then today we are celebrating this Guru Purnima in the name of Vyasa, calling it as a Vyasa Purnima for two reasons. One, this is the birthday of Veda Vyasa. This is the day he advented on this planet Earth to impart the absolute knowledge and, uh, to redefine, segregate, and offer all the Vedic mantras to the world. That is one. Second, today is the day when he completed writing the 18 Puranas. So Guru Purnima or Vyasa Purnima is done like this because here when we invoke a guru, uh, any time when we start talking about or speaking about something, uh, related to the, uh, spiritual matters, Sadashiva Samarambham Vyasa Shankar Madhyamam Asmad Acharya Paryantham Vande Guru Paramparam. This is a lineage. Sadashiva was the one. Then I will speak about Sadashiva right now. Uh, who is this Sadashiva? Is, is he not Shiva? Is he not Rudra? Not at all. Rudra is only a part of Shiva. Then Shiva is a part of Sadashiva. Then Shiva, uh, we all know Kailash and then Parvati, uh, his two sons called Ganesha and also Kartikeya. It's, it is all a story to tell. But who is this Sadashiva? Who is eternal? Sada means eternal. Who will never indulge in any activities, but he will be the prime cause for all the activities, uh, that are hap- ... happening in fourteen worlds. Shiva certainly lives in Kailasa, but where this, uh, Sadashiva lives? If you all know this, uh, Sri Lalitha Sahasranamam, we call the mother as Srimat Simhasaneswari. So she's sitting on a throne. It's a beautiful throne we describe, uh, very poetically. Uh, but any person has got the fifth one, which is in the center of the throne, on which the mother sits. That is why it is called Srimat Simhasaneswari. He's also, uh, uh, the very basis, the, the very founder of the mother, and the mother also occupies the throne from where she draws continuously the powers of Lord Shiva, Sadashiva, and both of them as Ardhanarishvara. In duality, they coexist, they act together, they think together, they implement together, uh, in fact, they execute together. That's why it's called the feminine and masculine aspects are put together, is called Ardhanarishvara, that is Sh- Sadashiva, right? Then this Veda Vyasa, this, particularly this Guru Purnima, what is his contribution? Why we are celebrating? There are so many maharishis. Then why only Veda Vyasa is, uh, considered, uh, to be, uh, the author of the entire, uh, you know, the literature that is important to the world? For one reason, he assumed this Vyasa form, the Dwaipayana form, only to, uh, keep all this knowledge in an impeccable way and offer to the world so that a- anybody who takes the human birth will have an opportunity to go through and try to understand the very shastras, the very intricacies of the knowledge that is available, and raises himself to the level of wisdom, and finally tries to understand who he is. Finally, the very purpose of human life is to realize the self. So these, all these shastras like eighteen Puranas, um, uh, Bhagavad Gita, Vishnu Sahasranamam, these are all authored by Veda Vyasa. Then he, such a great personality also got into a mood of depression for a while when he felt there is something that he has, uh, um, before him and, uh, it is an unfinished task. Then what is that? He's unable to grasp. Then Narada comes in and says, uh, "Vyasa, you have, uh, written about, uh, Lord Krishna in Jaya, that is Bharatam. Then you have, uh, given this Yoga Shastra in the form of Bhagavad Gita, but you never described the very activities of Lord Krishna, and His childhood is not touched upon. That is why your mind is not really mellowed. It is not softened. That's why you write the leelas, uh, of Lord Krishna. The, these are all the divine aspects. Then, uh, you write Bhagavatam." Then out of eleven cantos, the tenth canto called the Dashamas Skandha, uh, that is, uh, the treasure of the knowledge. That is the repository of all the events that occurred in the very childhood of, uh, Lord Krishna, and it is dear to every Indian, uh, when he goes through this Bhagavatam. The s- tenth canto is very, very, uh, beautiful one that speaks all about Lord Krishna.Uh, his powers to perform miracles, uh, his, um, uh, you know, enchanting, uh, music through the flute, uh, et cetera. We all know that. So Lord Krishna displayed the very aspects of divinity through music, through his beauty, the physical form, and also his interpersonal relations with the society that is around, et cetera. W-we all know all about that. So everything is to be described and put in a form, format that what really Veda Vyasa has done. That's why, uh, you know where he has written this, uh, uh, Bhagavatam? That is on the banks of River Sarasvati. Um, that's why he's called Badarayana. Badarayana, Veda Vyasa, Krishna, Krishna Dwaipayana, and he was considered the first Loka Guru of the world. Whereas the other aspect of, uh, the supreme consciousness in the name of, uh, Krishna is Jagadguru. Here, he is known as the first Loka Guru. That is why we all celebrate, um, the Guru Purnima today, or Ashada Purnima. This Ashada Purnima coming in the middle of the year is very, very beautiful. It assumed its importance, and the very significant part of, uh, Ashada Purnima is the moonlight rays that fall on the Earth or a human being are, uh, impregnated with the medicinal values. And wisdom will also prevail when you really bathe, when you choose to be under the rays of this Ashada Purnima th-this night. Uh, yeah, that is why, uh, th-this gu- this has got a very significant, uh, position, uh, in the, uh, life of Veda Vyasa, where he has completed 18 Puranas in one go. Then when he authored Mahabharata, he needed someone who can match with the speed with which he has to write and complete the work. Then he chose none other than the Ganesha, uh, who can really dispel or remove the, all the obstacles and see that with a great speed, uh, he can really, uh, complete the work. In a lighter vein, we can say he's the first stenographer of the world, because Veda Vyasa had a great speed, and one has to catch it up, and one, one should have a pen or some instrument to write. Then everything has got limitation, so the very great sacrifice by Ganesha is he removed his own, uh, ivory and, um, uh, he has used it so that there is no abrasion, there is no usage of it. And this is all, it i- these are all replicas, these are all the aspects that represent a human being, how to be very fast in writing, very fast in grasping, very g- uh, uh, very, very fast in writing and putting on, not paper. In those days, there was no paper. But, uh, cre- that is to be treasured as a great, uh, you know, uh, treasure of wisdom. And this is how Veda Vyasa has used all that is around, available around, and he has accomplished his task. That is why we call this as Vyasa Purnima. These are all the very, very, uh, important aspects. Then even Dwapara has gone. So one, we had one Loka Guru, one, uh, Jagadguru. Kali Yuga started, then who will take the lead? Who will guide? Who will be our guru? Then here, I would like to mention about one cardinal principle or cos-cosmic principle on which these three deities, Trimurti, the Trinity, Brahma, Vishnu, and Maheshwara operate. Brahma is a creator. He has no reason or no way to assume any human form. So he never had an opportunity, nor even a designated duty to take any avatar. So Brahma is aside. Then Lord Shiva, e-even though he assumed some forms, they are all very transient and temporary, very, very impermanent. When Lord Krishna assumed a form and started, uh, correcting the world, when the circumstances were not really very congenial or cooperative with, uh, Lord Vishnu, then Shiva came as an aspect, not as a full form or full avatar. So Shiva is partial. Then only Lord Vishnu is given the duty of assuming or taking 21 avatars, and, uh, 22, in fact. All the 21 have been, uh, completed, and the 21st one, 22nd one, the last one will come at the end of Kali Yuga. That is nearly 4 lakh 27,000 years ahead. Then we don't know in what form he comes and all, but he will come only at the end of the Kali Yuga. Here, Lord Vishnu, having taken, uh, 21 forms and no role to play, and he has no occasion now and no chance now to assume another form or come as an advent, then who will take care of this whole world? Then the Maha Tripurasundari, who is the primordial energy or the core energy of the whole creation, came forward and said, "Kali Yuga, I will take care." Then people wondered...A, a small sun ray that emanates at one lakh twenty thousand miles away, when it touches the, uh, planet Earth, we are really perturbed, we are disturbed, we are pained. Then the Tripurasundari, if she assumes some form, can this Earth, this, the celestial, not the celestial, but this world, physical world, can bear? That was the question. Then, uh, she said, "No, no, no, I will come in the form of Lalita." That is a feminine aspect of Tripurasundari, MahaTripurasundari. Then a woman and a man, they have to jointly execute. A man is nothing but a combination of feminine and masculine. A woman is also nothing but a combination of masculine and feminine. So these two coexist. It is not confined to only the Shiva aspect. Even we are Ardhanarishvara. That's why women rule the countries. Women execute. Women, um, uh, carry out the business of the household with a lot of, uh, you know, equ-equanimity and poise, or ease and poise. Then the masculine aspect goes into the world, uh, acquires a lot of wealth or some wealth, where he has to sustain, uh, the family. So it's a combination, a combined effort of both masculine as well as feminine. Then same Tripu-MahaTripurasundari Devi, when she decided to assume the form of Sri Lalita, she also declared to the world, the masculine aspect will be in the form of Sri Datta. Datta. Sri Datta, Datta means adoption. That, what is that adoption? When I assume the masculine form, I will adopt the world, and also I get adopted to the world. So there is an inseparable activity, and it is a co-current activity that will be continued, uh, till the end of Kali Yuga. So who is the guru of this particular Kali Yuga is nothing but Dattatreya. But for Dattatreya, who is the source of strength, uh, or energy, it is none other than Sri Lal- Lalita Devi. That is why Datta is celebrated. Sri Lalita is adored, admired, worshiped, uh, by, uh, millions and trillions of people right now. Then, uh, the Kali Yuga started. In fact, today, we are, uh, in the very first, uh, phase, uh, completing about five thousand five hundred twenty years. We are yet to go a long way, four lakh twenty-seven thousand years. Um, yeah, it's a very, very long journey a human has to, uh, undertake and complete, uh, the particular Kali Yuga. Then here, uh, if we recapitulate the mythological era, we had only two gurus. In Treta Yuga, one Rama had two gurus. In, uh, Dwapar, Lord Krishna had only one guru. Then Kali Yuga had many gurus. Even the Datta himself declared to the world that the world itself is my guru, of which twenty-four aspects will guide me, and I take everybody, every aspect of this world as guru, and try to learn, um, to maintain the world, uh, and lead the human race on the path of dharma, that is righteousness. Uh, that is how the Datta Sampradaya continues. When Datta Sampradaya continued, uh, the, uh, Datta had to take many, many, many forms. They are all called the aspects. Then this guru, the Datta Guru, will not be one. It will be many. Then we call it one as many. It is the same one, but as there is only one sun, there are rays are aplenty. So is the case with, uh, the moon. Only one moon, but the rays are plenty. So here also, the Datta is one, but the as-aspects are many, many. So th-there is one small study on this. Any given time in India, the aspects of Datta will be around three thousand eight hundred spread over. In the whole world, in the creation, it will be around thirty-eight thousand. They can be prophets, they can be saints, they can be sages, they can be seekers, they can be speakers. We don't know. But about thirty-eight thousand aspects of Datta will be all over the universe, whereas three thousand eight hundred aspects will always rule this particular, uh, great country called, uh, India. Here, Mahabharat, this Mahan Bharat and Mahabharat. Here, everything is said because if you get back to Veda Vyasa, he declared, uh, he proclaimed, in fact, in no uncertain terms, that whatever exists in the world is there in Bharatam, Mahabharatam, my writing. Then whatever is written in my Mahabharatam, it is a mirror, mirror reflection. That is, you can, uh, just find them in the world. So the world and the Mahabharatam are the synonym with each other. That we leave for a while, and then this Datta will assume the form. Then, uh, in between, the Buddhism has, uh, taken birth here in this country. Buddhi- Buddhism is nothing but awakening, a, a, a state of enlightenment which dawns upon by indulging in tapas and also meditationAnd Gautama Buddha has achieved that. When he came out of the trance and found that mere, uh, you know, paining the body and making the body to undergo all the torture and the suffering, one cannot realize the self. The self is ever-growing within. That was his enlightenment. When the enlightenment dawned upon, and when he got that enlightenment, uh, the absolute clarity on what is body, what is mind, and what is self, then he declared to the 12 disciples who were around him that God is nowhere outside, God is within, and the self is nothing but God. Then these 12, who are not really baked fully, they interpreted, they perceived and interpreted in the most hasty manner, uh, uh, and concluded that when God is within us, we are God. There is no way we can find a God outside. Then that has resulted in the decline of Dharma in, uh, India, and all the temples were closed. People had no faith in any god or god form. The aspect of divinity is lost, so man became, uh, uh, free on everything, and he indulged in all nefarious activities where he distanced himself from the very divine rays that were, uh, uh, over-shining and ever-shining within himself. Uh, then the Buddha is gone, but, uh, all disciples of Buddha remained here. They propagated, uh, atheism in India, which is not its breadth at all. Here, the India believed the very existence of God, but post-Buddha era has created such a commotion in the society where God aspect is totally neglected, and man himself felt that he's none other than God. So, this is to be corrected. It is to be brought back onto the path of Dharma. Then, uh, came the advent called Adi Shankaracharya. «Shambhor Murti Sharati Bhavane Shankaracharya Roopa». When we are discussing about the Trinity, I mentioned, just mentioned a little while ago that Shiva will not take any human form. Even if he takes, it is only very temporary. That is why the Shankaracharya, Shankara Bhagavatpada, whom we call it as Karunalayam. «Sruti Smriti Purananam Alayam Karunalayam Namami Bhagavatpada Shankaram Loka Shankaram». Sham means prosperity. Sham means all positivity. The positivity is to be imparted. It is to be taught to the world. That is how the whole world has to be prosperous. The, and he, he's a Sruti, learning by listening, Smriti, by retention, Purananam, the very ancient knowledge, all put together, the Shankara is Karunalayam. He's the temple of compassion. In, uh, in fact, compassion is not a correct word for Karuna. It is a small word. But we, uh, for academic discussion, we use that word Karunalayam, is the temple of Karuna. Uh, there, there is a sympathy, there is empathy. There is no apathy in it. So the, he assumed the form of Shankara in the, uh, deep south called Kaladi. He embarked upon a spiritual journey, walked across the whole country. Uh, he corrected the wrongs that were going on in the world, and he sought that all the temples are opened. Again, the, uh, Sanatana Dharma is resurrected. Uh, then people started following the very dictums, the very path of, uh, righteousness. Then slowly, the, uh, Mother India became spiritually, uh, vibrant. That is how he chose to remain on this planet Earth only for 32 years, not beyond. Like Veda Vyasa. In fact, Veda Vyasa declared to the world there are five hundred and fifty-five Brahma Sutras, but nobody has written any commentary that Adi Shankara has, uh, taken the responsibility and gave the Bhashyam, a critical commentary and a deep explanation, uh, in the most expansive way of Brahma Sutras. Then, like Veda Vyasa, at one point of time in his life, he also felt he had something left, uh, and it was an unfinished task. Then what is that? In Lalitha Sahasranama, he has not written any Bhashyam. He has not written any commentary. In fact, he commented upon Bhagavad Gita, that is, uh, uh, very authentic work that is called Gita Bhashya by Shankara. Okay? Then he's our guru. The, these lineage of gurus, you, if you observe, the gods have taken the form of gurus. Then Adi Shankara, finally he decided, "No, no, no, I will not just leave the world without, uh, giving my commentary on Lalitha Sahasranamam." So he started writing. That is nothing but Soundarya Lahari. The first 41 shlokas are named Ananda Lahari. From 41 shloka, it i- it is all Soundarya Lahari. Soundarya is not mere beauty, physical beauty. Uh, physical beauty is different from the celestial beauty or Atmic beauty. He was referring to the Atmic beauty of the Mother, who is none other than Mahatripurasundari Devi or Sri Lalita. That it all has, uh, uh... In fact-Uh, putting that, uh, Soundarya Lahari as a mantra, a tantra, and also yantra. If you read the shlokas, they look like mantras. When you understand, there is, uh, so much to learn. There's so many, uh, bijakshras called the, uh, primordial notes, where you can really have the yogic powers. If you really understand the, um, uh, interpretations, uh, if you try to implement and practice, you are sure to become a yogi through, uh, proper study of Soundarya Lahari. Then yantra, the whole world is like a yantra. It keeps on moving and moving and moving, and it should not be stopped till, uh, a day when it is, there is no way it should move. So till that time, the Soundarya Lahari, the excellent commentary by Shankara Bhagavatpada remains as a great tool for a real seeker who wants to really get the very benefit of yoga. Yoga, today what we are talking is aerobics, gymnastics, and all related to body. To keep the body perfect, you indulge in yoga. No, no, yoga is something different. Yoga means connecting the, uh, self of a, a human being to the supreme self. There is a conjunction, there is a combination, there is a merge. So th-the, this is all yoga. Uh, Bhagavad Gita speaks so much about it that we'll speak later. So this guru lineage, if you see, lot of gurus have come. This Datta, with the 24 aspects, one fine morning or one, at one time, he decided who is the guru. In the same, uh, uh, you know, proper, in the, in the same understanding of the guru concept, there is one guru called Bhagavan Ramana Maharshi, uh, uh, next to Shankaracharya. See, in the Bhagavad Gita, the self is described as indestructible, that cannot be influenced by any external force, etc. But till that time, nobody mentioned where that self is within human body. So somebody has to come and tell the world. That is how Ramana Maharshi came into this world, to declare that the self, the all-pervading self is also within the human being. Hrudaya kohura madhye kevalam brahma matram yam aham iti sakshat atma rupena bhati hrudi visha manasasvam chinlata madhyata va pavana charana rodhatva atma nishto bhavatvam. It is like an, a, a light that is kindled, and it is not going to be extinguished. Despite all external happenings, it's going to remain as calm, as bright, as shiny, and that self is within. Then Shankara, Bhagavan Ramana Maharshi, then Sri Aurobindo, name, name them, there are thousands of gurus right now. And all these gurus have come onto this planet Earth to elevate the man from physical level to the metaphysical, from metaphysical to the spiritual. Then this Datta Sampradaya, as we already discussed, so many aspects keep coming. So many have come. The first Datta manifested as Sripada Vallabha in Pitapuram of Andhra Pradesh in India. He was the first, but it is also like Shankara, very short-lived. He lived for a while, and he just vacated the body. And then the aspects of Datta started coming, flowing into the society, like, uh, uh, Nrusimha Saraswati, Akalkot Maharaj, etc. Amongst all, one aspect of, uh, Datta came, almost in full measure, is none other than Shirdi Baba. Shirdi is not a correct word. Shiladhi. Shiladhi in Marathi, it is known as the sugarcane, the field of sugarcane, wherein there is, uh, there, uh, he chose to be there. And from there, he started guiding the whole universe. Universe, a limited universe, which was around him in, uh, the region called, region of saints, that is called Maharashtra. That's why it is called Maharashtra, because saints are there. You take Tukaram, you take, uh, um, name, name them, they are all there. Only saints are there. That's why this, in Maharashtra, this Datta aspect in full measure came as Shirdi Baba, and he started guiding the people. And, uh, he saw to that the warring factions on the lines of religion are brought together, and, uh, the world around him is immensely benefited. Till 39th year of his, uh, living, he never revealed who he was. Nobody knew whether he was a Brahmin, a non-Brahmin, whether he is a knowledgeable man, whether he's a Jnani, or whether he's a Fakir, whether he's an Avadhuta, nobody knows. But from 39th year, he saw to that, uh, the divine revelations engulf the whole, uh, society that's around, and it continued till 1918. Just before vacating the body, or concluding the avatar aspect of, uh, Shirdi, he declared to the world, "In another eight years of time, I will come in, uh, the state of Andhra Pradesh. I will assume, uh, a form. Uh, then I will guide the whole universe." That's what he declared. And there were witnesses to what he said, and, uh, they also lived with the next advent, which is none other than Bhagavan Sri Sathya Sai Baba, who advented on, uh, November 23rd, 1926, as we all know, being devotees of Bhagavan.Then comes the analysis, the critical analysis, the insights of the very aspect of Bhagavan Sri Sathya Sai Baba. Like Rama, He had no lineage. Like Lord Krishna, He had no interest in creating kingdoms. But this Sathya Sai Baba, our beloved Swami, has come onto this planet Earth. Swami means a Jnani. He has come to reveal the aspects of the eternal values and ethos. He declared Himself as Sathya Bodhaka. I am not here to deny or defy or negate the theories that have been propounded by my predecessors or from earlier times. But I have come here to speak about the truth, to explain the truth, etc. So here, the beautiful aspect of Sathya Sai is, Rama has two Gurus, Krishna has one and Datta himself declared His 24 Gurus are there. Shirdi Baba also said, I also have one Guru called Venkusa. It is in the form of a brick. And He always slept putting His head on and when it was broken, He said, my time has come. I must vacate the body. So here, in the case of Sathya Sai, as we said, there is no lineage, no kingdom, no wealth, no such great things that any Avatar has to have. But being an Avatar Himself, being the divinity personified, He had no Gurus in the world. If you ask somebody, a Guru without Gurus, there is only one that is called, that is none other than Bhagavan Sri Sathya Sai Baba. So Sathya Sai Avatar has got some flashes like very significant aspects. Number one, all deities have the Gayatri after they vacated the body. Whereas Sathya Sai has got Gayatri in His name when He was in His body. That's, we all know it is all Sathya Sai Gayatri. Then Vasudhaika Kutumbakam, the formation, the whole universe is one, is the concept of Vedas. And globalization is not something new today. Globalization is limited to only commerce now. But Vedas proclaimed that the whole world should become one. Then who will achieve that? Till Sathya Sai came, nobody achieved it. Because you just see what all has been discussed. If you just recapitulate, everybody has played their role. Rama played His role from Ayodhya to Sri Lanka. Krishna never crossed the Vindhyas. He limited Himself to the North India, a portion of India. And whereas Shirdi Baba, He confined Himself to Maharashtra, a small region. But Sathya Sai Baba, He has expanded beyond any human comprehension and sought that the Sanatana Dharma is taken to the nook and corner of the whole creation, covering so far about 188 countries. It is not a small thing. Say like Rama, He didn't receive any education, any knowledge from any Guru. And everything was His own, self-made. And He started off as a young boy. He renunciated the whole world. He severed all connections with the family at the age of 14. And He declared that I am Sai Baba. And then He also declared the very purpose for which He has taken the Avatar, etc. So if we understand the whole concept of Sathya Sai, we know He has done a wonderful work. I am not here to repeat what He has done. Because every devotee of Sai globally knows what He has done and what He has left for us to do. So say Sathya Sai is a very, very dynamic, an energetic, a vibrant Avatar where His Sanatana Dharma is to be protected and sustained. And He has put in a lot of effort in writing 15 Vahinis. They are all volumes of wisdom of the ancient literature. He brought it to the level of a common man so that they will understand what is Bhaja Govindam, what is Sutra Vahini, what is Upanishad Vahini, etc., Gita Vahini. All 15 Vahinis, they constitute the very contribution of Bhagawan to the world in the most simplest and chaste Telugu. Why Telugu? He chose because He has taken birth on the soil of Telugus. So He chose that mother tongue as the medium of expression. And Rama Katha Rasa Vahini has written Ramayanam again, Bhagavata Vahini. We all know. We are not to... He has created a wealth of knowledge, a treasure of knowledge in the most lucid way of expression. He brought all the mythological literature to the doorstep of a common devotee or a seeker. So what we have to do is we have to try to understand them, read them, study them, critically analyze them and get all the intricacies understood very properly in the very positive perspective. Then of course, you have to interpret very properly and gain all the benefits by deep study of these Vahinis.So, in Ramayana also, two hundred and eighty-eight Ramayanas are there in India by now. But Rama Katha Rasavahini, uh, authored solely by Bhagavan Sathya Sai, reveals several aspects like the birth of Hanuman, etc., that all you, you all know about it. So here, uh, uh, here we have to conclude in, uh, in one sentence, what He has not done to the world? He has done everything, but as a part of, you know, any, any Guru or any Avatar, uh, which takes a physical form, has to vacate the body, leaving, uh, a chance for all the seekers or followers to implement and see that the world becomes a Prasanthi Nilayam, right? Then the question today, uh, is whether Sathya Sai is a Guru or God. According to me, it is both. It is a combination of Guru, God, combination. He's God because what He has performed, what He has exhibited, the divine powers, nobody on Earth can replicate. It is impossible. And that is all without any, any motive. The motive is only to instill a great faith in the human being that there is some supra, uh, uh, uh, mental level and also a superpower, which is the cause for the whole universe to move smoothly or m-m-move accordingly, right? Then there is one aspect, that is the God aspect. Because in the context of Guru Purnima, I would like to say how Sathya Sai is a Guru. God is fine. We all concluded He's God. There is nothing to debate nor deliberate. But is He a real Guru? Yes, He is only real Guru because He t-taught us the moral philosophy, the moral conduct. He always said the personality is not in, uh, measurements, nor in the weight or height of a person. The personality, the persona, that is the divinity within, is to be brought forth. It is only through educare, ed-educare or education with human values. If we miss human aspect or human angle, even after taking a human birth, you are nothing short of a demon. That what He declared. So, the, uh, demonic aspect will be there, about twenty-five percent in us, and we should try to realize that, identify that, and try to get rid of that, and finally nullify it so that we become the complete humans. When you become complete human, you'll become totally humane. When you become hu-become humane, you will be divine. That's all. This is the equation. So, we have to study ourselves first. That what Swami said. Svadhyaya is not mere reading scriptures and all. You try to read your own self. You study yourself. You critically, uh, analyze yourself. You audit yourself. Then make a balance sheet of your own self and say, "Where, where are the gray areas? Where are the areas which are very strong areas?" You try to improve the strong and try to remove the gray areas so that you'll become complete human being, at, at least after taking some few births, if we believe in, or in the same birth itself. Even in one birth, you can gain salvation by indulging in sacred activities. Then how to go about, go about it? Then He, uh, evolved a beautiful theory in which everybody has a right, everybody has a chance, everybody has an opportunity to evolve himself. Then what is that? "Yena kena prakarena esa kasyapi dehi na santosham janayeta prajña: tadaiva Ishwara pujanam." We all take birth. In the adolescent age, we always think we should become an engineer, we should become a doctor, we should become a professor, we must become a scholar or a pundit, something like that, and we become that. Absolutely, by human effort, we become. But the question is, despite all that, are you really a human being? Though you are endowed with the power of reason and discretion, are you really using it to the best advantage of your, uh, uh, evolution? No, it's not happening. It's not happening because you are covered and shrouded with a bloated ego. Ego is the killer. It's not a silent killer, but a violent killer. So try to identify the ego within you and try to get rid of that. When you become ego-less, you will become the Self. Ego is the cause for, uh, not, uh, realizing the Self, uh, in the correct perspective. Then Swami taught us the moral philosophy and finally declared, "The end of education is only character. The end of the tunnel is only light." So there is nothing to be depressed about. Everything, the, uh, the calamities and the pressures, they come simultaneously and also alternately. Then that is how He prepared a human being to experience life in its, uh, correct perspective. Otherwise, we, we live in a myth that we are going to stay here for a hundred years, and our reign will be there for two thousand and... Two thousand years. These are all mistaken, uh, impressions that our mind imprints on us, and, uh, it propels, and in fact, it detracts from the track of righteousness, and the, your real nature is lost. So, the very purpose for which the Avatar has come as Guru, Guru-God combination, the Guru aspect is, He's a silent master.He is a hard taskmaster. If character is not there, he, he has-- uh, no one has a place in his kingdom of love. Then character is paramount, and that is the first one. And then the education through which you are supposed to serve the society, uh, you are just using it for your own self. That's why that Yena kena, we have to put two questions. Am I really, uh, behaving like a human being or still animal instincts are there within me? Am I all right? Am I in, on the right path? Uh, by putting such questions to one's own self, then slowly he will-- one will realize that he has a lot to do. He has to chisel himself out of this mundane world and become something beyond, something above the common, uh, normal norms that rule this world. Then if you use your skill... See, everybody has a skill. That's by birth we get some skills. You use that skill and make the people around happy, then that is real Shiva Puja. That is the real worship of the Lord. Yena kena prakāreṇa yasya kasya api dehinḥ santōṣaṁ janayet prajñaḥ. With prajna is your skill, absolute skill. Karma sukhaushalam, as Yogishwara Krishna in Bhagavad Gita says. So, like this, uh, Sathya Sai Bhagawan is an embodiment of, uh, the guru aspect, and He Himself is a guru. Though He never said, "I am a Jagat Guru," and all, though we also never said He is Jagat Guru, but we know He's real Jagat Guru, where He adopted one eighty-eight countries with, uh, trillions of devotees or followers who follow the very ideals that were propounded, cherished, and celebrated by Bhagawan during His lifetime. He has left us a kingdom of love, kingdom of service, where we have to be of some use to the society through our knowledge, through our wealth, through our thought, through our attitude, through our outlook, through our proper understanding of the limitations of the life and also the strengths of the life. This is all taught in very simple terms. So that is why we have to remember all gurus today. In fact, I would like to add a little more by, uh, bringing out some aspects of the guru. Who is really our guru? Swami is fine, but who is your first guru? First guru is none other, other than the mother. Mother is the first guru. She teaches you everything. She aspires for you. She encourages you. She stands by you. She imparts all that she knows, where, where the quantity or quantum may be different, but she imparts whatever little or whatever, uh, uh, the, the more that, uh, she possesses, she imparts to the children. So mother is the first guru. Father is a felicitator and a facilitator, both. Felicitation to get reputation, facili-facilitation to make the life comfort. These two put together take us to a guru where a proper knowledge, a proper education is imparted to us so that our life becomes smooth and meaningful, then successful and also purposeful. Then all these three, when you travel on these lanes, you are sure to go nearer the concept or aspect of God, and the guru-God combination is excellent. So here, today we have to remember our mother. Those who have no bi-biological mothers, let us pay our salutations, number one. And when we started the education and were initiated into studies, the teacher, the first one who has written on a plank saying it is Om Namah Shivaya, then let us remember him. We may not remember his form or name, but there was somebody, some X, who has initiated us. Then at high school level, at college level, at university level, and also in the entire world, we had many, many gurus representing various aspects of life and knowledge, the very branches of knowledge. They made us self-sufficient, and they have imparted all that is to be imparted, uh, without any selfish motive, right? Then all the gurus we have to remember today and offer our salutations, especially the young. The elders, of course, they, they had some good times in those days. But today, the world is undergoing a great change culturally. Um, uh, it's an, um, uh, unimaginable stretch where, uh, it, it is growing, it is expanding. At the same time, it is diluting. So here, we have to resurrect the very values of the, uh, ancient wisdom called the Sanatana Dharma. There is-- It is not Sanatana religion, it is a Dharma. Dharma encompasses the color, caste, creed, everything, and it, uh, it is confined, uh, to the human race, where the human race has to catch up, uh, with, uh, these aspects and try to see a guru in a person who gives us a piece of advice, a person who stands by us, a person who offers his shoulder to lean upon when we pass through the patches of rough weather in life, etc. The guru is not a, a concept. It is not a hypothetical concept. It is a practicalIt is a virtual, it is an excellent, it is a realistic, uh, aspect, uh, that guides and guards the human race on the path of, uh, Dharma. That is why this Guru Purnima, you and me, you all and me, we are offering our salutations to the lineage of gurus. The Guru Purnima, this first, this particular Guru Purnima should become the, uh, beginning of our spiritual journey, uh, by making the physical level the more strong, the more realistic, the metaphysical, uh, uh, level, uh, the more vibrant, and the spiritual level, the more mellowed. And absolute truth, uh, should guide all of us. And Guru Purnima, let all gurus bestow their grace on the human race, irrespective whether he is an Indian or an American or a Russian or a German. After all, we all belong to one religion called the religion of humanism. Though when we become humane, we are nothing short of, uh, uh, the divine aspect, and we are divine. With these, uh, few observations of mine, of life and scriptures, and under the tutelage of Bhagavan Sri Sathya Sai, from my age of 12, uh, he has made, in fact, my life very smooth. It's very full of peace. Absolutely no ups and downs. Even if there were, they were surmounted with a, a, a strong determination. And, uh, it was the, uh, unseen hand of Bhagavan for many. But for me, it was a hand that was lent a- at times of, uh, need. And it is there, it is going to be there, and it will be there. The life, when it is surrendered, when it is dedicated, when it is offered to the Lord, it is the Lord who takes care of it. I still remember when Swami, when I was, uh, in my twenties, I think, He never gave any autographs to anybody. But one day, He took my notebook, and He, with His own handwriting, He has written, "You do. He provides. H capital," He said. So we have to indulge in [clears throat] the Karma Yoga with, uh, uh, no selfish, uh, attitude or motive. Then it is He, it is Guru, it is Bhagavan, it is the Lord, it is the Divine that will keep providing. Whatever is necessary, it will be provided. What is not necessary, what is going to cause anguish and, um, you know, uh, the states of depression, He will never grant you. So let us not pray to God for mundane things. Even if we get, they are going to be transient and impermanent. The permanent, uh, knowledge, the eternal knowledge is nothing but Sanatana Veda Dharma. So for this, the Sanatana Sarathi, the charioteer of Sanatana, has come in the form of Bhagavan Sri Sathya Sai. And I offer my salutations to my, all my gurus, including my mother, my biological mother who gave my birth, uh, and, uh, to Swami, who made this life most beautiful. Sai Ram. Uh, Sai Ram, uh, V.S. Ramamurthy uncle. Uh, could you actually, uh, share some of your, uh, personal experiences with Swami? Uh, like how you came to Swami's fold or any other experiences you had with Him in the physical form? Yeah. This is one about... This is one where I received that, uh, autograph called, "You do. He provides." Then, uh, I had about, uh, 68 interactions with Him at the rate of one and a half hours in those days. And when, uh, one Kuppa Bairavi Shastri Garu and me were called inside the room, Bairavi Shastri Garu, who is, uh, adept in, uh, astrological knowledge, he asked Swami, "Swami, this morning you spoke about God. Uh, G for generation, O for organization, D for destruction. Summing up, this is the very activity of God, you said." Excellent. "But is there anything that we can, uh, think of a man, Manava?" Then Swami, without losing any time, He said, "Ma means no. Nava, you are not new. You are, uh, eternal. You continue to take, assume these forms time and again till you are redeemed of this worldly bondages. And also your attachment to the physical level, you continue to take births." It is said in Bhagavad Gita the same thing, because in, uh, life, it's not mere, uh, you know, uh, uh, death is not a full stop, it's only a comma. You, you vacate this body and you occupy some other body. You continue your journey, whether it be spiritual or physical, all depending upon your attitude towards life, your aspirations towards life. This is how Swami used to teach us. Um, my several other experiences, like I don't call them miracles. Miracle is a small word in the context of, uh, our beloved Bhagavan, because everything is Anugraha. Uh, when I first met Him in 1962, June 9th, uh, I was just 12 year old, right? Or young, whatever. Then the very, very first initiation into spiritual arena was by quoting one shloka from Bhagavad Gita. Ananyāś cintayanto māṁ ye janāḥ paryupāsate, teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmyaham.Swami spoke about this shloka for forty-five minutes, but I will tell you the quintessence of it. Swami told me not to have, not to entertain any other thoughts than the divine, number one. And if you continuously practice with a deep intensity and, uh, honesty of purpose, and you tend to be associated with me forever, incessantly, perennially, continuously, uninterruptedly, then I will take care of your yoga and also kshema. Yoga means communion with me. That is one. Kshema, your welfare on this earth. You need to be taken care. That all I will take care when once you have no other thoughts than the divine, and when you are totally associated with me. When you are with me, when you are in me, then I am with you. I will take care of that. That is how Swami went on, uh, giving so many stories and all. And it grows to strengthen, to brace the particular, uh, shloka, and I was immensely benefited. And He has given me an opportunity to be with Him without any, any achintana. That is called Ananya Chintha. The focused, concentrated contemplation in, not in a mere meditative mode, but in a mode where I have to cherish and celebrate the ideals that were propounded by Bhagawan Sri Sathya Sai. That is one. Uh, then, uh, I, I will, uh, regale one experience with the train stop because there is so much to say. When, uh, the Punjab was in turmoil in 1984, '85, I was traveling through a village, from a village to Chandigarh in India. I was all alone in the car, but reading a book with a bookmarker. The terrorists in those days, they, uh, surrounded my car. They stopped. The car was, uh, passing through the fields of wheat fields. It was almost, uh, two thirty, three o'clock in the afternoon. There was nobody around. Only my Fiat car was going in those days. The driver is a Punjabi, Sir Sardarji. Uh, he understood the very gravity of the situation and said, "Sir, we are going to die in few minutes' time. And these are the terrorists. They are going to attack us because the car belongs to the minister, and, uh, they, they identified the car. The inmates are going to be smashed off, finished." Then he hid himself underneath the seats, not knowing anything about, uh, terrorism there, not knowing that they are the terrorists. Then, uh, I was just going through my book, and the terrorists knocked on my door, glass door, and said, "You put it down and from where you are coming?" Said, "I am from Hyderabad. I am to get back." Then when I was, uh, reading that book, the bookmark was lifted. It was atop. There, there is a photograph of Bhagawan. The bookmark was of Swami. He looked at that and immediately turned to me, said, "Oh, you are not in Punjab. You are a paradesi. You can go now." That's how we escaped the, uh, death trap. Maybe in few seconds, had I not had that bookmark, I, I wonder. I, I think, uh, the story would have been entirely different. And the terrorists withdrew in few seconds' time. They vanished into the white fields, uh, wheat fields. Then the driver slowly surfaced from beneath the seat and said, "Sir, you are my life giver." I said, "No, no, no. I don't know anything." "No, sir. The Baba, photograph of Baba saved both of us." Then, uh, when I went to Prasanthi Nilayam after fifteen days of this particular incident, Swami, uh, told me everything, every detail, minutest detail of this particular incident and said, "I got you protected. You are needed here. That's why I got you protected. Otherwise, it would have been, uh, a fatal aspect." So have faith in God. Indulge in God. Whenever you find some intervals of, uh, some time, you always, uh, contemplate on the Lord. Lord will take care of you. Like this, so many aspects are there. I think one day, as Guru is inside me, He guides me all the time, but I don't say He came in my dream. He speaks to me in my ears. I'm not going to tell all that. He never does it. But He provides you. He generates such a beautiful thought within you to indulge in all noble thoughts. The nobility, ability, and stability. These three that Guru Sathya Sai always grants me. That is how the life is moving on, and it will move on, uh, till the end. And, uh, Swami according to me is inside and also outside. Outside, there is not much to be corrected, so I didn't undergo any correction process because I went as a child, uh, as a boy. Uh, I got immense benefit by being, uh, in the, uh, kind shadow of Bhagawan. Uh, so I had no opportunity or occasion or any necessity to indulge in any bad activities. So the life has become pure and pious, and, uh, uh, it has given an opportunity for a person like me also to stand before you.And share my thoughts of life, on life, on guru, on God, on the most beloved Bhagawan Sri Sathya Sai Baba. Now, I stop at this. Sai Ram. Sai Ram. Thank you so much, uh, VSR Murty uncle. So now I'd like to open up the floor for question and answer session. Uh, so anyone feels, please feel free to unmute and ask any questions or comments for, uh, VSR Murty uncle. Sai Ram. Sai Ram sir. It's a very beautiful, uh, you know, uh, experience and, uh, you know, uh, thoughtful reflections. And here is a question for, uh, for the whole, uh, c- you know, Sai community. How can we be more grateful to the guru and God, Sri Sathya Sai? Jai Sai Ram. By following His, uh, instructions. Because He said, "Do good, be good and see good." I think that sums up the whole ideology of Bhagawan Sri Sathya Sai. Number two, at physical level, start slowly, start early, go slowly and reach safely. This is another one that has guided me. I think these two aspects will be, uh, a real offering to Swami, where we can conduct ourselves, uh, extremely well in this mundane world, where we will have so many fatal attractions around, still we can surmount them and surpass them with an, a indomitable courage and clarity and conviction should guide any, every human being. And Swami has, uh, taught us all this. And Swami as Guru, uh, He indicates, He shows you the path. He throws light on the path you are traveling. And then if you can really catch up with what He is saying, not in the literal sense, but with the sense of, you know, proper understanding or a deeper understanding, I think there is nothing called a pain or a pleasure. Both are, uh, simultaneous and alternate. So we understand the life in its corre- correct perspective. We don't depend heavily on the Guru late, at later stage. But in the initial stage, we have to depend upon the Guru, then we have to mould ourselves, we have to refine, redefine ourselves, and then move on the path of righteousness. Then His helping hand, the unseen hand, the kindest, uh, aspect of Guru will always be there, uh, as an inner strength, and that will be the undercurrent of your life journey. Sai Ram. Thank you. Sai Ram. So I do have a question, uh, Sai Ram, uncle. Uh- Yeah ... so, so why do we, like, uh, feel a vacuum, like, without the physical presence, right? I mean, uh, when Swami used to be there, I know He says, "Don't dwell on the physical presence," but we all feel a vacuum. Uh, why is that and how do we overcome that? Question is, who is feeling that vacuum? Who left that vacuum? I am. Oh, who left? No. Yeah. That vacuum is left by Bhagawan. You're asking. Okay. Okay. He played His part and He vacated. Because we are, we have a great attachment to the physical form, the enchanting physical form, and also the endearing form, we are stuck there. If you can think, in the initial stage, in the initial part of my discourse, I told you the attachment to the physical form has got limitations. Then it will lead you to a sense of bondage. Then if you can think by using your own wisdom and experience, spiritual experience, where for a, you will, uh, come to a conclusion, as I came to a conclusion, that when was, when Swami was in form, He was formless to me. Now, we say Swami is formless. He's in fact form to me. Is it possible? Yes. When He was in form, we take things for granted. We always think we can go talk to Him and seek His advice directly, and whether we follow it or not, that is different. But we'll approach Him as a human being, as a physical objective. But now, anywhere, everywhere, every fraction of this universe, you can, uh, get in communion with Him, provided if your mind is absolutely pristine, absolutely clear. If you ha- That's why I said clarity and conviction. Clarity of what is happening. For me, having lived with Swami for more than 54 solid years at physical level, I didn't, I don't feel the vacuum. I feel He's now full. See, vacuum is what? It is also full. It appears to be empty. So I don't want to live the aspect of emptiness, but I want to live the a- uh, aspect of fullness, completeness, totality. This constitutes, uh, the, uh, very vibrant aspect of Bhagawan, who is, who can be felt anywhere, everywhere, and at any given point of time, whether it is in sorrow or pleasure. But, uh, we have to come out of this because, is there Rama today? Have we seen Rama? No. Still we celebrate Rama Navami. We have not seen Krishna at all. Still we celebrate Krishnashtami. Uh, we, at least this generation has not seen Shirdi Baba. We go to Shirdi. We say He's the only, uh, first Datta Avatar. But problem is, we have seen Swami. That's why the attachment is at physical level. You should raise a little higher. At metaphysical level, you will, uh, uh, really deal with the situation academically, intuitionally, and, and also with a great sense of, uh, you know, uh, analysis. Then you will come to know at spiritual level, as Swami said, "You are me. I am you."If I have gone, you are also gone. If I have not gone, if I am all-pervading, you are also pervading. You try to embrace the aspect of expansiveness, then it becomes much easier for you. You can come out of this grief, which is caused by your own mind. Try to control that mind. How to control that mind? Mind is a mind which goes many a time the wild. Mind, the, when it becomes wild, that m- mind with a, uh, that wild nature, you try to make it mild. When you make it mild, you try to bend it. When you bend it, you mend it. Finally, you end it. This is the path where we can understand Swami, uh, without any form, maybe in more dynamics and in more dimensions than when he's in Prasanthi Nilayam in physical body. People still ask me whenever I visit Prasanthi Nilayam, the first question I face from the worldly, worldly is, "Is Prasanthi Nilayam safe? How is everything? Everything is going on as per Swami?" My answer is simple: It is going much better. It is doing extremely well. Now the spread is fantastic. So many new people are coming in who have not even seen Swami physically. They are more attached to Swami than the people who had physical proximity. Yeah, this is the way. Thank you. That makes, uh, that, that helps us. Thank you, Sai Ram. Sai Ram. Sai Ram. Um, does anyone else have any more questions? Uh, let's see. Sai Shivakumar, is there any questions or comments you have? Let's see, uh, Srinivas, uh, Vanga, is there any questions or comments you have? Uh, Sai Ram, bro. Sai Ram. Sai Ram, sir. Sai Ram. Um, sir, just, uh, sir, just one question is that, uh- Uh ... so, so we, we don't view Buddha as a reformist? Because, uh- Yes. Please continue. Continue. Yeah, yeah. Because, uh, what I've... Means one version of the history is that, uh, Buddha has actually contributed to the better understanding of Upanishads or the evolvement of U- Upanishads, and eventually the Adi Shankaracharya commenting on the Upanishads. So, means a reformist will come only when people are not following it in the right direction. So, is it not that Buddha has come, uh, as a reformist of the Hinduism? Means that time, uh, the rituals were given too much of importance. And, uh, and, uh, one of the argument is that, uh, eventually the idea of Upanishads has evolved over time. Means, uh, very well because of the arguments b- between Buddha, uh, Buddhism and Hinduism. And finally, Adi Shankaracharya is able to convince, uh, people that, uh, this is a right way of living. The question is over? Yeah. Yes, sir. Yeah. Means only the, the question, to brief it up, uh, so Bud- we can't, uh, can't we view Buddha as a reformist? Number one, see, let us not label him as a reformist. Buddha is for self-realization. During his lifetime, he renunciated the family and also kingdom, all the riches and comforts. He went out into the world in search of truth for his own, uh, self. Then, then he traveled across and, uh, in fact, put his body, physical body, to such a pain through meditation, the body used to burn. Even the chest used to burn, and all the bones are, uh, distinctly apparent when the skin became so thin. Then what is that wisdom he, uh, enlightenment that he got out of all this futile exercise he, which he'd done? Simple one. By indulging in causing lot of pain to the body, I'm not going to experience the self. Let me be in the body. Let me indulge in hard work. Let me try to pursue the aspect of truth. Then I understand the truth is not outside. Truth i- truth is inside, as a component of the self. That is why he's not a reformer. He has not come to... See, Sangham Saranam Gacchami. I am going out to surrender to the society from where I gain knowledge. Buddham Saranam Gacchami. Buddham is intellect. Yeah. So, his pursuit, his entire travel, his entire aspect, his pursuit of truth, that is propounded in Vedas and also Upanishads. For your kind information, Buddha never spoke much about Upanishads. He never commented upon. The core subject being the realization of the truth. What is truth? What is real? What is unreal? What is body? What is self? The body is perishable. Self is unperishable. It's going to be permanent and eternal. Only the perishable body keeps changing. That is finally what he, uh, realized. That is the enlightenment. That's why he's called Buddha, right?When Shankaracharya came, there is absolutely no clash between Buddha, Buddhism and Shankara. But Buddhism, because it was properly, it was not properly understood by his disciples, it, it has got a, a, a, another channel where atheism crept in. So atheism is no answer for any evolution or for any, for that matter, any revolution. Then what is that is needed? The proper understanding of the scriptures. That is why about 180 or 190 small, small Upanishads, uh, Shankara Bhagavatpada has in fact, uh, brought them together, condensed to only 10 Upanishads. Upanishads gave a, a, a chance for every seeker to question. That is Upanishad's core. So you have a very right to question. You should question. You should get answer. You should not be compromising. But you may have to adjust with the ways of the world. That is what Shankara... See, historians have detracted the whole thing and said, uh, Shankara won over Buddha. I am not for it. Even Swami once said, "There is no clash between Buddha and Shankara." Buddha himself is a realized soul. Then Shankara, being a realized soul, he has expanded the very aspects of Indian ethos and spirituality so that a common man can also, uh, really tread the path of righteousness. So there is, there is a samanvaya. There is, uh, a, a conjunction between Buddha and Shankara where they arrived at one point, the truth is final, truth is eternal, and that truth may be told by different people i- in a different ways. Ekam sat vipra bahudha Vadanti. So there is no comparison. Only in the lineage of, you know, Guru Parampara, we adore, we respect Buddha for what he, what all he has done, more than anybody. But in those days, the entire Southeast Asian countries, including Japan, they were all influenced by Buddhism. Buddhism speaks about the society, its existence, its relevance. Shankara says, "Yes, all the three are correct." At the same time, please remember, the apparent manifest world is unreal. Yeah. It is appearing real because of your perception, your interpretation, your aspiration, your attitude and your outlook. But if you really calmly think about the whole world, is not the world changing as your body? Right. Every day the body cells, thousands of cells are dying and thousands of cells are taking birth. But we don't know, we are aware of it. So in the world, the, the world, Jagan Mithya. Mithya means not non-existent or non-existing. It appears to be real. That's called Mithya. Right? So there is no clash between Buddha and Shankara. Both are reformers in their own way. But the reformation that was brought out and practiced by Shankara is more expansive, and it is unlimited. It encompassed all the religion texts, scriptures and practices. Whereas Buddha confined his, uh, uh, you know, search for the truth to himself, and he realized that, and he imparted to the immediate disciples. And Buddhism, because it was not properly understood by the disciples, it took a different, uh, you know, path. And that is why Buddhism slowly dwindled out and it, uh, almost got vanished. That's all. For us, for people who have a great faith in Swami, we, we are not going to compare. In fact, in spiritual parlance, we are not supposed to pronounce on the other. If there is something good, let us take it. If there is nothing good, just leave it and, uh, continue our journey. Sairam. Sir, thank you. One of the best answer I heard, sir. It was really- Thanks. [laughs] It was really superb. Thank you, sir. Sairam. Sairam. Uh, Sairam, uncle. May I ask question? Is that okay, Sai? Sure. Of course. Okay. Uh, Sairam, uncle. I would like to tell two things. The first one is not a question, it's just an add-on to what you said previously. Uh, I came to Swami's fold when I was pursuing my bachelor's at Brindavan. So after Swami left His physical form, I came to Swami's fold. So I never had, uh, uh, a longing for His physical form. So I just believe that, uh, because of a lot of people in the university and around Prasanthi Nilayam, that Swami is there, Swami is omnipotent. And after coming to Swami's fold, like, I don't have any more longing for visiting temples. I truly believe that God is everywhere, so... And then Nama Smarana has become my bhakti, and I started enjoying His name and sing His glory. Uh, that's my first part. So, uh, having said that, the problem comes here is that I know that Swami is omnipresent and omnipotent. He watches us. Uh, He's within us. At times, there is this wavering mind. I know that there is something that is not supposed to be done, and it's not correct. But then the physical me wants to do it because of the situational thing or it's a longing for that. So how do we stop that? You know, how does that affect our relation between myself and then Swami? Right. See, the people who had physical proximity don't think that they are extremely superior and something like that. Not at allThey had that opportunity. They were supposed to be in that particular era where they had to refine themselves and reform themselves. They got that opportunity. That's all. Number one. For people like you who have not seen Him physically, I think you are more qualified to understand Him without the physical form because your mind is focused on the teachings, on the attributes, on the anecdotes, on the various, uh, aspects that were displayed by Bhagawan. You are more, uh, uh... You are in a very preeminent position to move closer to Bhagawan. When we, uh, when people, uh, having, uh, physical proximity, they tended to be stagnant. It's a bold statement. There is nothing to claim that I'm very close to Swami. How does it matter? What is it that you got out of being closer to Him? Today, I may not be closer to Him physically, but I am closer to Him, uh, for the concepts, for the very core of the advent, for the purpose for which He has taken a human form, and for all that He has done to the world single-handedly. But of course, by taking all the things around and using them as instruments and making a, a substantial mark on the human race, then I think people having no physical proximity are more qualified than people like me. Uh, for instance, I take it upon myself. I, I may have... I, I might have got the limited benefit out of, uh, being very close to Him. Whereas, not being in the physical proximity, I think you have a great opportunities ahead, and even now, to understand Him in the correct perspective without any bias, without any irrational approach. It is a rational, a truthful, uh, uh, experience of Swami in the absence of, uh, the physical form. I think that's, uh, very, very profound. And the youth, especially anybody who has taken birth after this 24th April 2011, they are more benefited because you will celebrate. They will understand Swami in the correct dynamics and dimensions. There is nothing, uh, further. That is one. Then there is no point in losing, uh, interest in visiting temples. Please visit them. Don't visit them to get into a cult. They are the places of source of energy. They are temples of energy. They are pra- places of prayer. The, uh, prayer being, "Samastha Loka Sukhino Bhavantu." As you go there, you see the architectural value of it. The... You can see the temples as centers of knowledge, the centers of culture, where the ancient culture has been, uh, celebrated over thousands of years. And they were the places, central points, where your artists used to come and perform, where people used to come and take some shelter in, uh, at times of need. And there is, uh, uh, that is, that is a place where the hunger is, uh, or appetite is, uh, you know, quenched, and it is filled up with, uh, some prasadham, something like that. You see the positive aspect of the temples. You visit them for the historical, structural, architectural, and the divine, uh, aspects of the divinity. That is also one beauty. Then you also, uh, take, uh, uh, bathing in, uh, the rivers. Especially in India, the rivers, uh, uh, taking a bath in a river, it will not only clean your external body, but the currents that undergo in the flow of water that make your body very vibrant. It makes you frictionless, and you'll become free. The body will become a beautiful instrument through which you can celebrate all your ideals and actualize all your thoughts into action. So, uh, having such scattered feelings about the non-availability of the physical form of Bhagawan, please fix your mind on this form that is available. Fortunately, we have not seen Rama. We see Rama only as a, uh, when it is enacted by an actor. But because of the, the technological breakthrough in the world, we are, we have all CDs, all digital forms of Swami's walking, talking, interactions, His beauty, His endearing form, enchanting form. All these you can really experience. But all that you have to do is take the mind to the physical form and take it away from the physical form. Uh, then I think you'll be immensely benefited. And now if, I think from today, if you practice and focus on the non-physical form of Bhagawan, you'll be more, uh, benefited, and you'll get more insights, and your thoughts will be terribly expansive. Yeah. That is what I feel. Thank you, uncle. Uh, I'd just like to, uh, ask you another question on what you said. Like, uh, you asked me to visit temples, uh, for their structural and architectural, uh, uh, uh, designs and, and stuff. Uh, but when I visit either Shirdi or, or Tirumala, there is so many people, and there is no solace or peace of mind. Even if we go there, it's, it's at, at the most, it's just a minute or two we stay in the sanctum sanctorum, and then we are out of it. So, my, my feeling was, like, I would rather sit at home and take Swami's name. Sing a bhajan. I would be more happy than visiting a temple, uh, having all those ordealsUh, am I thinking right? No, no. Your thinking is partially correct and im- partially incorrect. For one thing, when you go to Tirumala... Because you mentioned two names. When you go to Shirdi or, uh, Tirumala, you are not that happy. You are not getting peace. My dear friend, my one question is, who is making you unhappy? Is somebody? Are you so much, uh, susceptible for, uh, you know, getting influenced by the external factors? After all, it is all in the mind. My, my, uh, piece of advice to visit the temple, it's not mandatory. It is not required at all. If at all you go to a temple, go with this perspective. That what I meant. It's not that you should alone go to all the temples and get peace of mind. We don't know whether we get P-E-A-C-E or P-A-E-C. We don't know. It all depends upon the situations, context, and several aspects. But temple going is a discipline. That's all. When you go to temple, that's why I mentioned rational approach, is to see the architectural wonder. Without any, uh, equipment in those days, they, they could, uh, build, uh, very sk- sky-high gopurams. So why, how they could do it? You please wonder at it. And the beauty, the symmetry, the sculptural values. Uh, for that you can go. E- even if you want to go to Shirdi or Tirumala or some other temple to get peace, you have to get peace on your own. Nobody will give you peace. So it's all in our own mind and our own approach. This my feeling. But when we think of Swami, because we are not bound, we are unbounded. We are not shackled. We, we are let to, let free to ourselves, so we can think of, uh, the physical form of Swami. We can, uh, chant His name and draw tremendous amount of inspiration. And, uh, uh, it is incorrect because the perception is not correct. It is correct because, yes, w- we get so much of world around. Here, whether it is in Prasanthi Nilayam or in our own house, right in the, uh, presence of Bhagawan, uh, it is all our mind that makes us happy or unhappy. This is my conclusion. Sairam. Sai Ram. Thanks for the clarification, sir. The peace is within ourself, not something that- Yes. Not outside ... that's external. Not outside. Yeah, yeah. Thank you. Let's see. Shall we close the session and... Yeah. Uh, sure, Uncle. Uh, we'll move on to, um, Maha Mrityunjay Mantram three times, uh, followed by Arati. Yes. On, uh, behalf of, uh, Kansas Sai Center, we would like to thank you from the bottom of our hearts for sharing such divine glimpses of Swami's divinity. Thank you so much, uh, VSR Murthy Uncle, for creating time for our Kansas Sai Center. Sir, Sairam. Thank you very mu- thank you so much, Uncle. Sai Ram to all of you. Having made my day, uh, i- it is now interpera- im- uh, impregnated with a lot of divinity. And also I'm very, very, very happy, uh, that you all participated and put very, very relevant questions, uh, that will help in, uh, progressing ourselves on the spiritual path. Sairam.
YouTube · audio
Guru Purnima Satsang 2022 Kansas Sai Center- SSSGC USA
Guru Purnima Satsang 2022 Kansas Sai Center- SSSGC USA
Source: SSSGC USA Region 4 on YouTube
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