‘HE WHO PAYS NO HEED TO OUR WORDS, HIM WE WILL CUT IN TWO AND THROW AWAY, EVEN IF IT BE OUR OWN CHILD!’ (Chapter 19 v. 232)
SAI IS A DEITY WITH HIS OWN INDOMITABLE WILL BEFORE WHOM THE CONCEIT OF OTHERS FALLS OFF ALTOGETHER (Chapter 12 V.26)
To perform pleasurable karmas or to earn wealth is not the purpose of nurturing the human body; the fulfillment of human life lies in acquiring the Supreme Knowledge, till breath leaves the body. (Chapter 8. v63)
... But God’s Grace alone brings one to Sai’s feet (Chapter 8 v. 49)
Somebody’s deeds, good or bad, or his innermost secrets were all known to him and he used to astonish the devotees by giving a sign or indication of them. (Chapter 7 v. 33). He was a reservoir of Knowledge and Wisdom under the guise of feigned ignorance. To exert himself for honour and recognition in the world was too irksome for him. Such was the disposition of Sai (v. 34)
When men look upon wealth, honour, wife and children as the only source of happiness and turn away from the spiritual path, then it is that saints appear on earth. ( Chapter 4 v. 10)
When we are talking to little children and are amused by their childish prattle, can there be any serious, adult talk? (Chapter 17 v. 148) So also are humorous jokes and jesting a special skill used to impart instruction (v. 149)
Various verses in page 270 i.e. verses 29 to verse 40 of Chapter 17.
Under the cover of not knowing anything, he, in reality, removes ignorance and give us knowledge. WITHOUT TRANSGRESSING THE LIMITS SET BY SHASTRAS, HE IMPARTS INSTRUCTION TO HIS DEVOTEES IN A PLEASANT MANNER. (Chapter 16 V. 13)
About Dakshina He says: “To begin with, whatever is to be given should always be given with faith. For, if given without faith, it bears no fruit. (Chapter 14 v. 144)
The adage which says ‘If God’s Grace is upon me, I shall get everything, sitting where I am and without lifting a finger’, is no doubt true, but only for food and clothing. (Chapter 19 v.209) He who applies it to spiritual matters, will find himself cheated out of spiritual gain altogether. ‘As he sows, so he reaps’. These are Baba’s priceless words. (v. 210)
He should avoid speaking words which will sting and hurt and not strike anyone on the vital spot. But should always engage himself in pure, virtuous deeds, keeping his mind, all the time, firmly on his duty. (Chapter 19 v. 217).
There is no other protector except ‘Allah the Master; Allah the Master’. Unique are his doings, priceless and inconceivable! (Chapter 19 v.148).
Look at the frog and the black bee! The beautiful lotus is the abode of both. But the bee flits amid the fragrant pollen, while the frog feasts on the mire. (Chapter 50 Verse 101)
They are blinded despite having eyes. Giving up good company, they take to loose, shameless behaviour and are perforce, ruined by the bad company they keep and begin to behave as they please.
Although we see the wife, sons, brothers, mother, our chosen friends and kith and kin, dying before our very eyes, yet it does not give rise to any good, wise thoughts in our mind. (Chapter 39 verse119)
Learn that by humble reverence, by inquiry (persistent search for the reality by piercing through the illusion), and by service; the masters of knowledge who have seen the truth will instruct thee in (that) wisdom. (Chapter 39, verse 44)
He said ‘He who prostrates at the guru’s feet, is ready to give up his life in the guru’s service and puts a question to the guru very respectfully, to him the JNANIS give knowledge with exposition (Chapter 39 VERSE 48)
It is necessary for all to get across this ocean of worldly life. But to do so, our hearts must be purified. Purification of the heart is the chief among all the means for crossing it and its source lies in devotion to God. (Chapter 39 verse 20)
To deceive the guru is great sin and there is no expiation for it (v 139). With Sai untruth would never work. Sai’s Grace would never be obtained by telling a falsehood. Untruth leads to a fall and ultimately, to an evil end. (Chapter 38 V. 138)
When a guest arrives, the householder should satisfy him by offering food, whatever may be the time of the day. Those who turn them away without offering it, invite adversity, unmistakably ( Chapter 38 v. 17)
What is needed is the strength of the purificatory religious influences since birth and also, a discriminatory intellect cultivated by careful study. Without deep ‘sadhana’, the purification of the mind does not come, without which, knowledge is very difficult to gain. (Chapter 37 verse 84)
When moral end is the object of knowledge, that knowledge is undoubtedly the true knowledge. When the object is purely a material end, it is ignorance. (Chapter 37 v35)
Those who are intellectual, argumentative, inquisitive but without faith, will never receive the highest knowledge from the saints. It will be received only by him who has pure faith. (Chapter 35 v. 229)
For him, there is no joy at being worshipped, regret or pain at being derided. And here where there is no joy, how can there be dejection? This is that very same state that completely transcends the pair of opposites. (Chapter 35 verse 148)
Wealth is beneficial to the wealthy only in so far as it is spent on dharma and in charity. For, ethical conduct and charity alone make for true knowledge. (Chapter 35 v. 132)
But rare among us is he, who will speak little and always for the good of others, and will act strictly, according to his word and vindicate it (Chapter 32 v. 224)
Service of others, which in worldly life is an ornamental necklace, but in spiritual life is an obstacle. ( Chapter 31 v. 69)
The hyper-critical and the logicians should not go after these stories. What is needed here is not argument and counter argument, but profound love. (Chapter 30 v. 22). The listener should be a jnani and yet be devoted, full of faith and utterly trusting, or a servant of the saints. To all others, these stories will appear unreal. (v.23)
So, at least from now onwards, give up doubts and distrust and remember your ancestors. Give up crooked ways. (Chapter 26 v.108)
Before the guru’s Word, rules and regulations, prohibitions and taboos are of no avail. The attention of the disciple must be focused on the duty appointed to him by the guru. The burden of his difficulties rest on the Guru’s head. (Chapter 23 v. 180)
Even when the guru’s command is clear, the disciple who questions the propriety or impropriety, the good or bad of it, has, according to me, fallen from his duty. (Chapter 23 v.176)
Guru’s command should be obeyed without a moment’s delay. And he who doubts and hesitates is truly, a wretched one – in fact, he is a beast without a tail, in the form of a man. (Chapter 23 v.156)
It was not a volley of censorious remarks, but his grace to teach me that futile debates and discussions, scornful, critical revilings and such wicked thoughts about anyone, should be given up altogether (Chapter 21 v. 117)
The book should be listened to carefully, first; then the same should be contemplated upon. It should be perused from the beginning to end and read repeatedly in this manner. That is how it is meditated upon all the time. (Chapter 21 v.71)
In the absence of even the smallest degree of Divine Grace and the special favour of the Sadguru, it is the instruction of a Siddha that is necessary for a man to get self-knowledge.
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