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2014/09

探索舞台

顶礼于我们最敬爱的薄伽梵峇峇莲花足下。

尊敬的工厂董事经理，工程师，各级职员及敬爱的朋友们，

我甚感荣幸，受邀在你们今天的聚会中讲演，而我感谢董事经理的首肯，让我有这个机会跟大家共同研讨。我也感激大家想到了组织一个一周一次的以‘Vichara Vedika’为名的研讨会。愿内寓者的神继续激励和鼓舞大家。这就是‘Mysore Soaps And Detergents Industry’(迈索尔肥皂与清洁剂工业）。愿我们的心被这些产品清洗干净以便我们正直与完美人格的芬芳会个别地，整体地利益你们每一个人。

这学习圈的名字就叫做‘Vichara Vedika'（探索舞台）。第一个字‘Vichara’有两个意思。第一个意思是‘悲伤’。纵使所有奢华，舒适和方便齐备，然而根深蒂固的vichara或悲伤未被除去。什么原因？一个原因是，短暂的欢乐，世俗的舒适和形体的方便决不会使到任何人获得绝对的或完全的快乐。凡此种种无非永无止境的世俗欲望。就像火一样，绝不会拒绝投入于它的任何物质并且把它们烧成灰烬，人的心念亦然，决不阻止欲望的滋生，决不满足于既得的而要求更多更多。未实现的欲望或挫折使精神上的平静更加恶化。比较，仿效和竞争削弱心念。心念因而变得缺乏自信乃至于陷入自卑感。如果心念得到满足，得偿所愿，它就转向狂妄而一切行动都会充满着虚荣与沽名钓誉了。于是心念就沉溺于vichara或悲哀之中。要么它就驾凌，支配，要么它就退出。然而‘Vichara’这个字还有另一个意思。那就是‘探索’。我们应该探索，查询并步向快乐幸福的源头。这vichara或探索是真正的灵性。Vichara或探索揭露‘自性’的真实本质，至福的途径及最后，解脱之道。

每一个人生阶段都有其不同的兴趣。这一人生阶段吸引你之物，在另一个阶段可就不如此了。孩子喜欢玩洋娃娃和玩具，虽然在初时他喜欢被妈妈抱在怀里。所以，孩子的兴趣由母亲的怀里转向玩具。之后又怎么啦？青少年时，他被异性所吸引。然后他热衷于赚取金钱。老年时，他后悔，遗憾，抱怨并且感到沮丧，因为被剥夺了他一直以来享受的某种舒适。在每一个阶段，他渴求快乐，但却遥不可及。一个富翁担心他会失去他的财富。一个贫者则因穷而快乐不起来。那么到底谁才是快乐的人呢？富翁或贫者？两者都不快乐，一个担心没有保障而另一个则担心贫乏。这就是要你去作出自我反省，自我审核，探索质询及寻找真理的Vichara或探索。Vichara或探索包括对本质，身体，心念，感官，智能及最重要的‘自性’，终极的本来面目，等的研究。

以‘vichara vedika’为名的学习圈，其第二个字vedika是‘舞台’的意思。整个世界可说是一个舞台。所有的人，不论男女，都是演员。神是导演。我们应该把我们的角色演好。所以‘Vichara’是‘Tatwa-Vichara’或对心灵或自性或梵或神的探询。农业，工业，科技，工程，医药，等等都是人类致力以改进生活的研究支流，使生活更加舒适，方便，奢侈和铺张。这是根基于自然，也就是‘Padartha'（物质世界）的探索。然而真正的探索是‘Parartha’或灵性的。对世界或loka的探索导致开发和利用，竞争及占有。对真理或神或Lokesa的探索带给你福乐，平静和友爱。对大自然或jagath的探索造就一个科学家，而对神的探索（Jagadeeswara）则造就一个圣哲。对宇宙（viswam）的探索就像是字母‘C’，起于某处而终于他处，留下一个中空的空间。但对神（Visweswara）的探索则像字母‘O’，圆满、完整和完全的。一个是nivritti或内向（也就是向内探索本来面目），而另一个则是pravritti或外向（也就是向外探索大自然）。

对世界（iham）的探索是在感官之下的，而对神（param）的探索则是在感官之上的。世界束缚你或使你执着并最终纠缠你于人生的罗网之中，就像一只蜘蛛一样以悲哀收场；而另一方面，对自性的探索培育起舍离，牺牲，爱，平和以及最终赐予超脱。吠陀经说Tathwamasi。这里有两个层面，一个是‘Tath’-- 彼，本来面目/终极真理/圣灵，另一个是‘Thwam’ -- 你，个人。那么，一个人必须探索Tath/彼，以便了解thwam/个人，的本质。然而，世俗的追求限制其自身于thwam的研究，即个人的/肉身的/物质的世界的研究，而那是不完整的。

一切唯心造，这是不难理解的。苦乐是不存在于外的。‘Laddu’糖果是不能用眼睛来享用的，除非你亲口尝尝。甜蜜体会自内在。你观赏一幅画。你的欣赏，你的欢乐都反应自内在。这些推动力，反应，反响，情操，感觉等纯粹是内在的。甚至在探索之下，我们将会知道外在世界遗留其印象或标记，导致内在的二元感觉。再作进一步的探索会证明，不是眼睛在看，耳朵在听，舌头在尝，鼻子在闻和皮肤在感受触觉。其用处是什么？一具尸体失去了其基本的原理，主要的电流生命力，即所谓的阿特玛的放射能而即便感官在那儿，它们已没有操作能力。甚至当神不守舍，心不在焉时，感官也起不了作用。

一个学生坐在教室内听课。如果他心不在焉，即便他保持缄默，假装聆听，他也听不进去。原因何在？心不在课室。如果我们做更深入地探索或vichara，我们会知道就连心念也不是终极的，最后的。我们有心不在焉的教授。在酣睡时，心念是不存在的。所以，甚至连心念也不是一个主宰。它仅是一个仆人或一件工具。

专职人员，雇员，专家和家长，当托付给他们的工作顺利完成时，他们会有一种满足感和喜悦之情。一个医生必须以成为医学界的佼佼者作为目标。一个工程师应该驾轻就熟于其工作领域。一个老师应该立下一个老师的好典范。换句话说，一个人应该克尽厥职，然后他才会得到工作满足感。那么为什么有些人不快和不满？原因很简单。薄伽梵给我们指示一条途径。“你喜欢你所做的而不单纯是做你所喜欢的。真正的快乐在于喜欢你所做的而不是做你所喜欢的。”这就是探索的精神，使我们在一切限制之下犹感快乐幸福。

当一个医生认为假如他是一个税务员或一个工程师时，他一定会做得更好；仅只感觉假如他是一个工程师，他一定会成功，那是无济于事的。那与海市蜃楼有什么两样？你如何期望这样的不满的人在他们的工作领域里把工作做好？因此，我们应该尽力在我们所选择的领域把工作做好，才是必需的。然而不幸地，我们强调的是金钱而不是工作。探索之后，我们得到的结论是金钱不是快乐的基准。

薄伽梵说一个人可以用钱买一间好屋子，装有空调的房间，舒服的床和枕头，但他不能保证得到好的睡眠。你不能购买睡眠。你可以在五星级的饭店点美味的菜肴，但你买不到胃口。你能买到时间吗？你能用钱来延长寿命，即便延长一秒？对这一点的认识可能为时已晚。在组织里你的才华与技能使你显得不可或缺。如果只是薪金的问题，你就很容易地被取代了。工作的精神是极其重要的。其实，如此尽责完成的工作方式就是虔诚。工作就会转变为膜拜。职责就是神。

在此我们需要知道非常重要的一点。如前面所说的，我相信，我们完全了解，虽然我们在人生的每一个阶段都尽了力，可我们仍得不到快乐幸福。让我描述薄伽梵所提的一则逸事。一天一个年轻人发现一个老太婆在路灯下寻找东西。年轻人问她，“阿婆，你要什么？你在找什么？你丢了什么吗？”阿婆回答，“哎！我在我的小茅屋里丢了我的针。我家里没灯。所以我才在路灯下找针。”瞧！多滑稽啊！我们寻找快乐何尝不如此。什么原因？原因很简单。我们不在我们应该寻找之处去寻找它。快乐就在我们的内心。但我们的寻找总是在外面或外在世界。我们如何得之？它既在内心，向外驰求是否正确？我们多愚昧啊！

薄伽梵提供另一个例子。当你把风扇转向你吹时，你得到足够的风。但如果你把风扇转向背你的方向，你怎能得到风？所以同样，你心念之风扇必须转向神以获得快乐之风，但你却把它转向世界，你怎么能够得到快乐？佛陀说，“Sarvam dukkham；Sarvam kshanikam；Sarvam soonyam。”这意谓一切都是短暂的，充满悲伤的，和空洞的。无物是永恒的。无物提供你持久的快乐。

对意识三个境界的Vichara或探索帮助我们认识真正的自性。这三个境界是醒时境界，梦时境界以及睡时境界。肉身，心念，智能和感官操作于醒时境界或Jagrath。凡我们在这世上所见，所做和所体验的一切都属于这醒时境界，Jagrath。其体验者被称为‘Viswa’。在梦中，那是没有身体的。在梦或Swapna中，整个事物无非心念所创造。就此而言，它甚至创造你。其体验者被称为‘Thaijasa’。然后就是第三个境界，睡时境界或Sushupthi，在此，心灵或阿特玛以一个见证者出现。其体验者被称为‘Praajna’。你所看到的体验者有三个名字，醒时境界的‘Viswa’，梦时境界的‘Thaijasa’以及睡时境界的‘Praajna’，虽然他是一个，同样的一个。‘自性’或‘阿特玛’或‘心灵’（在所有三个境界的体验者）是不二的，纯净的，无瑕疵的，永恒的，自由自在的，超脱的和不朽的，它被称为‘Vaiswanara’（宇宙精灵）；也就是神本身，而超越前面所说的三个境界之上的这个意识境界就是Thureeya。

薄伽梵举一个例子。有一个名叫马拉雅的演员。在一出戏剧里，他饰演法子（Dharmaja），阿周那（Arjuna）和基士拿（Krishna）。虽然他的对话是根据他在舞台上所扮演的角色，而他或可被称为或被看成是当时所扮演的角色人物，但那个人还是马拉雅。他的动作是依据当时所扮演的角色来决定。同样，神，Vaiswanara（thureeya 终极者），祂自己承担醒时境界的‘viswa’的角色，梦时境界中的‘thaijasa’的角色以及睡时境界中的‘praajna’的角色。每一个求道者必须做这一类的探索或vichara，以认识真正的自性或阿特瑪或梵。

最后，探索或vichara的过程应该更上一层楼，要更彻底和深入，以便最终知道个灵与宇宙圣灵之间的认同。我们必须树立所谓的个体乃超凡宇宙神灵的一部分的这个事实。‘我’，‘jeevi’或个别实体与寓于‘我们’或群体之内的Deva或神，是没有两样的。换句话说，‘vyashti’个体与‘samashti’群体皆展示‘parameshti’或神，的同样的构成要素。这就是分殊中的统一。‘在个体和通体的两个层次里，圣灵是单一的’的原则，乃是真正探索的实际成果。

让我们举薄伽梵所给的几个例子以了解以上的一体性真理。我们看到在海上同样成分的三个形式。海浪出自海洋。海浪的泡沫，海洋以及海浪是有着不同称号的三种形态，但都是属于同样的海水。它们互相依存。没有海洋就没有海浪，而没有海浪就没有海浪的泡沫。海洋可以被称为paramarthika，终极的灵性实体；海浪是prathibhasika，反映，而泡沫是vyaavaharika，肉眼可见的世俗形相。同理，神是真实体，而个人是祂的反映。神是海洋。个人是海浪。这就是一体性的原理，介于个人与圣灵之间。

今天在这探索舞台中，我们详细地讨论了各种层面。让我们不要为了vishaya（世俗事物）而持有vichara（担心，忧虑）。让我们认识，vishaya（世俗事物）是visha（毒药）。让我们为沉溺于或受困于这虚幻世界而感到vichara（悲伤）。让我们为无法摆脱弱点之苦而感到悲伤。我们有充分的理由沉浸于vichara或忧虑之中，因为还没有建立起对神所需的爱慕与渴望。于是这vichara或忧虑就转化为一个瑜伽或灵性修习。如果一个人为了世界呐喊，为金钱，地位及其他而劳神，它就是vishada或vichara。反过来说，对神的同样的vichara以达至圣灵，以获得亲近去一睹祂的彰显及最后与祂融为一体，形成叫做Vishada Yoga的瑜伽。这或也可称为梵文的Avedana或Thapana，渴望神，和Nireekshana，等候主。这就是最高形式的虔诚。

如我们洗澡和擦香皂，香皂渐渐失去其重量而越变越小，在这同时，它散发出芳香并清洗身体。这是一块香皂所做出的牺牲。同理，工作于此迈索尔肥皂工业，扩散和分享你道德的芳香。你的名声取决于公司的声望。最高的灵性莫过于效忠之心与感激之意。最高的灵修莫过于尽责了。有了共同的目标，目的，我要求你们团结一致地工作。团结是我们的力量。每一天要静虑于神并向神祈祷以培育内在的纯净。促进一体性的就是纯净的心。最后，一体性引领至神性。所以，要记得这三项处世箴言，即，纯净，一体性和神性。

愿神赐福大家！

赛罗姆（Sai Ram）。

取自《薄伽梵斯里沙迪亚赛峇峇普及和实用的教导》第19章

VICHARA VEDIKA

With salutations at the lotus feet of our dearest Bhagavan Baba.

Respected Managing Director of this factory, Engineers, junior and senior and beloved friends,

I consider myself specially privileged to have been invited to speak in your regular meeting today, and I thank the Managing Director for this generous gesture. I also congratulate you for having thought of an organization or a study circle named ‘Vichara Vedika’ which meets once every week. May God, the indweller, continue to motivate and inspire you. This is Mysore Soaps and Detergents Industry. May our hearts be cleansed with these products and the fragrance of our character and integrity benefit everyone of you individually and collectively.

The name of this study circle is ‘Vichara Vedika’. The first word ‘Vichara’ has two meanings. The first meaning is sadness (vichara). In spite of all luxuries, comforts and conveniences the deep-rooted vichara or sadness has not been removed. Why? One reason is, the fleeting pleasures, worldly comforts, and physical conveniences will never make anyone absolutely happy or totally happy. They are the worldly desires which are endless. Just like the fire that would never refuse anything put into it, and burns to ashes all the material, the human mind too never stops desiring, is never satisfied, and wants more and more. Unfulfilled desires and failures, deteriorate the mental peace further. Comparisons, imitations, and competitions weaken the mind. It becomes diffident and develops inferiority complex. If the mind at anytime finds its fulfillment it turns crazy and all the activity will be full of vanity and publicity. So mind is drowned in vichara or sadness. Either it tries to dominate, excel or withdraw. But this word ‘Vichara’ has a second meaning. It is “enquiry”. We should enquire, investigate and go to the very source of happiness. This vichara or enquiry is true spirituality. Enquiry or Vichara reveals the true nature of ‘Self’, ways of bliss, and finally the path to liberation.

Interests differ from stage to stage. What is attractive at one stage may not be so in another stage of life. A child is interested in playing with dolls and toys, though initially it finds happiness in the lap of the mother. So, the child’s interest shifts from the lap of the mother to toys. Then what happens? As a youth, he is drawn by the opposite sex. He is then engrossed in earning money. With the dawn of old age he repents, regrets complains and feels dejected for being denied of certain comforts hitherto he enjoyed. At every stage, he craves for happiness and he finds himself far away from it. A rich man is worried that he might lose the riches. A poor man is unhappy because he is not rich. Then who is happy? Rich man or poor man? Both are unhappy, one for insecurity and the other for poverty. This is Vichara or enquiry which calls for introspection, self-examination, enquiry, and search for truth. Vichara or enquiry includes study of nature, body, mind, senses, intellect and above all “Self”, the ultimate reality.

The second word in the name of this study circle is ‘Vedika’, which means a stage or a dais. The whole world is a vedika or stage. All men and women are actors and actresses. God is the Director. We should play our role well. So the ‘Vichara’ is ‘Tatwa-Vichara’ or enquiry of the spirit or Self or Brahman or God. Agriculture, Industry, Technology, Engineering, Medicine, etc., are the branches of human endeavour to make living more comfortable, convenient, luxurious and extravagant. This is based on the enquiry of nature ‘padartha’ (material world). But a true enquiry is ‘parartha’ or spiritual. The enquiry of the world or ‘loka’ leads to exploitation, competition, and possessiveness. The enquiry of Truth or God or Lokesa gives you bliss, equanimity and fraternity. The enquiry of jagath or nature makes a scientist, while of Jagadeeswara (God), a saint. The enquiry of viswam or universe is like the letter ‘C’, starts somewhere and ends elsewhere with a hollow space. But the enquiry of Visweswara (God) is like the letter ‘O’ which is full, total and complete. One is nivritti or inward (i.e., of the reality), while the other is pravritti or outward (i.e., of nature).

The enquiry of the world, ‘iham’ is below senses, while that of God, ‘param’ is above senses. The world binds or makes you attached and ultimately entangles you in the cobweb of life ending in misery like that of a spider; whereas, the enquiry of the self develops detachment, sacrifice, love, peace and ultimately grants liberation. The Veda says Tathwamasi. Here there are two aspects ‘Tath’ – That, Reality / Ultimate Truth / Divinity and ‘Thwam’ – you, the individual. So, one has to enquire Tath / That, so that the nature of thwam / individual is understood. But, a worldly pursuit limits itself to the study of ‘thwam’, the individual / physical / material world, which is incomplete.

It can be easily understood that everything is responded from within. There is no joy or grief outside. “Laddu”, a sweet does not make you enjoy by the sight of it, unless you eat. The sweetness is felt within. You see a painting or a picture. Your appreciation, your joy, are the reactions within. These impulses, reactions, responses, sentiments, feelings, etc., are purely internal or within. So much so, on enquiry or vichara we will come to know that the outer world leaves its impressions or marks leading to dual feelings within. Further enquiry will prove that it is not the eye that sees, ear that hears, tongue that tastes, the nose that smells and the skin that feels the sense of touch. What is the use? In a dead body, the underlying principle, the main current, the vital force, namely ‘Atmic’ radiation is missing and hence though the senses are there, they are non-functional. Even otherwise, when the mind does not pay attention, the senses are non-functional.

A student sitting in a classroom listens to a lecture. If the mind does not pay attention, even if he pretends to be listening by remaining silent, he does not grasp anything. Why? Mind is not on the lesson. If we go still deeper, on enquiry or vichara we will know that even the mind is not ultimate and final. We have absent-minded professors. In deep sleep, mind does not exist. So, even the mind is not a master. It is only a servant or an instrument.

Professionals, employees, experts and householders will have a deep sense of gratification and joy when the job entrusted to them is well done. A doctor must aim to be best in his field of medicine. An engineer should excel in his work. A teacher should be an ideal as a teacher. In other words one should discharge one’s duty to the best of one’s own ability. Then one will have job satisfaction. Why then some are disgruntled and dissatisfied? The reason is simple. Bhagavan shows us the way. “You like what you do and not simply do what you like. True happiness lies in liking what you do and not doing what you like.” This is the spirit of enquiry, that makes us happy with all the limitations.

When a doctor thinks he would have done much better as a collector, or an engineer; mere feeling that he would have been successful as an engineer, is a futile exercise. Does it not amount to building castles in the air? How do you expect such disgruntled people to perform well in their fields? Therefore, it is most necessary that we should do our best in the chosen field. But unfortunately the emphasis is on money and not on work. On enquiry we would conclude that money is not the criterion for happiness.

Bhagavan says that one might procure with money a good cot, air-conditioned room, comfortable Dunlop bed and a pillow, but sleep is not guaranteed. You cannot purchase sleep. You can order very delicious items of food served in a five star hotel, but you cannot buy appetite. Can you ever purchase time? Can you extend life span in any way, even for a second with money? This may be realised late or too late. It is the talent and the skill that make you indispensable to the organisation. If it is mere salary, you can be easily substituted. The spirit of work is very important. In fact, work done in this manner is devotion. Work will be transformed into worship. Duty is God.

Here we need to know a very important point. As stated clearly, I believe, we fully realize that we are cut off from happiness in spite of all our efforts at every stage in our life. Here let me narrate an anecdote of Bhagavan. One day a young man noticed an old woman searching for something under a street light. The young man asked her, “Grandmother! What do you want? What is it you are searching? What have you lost?” The old woman replied, “Look here! I lost my needle in my hut. I have no lamp there. Since there is no light in my hut, I am searching for the needle here under the street light.” See! How funny it is! So also, is our search for happiness. Why? The reason is simple. We are not searching for it where we are supposed to. It is our heart wherein our happiness lies. But our search for it is always external or in the outside world. How do we get it? Is it proper to search for it in the outer world when it is within? How foolish we are!

Bhagavan gives another example. You get enough air when the fan is directed towards you. But, if you turn the fan to the opposite direction how do you get breeze? So also, the fan of your mind must be directed towards God to get the breeze of happiness, but if you turn it to world, how can you be happy? Lord Buddha said, “Sarvam dukkham; Sarvam kshanikam; Sarvam soonyam”. This means everything is transitory, full of grief, and empty. Nothing is permanent. Nothing gives you lasting happiness.

Vichara or enquiry into the three states of consciousness helps us to know the true Self. They are the waking state, dream state and the deep sleep state. Body, mind, intellect and senses function in the waking state or Jagrath. All that we see, do, and experience in this world belong to this waking state, Jagrath. The experiencer is called ‘Viswa’. In the dream, there is no body. The entire thing in the dream or Swapna is created by the mind. It even creates you for that matter. The experiencer is called ‘Thaijasa’. Then comes the third state, the deep sleep or Sushupthi, where the Spirit or Atma exists as a witness. The experiencer is called ‘Praajna’. The experiencer as you noticed has three names ‘Viswa’ in the waking state, ‘Thaijasa’ in the dreaming state and ‘Praajna’ in the deep sleep state, although he is one and the same. Left to itself, the ‘Self’ or ‘Atma’ or ‘Spirit’ (the experiencer in all the three states) is non-dual, pure, unsullied, eternal, free, liberated and immortal called Vaiswanara (Cosmic spirit); i.e., God Himself, and this state of consciousness above the three previous states is Thureeya.

Bhagavan gives an example. There is an actor by name Mallayya. He plays three roles in a drama, Dharmaja, Arjuna and Krishna. Though his dialogues are according to the role he plays on the stage, and he may be called and viewed as per the role he plays at that moment, but the person is the same Mallayya. His action is based on the part he plays at that point of time on the stage. Similarly, God, Vaiswanara (thureeya – the ultimate) takes upon Himself the role of ‘viswa’ in the waking state, ‘thaijasa’ in the dream state and ‘praajna’ in the deep sleep state. This sort of vichara or enquiry has to be made by every seeker and aspirant in order to know the true Self or Atma or Brahman.

Finally this process of vichara or enquiry should proceed further, be more intensive and deeper so as to arrive finally at the knowledge of the individual soul identity with that of the cosmic soul. We have to establish the fact that the so-called individual is a part of that transcendental cosmic spirit. ‘I’, ‘jeevi’ or the individual entity is very much the same as Deva or God, who dwells in ‘WE’ or community. In other words, ‘vyashti’ the individual and ‘samashti’ the community show the same component of ‘parameshti’ or Divinity. This is unity in diversity. The principle of oneness of the spirit at both levels, individual and universal, is the actual result and consequence of true enquiry.

Let us take a few examples given by Bhagavan to know the above truth of unity. We see three forms of the same component in a sea. Out of the sea emerge waves. The foam on the waves, the ocean and the wave are the three forms with different names, but of the same water. They are interdependent. Without the ocean there cannot be waves and without waves, foam has no scope to exist. Sea may be called paramarthika, the ultimate spiritual reality; wave is prathibhasika, the reflection, while the foam is vyaavaharika, visible apparent worldly form. Similarly, God is reality, while the individual is His reflection. God is the ocean. Individual is the wave. This is the principle of oneness or unity between a person or individual or a being and divine.

Today in this Vichara Vedika we discussed at length various aspects. Let us not have vichara or worry for vishaya or worldly things. Let us know that vishaya or worldly things is visha or poison. Let us feel sad, vichara for our ever indulgence or the way we are trapped in this illusory world. Let us feel sad or vichara for our plight, being not able to come out of our weaknesses. We have every reason to be drowned in vichara or worry for not developing the needed pining and yearning for God. Then this vichara or grief turns into a yoga or spiritual exercise. It is vishada or vichara, if one cries for the world, bothers for money, position and so on. On the other hand, the same vichara towards God to attain Divinity, to gain proximity to see His manifestation and to finally merge in Him, becomes a yoga called Vishada Yoga. This may be called in Sanskrit Avedana or Thapana, yearning for God and Nireekshana, waiting for the Lord. This is the highest form of devotion.

As we take bath and apply soap, the soap gradually loses its weight and becomes smaller and smaller, while at the same time, it gives its fragrance and cleanses the body. This is the sacrifice of a soap. So also, working in this Mysore Soap Industry spread and share the aroma of your virtues. Your name depends on the fame of the company. There is no higher spirituality than loyalty and gratitude. There is no greater Sadhana than duty. With common goals, objectives and targets, I request you all to work unitedly. Unity is our strength. Contemplate on God and pray to God everyday to develop purity within. It is the purity that fosters unity. Finally unity leads to divinity. So, remember these three maxims Purity, Unity, and Divinity.

May God bless you!

Sai Ram.

Universal & Practical Teachings of Bhagavan Sri Sathya Sai Baba, Chapter 19