Sathya Sai Baba The World-Avatar Teaching and Revelations

influence. Mastery over this one sense organ will enable one to master
easily all the other sense organs. (...)
With a small spark you can kindle a bonfire. The power of speech is
like a spark of fire. By controlling the tongue one can virtually acquire
control over the world itself. The power of speech can be used either
for a noble and sublime purpose or misused in a mean and mischievous
manner. It can be utilised for blessing people or for blaming others.
(...)
A reckless use of your tongue can grievously hurt others' hearts. And
no doctor on earth can heal the wound caused by a harsh word. (40-
55/57)
Man is a combination of body, mind and Divinity, the Atman. These
three together constitute the steps for man's ascent to the highest
stage. The body is the instrument for actions. The mind is concerned
with cognition. The changeless and permanent reality is the Atman,
which is the Divine aspect of man. Thus, doing, knowing and being are
the triune manifestations of the human personality. Although the body,
mind and Atman have different names and characteristics, their harmonization
and unification help man to raise himself from the human
to the Divine level. (...)
The word "Antahkarana" - inner instrument, is used in an every-day
worldly context as well as in spiritual terms. What is its form, its nature,
its role, its importance and its destination? When you enquire along
these lines, you will find that mind itself assumes the subtle form of antahkarana,
consisting of four aspects, namely, mind, intellect, memory
and ego; the last three being the subtle aspects of the mind. The particular
name is given, based on the functions performed, just as one
and the same brahmin is called a priest when he performs worship in
a temple, a cook when he works in the kitchen, a teacher when he
teaches students. (...) In the same manner when the mind is engaged
in wavering thought processes, it is called mind. When it is busy in the
process of enquiry and discrimination between right and wrong, it is
named intellect. When it functions as a repository of memories, when
it identifies itself with the physical body, assuming the doership for various
activities, it goes by the name of ego. Thus, it may be seen that
the mind, although basically one, displays these varied forms on account
of the different roles it assumes. In fact, the mind alone is the
cause of all things. (...) The whole cosmos is nothing but a projection
of the mind.
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