|Date: 9 Oct 2005||Occasion: Dasara||Place: Prasanthi Nilayam|
Without any real work, chatting
throughout the day,
is this sadhana, do you think?
Following a regimen of feeding your belly thrice a day,
do you think it is sadhana?
Vigorous activity by day and deep sleep by night,
do you think this is sadhana?
Is this for which God has created you?
You spend a whole lot of time in this kind of regimen,
but this is not sadhana.
Do not waste your time in this manner.
From this moment strive to know-recognise-God.
This alone is sadhana.
Embodiments of Love!
The all-pervading consciousness is termed Divinity. It is also said
that Divinity is present in all living beings. But there is none who
has seen that omnipresent Divinity. It is only a human being who can
contemplate on and realise the Cosmic Person. In fact, human life
itself is the manifestation of divine power But, some people do not
agree with this statement.
Divinity is manifest in every living being. The same Atma Tattwa (Atmic principle) is present not
only in human beings but in every living being in the universe. But one
has to have a pure and selfless heart to realise this truth. In order
to realise this truth, every human being has to constantly contemplate
on God. By doing so, your heart will become pure and peaceful. The
moment you attain that stage, God will surely perceptibly manifest in
you. This must be your sadhana.
It is not only the practice of dhyana (meditation) that can make God manifest to the sadhaka (spiritual aspirant). God is present as an indweller uniformly in human beings as well as insects, birds, and beasts. Suppose you put a question, "Where is God now?" The spontaneous answer would be that God is present in you also. Several people undertake sadhanas like dhyana (meditation) to find answers to such questions.
Sage Narada affirmed that God could be realised through the nine forms of devotion, namely, sravanam (listening), kirtanam (singing), Vishnusmaranam (contemplating on Vishnu), Padasevanam (serving His lotus feet), vandanam (salutation), archanam (worship), dasyam (servitude), sneham (friendship) and Atmanivedanam (Self-surrender).
There is no one in this world in whose heart God does not dwell as
the indweller. Therefore, is meditation required to visualise such an
all-pervading and omnipresent God?
There are many who teach different techniques of meditation today.
However, meditation is meant to acquire purity of the spiritual heart,
for, without attaining purity of the heart, the seat of awareness, God
cannot be realised. Hence, one has to strive to attain purity of the
What kind of sadhana
did Kamsa do in the Dwapara Yuga?
In fact, he was constantly abusing Lord Krishna. However, Lord Krishna
was so compassionate that He gave His darshan to Kamsa.
No sadhana would help
in realising God, if one is devoid of purity of the heart. The
different kinds of sadhana
like fasting, meditation, etc., would help to develop one's faith in
the omnipresent God who, in fact, resides as the indweller in you.
People generally think that God gave darshan to such and such
person. But the truth is God never gives darshan to people who have no
purity of the heart. Hence, if you wish to have the darshan of God, you must
develop purity of the heart. All kinds of sadhana are meant only to
attain purity. The moment you attain purity of the heart, the
omnipresent God will manifest right in front of you.
Unfortunately, today in the world there is a dearth of gurus who can firmly lead the seeker on the path of purity. They confine themselves to some mechanical techniques of meditation in exchange for money.
In fact, one does not need to undertake any complex system of meditation. One can undertake the simple sadhana of constant contemplation on the omnipresent God. Few teach such simple methods nowadays. People listen to and read about several intriguing kinds of meditation and start a sadhana that catches their interest or imagination.
Embodiments of Love!
If you want to visualise God, you must attain purity of the heart. You refer to a certain individual and say that he is your father. But the father is embarrassed at such reference since he is, in reality, the same Atma Tattwa (Atmic Principle) that is present in all the human beings. You marry some girl and refer to her as your wife. But she is in fact, the embodiment of the divine Atma. Similarly, you caress a child affectionately, calling it your son. But the same child may tell you that he is not your son in reality, but the embodiment of divinity. Thus, all relationships in this world are in fact, (Atmic relationships only.
To speak the truth, real Atma
realisation) is the merging of the individual self (jiva) with Brahman (Supreme
Self). Anyone you come across is verily God. How can there be human
beings without such omnipresent divinity? Lord Krishna declared that He
incarnated again and again whenever there was decline in the practice
(righteousness). He also declared that He was the beejam (seed) in all the living
beings. Though He moved intimately with the gopalas and gopikas (cowherd boys and
girls), He was never bound by their relationship with Him. The gopikas, who were aware of this
truth, constantly contemplated on Him chanting the divine name
"Krishna! Krishna!" The very name Krishna brought the embodiment of
divine Atma before their
The gopikas were
highly realised souls who had the firm conviction that the same Atma Tattwa was present in every
individual, nay, every living being. That is why they could visualise
Krishna in every individual and every object of the world. All that we
see in the objective world, say, for example, this hall, this pandal,
the buildings around, etc., are not really objects. People often get
deluded into thinking so, seeing their external forms. The universal Atma Tattwa is present in all these
objects. It is only gopikas
who realised that Supreme Truth naturally and spontaneously. They could
visualise Krishna in all individuals and objects.
We often refer to individuals as my son, my brother, my father, my mother, my wife, etc., keeping in view the worldly relationships. But the truth is that the same God is manifesting through all those individuals. Hence, one has to consider every individual as the embodiment of Divinity. The entire universe is permeated by Brahma Tattwa. All the names and forms attributed to the Atma Tattwa are all our own making.
Ramakrishna Paramahamsa used to perform several methods/modes of worship to Mother Kali throughout the day. One day, the divine Mother appeared before him and enquired, "Ramakrishna! You are getting mad day by day. You worshipped Me in a particular form. Why do you confine Me to this form and that form. In fact, all forms are Mine. Whomsoever you come across, consider them as the embodiments of Divinity."
God is pure and attributeless. Such an attributeless and unsullied divinity is present in every human being. All human beings are, in fact, the reflections of such an omnipresent divinity. Hence, every human being has to be considered as the embodiment of Divinity and respected. Though God is omnipresent, He assumes a particular form and serves human beings in many ways. Right from now, realise this truth that all names and forms are His. Anybody you come across, consider them as the embodiment of Divinity. When you develop such an attitude, you can see God anywhere and everywhere.
You go to Mathura or Dwaraka and see how people still worship Lord
Krishna with the same devotional fervour, though He left His mortal
coil in the Dwapara Yuga
some 5000 years ago. When God incarnates in human form, it is natural
to consider Him as an ordinary human being. This is not the correct
approach. I often reiterate that I am God. But, I also remind you that
you are verily God. You should not give scope for any confusion and
difference of opinion in this regard. Everyone of you are embodiments
of divinity in reality. When you develop such a firm conviction, you
can visualise God in every human being. It is only in keeping with this
concept that the expression Yad
bhavam tad bhavati (as is the feeling, so is the result) is
asserted in the scriptures.
Since people are not aware of the real nature of Divinity, they refer to certain individuals as father, mother, uncle, etc., keeping in view their physical forms and the relationships with them. If people are so deluded on the basis of physical relationships, they are bound to get confused about the real nature of Divinity. Lord Krishna declared once while revealing His omnipresent divinity that there was none other than Him in the entire universe. The same truth is contained in the declaration Ekam sath viprah bahudha vadanti (truth is one, but the wise refer to it by various names). For example, the number 1 is only 1. When you add three numbers to it, it becomes 4. Thus, we go on adding numbers to 1 and arrive at different numbers. However, the first number remains the same, namely, 1. That is Divinity. This is what the profound declaration states, Ekoham bahusyam (the One willed to become many).
People often use two terms Deva
(God) and jiva
(individual being). In fact, there is no jiva at all! All are
embodiments of Divinity only! Then the question arises why do people
die? Since people are not able to realise the immortal nature of the Atma residing in the physical
body, they make use of the term death. Atma has no death at all! It is
immortal. Those who realise this truth, merge in God. For those who
cannot realise the truth, jiva
remains as Jiva and Deva
as Deva. The dual feeling
persists in them.
What is the underlying meaning in the declaration, Ekameva adviteeyam Brahma (God
is one without a second)? Since there is no entity other than Brahman
in this universe, it is declared thus. This is the Vedic declaration.
The Upanishads explain our true nature in the Mahavakya (great aphorism) Tattwamasi (That Thou Art). In another Mahavakya, they declare, Prajnanam Brahma (Brahman is Supreme Consciousness). To whom shall this declaration refer? Again, it is to that God Absolute. Thus, all the Vedas and the Upanishads proclaim the non-dual concept of jiva and terms Deva as one and only one. But no one is making an effort to realise this truth. In the end, they think God is separate from them.
People often ascribe distinctions between different forms of
divinity, for example Rama, Krishna, etc. Since they try to identify
themselves with a particular form, they entertain feelings of
difference. By doing so, they move away from God and remain as jivas only. All such
differences exist only in the individuals.
God is only one. In fact, He is not different from you. He is in
you; you are verily God! If it is not so, why should the Vedas declare Tattwamasi?
Develop the firm conviction that you and God are only one. When you
attain such a firm conviction, you become one with God. For example,
you keep a number of photos of Sai Baba in your puja room. But, in all the
photos, you will find that the same God is photographed in different
poses. When you realise the underlying unity of Divinity, there can be
no room for any confusion. You will be able to realise the truth.
Whatever I speak is only Truth. Since you are not aware of this truth, you are unable to develop faith in it. Several people nowadays claim to be godmen, who lecture upon this concept endlessly. Believe Me, they are all meant to confuse the devotees. In fact, when you develop firm faith in the declaration that God is only one, you will be able to realise the truth. One who is able to realise this truth will have no confusion and doubt.
Do not use harsh words about anyone. In fact, there are no enemies in the world. You should not consider anyone as an enemy and abuse him or her. One day, someone may be an enemy to you; but you may become friends on another. You should not consider someone as separate from you. All are friends.
Embodiments of Love!
You are worshipping and praying to God with great love. Continue to
love God and develop faith in Him. Only then will all your doubts be
cleared and will you be able to understand the nature of Divinity in
full. Doubt implies duality, that is, a feeling of separation between
you and God. In fact, there are no two entities —God and you.
Everything is "I", "I", "I". Hold on to the truth Ekameva adviteeyam Brahma.
For example, how many hours does the clock show? Twelve hours. When
the hour hand crosses twelve, it again moves to one in the clock. When
it crosses one, it moves to the next hour. Thus, ionly when the hour
hand crosses one does it moves to two. Similarly, there is nothing that
can be called the second. God is only one. However, when you wish to
entangle yourself in worldly matters, duality comes. In fact, there is
no duality with regard to Divinity.
Sometimes I wake up the children sleeping in My room and ask them,
"What is the time now?" They reply, "Swami! It is 12 o'clock." I again
ask them, "Is it 12 o'clock in the day or night?" They reply, "Swami!
It is 12 o' clock in the night." Thus, when 12 hours of the day are
added to 12 hours of night, it becomes 24 hours. Strictly speaking,
there are no 24 hours. It is only because the day is followed by night
and so on that you find 24 hours.
Hence, do not make a distinction between day and night. The railway
people make such distinction for their operational convenience. For us,
night follows day and again the day starts after the night. Both day
and night are one for us.
Therefore develop firm faith in the principle of unity in all that you come across in the world. God is one and only one. If you do not develop firm faith in this principle, it is possible that you will worship one form of God and hate another. You should always hold on to the principle of oneness of God. That is the truth. If you are not able to develop such faith, ignore it and do not make it a matter of dispute and strife. Do not ever attribute duality to God. God is always one and only one. When you are able to understand and develop firm faith in the oneness of God, your life will go on smoothly.
(Holding a bunch of flowers in front of the audience Swami enquired)
What is this? It is a bunch of flowers. There are a number of flowers
strung together with the help of a thread, with the result that it
assumed the form of a bunch. Though the flowers are of different
varieties, the thread that holds them together is only one. The same
principle has been explained in the Veda as Ekameva adviteeyam Brahma (God
is one without a second).
The above example demonstrates unity in diversity. When you refer to a single person, you say the person is a man (or a woman). When you refer to a number of persons grouped together, you call them a group. Though there is a vast difference in the terms we use while referring to a single person and a group of persons, there is a fundamental unity in the classification. That unity is Divinity, which shall never be forgotten. Unfortunately, in the present times, people tend to look at the apparent diversity in this objective world, ignoring the underlying principle of unity. Take for example, the Pandavas. Who were they? The five Pandava brothers were the sons of Kunthi. One mother, but five sons. In the ordinary worldly sense, they are five in number.
You may not be able to understand this principle of oneness of Divinity, but, in due course, when you are able to recognise the principle with a mature mind, you will understand that truth is one, not two. This is a handkerchief! (showing a handkerchief to the audience). There are several threads in it woven together. Since the threads are woven into warp and woof, it assumed the form of a handkerchief. The cloth is one and the threads are many. One has to recognise that principle of unity in diversity. We find several students gathered in this hall. Each one appears to be different. But, they are all students of Sri Sathya Sai College. Thus, one has to strive to develop that unity.
I am extremely happy to see you all. I attend to a number of tasks and participate in a number of programmes right from early morning till I go to bed. I feel very happy and energetic. There is no one else who enjoys bliss as Myself. I am always happy and cheerful. I do not at all pay attention to praise or scorn from any quarter. They are only the outward manifestation in words of one's feelings. I have nothing to do with them. I do not entertain any feelings of difference at all. "All are one, be alike to everyone."
(Bhagawan concluded His Discourse with the bhajan, "Govinda Krishna Jai".)