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This section of the blog presents a message of Bhagawan Baba every week. Mostly, it is the form of a question that is answered by Bhagawan, giving us the correct understanding and interpretation of a concept or a term or a practice. So watch out every week for a special message from Bhagawan Baba that could serve as our driving force throughout the week. Wish you a happy week!!

The audio clip of the message has a name that adopts the following code: Title relating to the message, Duration of the clip, Year-Month-Date of the Clip. Below the title is the English translation of the message. Below the English translation is the audio player.  

24 August to 30 August 2015
What is the reason behind the blindness of Surdas?
What is the reason behind the blindness of Surdas -5.10-1998 April 22
Surdas (a 15th-century blind saint, poet and musician, known for his devotional songs dedicated to Lord Krishna) was blind, he had no vision. This was an act he had inflicted upon himself. When looking at a woman he started running after her, the husband of the lady asked Surdas, “Why has God given you these eyes? Did He give you these eyes to look at the women who are married to others?” He admonished Surdas “Chhee (an expression of disgust), get away from here”. Surdas could not bear the pain of being admonished. He found a lemon tree in the very same garden. He plucked a thorn from the lemon tree and pierced it into his eyes.
Do you know why eyes have been given to you? Is it to run around from lane to lane? Surdas said to himself, “I do not want such eyes. O God, have you given me these eyes to be accused by others like this?” Since then, Surdas kept chanting the name of Krishna and later he reached Dwaraka. At one time, when without vision he was walking towards Dwakara (where the temple of Lord Krishna is located), he was about to fall into a well. As he was constantly contemplating on the name of Krishna, Lord Krishna followed him in the guise of a cowherd. Krishna caught hold of his hand and asked, “Where do you wish to go Dasu Gaaru (sire)?” Surdas replied, “I wish to go to Dwaraka”. Krishna replied, “I will show you the way, come with me”. Surdas was very happy and expressed the same to the cowherd.
Night approached. The cowherd asked Surdas to stay in a nearby choultry. He told him that he would come the next morning and take him along. Surdas exclaimed, “Oh! If you go away now, you may or may not come again”. Surdas prayed, “Please do not go, please do not go”. Consenting to the prayers of Surdas, the cowherd stayed back with him. Surdas asked the cowherd to sleep next to him. He said, “I do not know when you may get up and go away. Therefore, place your hand over mine and I will place another hand of mine over yours. If you move away I will come to know. So, you will not be able to go away without my knowledge”.
The cowherd placed his hand over that of Surdas and went to sleep. The impact of the touch of the cowherd brought spiritual enlightenment in Surdas. Sambhaashanam Sankata Naashanam – conversing with the Divine removes all obstacles. Sparshanam Karma Vimochanam – the touch of the Divine washes away one’s karmas. The cowherd got up the next morning and said, “Surdas, I am Krishna. I enacted this whole drama to show you the path, to dispel your ignorance. Shall I restore your vision?” Saying so, Krishna just touched the eyes of Surdas. The moment Krishna touched his eyes, Surdas got back his vision. He saw Krishna and said, “Krishna, I do not need this vision any more. The eyes that have seen you now do not wish to see anything else further”. Krishna responded, “No, go back with your vision. Move around in the world”. Surdas exclaimed, “Why these eyes? So many people have eyes and vision. But are they seeing your Divine form? No. I have seen your form. That is enough for me. Many people have ears but they have not been fortunate to hear to the melodious music of the Lord. Therefore, I do not want these ears and eyes. Give me the eyes of wisdom”.
Hearing the prayer of Surdas, Krishna placed His hand over the head of Surdas. The life of Surdas merged in Krishna. Therefore at what time, where, under what circumstances, in what situations, along which path, God will show His Grace on you, cannot be foretold by anyone. Keep chanting the name of the Lord and be ever ready to receive His Grace!         
        22 April 1998

17 August to 23 August 2015

What was the reason for delay in Lord Krishna coming to the rescue of Draupadi?
What was the reason for delay in Lord Krishna coming to the rescue of Draupadi-5.12-1998 April 22
To reach God, we need to do Naamasmarana, i.e. chant the name of the Lord. Under any circumstances, be it chanting loudly outside or silently within, we need to keep God in our heart and install Him therein. The human heart is the true altar of the Divine.
When Draupadi was being humiliated, she prayed to Lord Krishna in a number of ways. Aapadhbaandhava(the rescuer of the one in distress), Anaatharakshaka(the refuge of the forlorn), Brindavana Vihaari (the resident of Brindavan), Gokula Sanchaari (the one who moves around in Gokul)…she called Him using several such names. However, Lord Krishna did not come to her rescue. Finally, Draupadi was exhausted. She was tired because of the misdeeds of Duryodhana. She was about to collapse and she cried out, “O Hrudaya Vaasi (O the indweller of my heart)”. Lord Krishna instantly manifested there and protected her.
At an appropriate time, days later, Draupadi asked Lord Krishna, “O Krishna, when I prayed to You several times, You did not come. But when I called out to You as I was about to collapse, You came instantly. What is the reason behind this?”
Lord Krishna gave a reply that is relevant for all devotees. Lord Krishna said, “Draupadi, you called out to Me as Brindavana Vihaari. I, who reside in your heart, had to go to Brindavan and return again. Otherwise, there would have been no truth in your words. You cried out to Me as Mathuraapura Sanchaari. Residing so close to you, I had to go to Mathura and return. To return fast, do I have any helicopter or plane? I do not have any aeroplane to return from there quickly. I am Hrudayavaasi – resident of the heart. You may call out to Me at any moment, I am ever ready. Therefore, think of Me within you. Think of Me with your mind and with all your heart. This is the correct reply to your prayerful question”.
Therefore, today human beings adopt so many pathways to attain God. But it is not easy to attain God through all these pathways. Which is the easy pathway to attain God? Establish God in your heart and have faith in the fact that God is Hrudayavaasi, Hrudayavaasi, Hrudayavaasi. Then God will protect you. God does not reside in any geographical region. He does not reside in any foreign land. He resides right within our own body. He does not reside in any temple or any mosque. He does not stay in any church or in any other mansion. What is God’s chariot? The devotee’s heart is God’s chariot. Therefore, there will no obstacles for the devotee who establishes God in his / her own heart. But human beings today:
Pashyannapicha Na Pashyati Moodho Moodho Moodho
Even while seeing, the fool does not see
Though man sees God everywhere, he says he has not seen God. How foolish he is. Human beings call for God outside them, externally. The God outside is your own reflection, reaction, resound. Reality is within you. Everything is a reflection of the inner being. Therefore, have total faith in the God who resides in your heart. Be firm in the feeling that the same God is present everywhere.     
 22 April 1998

10 August to 16 August 2015

What are the two pathways to overcome Maya (Delusion) and reach God?
What are the two pathways to overcome Maya (Delusion) and reach God-1.57-1998 April 22
Without thinking of God, how can we expect God to come to us? There are two types of Sadhana (spiritual pursuits).
The owner / master stays on the top floor of the mansion. There is a huge Alsatian dog near the entrance gate. To enter into the mansion, either we need to befriend the Alsatian dog and bring it under our control or we need to call out loudly to the master of the mansion. Unless we do one of these it will not be possible for us to meet the master. What is this Alsatian dog? It represents maya(delusion). We need to either control this maya(delusion) or we need to call out loudly to the Master (God) by chanting his name loudly.
If we chant the name of God loudly, He will “come down” from where He is currently residing. Along with the Master (God), we can easily enter the mansion. Even the Alsatian dog (maya / delusion) will not affect us in any way. Therefore, to reach God we must do Naamasmarana(chanting of the name of the Lord). Under any circumstances, be it chanting loudly outside or silently within, we need to keep God in our heart and install Him there. The human heart is the true altar of the Divine.      
 22 April 1998


03 August to 09 August 2015

What is the significance of Vibhuti?
What is the significance of Vibhuti-1.24-1987 July 11
Swami gives Bhasma (Ash/Vibhuti) to devotees. Many devotees use Vibhuti(place it on their forehead). What is the inner significance of this Vibhuti? When you burn an object that has a name and a form it gets transformed into ash. The ash is devoid of any name or form. Such nameless and formless ash represents Advaita (non-dualism). Therefore, ash or Vibhuti is given to you with the message that you must become an Advaitin. Vibhuti is given to you with a message that you must destroy your ego related to your name and form. 
Where does the ash come from? It is the final stage of an object that has a form and name. When we destroy the name and the form the object gets transformed into ash. That means the ego associated with the form and the attachment associated with the name needs to be destroyed. 

11 July 1987

27 July to 02 August 2015

What are the unique characteristics of the Treta-Dwapara-Kali Yugas?
What are the unique characteristics of the Treta-Dwapara-Kali Yugas-4.38-1987 July 11
Today I will give you the inner meaning of the Yugas (eras): Treta Yuga, Dwapara Yuga and Kali Yuga. In Treta Yuga the deities were all on one side and the demons were all on the other side. In the times of Sri Rama, the deities (pious people) lived in Ayodhya and Kishkinda. The demons lived in (the forest of) Dandakaaranya. In every region they were located in separate places. Lord Rama voluntarily engaged in war, entered Dandakaaranya and destroyed all the demons, thus protecting the deities (pious people).      
In Dwapara Yuga, the deities and the demons both started staying in the same kingdom. Pandavas and the Kauravas ruled over the same kingdom. When both deities and demons lived together in this manner, what did Lord Krishna do? He gave His entire army to the Kauravas, whereas He helped and supported the Pandavas, but did not engage Himself in war nor did He lift any weapon.   
In Kali Yuga, the deities and the demons are staying in the same human body. In Treta Yuga, the kingdom of the deities was different from the kingdom of the demons; in Dwapara Yuga, the deities and the demons lived in the same kingdom; and in Kali Yuga the deities and the demons occupy the same human body. In Treta Yuga, Lord Rama willingly engaged in war. In Dwapara Yuga, Lord Krishna did not engage in war but remained as a witness. That is, He did enter into the battle field but did not engage Himself in war. In Kali Yuga, since the deities and demons are in the same human body, God remains unaffected and neutral.
(In Kali Yuga) Human beings should themselves recognize the discrimination power in them. God has given this responsibility to human beings themselves. Human beings have to distance the demonic qualities in them using their own discrimination power. They need to nurture the Divinity within themselves using their power of enquiry. Thus (in Kali Yuga), God gave freedom to human beings. Human beings who have been granted such freedom are lost in the thought of what they should do and what they should not do. In this process they are nurturing the demonic qualities in them and forgetting their Divine traits. This is the impact of Kali Yuga. Under the influence of this Kali Yuga, we need to destroy the demonic qualities in us by ourselves. When we destroy the demonic qualities in us, the Divine qualities will manifest and shine on their own. Therefore all our attempts to remove the dirt in our minds should be considered as our true Sadhana (spiritual exercise).      
11 July 1987


20 July to 26 July 2015

What are the three garments covering the Divinity in humans?
What are the three garments covering the Divinity in humans-2.01-1987 July 11

I have told you this number of times. If you wish to have a vision of your heart (figuratively, the chest literally), what should you do? If I look at myself I will only be able to see my clothes, but not my heart. Only when the garments covering the chest are removed, we can see our heart. However, today unable to bear the chill of the world, man is covering himself with three thick clothes. On the top is a thick coat. Inside the coat is a shirt and inside the shirt is a thin vest. Being covered by these three pieces of garments, we are unable to see our heart.

The thick coat is equivalent to Tamo guna. The shirt represents the Rajo guna. The thin vest symbolizes Satva guna. Only when these three (Gunas) are removed we would be able to see our (spiritual) heart. Only when we transcend the three Gunas we will assume the form of Sat Chit Ananda. Keeping these Gunas in ourselves if we aspire for Sat Chit Ananda, how can we get it? Even if we die, we will not be able to get this Sat Chit Ananda. We need to destroy these three Gunas. We need to remove all our defects. Only then can we get a vision of our true form.    
11 July 1987

13 July to 19 July 2015

How do we understand the unique relationship between the individual and the Divine?
How do we understand the unique relationship between the individual and the Divine-5.39-1987 July 11

Embodiments of Love, if we wish to see God and converse with Him, we need not undertake any special Sadhana (spiritual practice). All activities we undertake that help us to cleanse the dirt in us (and purify our mind) may themselves be considered as Sadhana. But such Sadhana only cleanses the dirt (malinya) in our minds but does not create God (Madhava) or manifest Him. God is not someone or something that can be created by you. It is self-resplendent, self-illuminating, and always remains in its true Form. All that we need to do is remove the obstacles (that prevent us from seeing God).

A sculptor shapes and chisels a rock in several ways to create an idol. But truly speaking, the sculptor has not created an idol from the rock. The idol already exists in the rock. All that the sculptor does is to remove the unnecessary pieces (pack) around and then the idol emerges. He has not created the idol. The idol was very much there in the rock. When all the pack (akin to packaging material) is removed, the rock assumes the form of the idol. But the excess pack is also part of it.
A small example to explain this; there is a rock on the top of a mountain. A sculptor shapes and chisels the rock into an idol and then throws away all the pieces of stones over there in the mountain. Earlier, all these (idol and the pieces of stones) were part of the very same rock. Now the rock is broken into several pieces. Among them, a big piece is chiselled into an idol of Lord Krishna that is consecrated and installed in a temple. The idol in the temple is worshipped with Shodashopachara (16 forms of worship). But, there is no one in the mountains to talk to the other pieces of the rock. Though there is no one to talk to them, the pieces of rock call out, “Tat Tvam Asi, the idol of the Lord installed in the temple is verily us only”. That is, all of them had earlier assumed the same single form of rock. Later, one piece may be installed in the temple, another piece may be lying elsewhere, yet another piece may be used as a tool. Though these different pieces may be used in different ways, making a different impact, the rock is one and the same; is it not?

Therefore, we need to recognize the fundamental principle. It is the same stone that we tread upon (tokkedi), it is the same stone that we worship (mokkedi), it is the same stone that is used for building (kattedi) and the same stone that is used for hitting (kottedi). The fundamental rock or stone remains the same. In the same manner, every object or material is the form of Sat (Being) Chit (Awareness) Ananda (Bliss), i.e. Asti Bhaati Priyam. Sat Chit and Ananda are verily the form of God. To this we add an imaginary name and form. These transform into the quintuple Prapancha (creation) consisting of Sat, Chit, Ananda, Name and Form. When you remove the name and form it becomes Divinity (creator). With name and form it becomes Prapancha(creation). Thus we need to change our Drushti(vision) and not the Srushti(creation). We need to change our vision with respect to the name and form.                            

11 July 1987
Also see:

06 July to 12 July 2015

What is the best relationship one needs to have with God?
What is the best relationship one needs to have with God-2.33-1987 July 11

Only when we are able to cleanse the dirt in our mind, we will be able to develop the right vision. That is why in the Bhagavad Gita, Lord Krishna does not ask Arjuna to surrender to Him (Lord Krishna). He asks Arjuna to surrender to himself. Now, who is this “himself”? Who are you? We need to find out this Truth. We chant the sloka: Tvameva Maatacha Pita Tvameva…You are my Mother, You are my Father, You are my Guru, You are my friend.   

When we say: You are my Mother, You are my Father, You are my Guru, You are my friend; finally the word “you” is left unanswered. We say, “You are my Mother”. Fine, the other person may be your mother, but who are you? Similarly when we say, “You are my Father”. Fine, the other person may be your father, but who are you? Therefore, instead of saying, You are my Mother, You are my Father, You are my God; if we instead say You are I, that is enough. We need to reach this state of “You are I”. This is the essence of the all-pervading principle, the basis of all scriptures, the goal of all the Vedas, and the essence of all the religions.
Therefore, you are I. You and I are not separate. Why develop unnecessary relationships like mother, father, Guru and God? You do not see your very own mother. Now you call Me father and then you will not see Me too. We need to gradually reduce all these bondages. 
11 July 1987

29 June to 05 July 2015

What are the 16 aspects that need to be shed to shine in all our fullness?
What are the 16 aspects that need to be shed to shine in all our fullness-2.13-1987 July 11

Today is Gurupurnima. Purnima (full moon day) stands for the fullness of the moon with respect to its 16 aspects. Mind is the reflection of the moon and the moon is the reflection of the mind. If we also aspire to achieve our full glory, we need to sacrifice and give up 16 aspects. What are these 16 aspects? These 16 aspects comprise the following:

Eight types of pride: kula madam (pride of clan of birth), bala madam (pride of physical strength), yauvana madam (pride of youth), sundara madam (pride of beauty), vidya madam (pride of scholarship), dhana madam (pride of wealth), tapa madam (pride of penance), and rajya madam (pride of authority and power);
Six kinds of enemies (arishad vargas), namely: kama (desire), krodha (anger), lobha (greed), moha (infatuation), mada (arrogance) and matsarya (envy);
The above constitute 14 aspects and the last two are:
Rajo Guna (passionate traits) and Tamo Guna (slothful traits)   
When we shed away these 16 aspects from our being we will become complete and attain fullness in our life. Because these 16 aspects reside in human beings, they are becoming devoid of good qualities and traits. These 16 aspects come in the way of recognizing the Brahma Tatva (Divine principle) that is resplendent with 16 Divine characteristics.   
11 July 1987

22 June to 28 June 2015

What are the three types of Maya that prompt humans to act in this world?
What are the three types of Maya that prompt humans to act in this world-1.45-1987 July 11

There are three types of Maya (delusion). They are Swechcha, Parechcha and Ayichcha. Swechcha is to be prepared to act in accordance with one’s own will and then be ready to bear the consequences of joy or sorrow thereafter. Parechcha is when one enters into action based on the inspiration and enthusiasm provided by others and is then prepared to silently bear the consequences of joy or sorrow thereafter. Ayichcha means to transform one’s will so as to align to Divine Will. If something joyful happens, that is God’s Will. If sorrow befalls on you that is also God’s Will. If difficulties come your way that is also God’s Will. If you get profit, then that is also God’s Will. The true Ichha(wish or desire) is to consider both happiness and sorrow as God’s wish (Will).

We say Swechcha, Swechcha, Swechcha…What is the meaning of Swechcha? Can doing whatever you want, just like a dog, be called Swechcha? Can living like a mere ordinary human being, be called Swechcha? Can living a demonic life by moving away from Divinity, be called Swechcha?   
11 July 1987

15 June to 21 June 2015

What are the four Pratibandhakas (obstacles) to be overcome to understand the Divine Principle?
What are the four Pratibandhakas(obstacles) to be overcome to understand the Divine Principle-5.32-1987 July 11

Matter + Being = God. We must make an effort to understand this Divine principle. However, there are many obstacles that come in the way of our understanding this supreme principle. There are primarily four obstacles that come in the way. One is Avidya Pratibandhakam. Second is Prajna Pratibandhakam. Third is Kutharka Pratibandhakam. Fourth is ViparyayaDuraagraha Pratibandhakam.

What is Avidya Pratibandhakam? It is the feeling of weakness that I am after all a Jeeva Tatva, i.e. an individual being who is not free, who is under bondage. Man cannot understand his true nature until this weakness exists in him. Prajna Pratibandhakam is when one is not willing to listen to sacred thoughts either from great people or saints. He has no mind to listen to others. This is also referred to as Prajna Maandhyam. Third is Kutharka Pratibandhakam. In this case man takes a wrong or contradictory meaning of anything that is told by elders. He takes an extreme view about everything. Viparyaya Duraagraha is when man feels that he knows everything, none needs to tell him anything, and there is no one who has the authority to advise him. Such a person loses his humanity and makes no effort to understand Divinity.
What is the reason for this? The entire creation is the effect of Maya (delusion). Maya means considering what does not exist as existing and what is existing as not existing. It is like a reflection seen in the mirror where left is seen as right and right is seen as left. This is an indication of the impact of Maya(delusion). Such people (under the influence of Maya) see the Jagath(world) as merely Jagath (world). But individuals who have recognized the inner principle consider the Jagath (world) as Jagadeeswara (Divine). Therefore, the world is verily a manifestation of God.          
11 July 1987

08 June to 14 June 2015

What are the five Kleshaas (afflictions) that torment human beings?
What are the five Kleshaas (afflictions) that tormet human beings-5.38-1987 July 11


Because of increase in bad feelings (defects) in humanity, human being is not able to shine in full glory as his / her very true Self! There are five kleshaas(afflictions) in this path (to realization of one’s true Self). Kleshaas mean obstacles. The first obstacle is Avidya Klesha. The second obstacle is Abhinava (Abhinivesha) Klesha. The third obstacle is Asthitha (Asmitha) Klesha. The fourth obstacle is Raaga Klesha and the fifth obstacle is Dwesha Klesha. 
Avidya Klesha is the feeling that I am a Jeeva (limited individual being), I am not God, I am not free, I am bound and I am weak. Such feelings make a human being weaker over a period of time. Abhinava Klesha means the weakness that does not allow us to give up or sacrifice the mind that is the basis for this entire creation. Mind is the sole cause for all our bondages. We are so weak that we are unable to give up the bondage associated with the mind. Thus we fall prey to a number of worries and sorrows. Asthitha Klesha is the wrong desire that propels us to enjoy all the sensory objects and pleasures. If we become unsuccessful in fulfilling these desires, we become greedy. And if we become successful in fulfilling these desires, we become egoistic. Human beings deteriorate and perish on account of these sorrows and joys, and their sacredness does not increase. Raaga Klesha is the desire to acquire wealth, property, vehicles, and other conveniences. This klesha comes in the way of the progress of human beings. The fifth obstacle is Dwesha Klesha. To eke out a livelihood, we approach other people and if we do not get what we want, we keep criticizing and abusing them. This takes humans to a still lower (meaner) state. This is Dwesha Klesha. It makes human beings slide down from his / her glorious state to a mean state.    
The scriptures declare that among birds, the crow is the meanest. Everybody looks down upon it. One of the reasons is that the crow never desires for good ripe fruits. It has a taste only for rotten food. Among animals, the donkey is considered as the meanest. It is always loaded with (made to carry) unclean and dirty stuff (like unwashed clothes). Among human beings, the one who indulges in slander (criticizing and abusing others) is most despicable.      
11 July 1987
Also see:
Message for the Week – 19 May to 25 May 2014: What are the five afflictions that prevent us from experiencing Atmic Bliss-2000 March 04
Also see:

01 June to 07 June 2015

How do we overcome Maya to experience our Divinity?
How do we overcome Maya to experience our Divinity-5.36-1987 July 11
There is an increase today of ignorant people who acquire a wrong understanding about Divinity. Ignorance is not a separate entity that can be removed. To attain Divinity, one need not perform any specific Sadhana (spiritual exercise). All the Sadhana (spiritual exercises) that we perform are not for the sake of God; they are performed for our own sake. There is no necessity to perform any action for the sake of God. God cannot be perceived as a separate entity. Being God himself, when man eliminates the dirt of Raaga(attachment) and Dwesha (hatred), he will verily shine as His true Self. Therefore, all actions are actually exercises in removing the dirt from the mind. 
In every human being there is a combination of Maayatvam (Deluding principle) and Brahmatvam (Divine principle). If there is no Maayatvam, it is impossible to recognize Brahmatvam. If there is no Brahmatvam, the Maayatvam cannot function independently. In the infinite ocean the waves start forming. The waves need some reason to originate; they cannot originate without any cause. Since the wind mixes with the water, the waves start taking form. On account of the pressure from the wind, the water gets transformed into a wave. If there is no wind, the water will not get transformed into waves. Thus, this wind is equivalent to Maya (delusion). The water presents the infinite form of Sat Chit Ananda. The waves that commence and end in the ocean may be compared to the Jeeva Tatva, i.e. the life principle (living beings). Therefore, for the existence of the Jeeva Tatva (wave), it is the Maya(wind) that is the cause.
The waves are mere reflections and are not the real objects. How long will we have these reflections? We will have the reflection so long as there is a mirror. Once we remove the mirror, the image or reflection also disappears. But the object remains always. Our human body is like the mirror. So long as we have this physical body, the image of the Jeeva Tatva (life principle) is perceptible to us. Even when the body along with the image of the Jeeva Tatva disappears, the object of Divinity continues to remain always. 
Therefore, the entire creation is a form of Maya (delusion). This creation is a Kreeda (game) and not Peeda (pain / suffering). We may perform actions in this creation but we must not get entangled in it. We may love the creation and the world but we must not get attached to it. We may have friendship with relatives and friends, but we must not develop attachment to them. What is required is not renunciation of action, but renunciation in action.     
11 July 1987

25 May to 31 May 2015

How can the individual experience the universal aspect of Sat-Chit-Ananda?
How can the individual experience the universal aspect of Sat-Chit-Ananda-4.26-1987 July 11
Two powerful analogies to illustrate our reality


What is the Sadhana (spiritual exercise) that a human being needs to undertake to achieve the infinite form of Sat Chit Ananda (Being, Awareness and Bliss). What type of relationship and connectedness can exist between the infinite and infinitesimal? We may doubt whether this is possible at all. But we must not be weak minded to give room to such doubts. In the vast ocean we find three characteristics of coolness, whiteness and wetness. These three characteristics are present in an equal proportion even in the waves that arise in the vast ocean. In the same manner, even in the Jeeva Tatvas (living beings) that have manifested from the infinite form of Sat Chit Ananda, the eternal truth of Sat, Chit and Anandashine forth brilliantly. We must not become victims of a mind-set that promotes differences between the infinite and the infinitesimal, between the macrocosm and the microcosm. The omnipresent Divinity is verily the form of Sat Chit Ananda.   

By inherent nature a human being is the form of Sat Chit Ananda (Being, Awareness and Bliss). “Sat” is a steady state of eternal oneness that is not affected by the three dimensions of time (past, present and future). “Chit” is the supreme intellect that enables one to be aware of everything that exists inside and outside the human being. “Ananda” is the form of eternal, unconditional joy. But as Sat Chit and Ananda appear to be separate aspects with different consequences, how can we experience the unity among them? To demonstrate the unity among these apparently differentiated aspects, here is a small example. A flame of light has three characteristics: heat, illumination and red (golden brown) colour. Though these may be three different characteristics, it is only the unity of these that manifests as a flame.       
11 July 1987


18 May to 24 May 2015

What is the true meaning of Upavaasa or Fasting?
What is the true meaning of Upavaasa or Fasting-1.05-1996 March 31

Many parents (of our students) are also devotees. They too perform Upavaasaor fasting. They do Bhajans. But, what type of Upavaasa or fasting do you need to do? Upavaasa means your mind should always be close to God.   

Upa” means “close” or “in proximity” and “Vaasa” means “to stay or reside”. Therefore, “Upavaasa” means “to stay close to God”. This is the true meaning. Not eating anything for one full day and then eating stomach full (even overeating) the next day is not Upavaasa (fasting).
It is said in Kannada language (language of the people of Karnataka state in India)
Hinde Madida Ekaadasi, Bandu Tinde Nalvattu Dose
One performs Ekaadsai (eleventh lunar day of every bright or dark fortnight of every lunar month, a day of fasting and prayers for all Hindus)fasting the previous day and the next day consumes forty Dosas (Dosa a fermented crepe made from rice batter and black lentils is a staple dish in South Indian states)
We say Ekaadasi, Ekaadasi fasting and prepare dough for forty Dosas for the next day. Is this fasting? No. Upavaasa means we must go close to God. You must learn that Upavaasa. This brings true fulfilment to our lives. This is the goal of our life. Lead your life in this manner Bangaroo(children who are like gold).  
31 March 1996

11 May to 17 May 2015

How do we see unity in the three schools of philosophy?
How do we see unity in the three schools of philosophy-6.09-1996 June 18
In this world there are three schools of philosophy: Dwaita (dualism), Vishishtaadwaita (qualified non-dualism) and Adwaita (non-dualism). In Dwaitathere is no relationship between the two. There is not much difference between Vishishtaadwaita and Adwaita. Be it any clan, family, country, religion or tradition, the Truth is seen as only one. Ekam Eva Adwiteeyam Brahma (Brahma is only one, not two). Take sugarcane for example. The cane has so many bends on it. The cane may have multiple bends on it but the juice within (and its taste) has no such bends. Adwaita may be compared to drawing the juice from the sugarcane. Thus, sugarcane juice symbolizes Adwaita. You may draw the juice from anywhere; the sweetness will be the same. There are no different tastes.
Later Ramanujacharya enquired deeply. He thought, “How long can we keep this sugarcane juice with us? It will not last for very long”. Therefore, he converted the sugarcane juice into sugar. Once converted to sugar, it can be used any time, at any place and can be added to anything. Thus, sugarcane juice symbolizes Adwaitaand sugar symbolizes Vishishtaadwaita. It is a special non-dualism. It will remain forever. It can be mixed with anything.
Next, Madhwacharya propagated Dualism. Shankaracharya propagated Adwaita, Ramanujacharya propagated Vishistaadwaita and Madhwacharya propagated Dwaita. What did Madhwacharya say? He said, “O God, I do not want to come here as sugar. I do not want sugarcane juice either. But I want to be born as an ant that can eat and enjoy both: the sugar and the sugarcane juice. Sugar can never know its own taste. Only the one who eats sugar can know its taste. Therefore, O Lord, you are the very embodiment of Love. Hence, I must not become Love but I must be the one who can experience this Love. You are God and I am an individual. We must be separate. Only when the individual is separate, he / she can experience the Divinity of God. Thus, I want to be the one who eats the sugar; I do not want to become sugar”. This is Dwaitam, means two: God and the individual. The individual will eat the sugar, digest it well and once he / she recognizes the principle of sugar, he / she will become sugar itself. Brahmavid Brahmaiva Bhavati– The knower of the Brahman becomes Brahman itself.
Bharatiyas keep debating about the differences between Dwaita, Vishistaadwaita and Adwaitaand merely waste their time. Eventually, all these three (schools of philosophy) are one and the same. Sugarcane juice symbolizes Adwaita, sugar symbolizes Vishistaadwaita and the one who eats the sugar symbolizes Dwaita. Thus Dwaita, Vishistaadwaita and Adwaita are one and the same. Mysorepak, Gulabjamoon, Barfi, Paalkova, Mithai, Kheer (Indian sweets), biscuit: all these have the same sugar in them. The names and forms of the sweets are different. In the same manner, in this world, all the nations, all the names, all the forms appear different. But the Divinity in all is one and the same. Ekaatma Sarvabhoota Antaraatma – The one soul is the indweller in all the beings.
We see so many bulbs here. But the current flowing in them is only one. That is the Divine power. The same Divine power resides in you, in me and in all. Then where does the difference lie? One bulb is red in colour, one is blue, while one is white. Also, one bulb is dim, another is bright and yet another is still brighter. The reason for this is not the current; the reason is the difference in the bulb. God resides as the One in all. But for one person the capacity of the heart is less, it is dim. For another it is bright, for yet another it is light. The difference is in the voltage of the bulb. Sarvada Sarvakaaleshu Sarvatra Harichintanam– When you think of the Lord always, at all times, and at all places, the voltage can be raised to any extent. Change the bulb, change the voltage, but do not change the current. To make the dim heart into a bright one, develop Love. Develop your Love. When we expand our love it will become light and bright.    
18 June 1996


04 May to 10 May 2015

How do we understand fact-truth and absolute reality?
How do we understand fact-truth and absolute reality-4.40-1996 June 18 and 2001 November 20

Bhagawan mentioned three words: Nijam (fact), Sathyam(truth) and Ritam (absolute reality). What is Nijam (fact)? Fact is to state what one sees at a given point of time; for instance, stating what dress has been worn by an individual at a given point of time is a fact. Let us say you have come here wearing a white dress. I have seen you wearing a white dress. This is a fact. But let us say that as soon as you return home you change your dress and put on a blue bush coat. Then what Bhagawan has said earlier would not be a fact now. Speaking what you are seeing at a given point of time is Nijam (fact). When it changes later, it is no more a fact. Therefore, narrating whatever you see or experience at a given point of time is a fact at that instant.

What then is truth? You have been changing a number of shirts and banians (vests / undershirts) over a period of time. But you have never been able to change your physical body. That which does not change is truth. Trikaala Bhaadhyam Sathyam: that which does not change in the three dimensions of time (past, present and future) is truth.
But in this world, in an ordinary sense we consider Nijam (fact) and Sathyam (truth) to be one and the same. However, they are different. They do not mean the same. What is seen by the eye is a fact. Now you may be wearing a shawl. Tomorrow you may not wear a shawl. So to state that you are wearing a shawl is a fact only for the time being. It is not a fact for the next day. Hence, if there is something that remains the same the next day, the day after, for all the days to come, in all the three dimensions of time, i.e. the past, present and the future; that is the truth. Truth is that which does not change or move or waver but remains permanent across the three dimensions of time. That which changes, wavers or gets manipulated from time to time is not truth, it is only a fact. That which is seen at a given point of time is a fact. That which is seen forever is truth (In some Discourse, not sure which one, Bhagawan gives the example of birth, death, hunger etc. to be the truth, as these do not change over time…they are permanent phenomena).
Bhagawan tells us often: You are not one person, but three. What are these three? They are: i) the one you think you are, symbolized by the dress worn by you. This is the physical form ii) the one others think you are, i.e. the mind. The mind cannot be seen by anybody. Based on your actions they decide whether your thoughts are good or bad iii) However, there is one which is beyond these two. That is Ritam(absolute reality)! The one you really are. This is related to the Atma (Self).
You are the embodiment of the body, the mind and the Atma. The body changes from time to time. But the heart never changes. The (spiritual) heart is ever permanent. That permanent heart symbolizes Ritam. It is the Vedas which labelled reality this as Ritam. It is that which is changeless and attributeless.     
18 June 1996 & 20 November 2001

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This section of the blog presents a message of Bhagawan Baba every week. Mostly, it is the form of a question that is answered by Bhagawan, giving us the correct understanding and interpretation of a concept or a term or a practice. So watch out every Sunday for a special message from Bhagawan Baba that could serve as your driving force throughout the week. Wish you a happy week!!
The audio clip of the message has a name that adopts the following code: Title relating to the message, Duration of the clip, Year-Month-Date of the Clip. Below the title is the English translation of the message. Below the English translation is the audio player.  

01 September to 07 September 2014
What is the true meaning of MBA?
What is the true meaning of MBA-5.29-2001 August 22

We have started the MBA programme in our College. When asked what MBA stands for, students say, “Master of Business Administration”. No, no, no… M B A – M stands for Mind, B stands for Body, and A stands for Atma. Therefore, MBA is the collective form of the Mind, Body and Atma.

Mind is given to us for thinking. Body is given to us for translating these thoughts into action. Atma is meant to watch over these two; to ensure that they are performing their duties. Atma is eternal and permanent. Mind is always wavering. The mind has to be made steady and experienced in the proper manner. We need to enquire, “I am a human being. Do I have the mind of a human being or of a beast?” We need to develop the mind of a human being. That is “M”.
“B” is the body. How should the body be used? The thoughts determined by the mind have to be executed by the body. Here, the Buddhi or the intellect has discriminating power. It discriminates, “These thoughts that have been determined by the mind: are they right or wrong, are they true or not, are they wrong or not?” If the thoughts are good, the Buddhi (intellect) passes these on to the Atma. If the thoughts are not good, they will not be allowed to reach the Atma.
Therefore, every human being must recognize the principle of the mind, intellect, body and Atma. First of all, the mind must be purified. Until the mind is purified, the intellect will not accept it.
Buddhi Grahyam Atindriyam
(Intellect that transcends the senses)
Bhagavad Gita – 6.21
The intellect controls the mind and is beyond the senses. However, we go behind the senses and follow the mind. Mind is the master of the senses. But what is the use? The mind does not control the senses. We say we have a very sensitive mind. What is this sensitive mind? It is only animal sensitivity. Thus, master the mind and be a master mind. The mind that controls the senses is the true master.
Vinaayaka has a primary position with respect to the principle of the mind. Vinaayaka always remains as the witness. He never gives any reply through words. He only demonstrates through actions. Therefore, Vinaayaka sets an ideal for all fields of human endeavour. The principle of the Atma is a witness. It sees everything. It enquires into everything. But it will not get involved in it. Why? Because, these are all duties related to the body and the mind. The Atma refuses to enter their departments.
Today in the government, the leadership gets into the affairs of each and every department. But since ancient times, the master / leader of the body and the mind, which is the Atma, never gets into their affairs. Does the mind discharge the duties pertaining to it? Does the body discharge the duties pertaining to it? The Atma oversees this with its two “eyes”. The Atma also forgives any mistakes committed by them. But when does it forgive? Until the mind and the intellect tread along the right path, acknowledge and recognize the mistake committed by them and repent sincerely and wholeheartedly (for the mistakes committed), the Atma remains a mere witness.   
                         22 August 2001

25 August to 31 August 2014
Ganesha Chaturthi Special
What is the significance of Lord Ganesha having only one tusk?
What is the significance of Lord Ganesha having only one tusk-2.29-1994 September 09
Ganesha broke away his tusk to write the Mahabharata!!

Embodiments of the Divine Atma! This is the most significant teaching of Vighneshwara. His very life is an ideal life, a life full of sacrifice. When we enquire correctly into the scriptures, we may at times neglect the same as mere mythology (myth). It is fine even if we neglect the Puranas (mythology), but we must not neglect the ideals placed before us in these Puranas.   

Sage Vysasa sat down to write the Mahabharata. Vinaayaka approached him, offering to help him. Vyasa observed, “O Vinaayaka, you are such a compassionate one! You are doing me a great favour. But whatever I tell you, you must write it down correctly”. That is the condition laid down by Vyasa. But Vinaayaka was no less. He too laid down a condition for Vyasa. He said, “Vyasa, when my pen is writing down, it should never stop. You must keep narrating continuously in such a way that there must be no need for me to stop writing at any time”.
At one point, when Ganesha was writing, the stylus of the pen broke. At that very moment, he broke one of his tusks and started writing down with the tusk. You may consider this as a mere myth. But this is how he came to be known as Ekadantaa – a single tusked one. The inner meaning of this is that Ganesha was ready to make any sacrifice in performing his work, in his determination to work. That is the ideal set by him. What a sacrifice it is to break one’s own tusk and write with that.
Recognizing this, the Vedas declare:
Na Karmana Na Prajaya Dhanena Tyaage Naike Amrutatva Manashuh
Neither by actions, nor by (acquiring) progeny and wealth, but by renunciation alone is immortality attained. 
Kaivalya Upanishad, Verse-3
Also in Sanyasa Suktam, Mahanarayanopanishad, 4.12
Where is the immortality other than in sacrifice? Therefore, today for humanity, if there is Prema (love) and Tyaaga (sacrifice), it is enough; their whole life can be spent in happiness.
                        09 September 1994

25 August to 31 August 2014
Who is Iswara, Parvati and Vinaayaka?
Who is Iswara, Parvati and Vinaayaka-1.40-1995 August 29

Today, in our human world, we refer to Ganapati as the son of Parvati. Parvati means Prakruti or Nature. The Divine principle, Divine power of Prakruti and Paramatma (Nature and Supreme Godhead) is humanity. Therefore, every human being is Vinaayaka. He is a spark / a drop of the Shiva Shakti Swaroopa (embodiment of Nature and Supreme Godhead) that represents the Divine principle.

Therefore, Prakriti (Nature) is Parvati (feminine principle). Purusha (masculine principle) is Iswara. Human individuality is the relationship between Prakriti (Nature or the feminine principle) and Purusha (masculine principle). We assume that Vinaayaka is the son of Parvati, there is Iswara residing somewhere and there is a power called Parvati. All this is very wrong. Everything arises or takes birth from Prakriti (Nature). All elements are aspects of Prakriti(Nature). In order to help recognize this sacred Divinity, festivals are celebrated with lot of spiritual significance.         
               29 August 1995

18 August to 24 August 2014
How do we understand Brahmaananda-Bliss of Brahman?
How do we understand Brahmaananda-Bliss of Brahman-8.00-2000 May 23
Maanavaananda  x 1020 = Brahmaananda

In the Aananda Valli, the concept of Brahmaanandahas been described in a very unique manner. Brahmaananda is that which cannot be described by humans. It is the one that confers limitless bliss. This bliss cannot be described in words or comprehended by the mind. Unless one leads a calm, stable, peaceful, unsullied and detached day-to-day life, one can never understand this Brahmaananda. In this creation of nature with worldly life and worldly feelings, Brahmaananda has no relevance.

The happiness that human beings experience in their day-to-day life, that enables them to lead a strong, healthy and satisfied life, is named as Maanavaananda. A thousand times more than Maanavaananda is Gandharvaananda (happiness experienced by the celestial beings). A thousand times more than Gandharvaananda too, is Devaananda (happiness experienced by the Devaas or demi-gods). A thousand times more than Devaananda (or Devagandharvaananda) is Brihaspatiaananda (bliss experienced by Brihaspati, the preceptor of the devas). A thousand times more than Brihaspatiaananda too, is Prajaapatiaananda (bliss experienced by Prajaapati who according to the scriptures, is the one associated with the practical aspects of Creation). And finally, thousands of times more than Prajaapatiaananda  is Brahmaananda (bliss experienced by Brahman). One can imagine the immense gulf that exists between Maanavaananda  and Brahmaananda.          
However, without having any idea about the meaning of Brahmaananda, human beings in many situations, often use the expression, “Oh…I am experiencing Brahmaananda, I am in Brahmaananda”. Having gone to a hotel and having had a good meal, he exclaims, “Oh, it is like Brahmaananda (meaning the experience of eating the good food is like Brahmaananda)”.
What is the difference between Brahmaananda and Maanavaananda that are described in the Aananda Valli? The latter is Anoraneeyaan(the micro aspect of happiness) and the former is Mahatomaheeyaan (the macro aspect of happiness). The latter is like an atom of happiness. Maanavaananda is within the domain of human words and mental comprehension. However, Divine bliss has no limits, it has no reason. At all times, always, in all situations, bliss remains as bliss only.  
Brahmaanandam…Brahma or the Atman are not separate entities. Brahma is verily Atmanand Atman is verily Brahma. Therefore, Brahmaananda and Atmaanandaare not different from each other. The principle of the Atman is always in bliss. In fact, the meaning of the word Brahma is bliss. The bliss that is all pervasive is called Brahma. Compared to Brahmaananda, Maanavaananda is merely like an atom.   
In this world, that which is all pervasive is air. None can decide a fixed shape or form for this air. However, this air, which is all pervasive, when blown into a small balloon, assumes the form of the small balloon. The balloon cannot contain more air than what its limited form can hold. The balloon is limited. When blown beyond an extent, it bursts with a loud sound. What is the difference between the air that is in the balloon and the air that is all pervasive? No one can measure or demonstrate any difference. Thus, Brahmaananda is vaster than Brihaspatiaananda and Prajaapatiaananda.
Note: In the Ananda Valli from the Taittiriya Upanishad, one measure of human joy or Maanavaananda  is taken as the joy experienced by a noble youth, in the prime of age, most swift and alert, perfectly whole and resolute, most vigorous and of good learning, and to whom belongs the entire earth laden with all riches. Subsequently,
Maanavaananda x 100 = Manushya Gandharvaananda
Manushya Gandharvaananda x 100 = Deva Gandharvaananda
Deva Gandharvaananda x 100 = Pitrinam Chiralokaananda
Pitrinam Chiralokaananda x 100 = Aajanajaanaam Devaananda
Aajanajaanaam Devaananda x 100 = Karmadevaanaam Devaananda
Karmadevaanaam Devaananda x 100 = Devaananda
Devaananda x 100 = Indrasyaananda
Indrasyaananda x 100 = Brihaspateraananda
Brihaspateraananda x 100 = Prajaapateraananda
Prajaapateraananda x 100 = Brahmaananda
Therefore Maanavaananda  x 1020 = Brahmaananda
Manushya Gandharvas – Human musicians
Deva Gandharvas – Heavenly musicians
Pitrus – Manes (souls) inhabiting the long enduring world
Ajanadevas – Souls born during and under the rule of Manu
Karmadevas – Souls elevated to the heavenly abode through their deeds
Devaas – Demigods
Indra – Leader of the demigods
Brihaspati – Spiritual master of the demigods (including Indra)
Prajapati – Presiding deity over procreation and protection of life
Brahma – Creator of the universe
Instructions on Happiness (Ananda Valli)

11 August to 17 August 2014

How do we befriend God by overcoming Maya?
How do we befriend God by overcoming Maya-3.19-1996 July 31

Who is the owner (of the building of creation)? Paramatma (Cosmic Self/God) Himself! When you become one related to Paramatma (God), then you will be able to understand all these valuable principles. Therefore, you need to develop friendship with the owner. How do we develop this friendship? This has been explained in Vedanta clearly, but to make the children understand, I am bringing it down to their level and explaining it in simple terms.

The owner is present on the terrace of the building. You go over there to see the Paramatma(God) or the owner. But there is a huge Alsatian dog near the gate. That is Maya (illusion). This Maya does not allow you to enter inside. Then what should you do?
If you are able to overpower the Maya, then you can enter inside. Or else, you have to call out to the owner from below, Sir, Sir, Sir. Once you do that, the owner who is on the top, will come out and see. He will then say, “Oh, Hello, you have come” and He will come down. Having come down, He will come and escort you in. At that time, the dog will not do anything. If you accompany the owner, the dog will not trouble you. If you try to go alone, it will not allow you inside.
This is referred to as Urdhva Mulam Adhah Sakham (The roots are upwards and the branches are downwards, Bhagavad Gita, Chapter 15, Verse-1). God, who is the witness to everything, is always on the top. He has ordained Maya (illusion) to be located at the entrance. Controlling or overcoming Maya(illusion) is Jnana (wisdom). How can you control Maya? Whose creation is Maya? Maya has been created by the owner. The dog has been appointed by the owner. Once you start speaking about the principle of the Divine owner, the Maya will allow you to go inside. You need to talk about the principle of oneness between you and the owner. This is referred to as Advaita Darshanam Jnanam (Vision of non-dualism is true wisdom). If not this approach, you need to shout from below, “Rama, Krishna, Govinda, Narayana, and the owner will come out and see. He Himself will come down and escort you inside. At that time, the Maya will not do anything to you.
Therefore, in order to get God, either on one side we need to have Bhakti or on the other side we need to have Jnana. Then, certainly, we would be able to see the owner.        
31 July 1996

04 August to 10 August 2014
How should we handle criticism and abuses from others?
How should we handle criticism and abuses from others-2.43-1992 May 24

When either anger, jealousy, hatred or any other wicked quality arises in you, suppress it immediately. Tell yourself, “Chhee (an expression of disgust)…this beastial instinct must not exist in me”.

Here is a very good example. Let us say somebody has criticized you. You get angry. When you get angry, do not react immediately. Think to yourself, “Do I have in me, the defects that have been pointed out by them? If in case, those defects are there in me, then is it not my mistake to get angry with them? However, if the blemishes pointed out by them are not present in me, then why should I get angry with them?” If you thus give an opportunity for such an enquiry and spend time in introspection, your anger will subside.     
Students, the correct ideal for Me is Me Myself. My life is My Message. So many people criticize Me. Many others glorify Me. But I do not bloat with praise nor get depressed with censure. Because, if things that are there in Me are spoken in front of Me, I do not need to worry. If things that are not there in Me are told at any place, yet I do not need to worry. When they keep talking about blemishes that are not there in Me, what is the necessity for Me to worry?
Here is an example to illustrate this point. When people call Me ButtatalaSai Baba (Sai Baba with a basket like head), I need to get offended. But, I do have a basket like head. Therefore, I must accept this is true. But if they call Me Pattatala Sai Baba (Sai Baba with a bald head), then this is not true; so why I should I accept it? Therefore, if blemishes that are not there in Me are mentioned right in front of Me, even then I will not accept it. That is the right kind of determination. You must have self-confidence in yourself. Without self-confidence, even at the slightest provocation, you will get either elated or depressed and this will become like bumps in an aeroplane. Therefore, students, first of all you need to develop self-confidence.
24 May 1992

28 July to 03 August 2014
How do we understand our true Divine Source and recognize this process as real spirituality?
How do we understand our true Divine Source and recognize this process as real spirituality-3.20-1992 May 24

We are forgetting our true form today. We are feeling miserable looking at our temporary form, which is a mere reflection. This is not our true form. We must correctly recognize the Divine principle that is our native land (Svasthaanam– true source). Our native land is the land of the Atman. Adi + Atma = Adhyaatma (spirituality). We must reach our native land (true source); that is spirituality. Only then, will we acquire total happiness.    

Get a fish. Keep it in a gold cup studded with all nine gems (Manikya, Mukta, Praval, Markat, Pushyaraga, Vajra, Neela, Gomeda and Vaidurya). However, the fish does not rejoice just because it is placed in a gold cup that is studded with the nine gems (Ruby, Pearl, Coral, Emerald, Yellow Sapphire, Diamond, Blue Sapphire, Hessonite and Cats Eye). It does get any happiness even on account of the value of the gold. It instead desperately aspires to go away from the gold cup to the water, which is its native origin. Similarly, we have come from the land of the Atman. Today looking at the happiness, sorrow, pleasures, wealth, comforts, property and material objects, we are getting carried away and we are forgetting our true form. If we enquire into this correctly, the fish seems to be more intelligent than us; is it not? The fish does not forget its native origin. But man who has such intelligence, who has acquired so much education, who has so much power, and who is endowed with knowledge and wisdom, forgets his native origin (true source). Therefore, our native land (true source) is the land of the Atman. Rest all are stations that have come in between along the journey.
The physical bodies are like vessels. In whatever way the vessels may change, the true source (original material) will never change. This is a silver plate, this is a silver glass and this is a silver box. We call it a box, glass and a plate. Their names and forms are different and the use they are put to is also different. But what happens when you melt the glass? It gets transformed into silver. What happens when you melt the box? It becomes silver. What happens if you melt the plate? It also gets transformed into silver. When the plate and the glass are melted, they ultimately reach the source (Atman). Therefore, the value remains the same. Hence, whatever form we may be in, we need to give the value of the Atman to the Atman. Spirituality is to have the AtmaDrishti (Atmic vision).  

24 May 1992

21 July to 27 July 2014
Is there any difference between Lord Vishnu and Lord Shiva?
Is there any difference between Lord Vishnu and Lord Shiva-4.42-1992 July 14

Vishnu…who is Vishnu? Lord Vishnu is the one who has the Shankha (conch), Chakra (discus), Gadha (maze) and Padma(lotus) in His four hands. In one hand, He has the conch, in another hand, He has the discus, in yet another hand, He has the maze and in the fourth hand, He holds the Lotus. What is the inner significance of these? Conch stands for sound. It means that sound is in the Hands of God. Discuss or wheel is the wheel of time. Time is also in the Hands of God. Maze stands for strength or power. Power is in the hands of God. The Lotus stands for the lotus of the heart. Everybody’s heart is in the Hands of God. Therefore, it is propagated to the world that Lord Vishnu is the all powerful one, bearing symbolically the conch, discus, maze and the lotus.   

However, on one hand they say Vishnu and on the other hand they say Iswara; and believe that Vishnu and Iswara do not get along with each other. But, they are not two different beings so as to not get along with each other; they are verily One. The narrow minded people who worship them are the ones who do not get along with each other. Some say, “we are Vaishnavas” and the others say “we are Shaivas”. All this is narrow mindedness. This is the fight that goes on among themselves (the devotees); but God is one.

In the hands of Vishnu, we see the conch and the discus; the maze and the lotus; symbolizing sound, time, power and heart. All these four are in the Hands of God. Coming to Iswara, we find the Damaroo (drum) in His one Hand. In the other Hand, we find the Trishul(trident). The drum represents sound, which means sound is in the Hands of God. The trident represents the subtle form of the three time frames (past, present and future). Therefore, time also is in the Hands of God. Thus, if we see from this perspective, God is only one; the forms and the names are different.

From the worldly perspective, based on the daily experience of the Bharatiyas, here is a good example. The Vasihnavites visit Tirupati (temple). The Shavites also visit Tirupati. But the Lord Venkataramana is only one. When the Shaivites visit Tirupati, they call the Lord as Venkateswara, Venkateswara. When Vaishnavites visit Tirupati, they call the Lord as Venkataramana, Venkataramana. One one hand “Iswara” and on the other hand “Ramana”. The difference lies only in the feelings (of the devotees) but there is no change in Lord Venkateswara. It is only for the satisfaction of the narrow minded people that the Lord is referred to as Venkataramana and Venkateswara.     

Iswara is known as Pasupathi. Pasupathi means the Lord of all the pasus, i.e. the animals (cows). What is the meaning of Pasu? The life principle that combines the mind and the intellect is referred to as an animal. With respect to Lord Vishnu, they call Him Gopala. Gopala and Pasupathi actually mean the same. Some call Him Gopala while the others call Him Pasupathi. Even the name points out and highlights the principle of unity. But, it is the narrow mind of the humans that is the root cause for all diversity. However long we may perform Sadhana (spiritual practice) with this narrow mind, we would never be able to reach noble heights. We must recognize unity in diversity. That is true spirituality. You are God. Until you do not realize this, you are Jeeva(individual being); once you realize and know this, you are Daivam (God).      

14 July 1992

14 July to 20 July 2014
What is the significance of the bull in Shiva temples?
What is the significance of the bull in Shiva temples-2.52-1992 May 24

In temples of Iswara (Lord Shiva), there is always a Nandi (bull) at the front. If we enquire as to what this bull stands for, the temple authorities as per their traditions would state that the bull is the vehicle (vahana) of Lord Iswara. But, is it that Lord Iswara could not get a better vehicle than the bull? Why should He have the bull specifically? Therefore, it is very wrong to consider the bull as the vehicle of Lord Iswara.

Just as the Lingam is the symbol of the Divine principle of Isawara, in the same way, the Nandi (bull) is the symbol for the life principle (Jeevatatva). The Nandi (bull) stands for the beastial instincts in the life principle. The life principle (in the bull) that is combined with the beastial instinct, on account of turning its vision only towards Iswara and not towards Nature (Prakriti), develops proximity to the Lord. The Nandi (bull) has turned its vision towards the Lord. It does not turn its vision towards Nature (Prakriti). However, we call this being as the Nandi and the Lord as Iswara, thus differentiating between the two.
There are other meanings to the Nandi (bull) that are also propagated. There should be no obstacle between the Nandi (bull) and Iswara. This means that there should be no obstacle between the Jeeva (individual being) and the Lord. How should the Jeeva (individual being) see the Lord? The Lord should be seen between the two ears of the Nandi (bull), as per the practice in vogue. The inner meaning is that from the beastial quality, basing on the virtue of Sravanam(listening to the name of the Lord) and on account of remembering and chanting the name of the Lord, the Nandi (bull) gets transformed into Iswara. Thus, Nandi is no more separate from Iswara and the two become one as Nandeeswara.          
What is the reason behind the animal with beastial instincts getting transformed into Iswara? Though being an animal, it has given up its beastial instincts, and has turned its Divine vision towards Isawara and has thus got transformed into Iswara.
24 May 1992

07 July to 13 July 2014

Who is a Guru?
Who is a Guru-5.27-1992 July 14

Who is a Guru? Many say:

Gurur Brahma, Gurur Vishnu,
Gurur Devo Maheswara,
Gurur Saakshat Para Brahma,
Thasmai Sri Gurave…
Guru Brahma. Brahma is Guru. Who is Brahma? Brahma is the creation, the creator, the one who sustains the entire creation. He is the creation and the creator too. He is the one who exists in this universe. Sarvam Brahmamayam Jagath. The entire universe is permeated with Brahma. It therefore becomes clear that the one who has assumed all these forms (in creation) is the true Guru. 
Guru Vishnu. Who is Vishnu? Is He the one who bears the conch and the discus? No, no. Vishnu means the one who is all encompassing, all expansive. He is the actor and the action too. The entire creation assumes the form of action and God is the actor (doer) for this creation. The very form of the actor and the action is God. He is the cause, the action and the duty. Everything is Vishnu. Viswam Vishnu Swaroopam. The entire universe is the form of Vishnu. Therefore, who is Vishnu? The form of creation itself is Vishnu. And, He is the Guru.
Who is a Guru? Is he the one who gives a mantra and some advice? No, no, no.
Gukaro Gunateethaha Rukaro Rupavarjithaha. “Gu” stands for attributeless (the one who transcends attributes) and “Ru” stands for formless (the one who transcends the form).
Gukaro Andhakaarasya Rukaro Tannivaranaha. “Gu” stands for darkness and ignorance and “Ru” stands for the one who dispels this darkness. What dispels the darkness of ignorance? The light. Therefore, Guru means the one who dispels the darkness of ignorance.
Guru is not the one who merely blesses you with a mantra. Guru is not the one who advices you about the message of Vedanta (philosophy). None whom we experience in this physical world can be termed as a Guru. These people can be called teachers (Adhyaapakas). Among them, those who practice and teach may be called Achaaryas. Achaarya is the one who demonstrates through one’s actions. Today there are no Achaaryas nor any Gurus. Chevvulo Mantram Chetulo Daabu – Mantra in the ear and money in the hands. Is this the principle of Guru? No, this is not the characteristic of a Guru.              
Guru Vishnu, Guru Devo Maheswara.  Who is Maheswara? Maheswara is the one who rules (commands) all the beings in this world. He is the one who is resplendent with all the powers of the Sastras(scriptures). What does He command? He is the one who advises everyone about who should perform what action, at which place, at what time, and on what day. He rules the entire world. He does not change this at any moment of time, any day and at any time. The rising and the setting of the sun is part of His rule. The occurrence of the seasons is His rule. Rain, day and night, all these are as per His command. He is the one who bestows this world with His ruling over everything, in a very disciplined manner without missing anything. Guru is omniscient, omnipresent and omnipotent.  

14 July 1992

30 June to 06 July 2014
What is the true meaning of the ritual called Yajna or sacrifice?
What is the true meaning of the ritual called Yajna or sacrifice-4.28-1992 May 24

Here’s a small example. In ancient times, people performed Yajnas(sacrifices) and Yaagas (religious rituals). The scriptures have clearly stipulated the procedures for all the Yaagas and Yagnas. But there were none to uncover and clearly explain the inner significance of these rituals. They spent all their life only in external activities.

In this act of sacrifice, offering animals as a sacrifice, people with the faculty of speech offering these poor dumb animals as a sacrifice, was propagated as the procedure laid down in the scriptures. This is very wrong. These are just meaningless and useless activities.
What is the meaning of Pasutvam (animality)? Jeevatatvam (principle of human life) is Pasutvam (animality). What is Jeevatatvam (principle of human life)? Body consciousness (attachment to the physical body) is indeed Pasutvam (animality). What is body consciousness? The feeling that “I am the body”, i.e. the Aham (ego) is animality. Therefore, the true meaning of Yajnas and Yaagas is to offer the Aham(ego) on the sacrificial altar of Jnana(wisdom). We must sacrifice our Ahamkaaram(ego) and Mamakaaram (attachment). Without sacrificing ego and attachment, to sacrifice the dumb animals is not at all the dharma of human beings. 
Therefore, what is the meaning of sacrifice? It means to offer our bad qualities, bad thoughts and bad feelings to God so as to please Him. How should we offer these bad aspects to God? God alone can receive the bad and give good in return. There is none else in this world who will be ready to receive bad. There is no one who can receive bad and give good in return. This is possible for God alone.
Here is a small example. You may have a soiled 100/- rupee note. It may be very dirty. No coolie (labourer) will be ready to accept such a note. No friend will be ready to take it. But if you go to the Reserve Bank and give them this dirty spoiled note, they will take it and give you a good note in return. In the same manner, who will receive the offering of bad feelings and disgusting feelings is us? The all powerful Chairman of this Reserve Bank is God! When we offer Him all our bad, He will receive it and give us a good note in return.
Therefore, we must offer our bad notes to the one who will receive it. Merely, worrying that our notes are bad, our notes are bad and sitting without doing anything, will lead us nowhere. Thus we must offer our bad qualities, bad thoughts and bad feelings to God and receive in return good thoughts and good feelings from Him. Transforming thus, our life into an ideal life is true spirituality.   

24 May 1992

23 June to 29 June 2014
What is spirituality in the true sense?
What is spirituality in the true sense-8.14-1992 May 24

Be it great men or scholars, they are unable to communicate the message of spirituality to the youth of today, in a meaningful manner, explaining the inner significance in a way that it gets imprinted in their hearts. They presume that spirituality is mere acts of nobility like worshipping, doing Bhajans, going on pilgrimages, visiting temples, etc. The main cause for this is that they themselves have not understood and recognized the truth in the Vedas and the Vedangas (auxiliary disciplines of the Vedas), the inner significance in the Itihaasa(scriptures) and Puranaas (epics) and the true meaning of this world (Jagath).  

The modern youth – boys and girls, have not been able to understand perfectly the complete meaning of spirituality. They have assumed that spirituality is the impact of good acts such as thinking of God, visiting temples, going on pilgrimages, bathing in sacred waters, conducting Yajnas (sacrifices) and Yagas (rituals) etc. But this is not the right meaning of the word “spirituality”. It is very essential to understand the right meaning of the word “spirituality”.
Eliminating the animal qualities in man and transforming humanity into Divinity is the correct meaning of the word “spirituality”. Therefore, spirituality means experiencing the infinite awareness or power in man through acts of adventure. Spirituality means to ensure that the Divine powers which manifest in man are not associated with ego but with the Atman (Self). The spiritual path is about regarding all the powers that manifest within man, not as rising from the mind but as rising from the spiritual source. The right meaning of the word spirituality is to associate all our feelings with God and not with the world.
Spirituality is not entering into Divinity from humanity. It is manifesting the Divinity in humanity itself. Spirituality is not entering into the transcendental supreme principle from this world of five elements (Prapancha); it is manifesting the transcendental supreme principle in man itself. That is why; man today is confused and thinks that spirituality is the journey from this world to the other world and from the other world to this world. Young people of today are totally confused about spirituality. Spirituality is losing its meaning today. It is perceived as unstructured and ridiculous by young men and women of today.
Spirituality is the principle of the Atman (Self) in our day to day life. Spirituality is in essence, the way of life. It is the very path of our life. In fact, our very life is spirituality. All our powers are spiritual. To think that spirituality has nothing to do with our worldly life, that spirit has no connection whatsoever with the world, is a great mistake. Spirituality is not living life in solitude. To perceive the entire mankind as one; and as the manifestation of the one Divine Atman, is spirituality. Our entire life is embedded in spirituality. Whatever we may think, speak, act or feel; the basis is spirituality, from which all these acquire their inner meaning. The propagation of the message of the inner Atman is spirituality. Spirituality is not merely the good actions performed by the external physical body.     

 24 May 1992

16 June to 22 June 2014
How do we understand the Law of Karma?
How do we understand the Law of Karma-6.02-1992 May 22

In the morning, Dr. Venkataraman, while explaining the principle of spirituality, stated that God, after creating this universe, did not retain it within His control, but gave away all His powers to mankind. This is true. God is the creator. He created everything. But God who created this (world) did not retain its power in His hands. He gave away all the powers to the people. But along with all the powers that He bestowed on mankind, He just laid down one condition. 

You may act as you desire, you may use all the material in this creation as you like; there is no objection from anybody for this. God too will not object to this in any way. But, you can never escape from facing the consequences of your actions. We must understand this very clearly. How?
A beautiful analogy was presented this morning (in the morning session). The wind is blowing very well. It is also raining. In the Dwapara Yuga, Brahma brought about non-stop rain. All the people prayed to Lord Krishna, “Swami, we are unable to bear this heavy rain, our cattle and even our life is being subject to great difficulty, please stop this rain”. Lord Krishna replied, “This is not in My hands. What is destined to happen; has to take place. But I assume the responsibility of protecting you from that (danger). This is law of Nature. This has to take its natural course. But because of your devotion and steadfastness, I will, if necessary, lift this mountain (Govardhana Giri) and protect you. But there is no way the rain can be stopped”. 
Therefore, wind has been given the power to extinguish the lamp flame. The lamp flame has been bestowed with the power to give light. Both these are powers of God only. But it is a sign of ignorance to ask the wind to not extinguish the flame. Wind has the power to extinguish the flame. The lamp flame has the power to burn and give light. But it is your human effort to place a chimney (glass shade) around the lamp flame to prevent it from being extinguished.
Through such examples, we need to demonstrate the ideal. Going against the creation of God is not possible at any time. Therefore, man can use freely any material that is created. But you need to exercise your discrimination to identify what can be experienced and what should not be experienced.
Just because God has given (this creation), we should not experience just as we like. Why? Because the consequences are following every action. There is no way to escape the consequences of your actions. If you are prepared to face the consequences of your actions, then go ahead and do what you wish. While performing the actions, we perform with great joy; but while experiencing the consequences, we do so with great worry. This is your weakness.
Nature is just like a mirror. Whatever actions you perform in this Nature, the consequences of these actions are reflected in this Nature itself. Go and stand in front of the mirror and do Namaskaar. Your reflection (image) will also offer a Namaskaar to you. You now punish and scold the image; the image too will scold you. Recognizing this (principle), it is stated in the Vedanta, “Yad Bhaavam Tad Bhavati” (As you feel, so it becomes).  
Therefore, in this Nature, whatever type of actions we perform, we can never escape facing the results / consequences of those actions. If not today, even after 10 years, you would have to face the consequences (of your actions). 

22 May 1992

09 June to 15 June 2014
What constitutes true Service or Seva?
What constitutes true Service or Seva-2000 March 05

Students! You are all youth. There is so much energy contained in youth. The power that is present in this earth is present in you too. The attraction power, the radiance, the current is very much in you. When all the powers are present in you; to lead a life as though you have no power at all, is such a weakness. Wherever there are difficulties in the country, you must go running there and participate in serving there. You must not give any scope for differences like “who are they and who am I?” Give up all the differences of “theirs” and “mine”. Have the feeling that everything is mine! Recognizing the oneness in diversity, you must participate in service to the society. 

Society is an important limb of Nature. This is my one hand, this is my other hand, this is my nose, these are my eyes, this is my stomach, these are my legs; but all these put together, what happens? They become limbs of the body. And whose limb is this body? Body is a limb of society. And whose limb is society? Society is a limb of humanity. And whose limb is humanity? Humanity is a limb of Nature. And whose limb is Nature? Nature is a limb of Paramaatma (the supreme Divine).

Therefore, Nature is the limb of the Divine. Therefore, believing Nature as the limb of God, we must express our love, faith and engage in serving Nature. Only then, our human life will find fulfilment. All these limbs are related to the body. The body in turn is related to the society. This body must be put into the service of society. We must serve using all our limbs. We must recognize and act according to the needs and requirements of individuals, based on what is good for them. That is true service to society.

Today, in the name of service to society, many people go to villages, sweep the place, clean up the place, paint the village temples and feel satisfied by just doing this. No, no, no. This is not service at all. This is merely our duty. This is the task that we need to do anyway. But what is true service then? Find out why the people in those villages lack peace. What are the inconveniences faced by those people? What do they really need? We must put in our strength and capabilities in fulfilling their needs.

The summer season is nearing. Every village will face shortage of drinking water. Water is the very life for us. Under these circumstances, to the extent possible, we must go and either dig a bore well or make arrangements to draw water from a close-by river, and make attempts to deliver water to those people. Only when we enter into tasks that are of use to the people, that are essential for the people, we can consider this as true service.

Truly speaking, this also should not be considered as service. If you consider that you are serving somebody else, your ego may rise. No, no, consider that you are serving your very own people. We all are human beings. We belong to the caste of humanity. We all belong to one family, one faith, one language; with such feelings, we must enter into service. Then it will get transformed into true service. Thus we must engage in service to the society and translate whatever education we have acquired, whatever knowledge we have gained, into service to the society and thus make it meaningful and purposeful.     

05 March 2000

02 June to 08 June 2014
How can we use Intellect as a mirror to see our Self?
How can we use Intellect as a mirror to see our Self-3.50-05 March 2000

Man has been bestowed with the intellect (Buddhi) so as to know his true Self. The intellect is highly sacred and pure. The mirror of the intellect is coated with the chemical of Love on the reverse side (just like in a mirror, the glass is coated with a reflective substance like non-toxic silver or sputtering aluminium). If the reflective chemical is not coated on the reverse of the mirror (glass), we would not be able to see our reflection in it. That is why the chemical of Love is coated on the reverse side of the mirror of intellect. Today we are looking through the intellect that does not have the coating of Love. That is why we are seeing the objects that are behind the mirror of the intellect, but are not able to see the object that is in front of it.     

You must recognize your true Self (form). To recognize your true form, there needs to be a chemical coating behind the mirror (glass). Today, we keep the mirror devoid of love in front of us and make an attempt to see our face. But we are unable to see our true face. What is the reason? It is because there is no coating of the chemical of Love on the reverse of the mirror (intellect). If we wish to see our face, we need to keep the mirror coated with Love in front of us.

In order to show us our true reflection, God has gifted us the mirror of intellect. But humans today are not making any attempt to recognize their true form with the mirror of their intellect. Instead, man takes the mirror and keeps it in front of others’ faces. Thus, only their faces will be seen, how will you see your face? Today, we use the intellect to enquire into the outer world. Whomsoever we see, we question them, “Who are you?”, “Where have you come from?”, “What is your name?”, “Which is your hometown?” We make attempts to question the outer world, but we do not make any attempt to question ourselves.

Therefore, first of all, stop asking the question, “Who are you, who are you?” and start asking the question “Who am I, who am I?” The intellect has been given to you to see yourself and not to see others. Getting increasingly absorbed in the world, man is forgetting his own Truth. Right from a young child to an elderly person, all are entering into matters of the world. Apart from the earth they live on, they also enter into the sky, into the world of stars and planets. They enter into all outer worlds but do not enter within themselves. They travel lakhs of miles into space but do not progress even half an inch into their own heart.     

 05 March 2000

26 May to 01 June 2014
What is the most apt and significant name by which God can be known?
What is the most apt and significant name by which God can be known-1.51-2000 March 04

God can be known by so many names, indeed thousands of names. But among all names, the most apt and significant name is SathChitAnanda (Sathchidananda). Sath means eternal (Truth), Chit means total (Awareness). The unity of the two is Ananda (Bliss). Sath is like sugar, Chit is like water, when we mix the two it becomes sugar syrup. The sugar syrup is like Ananda. If, however, we keep sugar separate and water separate, how can we get sugar syrup (Ananda)?

Therefore, the principle of love that emanates from the heart and the Divine principle that manifests through our words (chanting the name of God) must unite together and that is the sacred principle of God. Whatever we do, we need to do it wholeheartedly with the principle of love. This must be love from the source (Premasource) and not love by force (Premaforce). Today we perform acts as though out of some compulsion. This is not the way. Even if you do something for half a minute, do it with a full heart; that is enough. It is enough if we have a tea spoon full of sugar. It is enough if we have a tea spoon full of cow’s milk. Why barrels of donkey’s milk? If we wholeheartedly say few words, it is enough.     

 04 March 2000

19 May to 25 May 2014
What are the five afflictions that prevent us from expereincing Atmic Bliss?
What are the five afflictions that prevent us from expereincing Atmic Bliss-2000 March 04

Embodiments of love! You are full of bliss and happiness. Forgetting your own true form of bliss and happiness, you are struggling in this world for bliss and happiness. Being the very embodiment of bliss, it is so ignorant to search for bliss in this world. When we wish to acquire this bliss, the five sheaths place all sorts of obstacles in our way. These are called the Klesha(afflictions).

The first one is Avidya Klesha, the second is Abhinava (Abhinivesha) Klesha, the third is Asthitha (Asmitha) Klesha, the fourth one is Raaga Klesha and the fifth one is Dwesha Klesha. It is because of these five Kleshaas that man is getting very far away from the Atman. He is unable to have the vision of the Atman, he is unable to experience Atmananda(Atmic bliss).   
The first Klesha(affliction) is Avidya Klesha. Avidya Klesha causes man to give too much importance to the body, love it and offer his entire life for its sake. There are many afflictions that arise out of this body; such as diseases, desires, sensual pleasures and all these lead us to sorrow. The second Klesha is Abhinava (Abhinivesha)Klesha. Man considers this world as everything and he forgets his true form. Without knowing that the mind is the true basis for everything, considering the vision of the world as primary, he diverts all the desires of the mind towards this world, and thus gets afflicted. Without exercising restraint over the mind, without gaining control over the mind, without giving up body attachment, man is troubled most by these two Kleshaas. Man considers desires of the mind as most significant. He considers the physical body as the proof for the existence of this world. Thus, he becomes the victim of so many sorrows. The third one is Asthitha Klesha. Asthithameans strong desire for sensory pleasures. He considers sensory pleasures as his very life. That is why he becomes the target of many difficulties. Raaga Klesha is the love for wealth, worldly objects, comforts and conveniences. By acquiring all wealth, comforts and conveniences, desires only increase, but they do not decrease. This puts us into so many troubles. Dwesha Kleshameans we desire for some object or some individual. If the desire is fulfilled it gives us joy. But if the desire is not fulfilled it gives rise to hatred. This is not the case with ordinary people alone. Many devotees too pray to God with certain desires in their mind. If these desires are not fulfilled they even start hating God. This Dwesha Kleshais on the rise in the world.     

04 March 2000

12 May to 18 May 2014
What is the lesson Lord Buddha teaches us about handling criticism?
What is the lesson Lord Buddha teaches us about handling criticism-6.02-1984 September 06

Once upon a time Buddha set out to seek alms. He neared the village that he was supposed to go to. All the residents of that village had great faith in Buddha. However, as he reached close to the village, some rowdies (ruffians), taking to the wrong path, started abusing him in all ways. Instead of travelling further, Buddha sat there on a rock. He asked (the ruffians), “Children, what is the pleasure that you get in abusing me?” Not giving any reply to him, they started abusing him in a more heinous manner. Buddha sat there stating that they could abuse him as long as they wanted.

They got exhausted by abusing him continuously and finally they were preparing to leave the place. As they were about to leave the place, Buddha addressed them thus, “Children, in the village that is nearby, all the people love me very much. If you would have behaved like this after I reached that village, they would have cut you down to pieces. Therefore, to make you escape that danger and to give you an opportunity to abuse me as long as you want, I sat here all this while”.

In order to make others happy, we have to put in lot of effort and spend lot of money. But today, it is so comforting to me that without spending even a naya paisa (a former monetary unit of India, the 100th part of a rupee) and without putting in any effort, I have been able to give so much happiness to so many of you. If you are so happy to abuse me, then am I not responsible for (giving you) that happiness? I have to satisfy you somehow. Therefore, I am happy that I have satisfied you.

To make others happy, there are many who build choultries, dig wells and perform several other tasks to help others. But without putting in any such effort, in this unique way, I have been able to make you wicked people so happy. This amounts to accomplishment of such a great task by me.
Buddha taught them one more lesson in a manner that made a great impact on their heart. Children, (let us say) a beggar comes to your house. He asks for alms – Bhavati Bhikshaandehi. You get some alms. But it is not the alms sought by the beggar. You have brought some other alms. The beggar asks, “What would you do if I do not accept the alms?” Your reply would be, “If you do not take the alms, I will take it back with me. It will belong to me only”.

In the same way, you all made an attempt to offer me the alms of abuses. I did not accept that. Then, whom will these alms reach? Redirect – it will reach back to you only. Therefore, you all are abusing yourselves and not me. If we post a registered letter to a friend, and if the friend does not accept the registered post, what would happen to that cover in the post office? It will be redirected and will reach the person who has sent it. In the same manner, if you have abused somebody, or if you have criticized somebody, and if they do not care about it, it will all get redirected to you only. Therefore, hatred and jealousy actually hurt you only. To think that it causes harm to others amounts to mean satisfaction. 

 06 September 1984

05 May to 11 May 2014
What is the trigger for information and transformation?
What is the trigger for information and transformation-2.15-1990 May 29

Though the same Atman is in all, based upon the ego and attachment of each human body, every individual takes upon the respective joys and sorrows. Here is a small example. Let us say there has been a plane accident somewhere. If our own relatives were to be on that plane, one need not express what our state would be. We would put in efforts for making all types of enquiries. However, if our own people are not on that plane then we get into all sort of gossip, “how did the crash take place?”, “what did happen actually?”, “how many have died?”, etc. We thus get into the act of collecting information.

When the feeling of “this is mine” is not there, we get into the information collecting mode. When we understand that the principle (of Atman) existing in all is the same, we will not get into the information collecting mode. We will get into the transformation mode. Therefore Atma Bhaavam should lead us to the feeling of oneness. There is only One, One…there is no other. But so long as we associate ourselves with this body and the mind, it is very difficult to recognize this oneness. But stating that it is very difficult, it is not correct on our part to lose ourselves in experiencing the body and the mind all the time. Even if it is difficult, we must make efforts to recognize the Truth.   
29 May 1990

28 April to 04 May 2014
How do we understand consciousness?
How do we understand consciousness-3.54-1990 May 29

It is very difficult to understand the principle of Chaitanya. Chaitanya is referred to as consciousness. In order to recognize and understand the principle of consciousness, we take a small aspect of it called the “Conscience”. Conscience means the witness. It is also called Awareness. From this conscience, further comes the “Conscious”.

The three principles of Consciousness, Conscience and Conscious get transformed into three attributes. “Conscious” is related to the senses. “Conscience” is associated with the mind. “Consciousness” is associated with the Atman. For the purpose of worldly understanding and worldly practice, we have divided in this manner into three attributes.

Here is a small example to illustrate this. Let us say, there is a Doctors Conference going on. The hall is full of doctors. All are referred to with the name “doctors”. However, one may be an ENT specialist, another a bone specialist, etc. That is, based upon the in-depth study carried out by them on a particular aspect of the human body, there may be many specialist doctors. One doctor may have specialized in bones, another in kidneys and yet another in heart. In all these cases, the same human body is divided into so many parts, and for the purpose of a living, each one specializes in a particular part and gets recognized as a specialist doctor. However, all are basically doctors.

In the same manner, all are essentially the embodiments of the Atman. For the purpose of a living, one may take up an office job, one may work as a coolie, yet another may take up some business, and some other person may take up land cultivation. It is based upon the professions we take up for the purpose of eking out a livelihood, that we assume different names. These titles are based on our professions but they are not our permanent names.        

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