Rama

Mar

2013

Tongue Management – Part-IV: Control of the Tongue

Bhagawan has spoken extensively about the role of sense organs and their control in a human being’s spiritual journey. However, among all sense organs, Bhagawan has stressed the most on the control of the tongue. It is not without reason that the tongue has been extolled so highly by Bhagawan. He says that the tongue is unique among all sense organs as it is the only sense organ that has been bestowed with two important roles. One is talking and the other is tasting. Control the tongue and you can succeed in controlling all other sense organs, says Bhagawan. Taming the senses and making them subservient to our command is a prerequisite for the spiritual journey of man. Unless the senses are drawn inwards and weaned away from the temptations of the external sensory objects, the mind cannot be directed inwards towards the Self. And unless the mind cannot be turned inwards, man cannot begin his spiritual journey. Therefore, one can understand in this context, the reason behind Bhagawan’s explicit focus on the tongue and its management.

For the purpose of easy reading and comprehension, the posting is presented in four parts, viz Glory of the Tongue (5 clips + 1 extract), Misuse of the Tongue (5 clips), Teachings of the Tongue (3 extracts) and Control of the Tongue (6 clips + 5 extracts). The verse by the poet Jayadeva that describes the glory of the tongue and appeals to the tongue to sing the name of the Lord, has been sung by Bhagawan any number of times. It gets repeated in many of the clips. It only goes to show how Divinely inspired Jayadeva must have been to bring forth this verse to the world.

This part of the posting focuses on the control of the tongue. The 6 audio clips and 5 extracts (without audio) for this part have been taken from the Discourses delivered by Bhagawan in the years 1969, 1988, 1990, 1994, 1996, 2011.

Control of the Tongue: In Clip-1 Bhagawan advises us to keep the tongue under check. Clip-2 declares that if we can control our tongue, we would be able to control the whole world. Extract-3 elaborates on the unique feature of closing devices provided only for the eye and the tongue. Extract-4 talks about the three types of silence to be practiced by seekers. Extract-5 advises us to use our discrimination in what we choose to eat and speak. Clip-6 describes the proper method of talking and conversing with others. Extract-7 talks about how to use the tongue for the good of others and our own selves. In Clip-8 Bhagawan again reminds us not to misuse the tongue. In Clip-09 Bhagawan focuses on the need and importance of singing Bhajans. Extract-10 explains how God can be bound by the devotee through singing Bhajans. Finally, in Clip-11 Bhagawan narrates the wonderful content of the letter written to Philip Sydney by his father, stressing on the need to control the tongue.

You may also wish to read the following three posts relating to the tongue and the power of speech posted earlier.

Always Speak the Truth

Always Speak the Truth – Case Studies

Talk less – Work More – Observe Silence

Each audio clip has a name that adopts the following code: Serial number, Title appropriate to the key content, Duration of the clip, Year-Month-Date of the Clip. Below the title is the translation in English of the select excerpt of the Discourse, followed by the audio player. The post ends with a short quiz that would help you evaluate your assimilation of Bhagawan’s Message from these extracts.

Note: Those receiving this blog by email may see words bunched together due to a technical glitch. That is beyond my control. Please click on link at the top of the email to read the blog directly. Sorry about this. If anyone has a solution to this please help me out.

Control of the Tongue

01-Keep the Tongue under check-4.13-2001 July 05

Keep the tongue under check

The tongue has 3 lakh taste buds. Overcome by taste, getting addicted to different types of tastes, eating all these tasty items, experiencing the happiness thus, we are losing the power of the tongue. Not just eating tasty food items; we also use the tongue to utter unpleasant words. We cause pain to others’ hearts. We wound others’ hearts by using harsh words. Therefore, on account of the tongue, our life span reduces further. In the same manner, every sense organ loses its power on account of excessive use, and in turn we lose our very life.

Thus, first of all, we must make an effort to control our looks and our taste. A new and novel strength emerges within us when we control these two. The power of penance may not grow on account of other penance you do, but it will definitely increase through control of looks, taste and speech. We are often mistaken and we use (all types of) words thinking that they are after all small words. Therefore, we do not have proper taste.

Jihve Rasagne Madhura Priyetvam

Aavaranaeta Madhuraaksharaani

Govinda Daamodara Maadhaveti

O tongue, O tongue full of taste, O all powerful tongue, O tongue – the knower of taste, you must speak in all awareness. You are unable to recognize what words cause pain to others. The other person is not truly other. It is you who exist in him also. The physical bodies may be different, but the Atma in both is one and the same. The one who causes pain and the one who suffers pain is the same individual. Therefore, we must not talk in a manner that hurts the other person. That is why Bhagawan often tells us “talk less”? But we take this advice very casually. You do not know, how much in the future, the impact of this will affect you.

02-Control the Tongue-You can control the World-Kathopanishad-3.10-1990 May 23

Control the Tongue
You can control the whole world

Among all sense organs, the most important one is the tongue. If we can control just the tongue, all other sense organs will easily come under our control. The Kathopanishad compares the senses to a horse. If we take the horse as an example, we will be able to understand the relationship, the bond and the commonalities between the tongue and the horse.

There may be a very good, strong horse that runs very fast. Though the horse may run very fast, when a small metal piece is placed inside its mouth and is bound to the reins and when the reins are tightened, the entire body of the horse comes under our control. How does this small piece of metal control such a strong horse that runs so fast? For the horse, the mouth is very important. When the mouth is controlled the whole horse is under control. Therefore, for the horse of the five sense organs, the mouth is the most important.

With a small compass, even when there is a fierce storm, we can protect the ship. We can develop a raging fire with just a small spark of fire. Thus, the word is like a spark of fire. We can make an attempt to control and use this spark in many different ways. Therefore, if we can just control our word, it would amount to controlling the entire world.

03-Eyes and Tongue alone have closing devices-1988 March 13 (No Audio Clip)

Eyes and Tongue can be closed
Image Source

Among the senses, two are most important: the eyes and the tongue. Because of their exceptional importance, the Lord has provided them with the means of restraining their activities. The Lord points out: “You silly man! Take note that I have provided natural means for closing the eyes and the mouth.” If you do not want to see anything undesirable, you can close your eyes with the eyelids. The ears and the nose have no such devices for closing them. The mouth has lips which can seal the tongue.

Observe, therefore, restraint in speech and control the tongue. Control your eyes. When you control your eyes and tongue, you can easily control all other senses. When the eyes roam freely, the tongue begins to wag without restraint. When the tongue is engaged in endless talking, the eyes want to look at every conceivable thing. When both these organs combine without restraint, life can become a calamity. Therefore, direct your eyes on good things alone.

Students should realize that only when they have control over what they see, what they hear and what they speak will they be able to live happy and meaningful lives. Observe moderation and sweetness in speech. Do not engage in purposeless and evil talk or in scandalous gossip.

04-The Three types of Silence-1994 February 02 (No Audio Clip)

Three types of silence
Image Source

The ancients practiced three kinds of silent penance to control speech. The first was Vaak-mounam (silence of the tongue), the second one was Mano-mounam (silence of the mind) and the third was Mahaa-mounam (Supreme Silence).

Vaak mounam (Silence in speech) meant confining one’s speech to the limit and the needs of the occasion. By this discipline, excessive talk was avoided. As a result, the power of their speech was conserved and enhanced. Discipline in speech also resulted in truthfulness. Truth speaking served to purify their thoughts. By this means they acquired Siddhi (Realization of truth) and Jnaanasiddhi (acquisition of the highest wisdom). Therefore purity in speech is vital. It has to be achieved by restraint in speech.

Then, there is Mano-mounam (Silence of the mind). The mind is a bundle of thoughts and fancies. These thoughts have to be reduced gradually. When thoughts are reduced, the mind naturally comes under control, like a clock that is unwound. When the activity of the mind is reduced, the power of the Atma manifests itself. As a consequence Buddhi (intellect) becomes more active than the senses. When control of speech and control of the mind have been achieved, the state of Mahaa-mounam (Supreme Silence) is easily realized. Students should strive to reach the third stage by the disciplines of the first two stages.

05-Use Discrimination in what you eat and speak-1969 May 16 (No Audio Clip)

Check what you eat
Image Source

The tongue can do two jobs, and not one. And both the jobs that God has given to the tongue are big jobs. Just think for some time about the first job – tasting! If a thing tastes bad, you do not like to eat it. Of course, if you are ill, you have to take the drug, even though the tongue says that it tastes bad. So, you should not spit out all things that taste bitter. Some of those things help to cure your illness quickly and well. Remember another fact also; if a thing tastes nice, it may not be good for your health. The tongue tells you that a thing tastes bitter or sweet, or saltish. It cannot tell you whether a thing is good for you or bad. So, you must care not to eat too much and spoil your health. When the body is ill, the mind too becomes weak, and the brain cannot work properly.

Now, about the second job that the tongue is given – speech. It is a tool that you can use in order to give vent to your thoughts, your ideas, your feelings, your desires, your prayers, your joys, your sorrows. If you are angry, you use it to speak out harsh words very loudly. If you are pleased, you use it to speak soft words in a low pleasant voice. I want you to use your tongue only for your good and the good of others. If you speak harshly to another, he too talks loud and harsh; angry words cause more angry words. But, if you use soft and sweet words when another is angry towards you, he will calm down, he will be sorry that he used his tongue in that way.

Do not shout, do not talk longer than necessary, do not talk when there is no need to talk; when you speak to someone or some group of friends, raise your voice to the pitch that is just right for the listener or listeners and not more. Why should you waste your energy to talk louder and longer than necessary?

06-Proper manner of conversing and talking-1.20-1990 May 23

Conversing and Talking

When you are talking to your friend, your sight should be focused towards the friend only and you should not talk looking this way and that way. The sight should not be dispersed in ten different directions. This can be very dangerous for youth. We must try to keep our vision proper and correct. When you talk to somebody, you keep on moving all the limbs of your body. Some people, when they talk or when they give lectures, it is like a big dance; they move the hands and the legs, and it all takes such an ugly form. We must talk without moving any of our limbs. When we keep on making such effort, gradually, on account of habit, the sense organs will start functioning on the right path.

07-Use the tongue for your good and good of others-1969 May 16 (No Audio Clip)

Use the tongue for your good

Never use foul words against another. Such words should not rise from your tongue, nor should they enter the ear of the others. Remember that there is God inside your heart, as well as in the hearts of all the rest. He hears and sees all things. Do you not say, “My head, my hands, my eye, my mind, my idea.” Now, who is this “I”, that owns the body, the mind, the brain? That “I” is the spark of God that is in you. That spark is in every one. So, when you use harsh, cruel, angry, foul words against another, the God in you and the God in the other person is hurt. The tongue is a tool, as I said. You can harm yourself and harm others with it. So, be very careful; use it only for your good and for the good of others. If you use it for talking kind words, for repeating the Name of God or singing His Glory, or praying to Him, then it is put to the best use.

08-Do not misuse the Tongue-Put it to right use-4.30-1996 July 16

Do not misuse the tongue

Time is God. Time waste is life waste. Don’t waste time. Boy and girls of today are wasting their time excessively. They are misusing their time through meaningless gossip. They are not using any good words. They are not giving any scope for good thoughts. What are their games, their songs?

When you go and see youth of this age in the outside world, you do not know how troublesome it is. It is only in Prasanthi Nilayam that you are all happily making good use of time through worship, Bhajans and singing the name of Rama, Krishna and Govinda. Once you go out, they do not even know what these songs mean. They sing meaningless songs. What are these songs? No one can ever understand.

Chal chal re naujavan, Chod de re mera kaan (o common young man, leave my ears). Is there any meaning in this? There are other humorous songs that are nice to hear. Da-da-da, Da-da-da, Dadda, Dadda. What is this Da-da-da? Che che che che (an expression of disgust), is this why the tongue has been given to us?

Do you know why this tongue has been given to us? To make the name of God dance on it. Such a tongue is being misused by us. Chaitanya and many other devotees have described thus:

Jihve Rasagne Madhura Priyetvam

Satyam Hitam Tvaam Paramam Vadaami

Aavaranaeta Madhuraaksharaani

The tongue has been given four titles – Jihve (tongue), Rasagne (knower of taste), Madhura Priyetvam (the one which speaks sweetly) and Satyam Hitam Tvaam (the one which speaks truth in a comforting way). O sweet tongue, O comforting tongue, O sacred tongue. Why should we use such a scared tongue to speak such unsacred words?

These days, we are using the tongue to speak unsacred words. Every student must exercise control over his words. We must engage ourselves in singing Divine songs that bring joy to others, melt the heart of others, intoxicate their minds and make them forget themselves. When you sing any song about God, be it a theist or an atheist, a theistic atheist or an atheistic theist, they start swinging their heads (in joy) without their own knowledge.

09-Why Bhajans-Guru Nanak started concept of Collective Bhajans-2.27-1996 July 16

Guru Nanak started the concept of
Collective Singing
Image Source

We must make fulfilling use of our time by remembering, repeating and singing the sweet name of the Lord. Why were Bhajans started? Earlier, it was Guru Nanak who started this concept of collective singing. All voices have to be united, and as one single voice, the Lord has to be attracted (drawn closer). Bhajans have been started to invoke this unity in diversity. It is not one individual who invokes God, all the people singing in chorus are invoking God.

Therefore, keeping our ancient culture in mind, at least to some extent, we must make the sacred feelings emerging in every heart as an offering to the Lord. God is the embodiment of Love. Love needs Love only. To see the shining moon, we do not need a torch light, a hurricane lamp or a petromax light. We need to see the moon only with the moonlight from the shining moon. Therefore, it is only through Love that we can see the embodiment of Love. There is no light greater than Love in this world. This light has to be lit on the tongue.

10-God will yield to your prayers and get bound-1969 May 16 (No Audio Clip)

God can be bound by His devotee
Image Source

Some of you may know how elephants are caught and tamed. In the forests, the elephant is a wild beast, moving in herds and charging anyone who dares to go near. Such a mighty elephant is trapped, roped, and tied to a strong post, so that it cannot run away; it is made so tame that it stands on a small round three-legged stool, in the circus tent; or drags huge logs of timber, at the bidding of the mahout!

When the elephant is tied to the post, all its strength and skill becomes yours, for you can use them for your own need. The tongue is a post; Bhajan of the Name is the rope; with that rope, you can bring God Almighty near you and tie Him up, so that His Grace becomes yours. God is so kind that He will yield to your prayers and get bound. You have only to call on Him, to be by your side, with you, leading you and guiding you.

11-Story of poet Philip Sydney and his father’s advise to control speech-3.51-1990 May 23

Sir Philip Sydney
Image Source

You all know the great philosopher, Philip Sydney (Sir Philip Sidney – 1554 to 1586, was an English poet, courtier and soldier, and is remembered as one of the most prominent figures of the Elizabethan Age. An affectionate letter of advice from his father and mother, written about 1565, was preserved and printed in 1591, A Very Godly Letter…). When he was a young boy, he was studying in a nearby village. His father wrote to him a beautiful letter. “Son, you pray to God whole heartedly every day. Make an attempt to take your mind into the Divine proximity of the Lord. Interact with your co-students and teachers with all humility and obedience. Do not give any scope for anger or disappointment. If anybody criticizes you, do not sink. If others praise you, do not get bloated. You too should not criticize others”.

At the end, he wrote one very important line. “If you need to give a word, you must do so only to God. Never give a word to any ordinary human being. Word is the sound of God. You do not need to give a promise to anybody else other than God. Nor do you have the right to do so. It would amount to misuse of your word. Only when you live thus, your effulgence will manifest and shine. Your discrimination power will develop. You will shape into an ideal student in society. Therefore, keep your tongue under your control. Do not let it free at any point of time”. Having fulfilled the advice given to him, Sydney went on to become a great philosopher.

Excessive talk will ruin the minds of students. Students should not enter into any field other than their studies. Vidya Arthetaithi Vidya. You have come here as a seeker of Vidya (education) and not as a seeker of Vishaya (sense objects). After achieving complete mastery over education, you can enter into the world of sense objects. Even then you have to act with moderation. Thus, do not use the tongue for excessive talking.

A Short Quiz

01-How according to Bhagawan, must we keep a check on the use of our tongue?

02-How does Bhagawan explain the importance of controlling the tongue through the example of a horse?

03-What does Bhagawan mean when He says that the word is like a spark of fire?

04-What unique feature bestowed specially on the eye and the tongue, does Bhagawan talk about? What is the significance of providing this feature?

05-What are the three types of silence that we need to practice to reach the state of realization?

06-Explain how the power of discrimination is to be used in speaking and eating food.

07-What is the proper method of conversing and talking with others?

08-What is the real duty of the tongue? How does Bhagawan explain the misuse that people subject the tongue to, through singing meaningless songs?

09-Who started the concept of collective singing of the name of the Lord?

10-What is the significance of collective singing of the name of the Lord (Bhajans)?

11-Explain the analogy of the elephant and the post (pillar) given by Bhagawan to explain how a devotee can bind God through singing the name of the Lord.

12-What are the main points covered in the letter written to Philip Sydney by his father?

To read the previous part, click here – Part III

You may also wish to read the following three posts relating to the tongue and the power of speech posted earlier.

Always Speak the Truth

Always Speak the Truth – Case Studies

Talk less – Work More – Observe Silence

Mar

2013

Tongue Management – Part I: Glory of the Tongue

This part of the posting focuses on the glory of the tongue. The 5 clips and 1 extract (without audio) for this part have been taken from the Discourses delivered by Bhagawan in the years 1989, 1994, 1996 and 2001.

Glory of the Tongue: In Clip-1 Bhagawan extolls the tongue describing its power and various capabilities. In Clip-2 Bhagawan explains how the tongue can be the most important organ and also the most dangerous organ (if misused). In Extract-3 Bhagawan lists a number of virtues of the tongue. Clip-4 gives compares Vibheeshana living amidst the demons in Lanka, to the soft tongue existing amidst the sharp teeth and highlights many lessons from the same. In Clip-5 Bhagawan presents a humorous story of the sense organs going on a strike against the tongue, and eventually realizing the greatness of the tongue. Clip-6 talks about the spiritual journey of the tongue, wherein the words are merged in the mind, the mind in the intellect and the intellect in the Self.

You may also wish to read the following three posts relating to the tongue and the power of speech posted earlier.

Always Speak the Truth

Always Speak the Truth – Case Studies

Talk less – Work More – Observe Silence

Glory of the Tongue

01-Glory of the Tongue-5.15-1994 July 22

Glory of the Tongue

Jihvagre Vartate Lakshmi

Jihvagre Mitra Baandhavaha

Jihvagre Bandhanam Praapti

Jihvagre Maranam Sthiram

Embodiments of Love, through speech one can acquire kingdoms and wealth. With speech you can develop different relationships with friends and relatives. We get bound by speech, become slaves to others and lose our freedom. Death also occurs on account of speech. Speech is the very life for humans. Speech is the backbone of human life. Speech has mighty power.

Jihve Rasagne Madhura Priyetvam

Satyam Hitam Tvaam Paramam Vadaami

Aavaranaeta Madhuraaksharaani

Govinda Daamodara Maadhaveti

(My tongue! You are fond of sweet things and have the knowledge of discriminating taste; I tell you the highest truth, which is also the most beneficial.

Please, just recite these sweet syllables: Govinda, Damodara, Madhava)

O Tongue! You are the knower of taste, you are so dear, you speak the truth also so pleasingly. O tongue, you should never enter into slandering others, criticizing others, or making fun of others. Remember the divine and sweet name of God. Propagate the name of God to others. Speak good words, sweet words. Do not speak in a manner that causes excitement.

Anudvegakaram Vaakyam

Satyam Preeti Hitam Cha Yat

(Do not speak words that cause distress. Speak the truth in a pleasant and comforting way – Bhagavad Gita – 17.15)

Speak the truth in a pleasant way. Speak moderately. Unfortunately, today, such sacred, sweet, Divine and novel talk is fast disappearing. That is why the society is restless and bereft of peace. The whole society is confused.

02-Tongue-Most important among all Sense Organs-Greatness of Tongue–3.11-1989 June 29

Most important among all Sense Organs
Image Source

Among all the sense organs, the tongue is most dangerous. Each sense organ is equipped with one type of power. But the tongue has two types of powers. One is talking and the other is tasting. That is why Jayadeva (a Sanskrit poet circa 1200 AD, most known for his composition, the epic poem Gita Govinda, which depicts the divine love of Krishna and Radha) described the tongue in so many different ways:

Jihve Rasagne Madhura Priyetvam

Satyam Hitam Tvaam Paramam Vadaami

Aavaranaeta Madhuraaksharaani

Govinda Daamodara Maadhaveti

(My tongue! You are fond of sweet things and have the knowledge of discriminating taste; I tell you the highest truth, which is also the most beneficial.

Please, just recite these sweet syllables: Govinda, Damodara, Madhava)

O tongue which can recognize all the tastes, O tongue which can speak all sweet words, O honourable tongue, I would use this tongue only for uttering the name of God and not for anything else. I do not like to make such a sacred tongue impure. I will use this tongue only for speaking the truth. I will use it only for speaking sweet words. In the same way, the Bhagavad Gita has also laid stress on truth.

Anudvegakaram Vaakyam

Satyam Preeti Hitam Cha Yat

(Do not speak words that cause distress. Speak the truth in a pleasant and comforting way – Bhagavad Gita – 17.15)

The truth must also not be distressing (causing excitement) or unpleasant. Thus the tongue has so many sacred qualities. We must make use of the tongue very carefully. It is because of the tongue again that we get bonded or liberated. It is the tongue that bestows on us permanent happiness and joy. Therefore, among all the sense organs, the tongue is most dangerous and also most significant. Therefore, we must use all the sense organs very carefully.

03-Virtues of the Tongue-2001 February 22 (No Audio Clip)

Tongue controls the entry of food
Image Source

The tongue is one of sacrifice. When it tastes sweet delicacies, it sends them to the stomach. But if the item is bitter, the tongue at once spits it out. Not merely that, the tongue conducts itself in the most respectful manner. It does not step out of its house (mouth) under any circumstances. It does all its work without crossing its limits. While all other senses do only one work each, the tongue alone has the capacity to do two types of work, namely, to taste and to speak. That is why one has to exercise proper control over the tongue lest it should indulge in sinful activities like talking ill of others. In times of anger, observe silence. Our ancients taught: Talk less, work more. The lesser you talk, the purer your heart remains.

04-Tongue amidst the sharp Teeth-Vibheeshana amidst the Demons-4.53-1996 May 26

Soft tongue amidst the sharp teeth
Image Source

(Vibheeshana says) When Hanuman stepped into Lanka for the first time, I appealed to him, “Hanuman, I am living just like the tongue amidst the (sharp) teeth. Lanka is full of great demons. I am living like the soft tongue amidst them. How long have I to live like this? When will I receive Sri Rama’s Grace? When will I get the proximity of that great personality? Every minute, I have been waiting for that moment.

Hanuman offered good advice to Vibheeshana. “Vibheeshana, not only for you; in this world for all good people, there are many bad people who keep moving around like sharp teeth. Such evil and wicked people keep roaming around like sharp teeth among great men, ascetics and Avataars. But recognize one thing correctly. What was born with you is this tongue. The teeth come midway. That means; the tongue having qualities like Satva(piousness), Dharma (righteousness) and Ahimsa (non-violence) was born first. Not just that,

Jihve Rasagne Madhura Priyetvam

Satyam Hitam Tvaam

Paramam Vadaami

O sacred tongue, you are the most sacred one born along with me. The tongue is associated with great virtues. The tongue is so sweet. The tongue teaches the principle of truth. The tongue stands for eternal truth. It is the tongue that decides. It is born along with you. This is the quality of noble souls. The tongue has assumed the form of a noble soul. Around the tongue, the evil, wicked sharp teeth were born later. The evil and wicked ones are waiting wondering how they can trouble the tongue. The teeth obstruct the tongue from coming forward in any matter. But just because of this, the tongue does not forget its duty. When the lips become dry, the tongue looks out for some appropriate time and comes out softly to wet the dry lips.

For noble souls, whatever dangers may come their way, whatever dangers may be created by the wicked ones, they being equivalent to the tongue, cool the society (bring peace to society), making sure that it (society) does not get heated up, dried, or destroyed. Therefore, the tongue is verily the form of noble ones. The teeth are the forms of the wicked and evil ones. They will always cause pain to others but will never help them.

05-Unity among all Sense Organs-Strike against Tongue-2.12-1994 January 01 (No English Translation in the audio clip)

Strike against the Tongue
Image Source

Once the sense organs of the body got together and made an effort to go on a strike. (They were deliberating thus) We are acquiring all the food and eatables. The food acquired thus is being offered by us to the tongue. The tongue is experiencing the sweetness and all the tastes. It is not helping us in any way. We earn (all the food) and the tongue experiences (all the joy). This is not correct. The sense organs that knew the inner feelings, took to the wrong path.

(Truly speaking) The tongue does eat but does not experience. It sends the food to the stomach, converts it into blood, takes it to the heart, makes it pure inside the lungs, and then supplies this blood to all the organs of the body. It does not experience anything for itself.

The sense organs, not being able to recognize this daily sacrifice made by the tongue, developed hatred towards the tongue stating that the tongue alone eats everything and it does not give them any joy. The strike commenced. It was decided that no food should be offered to the mouth. “O skin, be careful. O eyes, be careful, O ears, be careful. O nose, be careful”. Normally, any item when seen, the hand moves forward to take it. When the ear hears about any sweet item, the mind desires to acquire that. It was now decided that all the sense organs would stop all their activities.

No food was supplied to the tongue for couple of days. Whose was the loss? All the sense organs became weak. The eyes were not able to see. The ears were not able to hear. No words could be uttered. It was not possible to even inhale the breath. The whole body became weak. Then the sense organs felt, Che Che Che (an expression of disgust). Because we supply (food) to the tongue, it in turn supplies all forms of energy to us. Now because we are not offering (food) to the tongue, we all have become so weak. We are causing lot of harm because of our foolishness, selfishness and self-centeredness. They realized that this harm will come back to them in turn.

06-Tongue is most important-Spiritual Journey of Tongue-2.40-1990 May 23

Spiritual journey of the tongue

The fundamental among all the sense organs is the power of speech. If one can conquer one’s power of speech, it would amount to conquering all the sense organs. Eating and talking are the tasks that take place through the tongue. These are also called as Aahara (food) and Vyahara (habit). The human being who gains victory over these two, the principle of such a human being merges in the Divine principle of mind. From then on, the (external) speech will come to a standstill and the mind will start speaking. One would have to awaken the Buddhi (intellect) to shut the mouth of the mind. Effort has to be put to gradually advise the intellect and turn it towards the Atma. True Sadhana consists in merging the speech (word) in the mind, the mind in the intellect, and the intellect in the Atma. In spite of having such a good and royal pathway, human beings, falling prey to the worldly comforts and temptations and forgetting this sacred path, are taking to the sorrowful path of the senses.

A Short Quiz

01-List the various capabilities of the tongue described by Bhagawan in this part of the posting on the Tongue.

02-List the various misuses that the tongue is put to by mankind.

03-What are the various titles and descriptions given to the tongue?

04-Anudvegakaram Vaakyam Satyam Preeti Hitam Cha Yat – What is the source of this verse and what is its meaning?

05-Who was Jayadeva? How does he describe the glory of the tongue?

06-What are the virtues of the tongue listed by Bhagawan?

06-What is the message conveyed by Bhagawan from the parallel that He draws between Vibheeshana living amidst the demons of Lanka and the soft tongue existing between the sharp teeth?

07-How does Bhagawan use the anecdote of the sense organs and the strike to communicate the quality of sacrifice and selflessness of the tongue?

08-What is the spiritual journey that the tongue is required to go through?

To read the next part, click here – Part II

You may also wish to read the following three posts relating to the tongue and the power of speech posted earlier.

Always Speak the Truth

Always Speak the Truth – Case Studies

Talk less – Work More – Observe Silence

Mar

2013

Unity in Diversity

The cornerstone of the ancient wisdom of the Bharatiya culture is Cosmic Oneness. The Vedas declare – Ekam Eva Adveeteeyam Brahma(Brahman is Only One, Not Two). Bhagawan explaining further, asks as to why the ancients did not just say, “Ekam Brahma” (Brahman is One)? Because, they wished to stress on the aspect of Oneness. Therefore, they declared “Ekam Eva Brahma” (Brahman is only One). But, they did not stop with this too. They very well recognized the frailty of the human mind. To remove any scope for misinterpretation or misunderstanding or ambiguity, they added one more word “Adveeteeyam” (Not two). They finally declared, “Ekam Eva Adveeteeyam Brahma” (Brahman is Only One. Not Two).

Bhagawan, through a number of discourses, has again and again drawn the focus of the human mind to bear upon this Cosmic Oneness or Cosmic Unity. No doubt, creation is full of diversity. This diversity, Bhagawan states, is by conscious design. But the true challenge is for man to see through this diversity and recognize the principle of underlying Oneness or Unity. All spiritual Sadhana has just one objective – to calm the mind and tune in to the wavelength of Cosmic Oneness. To recognize and live this principle of Oneness or Unity is verily the goal of human life and the purpose of all spiritual practices.

We use the word “Unity’ so often in our daily parlance. But when Bhagawan refers to Unity, it stands far above its conventional connotation. Yes, unity is about living together in harmony, about coordination and understanding in a family, in a community, in society and in the nation. But, Bhagawan refers to Unity at a more fundamental level. He refers to Unity inherent deep within the recesses of our hearts and appeals to all of us to recognize this Oneness and base all out thoughts, words and actions on this feeling of Oneness. In this posting, Bhagawan takes us through several layers of unity, as it were, starting from the basic gross level of unity to the ultimate and fundamental subtle level of unity. With several profound examples and analogies, Bhagawan enables the human mind to make this paradigm shift from perceiving the silver glass to perceiving the silver, from focusing on the name and form to focusing on the content and essence. The 16 audio excerpts in this posting have been taken from the Discourses delivered by Bhagawan in the years 1989, 1993, 1996, 1998, 2000, 2001 and 2002.

For the purpose of easy reading and comprehension, the posting has been presented in five sections, viz Introduction, Change in – Vision – Not Creation, Focus on Fundamental Unity, Profound Illustrations and Pathways to Unity in Diversity.

Introduction: In Clip-1 Bhagawan explains how intellectuals fragment unity whereas men of character unite many into the One. In Clip-2 Bhagawan stresses on the need for developing Vishaala Bhaavam (broad minded feelings). Clip-3 talks about Unity in Diversity as the key aspect of Bharatiya culture.

Change in – Vision – Not Creation: In Clip-4 Bhagawan explains how we need to change our Drushti(vision) and not Srushti (creation). Clip-5 compares unity to wisdom and diversity to ignorance. In Clip-6 Bhagawan explains how by understanding the principle of the atom, we can understand true unity.

Focus on Fundamental Unity: In Clip-7 Bhagawan drwas our attention to some fundamental unifying aspects in mankind, such as hunger, thirst etc. In Clip-8 Bhagawan helps the mind to perceive Unity by shifting the focus from the chariot (physical body) to the charioteer (Atman or Self). Clip-9 and Clip-10 present the popular Telugu verses often sung by Bhagawan that highlight unity in diversity through many day to day examples in our life.

Profound Illustrations: Clip-11 presents the profound example of the multiple pots and one reflection of the sun to illustrate the principle of unity. Clip-12 presents the analogy of the flower garland and the unseen binding thread to explain the aspect of unity. In Clip-13 Bhagawan gives the example of many sweets but the same sweetness, many bulbs but one current to illustrate the principle of oneness.

Pathways to Unity in Diversity: Clip-14 talks of Samyak Drushti as a prerequisite to perceive unity in diversity. In Clip-15 Bhagawan narrates the most profound example of the sculptor and the sculpture to drive home the point of Oneness. Finally in Clip-16 Bhagawan presents Work-Worship-Wisdom as means to see Unity in Diversity.

Introduction

01-Unity in Diversity-0.58-1996 July 13

Unity in Diversity
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There are so many educated and intellectual people in this world. There are so many intellectuals who fragment the one into many, but there are no intellectuals who are able to unite many into the one. Therefore, an intellectual fragments the one into many but an individual of character unites many into the one. This is unity in diversity. We need to recognize this unity in diversity. The names and forms of the physical body may be many but the Truth in the form of the Divine, is the same in all the beings.

02-Develop Unity and a Broad Heart-Vishaala Bhavam-2.02-1996 July 15

Develop Vishaala Bhavam
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Today, students are losing the broadmindedness in their feelings. It is only I and mine. Then what will be the fate of the other people? All are children of God. All are brothers. Without any conflict, we should live in camaraderie and progress together. We must develop forbearance and feeling of brotherhood. Unity is very important. Practice of Unity is the path to progress. It is not just about saying, Hello, Hello. We should work together. It is said that by working together, we will earn merit.

Therefore, students today must have broadminded feelings. We must develop a broadminded heart. Where is this heart in our body? The organ on the left side is the physical heart. It is not the Hrudaya. The physical heart is like the main switch of the body. It is the switch board. But Hrudaya is not that. Hrudaya is present all over the body. This (spiritual) heart has no limits or boundaries. It is present everywhere. Therefore,

Sarvatah Panipaadam Tat Sarvatokshishiromukham (Bhagavad Gita – 13.13)

(With hands and feet everywhere, with eyes, heads and faces everywhere)

Therefore, all those who are within the ambit of our heart, are our relations. We this kind of fellowship, we must live our life with unity.

03-Key aspect of Bharatiya Culture is Unity in Diversity-3.00-2002 April 13

Let us live and grow together
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Bharatiya culture is the sacred culture that wishes us to recognize unity in diversity and thus fulfill the purpose of humanity. However, today, the opposite path is being followed. The one is being fragmented into many. There is an increase, day by day, in the number of educated and intellectual people who fragment the one into many; but there is a drop in the (number of) people who recognize and practice unity in diversity.

Bharatiyas themselves are not able to realize how noble, sacred, and fulfilling the Bharatiya culture is. Not only this;

Sahasrasheerusha Purushaha Sahasraaksha Sahasrapaat

(The Purusha or the Supreme Being has thousand heads, thousand eyes and thousand feet i.e. all heads, eyes and feet are His)

The ancient Bharatiyas never forgot their Vedic culture. They spent their time fruitfully with Divine feelings and noble conduct. Prior to the beginning of the modern age, the ancient people, the ancient culture and the ancient seers desired for harmony and unity among all the people. The Bharatiya culture prescribed,

Kalasi Melesi Tirugudaam, Kalasi Melesi Perugudaam

Kalasi Telesi Telesikonna Telivini Poshinchudaam

Kalasi Melesi Kalataleka Chelimito Jeevinchudaam

Let us move about together, let us grow together, let us learn together and let us promote knowledge together, let us live together in friendship without any conflict (Telugu verse).

But where is this (today)? We are not able to see any living or mingling together. If there are four people living in a home, all four will have their different feelings. Unity is the very life of humans, and practice of unity is the very goal. We are losing such Divine unity today.

Change in – Vision – not Creation

04-See Unity in Diversity-Change vision-Not creation-1.58-1996 March 20

Change your Vision
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God is one. The goal is one and the Truth is one. But we need to change our vision (Drushti). There is no need to change the creation (Srushti). Creation is God’s creation only. Change your vision. Develop the vision of Love towards all. There is no greater vision than the vision of Love.

Therefore, every man must understand one thing clearly. Every educated person, every intellectual, every scientist is promoting diversity in unity and there is an increase in the number of such intellectuals. They are observing diversity in unity. Why should they not perceive unity in diversity? The one who sees unity in diversity is a virtuous person. And it is the intellectual who splits unity into diversity. The virtuous person is far greater than an intellectual person.

In any nation, at any point of time, are there any two individuals who have similar form and looks, and who have similar intelligence? Even among twins there are some differences. The Divine creation is so strange. Each one is on his own and has one’s own strength. But the underlying principle of all strength is Divinity.

05-Unity is Wisdom-Diversity is Ignorance-1.09-2000 May 22

Unity is Wisdom
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The same Atma (Soul) is present in all the five elements. There are no many Atmas. Ekaatma Sarvabhootaantaraatma (The same one Self is the inner Self in all the beings). Humanity is following all foolish approaches because of fragmenting the unity into diversity. We must recognize the Unity in Diversity. That is the true path of the Knower (wise one). But dividing the one into the many is a quality of ignorance. We should not divide the one into the many. By doing so, the power in each one reduces. To understand the Divine sacred Atmic principle, it is enough to follow (the path of) unity.

06-Wisdom is realization that the same Atma-Atom is present in all-2.19-1996 July 17

Anoraneeyaan Mahatomaheeyaan
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The same principle of the Atman exists in all. Wisdom is recognizing this oneness in all the diversity. Perceiving the oneness as diverse is ignorance. Today there are many intellectuals who fragment unity into multiplicity. However, noble souls who see unity in diversity are just one or two. Therefore, we must make an effort to recognize the unity in all this diversity. Unity in diversity is inherent in every small work that we undertake. How is this? Science students know this very well. The atom is very minute. There is no matter without atoms. The atom exists in all matter. You are recognizing the differences in the name and form of the matter but the atom in all is one and the same. This is referred to as “Anoraneeyaan Mahatomaheeyaan” (the smallest among the small and the biggest among the big) in the Vedanta. Therefore, if we are able to understand this principle of the atom, then we will be able to understand everything.

Focus on Fundamental Unity

07-Hunger-Thirst-Breath are all One for everybody-3.52-1993 May 25

Beings are many, Breath is one

Prapancha – what do we mean by Prapancha? The blossoming of the five elements is Prapancha (world). Therefore, in this world, we enable the blossoming of the five elements. We are enabling the blossoming of the five elements but we are not unifying them. We are instead fragmenting them. We are fragmenting unity into multiplicity. That is why this world is growing so large. But the main goal of mankind is to perceive the unity in diversity. We should have full faith in the (principle of) unity (that exists) in everyone.

See, in this hall, so many people are seated. We must recognize the unity that exists in all these varied people. That is, “Beings are many but Breath is One”. There are no differences such as “your breath’ and “my breath”, or “your inhalation and exhalation” and “my inhalation and exhalation”. All of us breathe in and breathe out the same air. Recognize the unity in this.

Sariram Ratham Eva Cha – All bodies are like chariots. Atmaanam Rathinam Viddhi – The Atma (Self) is the charioteer (Kaṭha Upaniṣhad (1.3.3–4,9)).

Bodies are the chariots. The chariots are different. But the charioteer is one. This is unity in diversity. Men may be of different temperaments. But how do we see unity in diversity? We must understand that unity which compulsorily exists in all. A millionaire has not dropped down from the sky; the pauper has not taken birth from the mud. Both the millionaire and the pauper have taken birth from the mother’s womb. This is unity. Again hunger in a millionaire and a pauper (is the same). The pauper may drink some porridge. The millionaire may consume luxurious and sumptuous food. Food may be different but hunger is one. Therefore, we must see the unity in this. Next comes the death of man. Millionaire or a pauper – death is only one. Anyone can recognize this. Next, the thirst is also one. A rich man may drink very good cool-drink, whereas the pauper may drink water flowing in a canal. Water may be different but there is no difference in the thirst. Enquiring properly into the unity in diversity is the foundation for Divinity. But man today is not leading such a life.

08-How to see Unity in Diversity-Focus on charioteer and not chariot-2.38-1996 March 20

Focus on Charioteer
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How can we see Unity in Diversity? Birth and death are common to all, be it a millionaire or a pauper. The millionaire has not dropped from the heaven nor has the pauper emerged from the earth. Both are born from the womb of the mother. This is common to all. Hunger and thirst are also common to all. The millionaire also feels hungry and the pauper also feels hungry. The millionaire will have rich and luxurious food whereas the pauper will have simple food. The food may be different but hunger is one. This is Oneness. Go anywhere in the world and see. You will find that birth and death, hunger and thirst are common to all.

Coming to thirst; is not the pauper thirsty and is not the millionaire also thirsty? When the rich man is thirsty, he may have a cool drink, whereas a poor man, when he is thirsty, may have porridge or water. But their thirst is one. Therefore, the Vedas have declared that the physical body is the chariot and the Atma is the charioteer. The chariot and the charioteer are same for all. There are no differences here. All these differences are imaginary. Everything is same in God’s creation. So, see Unity in Diversity. That is the true Upanishad. The same life (principle) exists in you, Me, and all others. There is only one Being.

Then wherefrom do the differences arise? Based on the body, behavior and feelings, all the differences arise. But the principle of the heart is the same in all.

09-All countries belong to one Mansion-Telugu verse-Many and One-1.35-2002 July 21

Cows are many, Milk is one
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All countries together make a mansion. Each country is like a room. Therefore, do not divide. It is because of this division that mankind is getting ruined. You should not make a division among Sai devotees too. All should remain united. Humanity is one race and Mankind is one family. There may be differences in colour, name and form. But Divinity is one.

Pasuvulanniyuveru Paalu Okkate

Jeeva Jantuluveru Jeevundu Okkade

Jaatineetuluveru Janmam Okkate

Darsanambuluveru Daivambu Okkade

Poovulajaatuluveru Pujalu Okkate

Cows are many but milk is one

Beings are many but the indweller is one

Caste and codes are many but life is one

Vision (paths) are many but God is one

Therefore, we must not recognize any differences in caste and community. We must give up all such feelings and develop the principle of love.

10-Many and One -Cows are many-Milk is one-Telugu verse-3.22-1998 April 18

Jewels are many, Gold is one
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All the worlds belong to God. Names and forms may be separate but the Divine power is one, wherever you may go. Even among human beings, names and forms are separate, but the principle of the Atma is one. In the morning, one spiritual seeker asked, “Swami, there are crores of devotees in this world. How can there be only one Atma in all of them? Would it not depend on each one’s deservedness?” To that, I replied thus. When we decorate (a hall), we use so many small (light) bulbs for decoration. Each bulb is different from the other. Their forms (shapes) may be different. Their capacities (voltage) may be different. But is it not the same (principle of) current (flowing) in all?

Matamulanniyuveru Maargambu Okkate

Vastrabhedamuveru Vastu Okkate

Srungaaramuluveru Bangaram Okkate

Pasuluvarnninuveru Paalu Okkate

Jeevajantuluveru Jeevundu Okkade

Poovulajaatuluveru Pujalu Okkate

Bratukukosamu Bahubaadha Badhulairee

Intakannanuvereti Erugaparatu

Saadhusadgunasanyulav Sabhyulaara

Religions are many but path is one

Cloths are many but yarn (material) is one

Jewels are many but gold is one

Colours of cows are many but milk is one

Beings are many but indweller is one

Flowers are many but worship is one

Man is bound by so many troubles for mere survival

What else is to be communicated to you,

O members of this august and sacred assembly?

Though bulbs may be different, the current flowing through them is not different. Every body is like a bulb. The names and forms may be different. The colours may be different. The voltages may be different. But the (principle of ) current is one. We use a dim (light) bulb in our bedroom. We use a bright (light) bulb in the drawing room. But can we say that there is a different current flowing in the two bulbs? The (principle of) current flowing through both of them is the same. But the voltage is low in one and is higher in the other. Similarly basing on one’s deservedness, one gets more and the Divinity manifests itself more in them. But those without such (sacred) feelings will have a dim light like the bedroom light. However, the Divinity is one and the same in all. Those who know this truth will not give scope for any differences.

Profound Illustrations

11-Pots may be many-Reflection of the same One Sun is seen in all-3.00-1989 June 20

Reflections are many, Sun is one
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One small illustration: There is a mud pot, a wooden vessel, a copper vessel, a brass vessel, a silver vessel and a gold vessel. When all these vessels are filled with water, the same sun gets reflected and shines in all these vessels. How can you decide which sun in which vessel is good and which sun in which vessel is bad? Therefore, you may put a value only to the vessel. You may say, “This mud pot is very small, it is cheap. This gold vessel is very costly”. Thus you may place a value on the vessel but how can you place a value on the reflection of the sun therein? How can you differentiate and decide that one sun is good and the other is bad?

In this context, what is good and what is bad? The vessel belongs to the gross world, whereas the sun is related to the spiritual world. In that sense, the vessel is bad (ephemeral), whereas the sun is good (eternal). The sun is an infinite ocean of love. Every living being is the form of Love.

Without a vessel, there cannot be water contained in it. Without water, we cannot see the reflection of the sun therein. Therefore, to see the reflection of the sun, the vessel is very essential. It is also necessary to have water in the vessel. The water may be compared to the mind. The vessel may be compared to the body. The reflection of the sun therein may be compared to the Atma. Thus, the Atma in all is one and the same. Differences are only with respect to the vessel or the instrument (body).

12-Unity in Diversity-Example of flower garland-2.07-1996 July 04

The Brahma Sutra
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There is only One. But it subsumes all diversity within it. Look, here is a flower garland. There are many flowers in it. Though there are many flowers (in the garland), there is only thread (binding the flowers together). This was a thread yesterday, it is a thread today and will continue to be a thread even tomorrow. The flowers were buds yesterday, today they have blossomed and tomorrow they will wither away.

Our (physical) bodies are like the flowers. Yesterday, it was youth, like a bud. Later we become old and fade away. In this manner, the body keeps changing, but the thread (principle of life) within, never fades. It remains the same in all three periods of times (past, present and future). This is called the Brahma Sutra (Brahma’s thread). The principle of Brahma Sutra exists in all. It never changes anytime. But the individual beings (Jeevas) in the form of flowers that are gathered on this thread keep changing. Therefore, we do not need to worry about life that keeps on changing. But we need to achieve with all our effort, that which does not change. This is the Sadhana that we need to do. We must use our mind and intellect in the proper way.

13-Sweets are many-Sugar is One-Bulbs are many-Current is One-2.26-1996 June 18

Bulbs are many, Current is one
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The Bharatiyas are wasting their time debating over the concepts of Dvaita (Dualism), Vishishtaadvaita(Qualified Non-dualism) and Advaita(Non-dualism). Eventually, all these three are one and the same. Advaita is like sugar juice, Vishishtaadvaita is like sugar, whereas Dvaita is like the one who eats the sugar. Mysorepak, Gulabjamoon, Barfi, Palkova, Mithai, Kheer, Biscuit – the sugar in all these sweet savories is one. The name and form are different. In the same way, in this world, all the nations, the names and the forms appear to be different. But the Divinity in all is one and the same. Ekaatma Sarva Bhootaantaratma (The same One Self is the inner Self in all).

You can see so many bulbs here. But the current is one. That is Divine power. That Divine power is in you, in Me and in everyone. Then where is the difference. One (bulb) is red, one is blue, one is white and one is black. One is dull, another is bright and yet another is brighter. This is not a defect in the current. This is because of the difference in the bulbs.

God exists as One in all beings. The capacity of one’s heart is dim, another’s heart is bright and yet another’s is light. The difference is in the voltage. When you think of God always, incessantly, the voltage can be raised to any extent you want. Sarvada Sarva Kaaleshu, Sarvatra Harichintanam (Think of God always, at all times and everywhere).

You may change the bulb, you may change the voltage, but do not change the current. To make your heart that is dim into a bright heart, develop Love. Develop Love, develop Love, develop Love. When you expand your Love, it (your heart) becomes light and bright.

Pathways to Unity in Diversity

14-Samyak Drushti-Prerequisite to perceive Unity in Diversity-4.19-2001 May 07

Samyak Drushti
Right Vision

Immortality is true Nirvana. For this Nirvana, the appropriate path at the very first instance is Samyak Drushti(right/good vision). The eyes have been given to use them along the right path, have the vision of true humanity and propagate the Truth. Whatever you see, see it as God. The vision should be full of Love. This vision of Love will lead man along the right path. All are One, be alike to everyone. Therefore, we must develop Samyak Drushti. This will help us achieve the principle of Oneness. It will help us recognize Divinity in everybody.

It is in this context that the Vedas declare, “Ekam Sath Viprah Bahuda Vadanti” (Truth is One, Scholars refer to it in many different ways). We must therefore recognize this Truth and perceive creation with this vision of Truth. Our vision must be sacred.

We look at our father and call him as “Father”. We look at our daughter and address her as “Daughter”. We develop different relationships on account of different forms of the body. But who is the father and who is the child?

Maata Naasti, Pita Naasti, Naasti Bandhu Sahodara;

Artham Naasti, Gruham Naasti, Tasmaat Jagratah Jagratah Jagratah.

There is no mother, no father, no friend and no sibling;

There is no wealth, no home, be aware, be aware, be aware.

All are One. All are verily the forms of God. Therefore, if we wish to progress towards Unity, we need to sacrifice and give up this (feeling of) Diversity. Vedanta refers to this (feeling of) Unity in Diversity as the true Atma Tatvam (principle of the Atma). What is this unity that exists in diversity? It is the One Atma. There is only one current in all the bulbs. In the same way, the (perception of) oneness in all this diversity is Atma Darshanam (vision of the Atma). We should never give any scope for the feeling of “My Atma”, “Your Atma”, “This one’s Atma”, “That one’s Atma”.

Humanity is drowned in ignorance because of the fragmentation of this Unity. True humanity lies in unifying the diversity. Differentiating and dividing is contradictory to humanity. Therefore, we should never enter onto the path of divisiveness. We should have unified vision. Samyak Drushti – this is the first teaching of Lord Buddha.

15-Sadhana is required to see Unity-Example of Sculptor-Tat Tvam Asi-4.34-1996 July 20

Tat Tvam Asi
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So we have to strengthen the feeling of unity. There is only One (principle) in whatever we see. That is Divinity. We need some path to recognize this Divinity. We need to take up some tasks and we need to undertake some Sadhana. We can accomplish anything, only through spiritual practice. As we keep singing repeatedly, we learn to sing a song. As we keep chewing continuously, even the neem tree fruits, start tasting sweet. Similarly, you keep remembering God always and you will surely understand Divinity. We must think of God incessantly.

In Bharath, wherever you see, there is contemplation of God. With the advancement of the modern age, the opposition to God has increased. What do you believe? You believe in foolishness (Murkhatvam) but not in Moortitatvam (principle of idol worship). But they (modern people) consider idol worship as foolishness. One’s own conscience will be able to clearly state whose thinking is truly foolish. The belief that God is in everything; in animals, birds and beasts, is true social security / social justice. This form of social security is to be found only in Bharath and in no other nation.

Whatever one may see, be it even a tree, it is considered as God. If one sees an anthill, it is considered as God. There is a useless boulder fallen on a mountain. The sculptor chisels it and carves it. Chiseling and carving, he makes an idol of Rama from it. The sculptor makes an attractive idol of Rama out of a boulder on the mountain. Now did the sculptor make Rama out of the boulder or was there Rama in the boulder even from before? Rama was there (in the boulder) even before. The sculptor only removed the fat (unnecessary rock). Once the extra parts are removed, Rama manifested Himself. Therefore, Divinity is there in all.

Here is a further example. We place this idol of Rama in a temple and offer worship. We refer to it (idol) as verily Lord Rama Himself. The small chips of stones in the boulder, from which the idol of Rama was carved out, remain behind in the forest only or in some pit. No one worships those pieces of stones. What is the reason? Because, there is no form here. Though they may not have a form, the pieces speak out, “Tat Tvam Asi – That and we are one and the same. It is the sculptor who came and separated us; else that (idol) and we (the pieces) are one and the same (boulder)”. This is referred to as “Tat Tvam Asi”, “Aham Brahaasmi”. We are verily that. But because of the worldly tendencies and worldly temptations, we on our own, are considering ourselves different and fragmenting ourselves to be different. The mistake lies in the individual (Vyakti) and not in the supreme power (Shakti). God is everywhere and we must have full faith in such Divinity.

16-Work-Worship-Wisdom are means to see Unity in Diversity-2.10-1996 July 20

One is Hero. World is Zero
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You may see many names and forms in this ephemeral and transient world. But, Eka Prabhu Ka Aneka Naam – There are many names for the One God. Ekoham Bahusyaam – The One has manifested as the Many. With His own Will He (the One) is being seen in many forms. Being One, He created Himself into many. To teach mankind unity in this diversity, the three paths of Karma (Action), Upaasana(Bhakti or devotion) and Jnaana (wisdom) were initiated. Work, Worship and Wisdom. Through these paths or approaches, they (people) tried to recognize the unity in diversity. But there is only One. Ekam Sath Viprah Bahuda Vadanti – The Truth is One, but the scholars refer to it in many ways.

All this multiplicity has originated from unity. This is one (indicating with a finger). This is nine (indicating with nine fingers). If you were to ask a child as to which number is greater, any child would say that the number nine is greater than the number one. No, no. The number one is greater. 1+1+1=1+1+1+1+1+1=9. If there is no “1”, how can you get a “9”? Therefore, this “One” is hero and this world is zero. It is said that “Hero becomes zero if he forgets God”. God is this One. If we forget Him, then this entire world amounts to nothing. This principle of Oneness is the teaching of the Bharatiya culture since ancient times.

A Short Quiz

01-What is the difference between the physical heart and the spiritual heart according to Bhagawan?

02-What is the source and the meaning of the verse – “Sarvatah Panipaadam Tat Sarvatokshishiromukham”?

03- What is the source and the meaning of the verse – “Sahasrasheerusha Purushaha Sahasraaksha Sahasrapaat”?

04-What is the Telugu verse given by Bhagawan that talks about living together, growing together and learning together? Which is the close equivalent of this verse in Sanskrit and found in the Vedas?

05-Why does Bhagawan say that the virtuous person is far greater than an intellectual person?

06-What message does the verse – Ekaatma Sarvabhootaantaraatma– communicate?

07-What is meant by the Vedic dictum – “Anoraneeyaan Mahatomaheeyaan”?

08-Sariram Ratham Eva Cha, Atmaanam Rathinam Viddhi – What is the source of this verse and what does it mean?

09-Explain the analogy of the chariot and the charioteer given by Bhagawan, to help the mind to shift its focus from diversity to unity.

10-Birth, death, hunger and thirst are common to all – How does Bhagawan explain this?

11-List some of the fundamental unifying factors that Bhagawan mentions in a poetic format to demonstrate the unity in mankind.

12-Explain the analogy of the pots, wherein Bhagawan compares the body, mind and the Atman to the pot, water and the reflection (of the sun).

13-How does Bhagawan explain the concept of Brahma Sutrathrough the example of the flower garland?

14-Elaborate the analogy of the sweets and electric bulbs given by Bhagawan to explain the concept of the One in the Many.

15-What is the “Samyak Drushti” that Bhagawan talks about in the context of perceiving Unity in Diversity?

16-What is the meaning of the Vedic dictum, “Ekam Sath Viprah Bahuda Vadanti”?

17-Bhagawan often says, “Matru Devo Bhava, Pitry Devo Bhava” (Mother is God, Father is God). However, in the context of Unity in Diversity, Bhagawan says “Maata Naasti, Pita Naasti…” (There is no Mother, there is no Father). How do we reconcile this apparent contradiction?

18-What is the example that Bhagawan gives to show that practice make one perfect?

19-What amounts to true social security or social justice according to Bhagawan?

20-What is the core message embedded in the example of the sculptor and the sculpture?

21-How does Bhagawan explain the concept of Tat Tvam Asithrough the unique example of the idol of Lord Rama?

22-What does “Ekoham Bahusyaam” signify?

23-How does Bhagawan demonstrate that the number “1” is greater than the number “9”? What message does He drive home through this analogy?

Rama

Tongue Management – Part-IV: Control of the Tongue

Tongue Management – Part I: Glory of the Tongue

Unity in Diversity

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