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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.  
Ganesha Chaturthi Special
09 September 2013
What is the inner significance of Siddhi and Buddhi – the consorts of Vinaayaka?
What is the inner significance of Siddhi and Buddhi – the consorts of Vinaayaka-2.24-1994 September 09

Vinaayaka is the one with the power and capability of supreme intelligence. Humans derive happiness and joy because of the combination of Buddhi (intelligence) and Siddhi(fulfilment or achievement). Therefore, in the worldly stories (Puranas), Siddhi and Buddhi are referred to as the consorts of Vinaayaka. Since, He is the master (adhipati) of intellect and wisdom, He is referred to as their husband (pati). Thus being the master of Siddhi and Buddhi, Vinaayaka is called the leader or the adhipati of these. Humans derive happiness and bliss because of the combination of Buddhi (intelligence) and Siddhi (fulfilment or achievement). That is why; happiness and bliss are also referred to as the children of Vinaayaka.  

Such metaphors and analogies give some satisfaction to the people in the worldly and physical sense. (Truly speaking) how can Vinaayaka, who has no desires or any mental feelings, have any wives or children? Pati does not necessarily mean husband; it means adhipati (master). He is called the husband of intellect and wisdom as He is the master of these two.
09 September 1994

What is the inner significance of Siddhi and Buddhi – the consorts of Vinaayaka-2.55-2001 August 22

Vinaayaka is the one with a pure heart. Siddhi (fulfilment or achievement) and Buddhi (intellect) are His two eyes. The two eyes of Siddhiand Buddhi are regarded as His two consorts. Thus Vinaayaka is the Nayakaor the leader of Siddhi and Buddhi. To have Siddhi (fulfilment), one must have Buddhi (intellect). To have Buddhi(intellect), we must develop the feeling of gratitude in us. For the one without any gratitude, the intellect will be destroyed. Once the intellect is destroyed, how can you have any fulfilment or achievement? Sarva Siddhi Sampradaaya Namah – Vinaayaka is the one who bestows on you all the achievements (success). We need to make an effort to recognize this principle of Lord Vinaayaka.

22 August 2001

What is the inner significance of the elephant head of Ganesha?
What is the inner significance of the elephant head of Ganesha-2.43-1994 September 09

Vinaayaka has supreme intelligence. In the morning when I came to the Hostel, Sai Gita (the elephant) came towards Me trumpeting with delight! She does not trumpet at any other car. My car came and behind My car, there were another 80 cars. The moment My car came and she heard the sound of My car, she came trumpeting loudly to the road. See, how clever she is. She has so much wisdom and intelligence. That is why any individual who is very intelligent is generally referred to as the one having the intelligence of an elephant (gaja telivi – elephant intelligence). The elephant has such supreme intelligence. Therefore, the reason behind placing an elephant head for Vighneshwara, is to declare to the people through this symbol, that He is the one of great intelligence. Otherwise, why else would they create Him with human hands and legs and with the head alone as an elephant head? They gave maximum importance to His intelligence (medha shakti – power of intelligence).

Apart from the above, it is necessary that we must first listen to anything that is said. In Vedanta, the three most important aspects are Sravanam (listening), Mananam(contemplating) and Nidhidhyaasanam(assimilating). Only when you hear first and contemplate subsequently, you can put something into practice. Without listening and without contemplating, how can you put anything into practice? Therefore, Sravanam – the ears of the elephant are very large, which means that it hears properly to everything. Whether criticism (dushanam) or praise (bhushanam), it listens to both. But what does it do with praise (bhushanam)? It nicely takes it inside. And what does it do with criticism (dushanam)? It hits it again and again (with its large ears) and throws it out. Thus it accepts good things into it and throws away bad things outside. This is the inner significance of the elephant head.    
09 September 1994

What is the inner significance of the elephant head of Ganesha-2.55-2001 August 22

Vighneshwara is created with the head of an elephant and the vehicle of a mouse to declare to the world the ideal and the truth that Divinity is not limited to the human form only. Divinity exists even in insects and in all beings. The elephant is supremely intelligent. It is full of loyalty. It will never forget its master, even if it loses its life. Without forgetting the master, so long as it is alive, with the principle of Divinity in it, it nurtures a sense of gratitude. The elephant stands for the quality of gratitude. Gratitude is a very sacred quality. Kshama (forbearance) is truth, kshama is dharma, kshama is vedam, kshama is non-violence, kshama is indeed everything. The elephant is the very embodiment of kshama (forbearance). The elephant would be ready to even give up its life, but it will never tolerate any pain to its master.

The elephant shows the ideal path to humanity. In a forest that has no paths or roads, once an elephant walks through, a pathway is automatically created for the people. Therefore, in this forest of life, for the people who cannot see the pathway, the elephant (Ganesha) preaches and shows the path. The one donning the head with such intelligence is Vinaayaka. Therefore Vinaayaka means the one with intelligence, who shows the ideal path to mankind.        
22 August 2001

What is the inner significance of the Mushika (mouse) being the Vaahana (chariot) of Lord Ganesha?

What is the inner significance of the Mushika(mouse) being the Vaahana (chariot) of Lord Ganesha-2.02-1995 August 29

What is this elephant head and a mouse vehicle for Ganesha? The mouse is called a Mushika. The Mushika is a symbol for the night. Night stands for darkness. Therefore, the mouse symbolizes darkness (darkness of ignorance). Since, Ganesha has trampled the darkness beneath Him (kept it under check), He is referred to as the one having a mouse as a vehicle. Vinaayaka is the master who dispels the darkness and bestows light on the world.

Mushika is also a symbol of Vaasanaas(tendencies). The mouse keeps travelling to places based on vaasana (smell). Therefore, Vinaayaka is the one who has total control over desires, tendencies and ignorance.     
The mouse is the chariot of Vinaayaka. What is the meaning of a chariot? Chariot is the one which is below the rider. The one boarded on it is the master. Therefore, Vinaayaka is the master who has control over the tendencies, desires and ignorance.  
29 August 1995

What is the meaning of the title Vinaayaka?
What is the meaning of the title Vinaayaka-1.38-1994 September 09

He is also known as Vinaayaka. Vinato Naayaka Iti Vinaayaka – The one without any master (leader) is Vinaayaka. Vinaayaka has no leader. He is all independent (absolutely free). Everybody (in this world) has some leader (master), everybody has some authority above them, but Vinaayaka has no master. The one with the mind alone has a master. But, where is the (need for a) master for the one without a mind? Thus, Vinaayaka is the principle that transcends the state of amanaska(mindlessness). Without understanding this true principle of Vinaayaka, we merely regard Him as the physical and visible form having the trunk of an elephant, with four hands and with ears like fans. Vinaayaka is the master for the entire world, the universe, and all the beings.  

09 September 1994

What is the meaning of the name Ganaadipati and Ganapati?
What is the meaning of the name Ganaadipati & Ganapati-2.22-1995 August 29

Vedas describe Ganesha as Ganaadipa. Who are these Ganas?

(Gana indicates the republic, the assembly. Alternatively, Gana may also be taken as the attendants or the warriors of Lord Shiva. For further details:
Are these angelic Ganas or demonic Ganas? They refer to the angelic Ganas. Where do these Ganas exist? Are they roaming around in the outer world or are they part of the inner world of the human body? Being the master of all the Ganas (angels), He is called Ganaadipa.
Gana actually means the five senses. The principle of the five Karmendriyaas (instruments of action – conative) and the five Jnaanendriyaas(instruments of perception – cognitive) take the form of the Ganas. The master of all these ten senses is the mind. Mind being the master of the ten senses (Indriyas) is given the tile of Indra. Further, the Buddhi (intellect) is the master of the mind. Therefore, Ganesha is called Gana (senses)-dhi (intellect)-pati (master).   
Next, what is the meaning of the word Ganapati? “Ga”means Buddhi (intellect). “Na” means Vijnaana (wisdom). As He is the master (Pati) of the intellect (Ga) and wisdom (Na), He is called Ganapati. Buddhi (intellect) is the master of the mind. Mind is the master of the senses. And as He is the head of all the Ganas (senses), He is called Ganapati.  

29 August 1995

What is the message that the family of Lord Shiva conveys?
What is the important message that the family of Lord Shiva conveys to us-1993 September 19

This is a family of four members: Iswara, Parvati, Vighneshwara and Subramanyam. They symbolize Paramatma (Divinity), Prakruti (Nature), Buddhi (Intellect) and Siddhi(Fulfillment) respectively. These four stay together in unity. If we enquire about this from a worldly point of view, the chariot of Iswara is the bull and the chariot of Pravati is the lion. The bull and the lion are great enemies. (Swami sings the Telugu song – Tandava Kelisalpene Parameswarudu Sri Sambasivudu…). Lord Shiva has the Ganga on His head and fire (in the form of the third eye) in His face (forehead). Fire and water are opposites. However, they remain there without assuming or manifesting any opposition. Given all this, the family dances the Tandava dance.

Swami continues singing the Telugu song…. Tandava Kelisalpene
The Iswara principle brings about equality (unity) among all the opposites. The head of Vighneswara is an elephant’s head. His mother’s chariot is the lion. The elephant cannot survive if the lion appears even in its dream. Though being opposites, they live so intimately. The chariot of Subramanyam is a peacock. The ornaments of Iswara are serpents. These two are totally against each other. But all of them live together in unity. All this is a symbol to set an ideal to the world. Divinity thus demonstrates an ideal life to the entire world. Vighneswara has a serpent as a waist band. The chariot of Subramanyam is a peacock. Watching a peacock, the serpent just runs away. However such opposite or contradictory relationships experience unity in Iswara’s family. The family of Iswara demonstrates the symbol of unity to the world.     
19 September 1993

09 September to 15 September 2013
Why does Swami often address us as Bangaaroo (Gold)?
Why does Swami often address us as Bangaaroo(Gold)-2.03-2000 July 16

I often call you as Bangaaroo, Bangaaroo (gold, gold). What do we mean by Bangaaroo(gold)? You are the one with Hiranyagarbha(golden womb – cosmic principle). Hiranyagarbhaaya Namah (obeisance to the Hiranyagarbha– cosmic principle). Your entire heart is full of the principle of Hiranya (gold). The gold may be converted into any ornament. If not an ornament, it can be at least kept as a coin. Therefore, the one that gets transformed into certain forms is gold, the one without any form is also gold. Thus, with a form you are gold and even in the formless state you are gold.    

Enquire a little into the nature of gold. (For example), if a customer takes a small amount of gold, he is asked to pay Rs.500. However, if some copper is mixed with the gold, the value comes down to Rs.300. Further, if some brass is mixed into it, the price further comes down to Rs.200. What is the reason for the price to come down? Mixing (adulteration) is the cause for the price to come down. Why should you mix this copper and brass with pure gold? Because of mixing with these, the value of gold goes down.
(Similarly) when we are born, we are pure and highly valuable. However, as we grow, the copper of desires get mixed into us. The brass of ego also gets mixed into us. Consequently, our value goes down. What is the reason for our value to go down? The reason is the mixing of valueless materials with that which has high value. Therefore, we should not allow cheap materials (desires and ego) to get into us.           
 16 July 2000

 Teachers Day Special

O5 September 2013
Who is a true teacher (Acharya)?
Who is a true teacher-Acharya-3.29-2001 November 21

The Universal Teacher

The teacher is an Acharya. What is the meaning of an Acharya? Acharya is not merely a teacher. Acharya is the one who practices and then teaches. Therefore, the name Acharya is given because the teacher is supposed to practice and then teach. First follow and then teach the children. Children may have some bad habits. The teachers must first of all control these bad habits themselves and then train the children accordingly. If the teacher himself sits in the college and keeps smoking, the children too would come smoking to the school, the next day. The teacher may shout at the student, “Aye, why are you smoking?” The student would reply, “Sir, you too are smoking”. What reply can the teacher give to this question? No reply. He can only apply, but no reply.
Therefore, if you want to teach the student, then you must not practice this bad habit in front of the student. If you practice any bad thing, the students too will start following you. Whatever you think is good and you want to teach to the students, you must practice first. Do good and teach good. This is the correct way of teaching and the right characteristic of education. With this, the goodness in the students will manifest itself. Such a student will come to the teacher and will confess on his own, “Sir, I have committed so many mistakes unknowingly. I have done this, I have done that….” Saying so, from that day onwards the student will turn into a good person.
I know this very well as I punish the student in many ways. I shout at them, I advise them, I love them, I give them everything; but at times, I am very stern. At such times, the children come on their own to Me and say, “Swami, I have committed a mistake. Please forgive me. I have not been able to follow what You have said. Now I am able to recognize the truth in what You said. Henceforth, I will not commit such mistakes.” Swami melts at this and responds, “Son, be good hereafter. Ensure that you do not change again. Whatever I do is for your own good.” Teachers also should teach their students like this.   
21 November 2001

O2 September to 08 September 2013
What is the real purpose of human birth?
What is the real purpose of human birth-1.12-1999 November 18

Serve the world. We are born in this world for undertaking service and not for wielding authority. What is this authority? We are born mainly to serve others. God made us take birth (in this world) only for the purpose of service. Therefore, understand the truth that we are born for service. Service does mean government service or this or that service (i.e. your jobs). You can do your respective services (jobs). But the real service is service to humanity, service to the world. Help the poor. Serve the sick people. Give strength and empower the weak people. Life is not meant for earning money to fill our stomachs alone. Recognize the truth that there are crores of people out there who also have a stomach that needs to be filled. They go through so many difficulties. We must take the initiative to help and serve such people. Then alone will our lives be truly fulfilled.

18 November 1999

28 August 2013 – Krishnaashtami Special
What is the significance of the Gopikas churning the curd to get butter?
What is the inner significance of the Gopikas churning the curd to get butter-3.25-1994 August 28

Yashoda said, “Krishna, you do not eat what I am offering to you. You go to the houses of the cowherds and collect fistfuls of butter from their pots and eat it. The matter has come to the knowledge of all on the streets. What is this madness? Is there no butter in our house? Why should you not eat when I offer to you? Why does the butter from other houses appear so tasty for you? Because you steal that butter, the whole village is full of noisy complaints. Your full mouth has the smell of butter. The entire village is protesting with so many complaints. You are such a small child. Why are making so much mischief in this Gokulam? You should not do this.”

Krishna replied, “Mother, I am not taking the butter. I am taking away their hearts. The heart is pure. Mother, do you know how their hearts are? Nirgunam (attributeless), Niranjanam (blemishless), Sanaatanam (eternal), Niketanam (ever immersed in oneself), Nitya (permanent), Shuddha (ever pure), Buddha(ever illumined), Mukta (totally free), Niramala (immaculate) Swaroopinam (embodying all these). Such butter (heart) is not available in our home.
You ask me as to why I find the butter of their houses so tasty. In the early hours of the morning, the Gopikas insert the churning rod into the curd inside the pot. They wind the rope around the rod, and as they churn the curd taking the name of Krishna, their bangles (hit against each other and) give the right taalam (music beat) to the chanting of the name of Krishna. The swirling of the rope around the churning rod is like the shruthi (musical note). With this shruthi (musical note) and taala (beat), they churn the curd. After the churning, the one which floats on the top is the butter.
Therefore, mother, the hearts of the Gopikas are like the pots. They immerse the churning rod of the buddhi (intellect) into their heart; tie the rope of love around it; and churn with the chanting of the name of the Lord; The nectar that emerges from their heart is the very essence of all the Vedas and that is the real butter. This butter is the nectar that emerges from the churning of all the shastras(scriptures). Does this happen in our house? Do you chant the name of Krishna? You get the curd churned by somebody else in the morning. The butter of the Gopikas is so very tasty.”
28 August 1994

What is the inner significance of Krishna stealing the Butter?
What is the inner significance of Krishna stealing the Butter-6.00-2002 May 29
Krishna is the stealer of hearts!!

Not all can recognize the reality of Krishna. We think, “Oh! He is the son of Yashoda, who indulges in silly acts like taking butter from one house and dropping it in another’s house.” Why should Krishna indulge in this type of “cheating”? We consider this as “cheating”. No, it is not cheating at all. There is a lot of significance in this. What exactly is butter? When milk (after curdling and transformed into curd) is churned and the essence is extracted from it, it assumes the form of butter. Similarly, to bring forth or manifest God (as unity), who resides in all forms of life (as diversity), such churning has to be carried out. There is Divinity in such unity.

Wherever Krishna went, people thought that He had committed theft. “Theft” is a very bad word (bad accusation). If he were to be a thief, why would he leave traces of butter smeared all over his face? No, no, no. Yashoda herself had this doubt, and asked, “O Krishna! Your entire mouth smells of butter, the whole village is agog, and there are complaints galore. You are so small. Can you be the cause of such trouble? What is this mischief? Is there no butter in our house? Will I not give you if you ask? Why should you take butter going to all their houses?”
Krishna replied, “Mother! It is not that we do not have butter in our house. Butter represents the (spiritual) heart. The butter inside the hearts of those people is very sacred. The butter (hearts) in our home acts as it wishes. The butter outside is very pure and not just that; it has sacred aroma.”
Mother Yashoda pleaded, “Son, please do not go out anywhere. How much ever butter you want, it is available at home and I will give you.”
Krishna replied, “That would not be necessary. I find the butter from all these houses very special!  And I am not stealing. I am taking it away right in their very presence.”
That is why devotees sing “Bada Chitta Chora, Brindaavana Sanchaara”. They call Krishna as Chitta Chora (the thief of hearts). When called so, Krishna used to feel very happy. Actually if you call someone a thief he would get into a fight with you and question you, “What, am I a thief?” But with Krishna it is not like that. He has to be called out loudly, full throated – Bada Chitta Chora, Brindaavana Sanchaara. You are a thief. People sing like this with appropriate beat and feel so happy. When we refer to God as thief, it means He is Chitta Chora (stealer of hearts). He shines forth in the hearts of all. The Chitta or awareness within the heart is symbolic of the butter. Krishna is the one who steals such hearts.
29 May 2002

What is the meaning of the word Krishna?
What is the meaning of the word Krishna-5.09-1990 August 14

We must understand properly the meaning of the term Krishna. The word has three meanings. One is “Krishyathi Iti Krishnah”(The one who cultivates is Krishna). Krishimeans cultivation. What is it that has to be cultivated? Krishna cultivates the Hridayakshetra (field of the heart). He removes the unwanted weeds of bad qualities, waters it with the water of love and softens it, ploughs it with the use of sadhanaand sows the seeds of devotion to God. This is how Krishna cultivates the field of our hearts. This is “Krishyathi Iti Krishnah”.

The second meaning of the word is “Karshathi Iti Krishnah” (The one who attracts is Krishna). Karshameans the one who attracts. Krishna attracts you with His eyes, His speech, His actions and His flute. He attracts you with every aspect of His. By His (soothing) words, He cools down the hearts filled with anger and makes them cheerful. Once when Krishna was a small child, He went to the house of a Gopika, climbed up a pillar and took the curd that was kept in a pot suspended from the ceiling. The Gopika approached him with all anger. She caught hold of the pillar and said, “Let me see how you will get down now. I will take you to your mother Yashoda right now. She always claims that her son never commits any mistakes. Now I will expose you to her red handed”.
Looking at the Gopika coming with all anger, mother Yashoda (went with her and) questioned Krishna, “Krishna, what are you doing?” Krishna replied (most innocently), “The calf in our house is missing. I was seeing whether it has come here by any chance. The Gopika could not contain her laughter at this answer. Can a calf ever be found in a pot tied within a basket? Thinking so, she laughed loudly and covered her face with her hands. The moment she let go, Krishna jumped down and ran away. Thus in every act of His, there is attraction – “Karshathi Iti Krishnah”.
A third meaning of the word Krishna is “Kushyathi Iti Krishnah” (one who is always blissful). Kush means happiness, the one who is always blissful and joyful. Krishna is always in a state of overwhelming bliss. It was because He embodied the principle with these sacred qualities, that sage Garga named Him Krishna. The ordinary meaning of the word Krishna is “one who is dark”. We generally think only of this meaning and forget the deeper and inner meanings of the Lord’s name. The funny part was that He preached the Truth to the world, manifested and declared the eternal reality, but yet with humour in life; He gave joy to the people all around.    
14 August 1990

26 August to 01 September 2013
What is Samskrithi–Refinement-Transformation?
What is Samskrithi –Refinement-Transformation-4.16-1990 May 20

Samskrithi is the culturing process

Samskrithi means the one that is refined or transformed. The word samskrithi, originates from the root samskritham. It refers to the process of refinement of every object that is in its natural form, before it is made fit for human use. A small example; we eat rice every day. But consider how many transformations are undergone by paddy before it reaches this state and becomes fit for consumption. Threshing the paddy grains from the sheaves, winnowing and separating grains from chaff, pounding or milling to remove the husk from the grain, cleaning the rice by removing extraneous matter like small stones and weed seeds, etc., soaking the raw rice in water, and finally cooking over fire to get cooked rice that we can eat. Such samskrithi (refinement) makes it possible for us to consume the rice. Samskaaram(transformation) also enhances the value of things. For instance, the value of paddy is, say, one hundred rupees per bag. But, when it is dehusked and cleaned in the milling process and made fir for consumption, the value of one bag of rice becomes six hundred rupees. What is the reason for one sack of paddy costing a mere Rs.100, to assume the value of Rs.600 when it is converted into a sack of rice? The value comes from the process of transformation.

We wear a watch on our wrist. If a wrist watch made of stainless steel is crushed and thrown into fire, the resulting mass of stainless steel will not be worth even a quarter of a rupee (2 annas). But what is the reason for you to pay Rs.1000 and buy the watch? It is the process of refinement. It has been made into a form that we can experience meaningfully. Bolts, nuts, screws, pins, alarms, all have been assembled in the right way in the course of the transformation process. This is what causes the value to rise.   
Since ancient times, Bharatiyas subjected all objects to the process of transformation and enjoyed them. Here is a cloth. But what all processes of transformation it has to undergo to become a cloth. Cotton harvested from the cotton plant has to be dried, the unwanted calyx removed, and then put in a ginning machine to separate the seeds from the lint; the lint has to be spun into yarn in a spinning machine, and the yarn has to be woven into cloth in a weaving mill. We are not enjoying cotton as cotton itself. We subject it to a number of refinement processes and then don the same as cloth.
Likewise, it is futile for man to remain in the same state in which he was born. He should manifest his inherent divinity that is beyond humanity. We must make an attempt to undergo such individual transformation.
20 May 1990

19 August to 25 August 2013
What is true unity?
What is true unity-3.19-1985 August 15

True unity is unity with God

First of all, you must develop purity. When purity develops in you, unity will come to you naturally. When there is unity, Divinity will manifest itself. So long as there is no purity, we will never get unity. Unity with whom? Is mixing with and connecting to our friends, unity? No. no. Primarily, unity must be with God. Once you achieve this (Divine) unity, you will, in a very natural way, get worldly unity.

Worldly unity is only about “Hello, hello, hello, hello”. Is this unity? When there is money in the pocket, when your father’s position is very good, when everything is fine, all will come to you saying “hello, hello”. When the money is gone and the position is gone, there will not be anyone in the world to even say goodbye to you. So long as there is water in the tank, there will be thousands of frogs over there. Once the water dries up, there will not even be one frog over there. Therefore, unity related to the world is all based on money, money and money. Money makes many things, money makes many wrongs. With respect to God, it is “Mann” (mind) and with respect to the world it is money. We must seek unity through the mind. Mind to mind, heart to heart, love to love; not body to body. If we truly wish to achieve unity, we cannot do so by any path other than the Divine path. All things (in this world) undergo change but Divinity never changes. Only when we follow the Atma that never changes, the world can be safe and secure.     

15 August 1985

15 August 2013 Special

What is true freedom-1.19-1985 August 15
What is true freedom-1.19-1985 August 15

What is the meaning of Swatantram (freedom)? Tantram means Atma (Self). Swaa-Tantram means following the Atman, coming under the control of the Atman (Self). Paraadheenam Dukham Atmaadheenam Sukham – One who is under the control of others will be full of sorrow, while one who is under the control of the Atman will be full of happiness. Therefore, it is called Swaatantram, i.e. follow your heart (not physical heart but spiritual heart symbolic of one’s inner/higher Self). Your heart is your Guru; your heart is your God; your heart is your Master. Therefore, it is said – Follow the Master, Finish the Devil, Fight to the End, Finish the Game. Those who follow their heart will gain victory. Thus, follow God.   

15 August 1985

12 August to 18 August 2013

Why do we face difficulties in life, though we think of God?
Why do we face difficulties in life though we think of God-4.00-1998 April 26
Anusmarana – Think of Me constantly

At one point of time Arjuna made a prayer (to Lord Krishna), “Krishna, I am thinking of you continuously, then why should I face these problems (in life)? Why do I need to fight this war? Why do I need to face all these family related anxieties? Why are you bestowing all these difficulties on me?”

Krishna smiled and said, “It is true that you have made Me sit on your chariot. You have made Me sit on the external chariot, but why do you not make Me sit on the inner chariot of your heart? That which is external is Yantra (machine), while that which is internal is Mantra (sacred formula). I am the Mantraswaroopa (personification of Mantra) and not Yantraswaroopa (the personification of Yantra). You feel that you are thinking of Me constantly. Maam Anusmarana Cha – you are doing Smarana but not Anusmarana. Smarana or contemplation is bound by a particular time, discipline and place. But Anusmarana is Sarvada Sarva Kaaleshu Sarvatra Harichintanam – contemplation of God always, at all times and everywhere. You will be able to recognize My Divinity only when you practice and experience Anusmarana. Then, these worldly problems will not affect you anymore. Maam Anusmarana Cha. Think of Me even during the war. When you contemplate on Me thus, you will not face any problems in life.”
(Arjuna further asked Krishna) “Swami, I am an ordinary family man. When I am facing all these challenges with my wife and children, with all this property and assets and with the responsibility of ruling a kingdom; how can I think of you constantly?”      
“(Arjuna) these are your duties and you need not give them up. Take care of your wife and children, your property and assets and discharge your duties. These are duties bestowed on you by God. You must necessarily discharge the responsibilities given to you by God. However, even as you do all this, consider it as the prasaadam (gift) of God. If you thus think of Me properly in this manner, you will recognize the Divinity and none of these problems will affect you.”

26 April 1998

05 August to 11 August 2013

What must be the two banks for the river of human life?
The two banks of the river of life-2.15-1990 May 26
Two banks for the river of human life

The Bhagavad Gita has laid down two banks to channelize the flow of its message. In the absence of these banks, the river of life will be subject to many problems, difficulties, and hazards. On one side is an eight lettered mantra and on the other side too there is an eight lettered mantra. The inner meaning is that when the river of life flows in between these two banks of mantras, it will be blessed with peace and happiness and will ultimately reach the sea of Divine Grace.

On one side is the eight lettered mantra – Shra-ddha-vaan-La-bha-the-Jnaa-nam(Shraddhavaan Labhathe Jnaanam: the man of faith acquires supreme wisdom).
On the other side is the eight lettered mantra – Sam-shay-Aat-ma-Vi-nash-ya-te(Samshayaatma Vinashyathi: the one filled with doubts will perish).
Human life can reach its goal only when there is Shraddha(faith) on one side and Nisamshayam (doubtlessness) on the other side. Thus, the Gita declares that faith and freedom from doubts are very essential for human beings.

26 May 1990

July to 04 August 2013

What is the role of Buddhi (Intellect) in human life?
What is the role of Buddhi (Intellect) in human life-3.28-1990 May 26
Intellect is like the charioteer of our life

Dear students, according to the declaration of the Upanishads, we have recognized that the human body is like a chariot, the sense organs are like the horses, and the mind is like the rein. The principle of the body, mind and senses, by themselves, are useless. However beautiful the chariot may be, however dependable the horses, and however firm and secure the reins, all of these are of no use if there is no charioteer. (Similarly, however efficient the body, the senses and the mind may be, they serve no purpose in the absence of the charioteer, namely, buddhi-intellect).

Therefore, in the journey of life, the intellect is of prime importance. It is called Nischayatmika Buddhi, which means that the intellect has the decision-making capacity. In daily life, many difficulties, problems and disturbances arise from time to time. It is the prime duty of man to overcome these obstacles. But then, what is the key to the solution for these problems? It is the Buddhi(intellect). Without the intervention of the intellect, none of our problems and difficulties can be solved. “Samshayaatma Vinasyathi”, (meaning that a man filled with doubts will perish – Bhagavad Gita). Because the Buddhi destroys doubts, it is said (in the Gita) “Buddhi Graahayam Athindriyam”. As the intellect transcends the senses, it takes the form of the one that dispels doubts.

26 May 1990

22 July to 28 July 2013

Who is the true Guru?
Who is the true Guru-3.26-2001 July 05
God is your true Guru

Who is a (true) Guru? Not the Gurus of today! Whispering a Mantra into the ear and stretching one’s hand for money – is this the Guru principle? This is not the Guru principle. Gu-Ru – Gukaro Gunateethaha Rukaro Rupavarjithaha. We must consider the principle that is beyond attributes (attributeless) and that transcends the form (formless) as the Guru. Therefore the Guru is very essential for us to understand this principle, which is beyond attributes. Since it is difficult to get such Gurus, consider God as your Guru.

It is stated in the Vedas, Shastras, Itihaasa (history) and Puranas, and quoted by Shankara:
Gurur Brahma, Gurur Vishnu,
Gurur Devo Maheswara,
Gurur Saakshat Para Brahma,
Thasmai Sri Gurave Namaha.
Guru is Brahma, Guru is Vishnu,
Guru is Lord Maheswara,
Guru is verily the Para Brahman,
My salutations to such a Guru.
Guru is everything for me. He is Vishnu, He is Shiva, He is Brahma, He is everything. Therefore, in this world, everything is a manifestation of Divinity. Sarvam Khalvidam Brahma (verily all this is Brahman). Whomsoever we see, they are embodiments of Divinity. Whomsoever we see, they are verily the form of Vishnu. We are witnessing the Vishwa Viraata Swaroopa (Cosmic form of the Lord). The Vedas have said, Sahasra Seersha Purushaha Sahasraaksha Sahasra Padh (With thousands of heads, thousands of feet and thousands of eyes, Divinity pervades everything). Whomsoever we offer our salutations, Easwara Sarva Bhutaanaam – it amounts to saluting God Himself; this was their practice. Sarva Bhuta Namaskaaram Kesavam Pratigachchati, Salutations to all beings reach Keshava and Iswara (God). Why? Because, Eswara Sarva Bhotaanaam (God is the indweller of all beings); Isaavaasyam Idam Jagath (the entire universe is permeated by the principle of God).
Therefore, one cannot restrict Divinity to a particular place. Here, there and everywhere, there is only one Atman (God) present everywhere. There is only one who resides in the heart. The same Iswaratva(Divine Iswara principle) exists in all. The Vishnutwa (Divine Vishnu principle) in all is the same. We are developing differences only out of our delusion, but there are no differences in Divinity. Sarvam Khalvidam(everything is Divine). Gurus in those days were created to propagate such principle of oneness. Today there are many good disciples, but it is very difficult to find a true and noble Guru.
05 July 2001

15 July to 21 July 2013
What is the true meaning of surrendering to God?
What is the true meaning of surrendering to God-1990 May 24
Do your best and leave the rest to Him!

Just because you surrender to God, does it mean God will take care of everything? The duty that you need to perform has to be carried out. Kartavyam Yoga Muchyate – You must discharge your duty properly. It is sheer laziness to give up your duty and consider that God will take care of everything.

To ensure that the food in the plate reaches your stomach, is it not necessary to make use of your hands and mouth? Just looking at the food in the plate if you keep repeating “potato chapatti” any number of times, will it ever fill your stomach? You do have the strength. In case you do not have the strength, then at least it may be fine to just leave everything to God. Whether you have the strength or not, perform all your activities as an offering to God.   
24 May 1990

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Unity in Diversity

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.   
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.
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 (Kaha 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?
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