Vinaayaka

01
May
2014
MESSAGE FOR THE WEEK-5

MESSAGE FOR THE WEEK-5

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

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


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

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


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

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

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


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


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

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


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

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

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



11 August to 17 August 2014

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


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

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


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


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

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


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


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

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

24 May 1992


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


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

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


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


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


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

14 July 1992


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


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

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



07 July to 13 July 2014

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


Who is a Guru? Many say:

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

14 July 1992


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


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

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

24 May 1992


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


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

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

 24 May 1992


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


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

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

22 May 1992


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


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


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

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

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

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

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

05 March 2000


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


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


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

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

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

 05 March 2000


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


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


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

 04 March 2000


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


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


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

04 March 2000


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


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


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

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

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

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

 06 September 1984


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


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


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


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


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


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

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

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

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MESSAGE FOR THE WEEK-2

MESSAGE FOR THE WEEK-2

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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
Bangaaroo

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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