Sri Sathya Sai Speaks

There is no penance other than Shanthi (stillness of the mind). It is the ornament adorned by saints and it is what every one yearns for in his heart. Saint Thyagaraja sang that there is no comfort or happiness without peace "Saanthamu leka soukhyamu ledhu." Sukham (the state of enjoyment of happiness) is like heaven. The pleasures derived by the senses from worldly objects are transient, while real happiness lies in experiencing the bliss from the Inner Self. People are unhappy because of Thrishna, or the insatiable thirst for worldly pleasures. Desires are always multiplying endlessly. The only way to overcome misery or grief is to put a curb on desires.

Dhaya (compassion) is inherent in every human being. But few are prepared to share this with their fellow-beings. Man is deluded by the trivial pleasures from mundane things and is filled with greed and lust. This is the main obstacle in the spiritual path.

The Vedas deal with rituals and worship, which imply a dualism between the worshipper and the object worshipped. Vedantha spells out the principle of Adhvaitha (non-duality). It is interpreted in different ways, but the real basis of the Adhvaithik principle is Ekatma bhava, that is the feeling that there is only one Atma pervading everywhere and none else. "Adhvaitha Dharshanam Jnanam" (Wisdom lies in the perception of oneness). The Upanishaths preach this oneness, based on the concept of unity in diversity. Upa means "near," ni represents "nishtha" and shath means "sit". Upanishath means that one should sit near the preceptor to acquire the Supreme Spiritual Wisdom.

The Upanishaths originated during different periods of time. That is why we find that the teachings of the different Upanishaths are not based on the circumstances obtaining at one particular time, but they are applicable universally at all times as they teach only what is vital for the welfare of humanity.

"Eeshavasyam Idham Sarvam" says the Eeshopanishath. There is no place in the universe where God is not present. Just as air is everywhere even though we cannot see it with our eyes, Divinity is all pervasive. But for this Divinity, the Sun and the Moon cannot shine, rivers will not flow, crops will not grow. The Divine governs the whole universe. All things in creation are for the use of the entire world. No one can claim exclusive right over these gifts of Nature. The Eeshavasya Upanishath teaches man how to combine Bhoga with Thyaga (enjoy the world with an attitude of sacrifice). One imbued with the feelings of Thyaga (sacrifice) will not revel in mundane pleasures. Sacrifice and sensual pleasures cannot co-exist just as water and fire cannot co-exist. What, then, is the inner significance of this directive that man should enjoy Bhoga (pleasurable experiences) with Thyaga (renunciation)? It means that though one is not interested in mundane things, he has to do his duty. He cannot escape doing karma. He should shed his ego while doing his work and should not consider himself as the doer. He should do his duty without any desire for the fruits thereof. Because man is filled with ego and is not interested in experiencing the real bliss, he suffers from Roga (disease). When work is done with a selfless attitude there is no difference between bhoga and thyaga. We find today in the world only rogis (persons afflicted with disease) and not bhogis or thyagis. You should give up attachment to worldly things and direct your attachment to the Divine only. Sage Yajnavalkya taught his wife Maithreyi this principle of oneness. The same Parabrahman (Supreme Self) is present in everyone in the form of Awareness.

The Eeshavasya Upanishath teaches that this Sathyam (Truth) is changeless. It is the basis of the Sanathana Dharma that has been followed in Bharath. Man cannot live without Karma (action). But he should do it without the feeling of ego and desire for reward. When the seed is sown, the tree will grow and yield fruit whether you like it or not. The desire for fruit is the cause of misery. The Upanishaths teach the way of getting rid of the ego. Prakrithi is like a mirror which reflects whatever object is placed before it. When you look into the mirror there are three entities - yourself, the mirror and the reflection. But if you remove the mirror, there is only one left and that is 'you.' The reflection is gone. Because of worldly feelings, you look at the reflection. Remove the worldly feelings, you see your Inner Self which is the Reality. When you get rid of the feelings of I and Mine everything becomes one. The Upanishaths taught the difference between pleasure and pain. If you shed your ego and experience Divinity you will get rid of your pain and enjoy lasting bliss. The Upanishaths teach through stories the subtlest truths. You should understand their inner significance · and taste the nectarine sweetness. This is possible only when there is Bhava-Shuddhi (inner purity). Purity of heart leads to Siddhi - Self realisation.

It is unnatural for man to behave like animals with selfishness, anger and jealousy. A compassionate heart is Nature's gift to man. It is a pity that man does not make any effort to realise that the Divine is closer to him than his own parents. One should search within, and not in the external, for God.

Love, Compassion, Self-Confidence and Sacrifice are the real human qualities. You are Amrithaputhra (Son of Immortality). Purity in thought, word and deed is a basic requisite for man. Under any circumstances, man should not allow this threefold purity to be affected. Patience is another ideal quality one should develop. Whatever troubles or obstacles one may meet with while doing his proper duty, he should bear with them. One should not get depressed when others blame or abuse him but should stick, to the path of truth. The third quality is perseverance which is indeed a prime need for any one in any field but more so in the spiritual path.

Once you have taken up a vow to do a good thing, you should not go back on it under any circumstance. You should fulfill it even at the cost of your life. This is the hallmark of a true devotee. In ancient times, people had this determination and became good souls. The Pandavas had to spend their lives in forests feeding on leaves and fruits. Still they never gave up their adherence to the plighted word. In the Kali Yuga devotees have to face a lot of trials and challenges, but they should not waver even a wee bit in their devotion to God. Just as gold has to be heated, hammered and subjected to many processes before it can be made into a jewel, devotees have to pass through ordeals ordained by the Divine.

With Premabhava (feeling of pure love) you can realise your oneness with the world. Every object has five attributes, namely Asthi, Bhathi, Priyam, Name and Form. The first three - Existence, Cognisability and Utility - - are permanent and changeless, while Name and Form are subject to change. Human beings with different names and forms are just like waves on the ocean of Sath-chith-anandha. They are also ame Sath-chith-anandha. The essence is the same in all names and forms. The realisation of this truth is spirituality. This is the message of the Upanishaths. It does not matter if you cannot understand every word of the Upanishaths. It is enough if you realise the truth that you are embodiments of the Divine. When you get some troubles, you cry in a state of despair and even blame God. There is no need for you to feel aggrieved at all. All troubles are passing clouds. The clouds cannot hide for long the effulgence of the Sun which is permanent. Similarly the Atma cannot be affected by anything. If you identify yourself with this Reality you will have no cause for grief at all as you will be embodiments of bliss.