Sri Sathya Sai Speaks

Man's foremost duty is to make The stream of Divine Love Flow throughout the world. It is not for living for himself That every man has been born; Only by having the noble thought That he has to serve the society Will he ennoble himself And achieve self-satisfaction. Of what avail is human birth If you cannot get rid of narrow feelings And resolve to serve all mankind? What greater message can the Guru give ? Embodiments of Divine Love! Forgetting his inherent eternal divinity, man today regards life as intended only for the pursuit of selfish aims. It is this divinity that should be manifested in man's life.

Creation is the projection of Divine Will. It is called Prakruthi (Nature). In every object emanating from Nature the Divine principle exists and must exist. It is to proclaim this immanence of the Divine that man has evolved. Consciousness in Nature is not purposeless. When it is filled with ego, it gets deformed. When it is turned towards the Atma, it becomes Divine. To whom is this consciousness to be dedicated? Not for selfish ends. It should be offered to the Divine. However, man today is caught up so much in selfish pursuits that he has degraded himself to the level of animals and is displaying demonic traits. At every step he is violating Dharma (Righteousness). Every desire is turning into greed. Large-heartedness is on the wane. Man's vision has lost the light of love. Truth is the casualty in man's speech. Spirituality has become a form of ostentation. Qualities like Kama (lust) and Krodha (anger) are having a free rein. Consciousness has become dormant in man. Human relationships have become mechanical and artificial. In fact, humanness has virtually disappeared.

In this situation, what is it that man should seek? How can he attain peace and happiness? The first requisition is the cultivation of the love of God. The Puranas and the ancient sages have declared that the Divine incarnates to punish the wicked and protect the good. This is not correct. The Divine incarnates to inculcate love in mankind and teach how love should be promoted and practised. Only when such love is developed will man be free from sorrow and trouble. Sins will be wiped out and fear will cease to haunt men. Where there is love of God, there will be fear of sin. When both of these are present, society will experience morality. Man's primary duty is to foster these three - Daiva Preeti, Papa Bheeti and Samaja Neethi (Love of God, Fear of Sin and Morality in society). This has to be done by developing Bhakti (devotion) on the basis of faith and love. Actions have to be performed with devotion. Love is devotion; the faith generated by love is jnana. The actions done on the basis of love and faith are karma. The combination of jnana and karma leads to upasana (worship). Upasana is the combined outcome of Bhakti, Jnana and Karma.

The dualistic attitude is rampant in man today. Dualism can never eliminate sorrow. It can only increase it. It takes man far from bliss. Therefore, it is essential to cultivate the sense of ekatwa (oneness). Love alone signifies that oneness. For this love, there is no path, no reward, no discipline other than love itself. The more you develop this love the more you experience bliss. Today love is cribbed and confined. It is limited to one's kith and kin. Our love should transcend these narrow limits, embrace the whole world and extend love to every living being. Love is present in everyone in varying degrees. In Nature everything functions according to its specific qualities. "Swabhavastu pravarthathe," declares the Upanishad - (Everything behaves according to its specific nature). It cannot be altered or destroyed by anyone. This is the inherent attribute of Nature. It manifests the Divine principle, which is eternal, immutable and unchanging. To bring out this divine aspect in Nature and make it manifest, all things have been endowed with certain gunas (qualities). They are Satwa, Rajas and Tamas. To endow nature with these qualities, certain media are necessary. These have been described as Brahma, Vishnu and Maheswara.

Brahma, Vishnu and Maheswara are not entities with forms. The Trinity represent the deified expression of three qualities. The Puranas have misrepresented Brahma as a four-headed deity engaged in cosmic creation. This is not correct. In fact, the Trinity represents the three gunas. There are five elemental powers in Nature - Bhoomi, Apa, Agni, Vayu and Akasa (earth, water, fire, air and space). If you want to understand the process of creation, the order of describing the elements has to be reversed. Starting from Akasa (space), we have in succession air, fire, water and earth. Nature has to be understood in two ways: one, in relation to the process of creation; the other, in relation to everyday experience. Likewise, when the order of Brahma, Vishnu and Easwara is viewed in relation to creation, it has to be reversed; we have Easwara, Vishnu and Brahma in that order.

To begin with, what does the principle of Easwara signify? The Gita declares: "Easwarassarvabhootanam hriddese Arjuna thishtathi" (Easwara dwells, O Arjuna, in the heart region of all beings). Easwara, therefore means the Lord of the Heart. He illumines the heart of every being. This means that the Divine power of Easwara is present in every heart. The other name given to Easwara as Lord of the Heart is Atma.

It is from the heart that the mind has emerged. The mind corresponds to the Vishnu principle. Vishnu means one who is all-pervasive. The mind is equally all-pervasive. "Manomoolam idam jagath," it is said. (The mind is the basis of the cosmos). The mind pervades the entire universe. Hence it signifies the Vishnu principle. Brahma is traditionally described as arising from the navel of Vishnu. It is from the mind that Vak (speech) has come. Vak is the embodiment of Brahma. Hence Brahma has, among other names, "Sabda Brahmamayee" (Sound as Brahman). Thus Easwara, Vishnu and Brahma symbolise the heart, the mind and the faculty of speech. The combination of all these three represents the Atma. Hence each of the three should be revered as the one supreme guru in three forms. Gurur-Brahma, Gurur-Vishnuh, Gurur-devo Maheswarah.

Gurussakshath Parabrahma Thasmai Shri Gurave namah. This sloka, which has a profound and sacred inner significance, has been given a distorted meaning, elevating the role of the ordinary teacher, fragmenting the Divine and missing the basic truth of oneness expressed in it. Gurur-Brahma: The Brahma referred to here is not the creator. It refers to Vak. Gurur-Vishnu refers to the all-perva-sive mind, which is present in all beings. This is the Vishnu principle. Gurur-devo Maheswarah: This refers to the seat of the heart. Gurus-sakshath Para Brahmah: This means that the unity of speech, mind and heart represents the Supreme Atma, which should be revered as Guru.

What is the role of the Guru? It is the total removal of the darkness of ignorance. As long as there are the three gunas, there can be no freedom from darkness. It is only when one transcends the three gunas that one attains the state of the Guru. Alternatively, when one realises the unity of the three gunas, the message of the Guru is comprehended. The import of the unity of the three gunas is indicated in the Gita declaration: “Mamatma Sarvabhootha Atma" (My Atma is the indwelling spirit in all beings). That which dwells in all beings is the One only. "Eko vasi Sarvabhootha antaratma" (The One that is the Inner Spirit in all beings). Forgetting this basic principle of Oneness and lost in the wilderness of multiplicity, men are having no peace. It is on account of the varied functioning of the three gunas that the process of creation, growth and dissolution takes place. The three gunas are the primal source, the basis and the life-breath of the universe. They are responsible for the manifestations and transformations in Nature. The permutations and combinations of the three gunas in varying proportion account for the infinite diversity in the Cosmos.

Three colours have been ascribed to the three gunas. It is commonly believed that Vishnu represents the Satwa Guna. It is not so. The Satwa Guna is really the attribute of Easwara. It is not subject to Maya. In the state of Yoga nidra (yogic sleep) it acquires the chith-shakthi (the power of Awareness) and appears as Suddha-Atma (the Pure Absolute). Hence Satwa represents the Easwara principle. Its colour is white. The Rajo Guna manifests itself in likes and dislikes. It used to be associated with Brahma. But this is wrong. It is a quality associated with Vishnu. Vishnu has been depicted as a deity bearing a conch, the discus, the mace and the lotus. Vishnu has also been described as Alankaraswarupa - one who is embellished by decorations. Vishnu also bears the name Viswambhara - one who protects and rules over the universe. As a Raja (ruler), he has the Rajo Guna. The colour of Rajo Guna is red. Then, there is Brahma. The Rajo Guna has been attributed to Brahma. This is incorrect. Brahma represents Tamo Guna. Tamo Guna is associated with Murkhatvam (irrationality) and andhakara (the darkness of ignorance). It is filled with Mamakara (the sense of possessiveness) and Abhimana (attachment). These two impulses account for creation. If there were no sense of 'I' and "Mine," the creative process would not go on. These two are the insignia of Tamo Guna, which is represented by black colour. White, red and black are the most important colours. All colours are merged in these three. Likewise, there are in the world, people with Satwa Guna, Rajo Guna or Tamo Guna and are distinguished by one or other of the three colours.

What is the way to bring about unity in diversity of colours? The ancient sages, after deep enquiry, have indicated five different paths for achieving this objective. They are: Sathyavathi, Angavathi, Ananyavathi, Nidhanavathi and Swarupatmaka-jnanam. Sathyavathi is a kind of sadhana. This sadhana reveals the presence of the Divine in the subtle form everywhere, in everything, in the same manner in which butter is present in milk. The sadhana provides the proof for the view that God is the Universal Indweller abiding in all beings. No one should think that God dwells in a particular place or in a particular being. The purport of this sadhana is to make one realise that God is present in all beings and to act on that conviction.

Next is Angavathi Sadhana. There are the five elements: Space, air, fire, water and earth. The Divine is present in each of these elements in a specific form. In Akasa (space) the Divine is present in the form of sound as "Om." Akasa is the base and the form of Pranava (Om) issues forth from Akasa. Vayu (air) has the power to sustain life. This power is represented by hydrogen and oxygen in the atmosphere. Oxygen has this Divine life sustaining potency. The Divine is thus present in air in the form of Prana (life-giving breath). This is the matter of daily experience for everyone. When somebody faints, the people around him are cleared so that he may have more air and breathe more freely. This is the recognition of the presence of the life-energy in air. In fire, the Divine is present as an alarm-signaller. Even when a fire is mild, people are careful. Consciously or otherwise, when we have to deal with fire, we develop a sense of cautiousness. In water, the Divine is present as Prajna (Constant Integrated Awareness). The scriptures declare: "Prajnanam Brahma" (Integrated Awareness is Brahman). This Prajna arises out of water. When a person becomes unconscious, water is sprinkled on him to restore consciousness.

The fifth element is the Prithvi (earth). In the earth, chaitanya (consciousness) is present. The potencies present in the five elements - Prajna-shakthi (Integrated Awareness), Jagrata-shakthi (the awakening or warning potency), Chetana-shakthi (Consciousness), Sabda-shakthi (the potency of sound) and Jiva-shakthi (life-sustaining potency) are all different forms of the Divine power. Those who are engaged in the Angavathi sadhana regard the five elements as manifestations of the Para matma (Supreme) and offer worship to them. The third sadhana is Anyavathi. In this sadhana the Divine is worshipped on the basis of certain insignia in a particular form like that of Vishnu or Shiva. Shiva, for instance, is envisaged as a deity with the trident, the damaru, three eyes and is worshipped in this form. Similarly Rama is pictured as one bearing the Kodanda bow and Krishna as the Lord with the flute, wearing a peacock feather on his head. In this manner each deity is distinguished by certain special insignia for purposes of worship.

Next is Nidhanavathi. This is the common type of sadhana practised by most people today. It comprises the nine types of worship practised by devotees: Sravanam, Kirtanam, Vishnusmaranam, Padasevanam, Vandanam, Archanam, Dasyam, Sneham and Atmanivedanam.

The fifth sadhana is Swarupatmaka Jnanam. This sadhana aims at achieving the realisation that every individual is the embodiment of the Divine and hence the Divine is present in everyone. The Gita declares: “All feet are His; all eyes, heads and mouths are His." That means, all human forms are Divine. True education should enable one to realise his inherent Divinity. We speak often about prayer. Prayer does not mean petitioning to God. Prayer is an index of the experience of Atmic bliss. It is a means of sharing this bliss, spreading it all around, being immersed in that bliss. Prayer must come from the heart. Prayer that is not heartfelt is utterly useless. The Lord will accept a heart without words. But He will not accept words and prayers that do not come from the heart. This is why God is described .as Hridayesa (the Lord of the Heart). It is only when you have faith in this that you will be able to manifest your divinity. Regard the body as a temple in which the Trinity Brahma, Vishnu and Maheswara - reside. There are no separate places where Brahma, Vishnu or Easwara dwell like Vaikunta or Kailas. These are the delusions born out of ignorance. God is inside you, outside you, around you. You have to recognise this truth and live according to it. Chittibabu (who had addressed the gathering earlier) referred to persons who are racked by doubts all the time. As long as you are filled with doubts, you cannot experience peace or happiness. We must perform all actions in the firm belief that "we are God and God is in us." We must experience this sense of ekatwam (oneness).

What is the use of all the sadhanas you are doing? Only when the underlying unity of the Satwa, Rajo and Tamo Gunas is recognised can you experience the bliss of Self-realisation. For realising the Atma (Self) there is no need to go to any place. Do not imagine that the Divine comes from somewhere to give you darshan. What need is there for One who is Omnipresent to go from place to place? The Divine is beyond coming and going. Realise the importance of unity. To achieve unity you have to cultivate purity. Where you have purity, you realise Divinity. Today you have no unity, purity or divinity. You have only community in the narrow sense of "mine" and "thine." You must develop fraternal feelings, without regard to barriers of race, religion, caste and class. When you develop this sense of spiritual kinship, the nation will progress and prosper. In the name of Guru Pournima, you perform some pujas for some persons and waste your lives. There is only one Guru. He is God. That Guru is within you. You are seeking the Guru all over the world. Your gunas (qualities) are in you in the form of Brahma, Vishnu and Maheswara, and can protect you, elevate you or ruin you. When you act righteously and pursue the right path, they will protect you by their Vishnutva (Divine potency).

Sin or God have no separate existence. Our actions and thoughts assume the forms of sin or merit as the case may be. The royal road to happiness and the removal of sorrow is fight action. The essence of all religions, all teachings and spiritual paths is only one thing: Love. Develop that Divine Love.

Above all, whatever your difficulties, whatever the ordeals you have to undergo, in any situation, do not give up God. God is One. Whether you are affluent or destitute, whether you are a scholar or an ignoramus, whatever troubles you may be faced with, whatever spiritual practices you may adopt, whether you are regarded as a sinner or a saint, "Do not give up God and realise God is One."