02 Summer Sower in Brindavan 1993

SUMMER SHOWERS
IN
BRINDAVAN
1993
INDIAN CULTURE
AND
SPIRITUALITY
Discourses by
BHAGAVAN SRI SATHYA SAI BABA
© Sri Sathya Sai Books and Publications Trust
Prashanthi Nilayam, India
The copyright and the rights of translation in any language are

reserved by the Publishers. No part, para, passage, text or
photograph or art work of this book should be reproduced,
transmitted or utilized, in original language or by translation, in any
form or by any means, electronic, mechanical, photo copying,
recording or by any information, storage and retrieval system,
except with prior permission, in writing from Sri Sathya Sai Books
& Publications Trust, Prashanthi Nilayam (Andhra Pradesh) India,
except for brief passages quoted in book review. This book can be
exported from India only by the Publishers Sri Sathya Sai Books
and Publications Trust, Prashanthi Nilayam (India).
Printing rights granted by arrangement with the

Sri Sathya Sai Books and Publications Trust,
Prashanthi Nilayam, India,
To: Sathya Sai Baba Society
and
Sathya Sai Book Center of America
305 West First Street
Tustin, CA 92780-3108
USA
ISBN 1-57836-058-7
Copyright ©1994
Sathya Sai Book Center of America
CONTENTS
1. From Humanity To Divinity 1

2. The Quest For Divinity 11
3. The Mysteries Of The Mind 22
4. Sathyam Shivam Sundaram 31
5. Thoughts—The Basis Of Creation 42
6. The Conquest Of The Mind 48
7. The Malady And The Remedy 59
8. The Quest For Peace 69
9. The Philosophy Of Gautama 80
10. The Vaiseshika Darshana 88
11. The Samkhya Philosophy 96
12. The Philosophy Of Yoga 105
13. The Philosophy Of Poorva Meemamsa 114
14. Dharma And Indian Culture 122
1. FROM HUMANITY TO DIVINITY
Students and Teachers,
Man undergoes many a travail and tribulation for the sake of

bodily pleasures. But the man who realises that he is the Self and
that the Self is different from the body, is free from pain and
sorrow. There will be no sorrow on earth if humans realise the lofty
meaning of Humanity (Manavatva). The Upanishads have declared
that man, who is born in human society and is brought up by it,
becomes worse than birds and beasts if he does not know the
meaning and value of ‘humanity.’
Mankind is infinite, marvellous and full of meaning and

significance. Man is not the body alone. In fact he is the
conglomeration of Body, Mind and Self. The Body is the vehicle
for action, the Mind is the means for realisation, and the Self is the
witness of both the body and the mind. Hence it is sheer stupidity
to think that man is made of the body alone.
The students should first realise how they should act, think
and behave. Man is made of mind. As is the mind, so is the man.
There is an adage in English which says “So thinketh the man, so
is the man.” It is the bounden duty of students to realise the
profound scope and significance of humanity. Man is encased in the
five sheaths: the Food sheath (annamaya kosha), the Vital sheath
(pranamaya kosha), the Mental sheath (manomaya kosha), the
Intellectual sheath (vijnana maya kosha) and the Bliss sheath
(anandamaya kosha). The Food sheath constitutes the gross body
(sthoola shareera) whereas the Vital sheath, the Mental and the
Intellectual sheaths constitute the subtle body (sookshama
2 Summer Showers In Brindavan 1993
shareera). Whereas the gross body is the vehicle of action, the subtle
body is the vehicle of experience.
THE ALL-INFINITE WILL:
The Atmic power that vibrates and shines in the Food

sheath is known as Bodily consciousness; the Atmic power that
functions in the Vital sheath is called Nervous consciousness; the
Atmic power that activates the Mental sheath is known as Mental
consciousness; the Atmic power that shines in the Intellectual
sheath is termed as Intellectual consciousness. The power that
pulsates the Bliss sheath is called Pure Divine Self (Pavithra
Purashaartha). This is also known as ‘All Infinite Will.’ It is this
Infinite Will which protects the world. It is Pure Ecstasy.
The great sages and seers of India strove hard to enjoy this
Infinite Ecstasy. But how can we enjoy this ecstasy? Only the
experience of the true meaning of humanity (manavatva) can enable
us to enjoy this ecstasy. The man who does not realise his true
nature is ensnared by the senses, though in reality he is the master
of senses. The man who understands the meaning of ‘manava’
(human) is a true ‘Manava.’
The Vedanta declares that he who knows himself, knows all.

You should make the right endeavour to know yourself. You can
know yourself by developing inner vision rather than outward
vision. All sensory activities like sound, smell, touch and taste are
only external activities. We delude ourselves into thinking that these
activities are real and ruin ourselves ultimately. It is by harnessing
the mind that we will be able to realise the Divinity within. Mind is
the cause for man’s life, sorrow, joy and liberation as well. It is the
mind that makes us oblivious to Divinity and lures us to the
enchantments of ‘Jagat’ (world). The very meaning of the word
‘Jagat’ signifies the transient nature of the world, for ‘Ja’ means
Summer Showers In Brindavan 1993 3
going, and ‘Gat’ means coming. While the world changes, man
remains changeless. The very word ‘Nara’ (man) means the ‘one
who is imperishable’ for, ‘Na’ means ‘not’ and ‘Ra’ means
perishable. It is the self in man which is imperishable, for man is the
Self.
The mind is of four kinds: the Supermind the Higher-Mind

The Illuminated-Mind and the Overmind. Man can know himself
when he understands the nature of these four types of mind. One
has to travel from the Supermind to Overmind to understand
Divinity. One has to realise that the Divine power which pulsates
in him is the same as the one that pulsates in others.
One can understand ‘Manavatva’ only by realising oneness.

But unfortunately today man’s vision does not extend beyond body
and mind. We should not depend too much on the mind, for the
mind cannot travel far. Man remains only as man as long as he rests
on the mind. He should attain the state of ‘Amanaska,’ where the
mind is extinguished. Amanaska is one who travels beyond the
physical mind and enters into the realms of the Supermind. Man
has to travel from the gross to the Supercausal, crossing the Causal
body in between. The Causal body is of great importance to all of
us, for in this state, man can bring under his control ‘Manas’
(mind), ‘Buddhi’ (intellect), ‘Chitta’ (reflective mind) and
‘Ahamkara’ (ego). In fine, man is the repository of all powers, for
all powers are encased in him. There is nothing that man cannot
understand in the world as man is endowed with infinite and
marvellous powers.
THE DIVINE UNIVERSAL FORM:
Man contains in him the cosmic power which pervades the

universe. The power contained in man is the same as the universal
power outside the body which is like a balloon that bloats by the
intake of air. The air inside the balloon is the same as the air outside.
When the balloon bursts, the air inside the balloon merges with the
air outside. Similarly, when the body dies, the Cosmic Divine in
man becomes one with the Universal power outside. The
Upanishads speak about unity in diversity and unity in the Infinity.
Only when he realises this, man will know that the Divinity in him
and Divinity in the cosmos are one and the same. This is known as
the ‘Divine Universal Form.’
Today man underestimates his own importance and humbles

himself as a consequence. First and foremost, you must understand
your own Divine Nature. But students of today are exposed to the
world outside, without understanding their own nature. In the world
today, the rapid rise of material progress is paralleled by the
enormous rise of ignorance as well. Ignorance exists as long as man
identifies himself with the body. The body is of limited power, but
your power is limitless, for you are the “Infinite Imperishable”
‘I.’ Carried away by this feeling that he is the body, he entertains
doubts about his own strength. The body is the source of all doubts
and debilities.
The elements five make the body

And it will fall one day for sure.
Beyond death and birth is the dweller
in the body
And beyond the bounds of delusion too.
For, He is verily the Lord Himself.
The body is described as ‘Kshetra,’ a centre of Sanctity.

Where there is Kshetra, there must be ‘Kshetrajna’ as well. The
Atma is the Kshetrajna, the resident in the body. Hence, the
students should endeavour to realise the Kshetrajna.
The supreme quality that the student should cultivate is

Self-confidence (Atma Viswasa). You are the Dweller in the body,
but not the body. You may be living in a house, but you are not the
house, you are the owner of the house. You may be driving a car,
but you are not the car; you are the owner of the car. You must be
firmly fastened in the faith that you are the self and not the body.
People consult a dictionary to find out the meanings of

words. The real dictionary of the aspirant is his heart. The heart is
the seat of the Divine Cosmic Power and we must strive to realise
this power. A thorough investigation of the human body reveals
that the entire power of the material world is contained in a single
finger of the human being: but we usually do not think much about
the finger, for we consider the finger to be a weakling. This is the
mistake that all of us commit, since we are swayed away by the
experiences. It is not the form of man that matters, but it is the
Divine essence encased in man that counts most. Most of us are
humans in form but not humans in deed. In fact, “The proper
study of mankind is man.”
Man must achieve the unity in thought, word and deed. But
man today is fast developing the animal and demonic qualities. Man
today has performed wonders in the field of Science and
Technology. He has done marvels in the Science of space and atom,
but on the other hand there is a rapid decline in the realm of
morality and spirituality. The world today is overwhelmed by
economic upheavals, political conflicts and student agitations. What
is the cause for all this chaos and confusion? It is the presence of
demon in man which is the cause of all this strife and tension.
‘SKILL’ AND ‘KILL’:
Man is endowed with knowledge, skill, balance and insight,

but the balance of man is upset today. The cause can be traced to
the fact that man is today killing knowledge instead of ‘skilling’ it.
As soon as the balance is lost, man’s insight suffers a setback and it
develops only ‘outlooks.’ Man should not allow himself to be
swayed away by the externalities, ignoring the inner realities. He
must know for certain that he is neither the body nor the senses nor
even the mind. When you say, “It is my body, my mind, my
senses” it shows that you are not the body, the mind and the
senses. You are in fact the ‘I.’
It is the sense of attachment which causes pain and sorrow,

agony and agitation. You are so much attached to things that you
lodge a complaint in the court of law against the man who has
pasted a poster on your house. It is your attachment to your house
which makes you to go to that extent, but once you sell away your
house, you remain unconcerned even when a bomb is dropped on it.
It is this feeling of attachment which is the cause for your concern
and indifference.
Once you develop faith in the existence of the Atma in you,

you are freed of hatred and attachment. The secret of greatness is
man’s faith in himself.
HAMSA GAYATHRI:
Students, the entire universe is encased in you. Never give

room to the thoughts that you are the body. You are neither the
body nor the mind. The body is transitory like a bubble, and the
mind is crazy like a mad monkey. Hence, never set faith on the
mind and the body, but pin your faith on the conscience within
you. The human body, though decked with the finest of ornaments
and dressed elegantly, carries no value, once the breath of life
ceases. For man, faith is his life breath. ‘Vishwasa’ (Faith) is his
‘Swasa’ (breath). All the attainments achieved by the body carry no
value if he lacks faith. The key is the life of the lock, similarly the
self is the key of our life. It is the Atmic Consciousness which

promotes the functions of the body. The Atmic Consciousness
manifests as “Soham” in man. ‘Soham’ means “I am God”; ‘So’ is
‘That’ (God) and ‘Ham’ means ‘I.’ ‘Soham’ is know as ‘Hamsa
Gayatri.’ ‘Hamsa’ signifies the power of discrimination which
enables man to be established in the faith that he is different from
the body. The word ‘Gayatri’ signifies the mastery over ‘Senses.’
The second name of ‘Gayatri’ is ‘Savitri.’ ‘Savitri’ signifies mastery
over life. The third name of ‘Gayatri’ is ‘Saraswati.’ ‘Saraswati’
signifies mastery over speech. Hence chanting of Hamsa Gayatri
enables man to acquire the mastery over senses, life and speech.
Gayatri speaks of the world of ‘Bhur,’ ‘Bhuva’ and ‘Svuha.’ ‘Bhur’
signifies body, ‘Bhuva,’ life and ‘Svuha’ stands for Pragna (constant
integrated awareness). These three also stand for materialisation,
vibration and radiation respectively. The three worlds of Bhuloka,
Bhuvarloka and Svuharloka are in fact contained in man himself.
Man is the embodiment of the three worlds and also the three times.
Man is the embodiment of Cosmic Divine.
Man has sacrificed his Inner Divinity at the altar of the

senses. He is selling away the jewel of life in exchange for charcoal.
Man is in fact the eternal, effulgent ‘Sath’ (Being). Man is in fact
God, ‘Manava’ is indeed ‘Madhava.’
God does not exist anywhere else

He verily exists encased in the body.
Sin does not exist anywhere else
it exists in the deeds we do.
Man should cultivate the latent quality of awareness.

Awareness is acquisition of total knowledge, but not half
knowledge. Awareness is born of the knowledge of ‘Sath’ (Being).
In fact ‘Sath’ and ‘Chit’ (awareness) exist together. It is only when
you understand ‘Sath’ and ‘Chit,’ ‘Ananda’ (Bliss) arises in us.
This ‘Sath,’ ‘Chit’ and ‘Ananda’ is also known as ‘Asthi,’ ‘Bathi’

and ‘Priyam’ in Vedantic parlance. Since man has name (nama) and
form (rupa) he is robbed of the light ‘Satchidananda.’
Our Vice-chancellor has appealed to me to speak about the

relationship that marks ‘Manavathva’ (Humanity) and ‘Divyathwa’
(Divinity). In fact there exists no relationship between the two.
There is only ‘Reality.’ Relationship is said to exist when things are
separate. There is no room for relationship when Man and God are
one and the same. ‘Jeeva’ and ‘Deva,’ ‘Kshetra’ and ‘Kshetrajna’
are only one. It is the want of this kind of broadmindedness which
causes misunder-standing and differences. Truth is one, but not
two. There is nothing like the American truth, the Pakistani truth,
the Italian truth, the Chinese truth and the Indian truth. Truth is
only one and Truth is God.
From the ancient times the principles of ‘Sathyam Vada’

(Speak Truth) and ‘Dharmam Chara’ (Be righteous) have been
regarded as two eyes. Since the modern man has lost sight of
‘Sathya’ and ‘Dharma’ he is unable to protect himself. You should
realise the fact that it is through the Self that you have come to the
world. You have come from the Atma. You should not entertain the
notion that you have come from ‘Prakruthi’ and that you are going
into ‘Paramatma.’ That is why it is said, “You may worship a
picture as God but not God as picture.” You must look up and aim
high. Low aim is crime. There should not be descent but only
ascent. You should not hurt anybody in any way. You must realise
the fact that the Self exists in all.
BECOME ‘AMANASKA’:
What I have spoken to you today is only an outline, a

Master plan. Students, you should stand as ideals to the world. You
must spread the true knowledge and bring peace and security to the
world. It is selfishness to desire peace and security only for India.

You must practice the ideal of “Loka samastha sukino bhavanthu”
(let the people of the world live in joy). You should not be satisfied
with mere acquisition of secular knowledge. You should all have the
secular science only for filling the stomach.
The man who studies and studies without discrimination

fails to understand himself. A mean-minded man can never give up
his meanness, in spite of his vast learning. Why should one waste
one’s life in the pursuit of acquiring useless learning? Better it is to
acquire such wisdom that confers immortality.
Education should contribute to elevation. Only that

education which contributes to your elevation is true education. It is
the spiritual education which is true education. Along with true
education, you must acquire secular education as well. The rice of
spiritual education should be accompanied by the side dishes of
secular learning.
Man should become ‘Amanaska’ (the one without the

mind). In the days to come, you shall understand the mysteries of
supermind, higher mind, illuminated mind and overmind. You can
attain the fullness of knowledge by acquiring spiritual knowledge.
These Summer classes are organised to impart spiritual

education. Your teachers teach you secular sciences in the class
room, but spiritual learning is more important than secular learning.
Spiritual education is like an ocean; and the secular sciences like
physics, chemistry, and botany, zoology etc. are the rivers. The
rivers of secular learning should merge into the ocean of spiritual
learning. This brings about unity in diversity. This Unity in
Diversity is seen right in front of us. Though many of you are
different individual beings, the air you breathe is one. Beings are
many but breath is one. Hence resolve to sanctify your hearts in the
Summer Classes by contemplating on God.
❁❁❁❁❁
2. THE QUEST FOR DIVINITY
Embodiments of Divine Love,
We need not carry a lamp to see a burning lamp, for the

burning lamp can be seen by its own light. When the Self shines in
all its splendour by its own light in everyone, we do not need any
other light of knowledge to see the self. It is not possible to see the
light of Atma even by the light of intellect (buddhi), since buddhi
derives its light only from the self. Intellect is like the bulb and the
self is the electricity. It is the light of the Atma that shines through
the senses and the organs of the body.
The mind manifests its influence in the state of ‘Jagrata’

(waking) and ‘Swapna’ (Dream). The mind comes to a standstill in
the state of deep-sleep. Here the mind shines as Superintellectual
Consciousness. Though consciousness is present everywhere, it
shines with special illumination in the realm of the intellect, just as
the fire associated with the iron emits more heat than ordinary fire.
In this state of super-intellectual consciousness, mind comes to a
standstill and ushers in the state of Supermind. The Supermind
enjoys a state of steady serenity without delusion. It is when we
attain this state of steady and unruffled serenity that we can reach
the lofty heights of the overmind. There is no room for worldly
thoughts to enter in this ecstatic state, in the same way as snakes
and scorpions can never enter into well-illuminated rooms.
Man remains as man as long as the mind lasts. Man

functions as man as long as the mind functions. It is only when man
transcends the limited state of mind, he becomes broadminded. For
example, we have decided to build a spacious building on a
sprawling plot of land. At this stage, the ground seems to be broad

and spacious. When we build walls and make apartments, the
apartments look small and are not as spacious as the sprawling plot
of land. Similarly, as long as we build the walls of name and form,
everything appears to be narrow and limited. Once we dismantle the
walls of name and form, we have the vision of Universal
Consciousness.
THE PART AND THE WHOLE:
Everything is interconnected and interdependent in the

world. One is the part of the other. The five senses are limbs of the
body. The bodies are limbs of the society, the society a limb of
Humanity, Humanity a limb of ‘Prakruthi’ and ‘Prakruthi’ a limb of
‘Paramatma.’ The entire world is marked by the principle ‘Anga
angi bhava’ (One is the part of the other). It is only when the
feelings of separateness are destroyed, we have the vision of the
Whole and the experience of Ananda (Bliss).
We are accustomed to perceive the deficiencies and ignore

the merits. For example, while eating rice, if one or two stones get
mixed up with the rice, we complain bitterly that the whole food is
full of stones, utterly ignorant of the fact that there are only one or
two stones amidst thousands of rice particles. This clearly shows
that we shut our eyes to what is good and are alert only to what is
evil. Similarly, swayed by the unnatural evil, we ignore the natural
Divinity. In fact, every human is an embodiment of Divinity. We
build walls of Bhrama (illusion) between humanity and Divinity.
These walls create differences and delude us into thinking that we
are the doers. We have come to the world to reap the consequences
of our own actions. The subtle body, which is made of Pranamaya,
Manomaya, Vijnanmaya koshas (sheaths), is the enjoyer. The
Vedas state: “Ritam, Sathyam and Bruhatvam.” Bruhatvam is
described in the Upanishads as ‘Mahatathva.’ This is also termed as
‘Bhooma’ which means ‘Brahmatathva’ (the principle of Brahma),

The Brahman is one who is all pervading at all times.
THE SUBLIME HUMAN QUALITY:
The man who allows himself to be enslaved by his five

senses falls into abysmal depths, though he has mastered the five
elemental forces. The one who is the slave of senses is the slave of
everything else. As long as man is bound by his senses, he develops
only divisive tendencies. Human qualities are good, noble, lofty and
sublime. In the world there is none more sublime and greater than
man. Though we are endowed with sublime human quality, we
utterly disregard the Atmic principle, as we are deluded by
‘Dehabhranthi’ (identifying the body as the self). All the
discoveries we make and machines we invented are in the realm of
the world. But these mechanical inventions can only make man’s
life mechanical and artificial. There is no room for heart in artificial
life. The heart is the abode of God. We should not allow either
animal or demoniac qualities to enter into that sacred abode of
Divinity. The limbs and senses of man are meant to capture the
Divine Illumination and shine with the Divine Light.
When you build a house you build doors as well. These

doors are meant to facilitate easy entry and departure of friends and
relatives. Only those who are authorised to enter are allowed
through these doors. The door is not meant for dogs and donkeys to
come into the house. Similarly through the doors of senses, we
should usher in only sacred thoughts, feelings and ideas. The Lord
cannot be enthroned in the heart fouled by evil thoughts, ideas and
feelings. In the world of today, man has polluted the five senses,
five sensations and even the five elements. How can we ensure
peace in a world where the five elements are befouled? The sacred
texts exhort us to attain the state that goes beyond the ken of
senses. This state, envisioned by the sacred scriptures, is known as
the state of realisation of Inner Consciousness. All that we teach

should go inward and not outward. Such an effort enables us to
attain the realisation of Cosmic Energy.
THE REALISATION OF COSMIC ENERGY:
Where is the Cosmic Energy? The Cosmic Energy is all

pervasive. It is in you, above you, below you and around you. You
yourself are the Cosmic Energy; but you are not able to realise it.
Once, Sage Vashista asked Lord Sri Rama why he had to go into
exile when he was the Lord Himself. But the Lord pretended as
though He was not aware of His Divinity. It appeared as though
Lord Sri Rama identified Himself with the body and was therefore
not aware of His Divinity.
It is this body delusion which causes ignorance in man. We

must regard the body as a Divine instrument and keep it in a sound
condition. We eat for the upkeep of the body. That is why it is said
in the Veda, ‘Bikashnnam Deha Rakshanardham.’ We dress for the
protection of the body. The body of man is subject to many
diseases. For the disease of thirst, water is the medicine; and for the
disease of hunger, food is the medicine. Man suffers from the
disease of desire, attachment and greed; but man seeks recourse to
questionable methods to cure these diseases. The disease of greed is
of two kinds: ‘Perasha’ (Unlimited desire) and ‘Dhrusah’ (evil
desires). There is nothing wrong in entertaining desire to have food,
clothing and shelter. But the desire which exceeds all limits turns
into ‘Raga’ (Attachment). While seeking fulfilment of one’s desire,
one should not cultivate the desire of selfishness, laziness and
devilishness. Man loses his very humanity by harbouring narrow
feelings.
It is natural even for a strong block of iron to acquire rust

while it is buried in dust. The block of iron when rusted loses its
shine and strength. The same block of iron shines with splendour
when it is cast into fire. After undergoing severe treatment in fire, a
piece of iron becomes bright, soft and strong. Similarly man’s duty
lies in self-transformation. By such sincere self-transformation, man
can transform even black into white.
For example, a piece of dark charcoal cannot be whitened by

either rubbing it with soap or rinsing it in milk. But both soap and
milk turn black due to the company of the black charcoal. So men
have to conduct an investigation to find out how charcoal becomes
white. Charcoal, which was once a piece of wood, turned black due
to its unfinished purification in the fire. It neither enjoys its natural
state nor its finished state. Since it is in the middle state, it is
marked by impurities. It is only by throwing charcoal into fire, and
exposing it to the full heat of burning flames, that it can be
whitened. It is only by exposing it to the ordeal of fire that the
charcoal becomes white and bright. The white ash which ultimately
remains is worthy of worship and is applied as Vibhuthi (sacred
ash) on the forehead.
ATMA, THE UNDERCURRENT:
Sacred ash imparts a great lesson and wisdom to all of us.

“Oh man! All objects of the world are destined to end up as ash
after going through the purification process in fire.” It also teaches
that everything is temporary and nothing is permanent. It is the
voice of the Atma which is everlasting. This Atmic principle is the
very embodiment of Divinity and Sanctity. This is the unique
excellence of human beings. Though we are endowed with Supreme
Divinity, we are not able to realise its presence within us. Such a
man is like the one who goes for treasure hunting elsewhere, when
the very treasure is hidden under his feet in the bowels of earth. We
will not search for pearls outside when we realise that there are
precious pearls in us.
When there is a lamp in our house, why should you go begging

for the fire elsewhere?
Why should you go in search of God when the Lord
of Lords is housed in you?
You need not go elsewhere when you realise that

the Lord is enthroned in your heart.
When you are established in the truth that the Divinity in

you is all pervasive, you feel greatly energised. The realisation of
this truth erases the difference between you and God, mine and
thine. The same self runs as an undercurrent in all the elements of
the world. You have not come newly for the first time into this
world. You have changed many bodies, but the Atmic principle in
you is the unchanging Reality. You are infinite. For example, if you
go to the ocean and start counting the number of waves in the ocean,
you will realise that you can never trace the beginning of a wave nor
can you find an end to the waves in the ocean. There are waves as
long as there is the ocean. There is Chaithyna (consciousness) as
long as there is the universe.
The very meaning of the word ‘Manava’ highlights the fact

that man is an eternal entity and not a newcomer on earth. In the
word Manava ‘Ma’ means ‘no’ and ‘Nava’ means ‘new.’ Hence the
meaning of the word ‘Manava’ points to the fact that man has not
come new to this world.
The knowledge that we acquire from the study of Physics,

Botany, Chemistry etc., is only artificial knowledge, but not
wisdom born of inner vision. The knowledge born of inner enquiry
and inner vision is true knowledge, and the rest is only ignorance.
WHAT IS MAYA?
Man is caught in the coils of Maya (illusion). Death, pain

and pleasure are all manifestations of this illusion. In fact, maya has
no form of its own; it makes you think the existent as non-existent
and non-existent as existent. When we see a rope in darkness, we
mistake it for a snake. The rope reveals itself as a rope when light is
focused on it. It is the darkness which is the cause of ignorance.
Neither the snake nor the rope have come and gone. It is only your
Bhrama that has come and gone. The principle of Brahma neither
comes nor goes. It is not possible to realise the Brahman as long as
you are steeped in Bhrama. One has to become Amanaska to be free
from Bhrama.
How can one become an ‘Amanaska’? It is only when you

merge the mind in the Divine that you become an Amanaska. When
you cast silver in a mould of Krishna, the silver flows into the eyes,
the ears, the legs and the hands of Krishna. Similarly, when the
mind is cast on Divinity, it becomes one with the Divine. But
unfortunately today we cast our mind in the mould of ‘Prakruthi’
instead of casting it in the mould of ‘Paramatma.’ Since you think
always of the world, your mind too is enveloped by the world. The
entire world is nothing but the manifestation of the mind.
The universe is the embodiment of the Lord, and not of the

world. The Lord is the cause and universe is the effect. The universe
springs as a consequence of action and its effect. Though man is
radiant with sublimity of himself, humans downgrade the
importance of human life. A beggar comes to our house and pleads.
“Oh mother! I am ‘Anadi’ (helpless one). Please give me alms.” The
true meaning of the word anadi is one who has neither beginning nor
end. The word points out to the sanctity and purity of human life.
On one occasion, Thyagaraja spurned away the treasure that

the king had sent to him saying that he would prefer the proximity
of the Lord to the enjoyment of wealth. He declared that he desired
‘Hari’ (Lord), not ‘Siri’ (wealth). Since he yearned for ‘Hari’ he
found fulfilment in life by acquiring all that he yearned for.
Kabir was a poor weaver who eked out his livelihood by

weaving clothes. Though he was poor, he was always blissful.
Mistaking him to be an anatha, the king of the land sent him wealth,
through his servants. Kabir, who had just returned from a bath in
the river, noticed the wealth in front of his house. He asked the
servants, “Who has sent this wealth?” “The king has sent this
wealth,” the servants replied. “To whom has he sent this wealth
and why?” queried Kabir. “The king has sent this wealth because
Kabir is anatha,” said the servants. “Who is anatha? I am not anatha
since my ‘Natha’ (master) is Sri Ramachandra. Since I have a master
I am not anatha. As Lord Rama has no master He is anatha and all
this wealth should be truly offered to Him.”
Many of us do not know the true meaning of words and

wrongly use them. It is by realising the meaning of words of this
kind that we can understand the supreme value of human life.
Embodiments of Divine Self, be firm in the faith that you are

the Eternal Self and not the Transitory body. In short, body, mind,
intellect and consciousness are the vestures of man. Man has to give
up these dresses one day or the other. That is why Jesus said,
“Death is the dress of life.” Hence, death is a mere change of dress.
Hence it is not proper on our part to cry when the person changes
his dress. There is no room for sorrow if we firmly believe that all
relationships are temporary and transient.
We are ridden with sorrow as long as we have attachments.

We must develop attachment towards God and not the world. The
four Mahavakyas proclaim the truth that man is verily Divine. Man
should be rooted in the belief that he is Brahman but not Ramayya
and Krishnayya. But people delude themselves into the thinking
that they are the body. Parents name your body, but nobody is
born with a name. Bodies come and go, but the Atma is eternal.
THE TRIPLE TRUTH:
The Upanishads have made three statements in this respect.

The first statement is: “When it comes, it never goes.” This is
Wisdom or ‘Jnana,’ which when it comes, will never go. The second
statement is: “When it goes, it never comes.” This is Ajnana or
ignorance, which will never return once it goes. The third one is: “It
neither comes nor goes.” This is the Atma. Many people ask
ridiculous questions like, “What happens to the self when the body
dies? Where does it go? When does the self enter the body again?”
Just as a current never comes and goes but only illumines

the bulb which is connected to it, the Self never comes and goes.
Since the Self pervades everywhere, the question of it entering into
a certain place or form does not arise at all. Once Radha sang:
When I am about to close the door there is a call asking me

not to close the door, but open it. When the entire universe is the
mansion of the Lord, it is ridiculous to think of a door through
which the Lord can enter. All that you can do is to attune yourself
to the Lord and offer the tears of bliss at His feet.
It is these tears of bliss which constitute the corridors of the

mansion of your life. There is nothing like Kailasa and Vaikuntha.
Once, Narada said, “O Lord! Where are your headquarters?” The
Lord replied: “Madbhaktha Yatra Gayante Tatra Tishthami.” (I
install myself wherever my devotees heartily sing my glory).
THE LORD’S ADDRESS:
The Lord has only one Head Office. That is the heart. All
other places like ‘Kailasa,’ ‘Vaikuntha’ etc., are only branch offices.
Krishna did not present Himself immediately in front of Draupadi
when she prayed to Him in her hour of plight. She called the Lord
‘Dwaraka vasa’ (dweller of Dwaraka), ‘Madhurapura vasa’ (dweller
of the city of Mathura) etc. But Krishna did not appear. Totally
tired, she at last said ‘Hridaya vasi’ (dweller of the heart) and
Krishna appeared immediately and came to her rescue. Many days
later Draupadi asked Krishna, “O brother! why did You not come
to me in my hour of humiliation, when I called out to You?”
To this Krishna replied, “You addressed Me as Dwaraka

vasa. Since I am duty bound to prove the truth of my devotee’s
words, I had to go to Dwaraka and come back all the way. But I
presented Myself in front of you as soon as you called Me Hridaya
vasi.”
This incident substantiates the fact that the Lord is the

resident of the heart. The Lord is nearer to you than your parents,
friends, kith and kin. We should not be affected by praise and
blame, censure and appreciation, gain and loss. Chaitanya was
abused wildly by people. But Chaitanya danced in ecstasy even
then. When someone questioned him why he danced in joy in spite
of the foul abuses, he said, “The foul abuse of the people does not
reach me at all. It melts into the thin air. That is why I dance in
joy.”
Once Uddhava said to the gopikas, “O damsels. People

criticise you. They say that you are infatuated with Krishna and
run after him disregarding the commands of husbands, mothers-in-
law and fathers-in-law.” To this the gopikas replied, “Does the
cuckoo stop singing simply because the crows are cawing? We are
not afraid of anybody in the world, since we sing the name of the
Lord heartily like the cuckoos. What do the swans lose, when the
cranes make fun of them? When dogs bark at the sight of the
elephant, the elephant loses nothing. Why should we fear when we
yearn for the Lord? We should be afraid when we crave for the
world.”
Hence we should not be afraid of the blame and the censure

hurled by people.
Why should we be afraid of singing the Lord’s name who would

come to our rescue at the hour of death, when the messenger of
death drags us from the house?
Embodiments of the Divine Atma, do not be afraid of

sorrows, for sorrows are like passing clouds. Nothing is permanent
except Divinity. We must attain Him by our love.
3. THE MYSTERIES OF THE MIND
By knowing which, every thing can be known

By knowing not, nothing can be known,
That is the knowledge of the Self
He is really a human who knows the Self.
Embodiments of Love!
Man can cognise the working of the world by understanding

the nature of the gross body, the subtle body, the causal body and
supercausal body. The gross body, (the Sthoola Shareera) which is
of inert nature is composed of elemental substances like calcium,
iron, water, etc.
The Subtle body is Mayaswaroopa (illusory form). In the

dream state, the mind not only creates itself but also experiences
pleasure and pain, fears and agitations. In the subtle body, these
illusory creations of the mind are experienced. These experiences are
felt to be real only at the moment. Maya is that mental state in
which the existent appears to be non-existent and the non-existent
appears to be existent. All the experiences in the dream state are
seen in the waking state as unreal.
What is real and true must be existent in the waking, the

dream and deep sleep states. Truth is that which is true and
unchanging at all times—past, present and the future. Hence the
Subtle body is associated with Maya.
The Causal body (Karan, Shareera) is only an image or
reflection of the supercausal body (Maha-kaarana). The supercausal
represents the supreme principle. It is as a reflection of the supreme

that the causal, the subtle and the gross bodies function.
In the waking state, the mind is bound by the limitations of

time and space. In the dream state, the mind creates its own world.
It is related to time alone. For example, you get into the train
tonight and reach Bombay the day after tomorrow. In this you see
the mind at work in respect of four things: the reason, the actual
journey, the arrival at the destination and the completion of your
duty. You notice that the actions performed in the waking state are
marked by Kaala (time), Kaaran (cause), Kartavya (duty), and
Karma (action). How long did the journey to Bombay take? The
Journey took thirty-six hours. The reason for your journey
was—some job to be done in the office. But in the dream state, you
will notice that all the four factors of Kaala, Kaarana, Kartavya, and
Karma are not present. The journey, that took thirty-six hours in
the waking state, takes only five minutes in the dream state. All that
happens in the dream state occurs in fleeting moments. What is
experienced in a life of forty years, is covered in two minutes in the
dream state. In these forty years, you have completed your
education, got married, got a son, educated him, and sent him
abroad. But the entire panorama of these events is covered in a few
minutes in the dream state. What you experienced in a dream
vanishes the moment you wake up. While the ordinary mind
triggers the action in the waking state, it is the Supermind which
activates the dream state.
THE HIGHER MIND—THE SUPREME

DIVINE SELF
An individual experiences a feeling of delight on waking from

deep sleep state. It is the absence of the mind in the deep sleep
state which is the cause for such delight. It is the mind which is the
cause for either joy or sorrow, pleasure or pain. The joy derived in
the deep-sleep state is attributed to the higher mind. This is

associated with the causal body. The relationship between cause
and effect accounts for all the happenings in the world. The Divine
is the cause and Cosmos is the effect. This is the Mahaakaarana
which is responsible for all that happens in the universe. This is
known as the Illuminated Mind. This is the Power that illuminates
every thing in the world.
To experience this Cosmic Principle we need a divine form.

This is the Superdivine Self. It is called Purushatva. The Purushatva
is in fact the Overmind i.e., the Divine aspect. Such Divine aspect is
called Purushatva.
We repeatedly utter ‘I’ several times during the day. Where

is this ‘I’ seated? This is in fact the Purushatva aspect. This ‘I’ is in
every creature. Every person in ordinary course of conversation
makes a mention of ‘I’ in respect of his actions, as in ‘I am going,’ ‘I
am eating,’ ‘I am doing.’ Therefore in every individual this ‘I’
represents the existence of this great aspect of Purushatva. What is
the meaning of Purushatva? Just by wearing a pant and shirt one
does not become a man. The word ‘Pu’ represents the Divine
aspect that vibrates all over the body from top to the bottom. ‘Pu’
means ‘Purushatva.’ How does it get the name ‘Purusha’? The
body is a sacred place (Puramu) in which the Jeevi lives and
therefore he is known by the name ‘Purusha.’ It may be the body of
a woman or a man. It is just a difference in sex, because both man
and woman experience hunger, become angry and they have
common emotional agitations.
At the time of sorrow man cries, so also the woman; while

hungry man eats and so the woman; man becomes angry and so the
woman. Therefore, we see here that they have the same emotional
levels. But there may be a man who may suffer within and another
expressing it in loud wailing. We should not look into such
differences because their bodies are sacred places for God to live in.
In every body there is this Divine aspect. The entire world is a
reflection of both the gross and the subtle forms. The cause is God.
The effect is the world. There is both the gross and the subtle. In
the life of every man there are blissful experiences. The five
elements, the five sheaths, the five senses, the five life sources, the
mind, the intellect, the ego—all these combine together and become
twenty-four aspects. In these twenty-four aspects, this
‘Mahapurusha’ becomes the twenty-fifth. Therefore the twenty-
five aspects together become this human body. Just as these
twenty-five aspects are contained in a man, so this world too has
twenty-five aspects. The body, the nation, they are the object and
its reflection. There is no difference between these two. But if one
observes from the worldly point of view, one finds many
differences. This is the true characteristic of Maya or illusion. This
Maya aspect makes man forget the reality and thus puts him into
lots of difficulties. In this connection, Ramdas sang in philosophic
overtones about life’s tribulations and the essence of life’s
philosophy.
Everything is illusion in the waking state. When you sleep

you are immersed in a dream.
You believe only in the dream and you believe it as true.

How long will this dream last! This will last till you wake up and
ignore this dream. But which is true, the dream or the waking state?
This is a day dream and that is a night dream. So both are dreams.
WHICH IS TRUE?:
The Emperor Janaka believed in right action. He had no

attachment to the body. One day after dinner as he was discussing
with some of his ministers he fell asleep. He was made to sleep
comfortably on the bed by his attendants. After a little while he
woke up. He was unable to realise which was true—the sleeping

state or the waking state. He did not answer many questions that
were put to him. The ministers were confused about the state of the
Emperor’s mind. He did not answer any question, but was just
repeating the words, “which is true—this or that?” They requested
the queen to come. He did not give any reply to her questions. He
was talking again to himself—this is true or that is true. Vasistha
Rishi came there. He studied the situation and through his divine
powers he could realise the king’s predicament. He said to the king
“Neither this nor that is true.” You experienced certain things in the
dreams, as well as in the waking state. In the waking state, there is
no dream. In the dream, there is no waking state. But ‘You’ are both
in the dream state and in the waking state. So ‘You’ alone are true.
In both the states ‘You’ are present and therefore ‘You’ are
omnipresent. ‘You’ lived in the past, ‘You’ live in the present and
‘You’ will live in the future. The ‘You’ aspect is timeless and
therefore is Divine.”
All those truths that are said and written in Vedas and in
Upanishads are related to man alone. We speak of God as
‘Ashataishwarya’ (eight aspects of wealth). But no, it is man who
is the form of ‘Ashtaishwarya.’ God is described as attributeless,
timeless, pure and eternal. But, these attributes are given by man to
Divinity because of His own ignorance.
MAN CAN ACHIEVE ANYTHING:
An individual acquires a lot of power and knowledge. From

where does he get these? It is by virtue of his own effort. For when
he was born, he did not know even the alphabet. By sheer
perseverance and deter-mination, man can achieve anything. But he
is tied by limitations because of the mind. He thinks of himself and
his family and this is nothing but selfishness. He should realise that
there is a society beyond the family. Without the society, family is
irrelevant. We don’t take the society into consideration, and

therefore we are unable to understand the Divinity within us. You
love the world, you desire everything in the world. It is not the
human welfare you desire. It is only for your welfare you desire the
world. This world is our society, and we should reach the society.
Today we face numerous problems because of selfishness and
narrow-mindedness. From the word ‘I’ you evolve into a family,
from family to society. Every individual should work for the well-
being of the society; and if he does, there will be no problems, no
sorrow and no agitation. We can live in a world free from any
emotional disturbances.
When men get rid of the narrow egoistic feelings born out of
ignorance, they will experience Divinity. The Vedas exhorted human
beings to strive together for achieving the highest goals of life. The
essence of the Vedas is summed up in one idea, namely the sense of
the spiritual unity of all human beings. This is the realisation of
Divinity. This is real ‘Advaita’ (Non-dualism).
Declarations like “Aham Brahmasmi” and “Tat Twam Asi”

are cited as pronouncements proclaiming Advaita. But this is not
correct. These statements themselves refer to two entities: Aham
and Brahma, Tat and Twam. The recognition that the one and the
same Atma dwells in all beings is true Advaita. The bulbs may be of
different sizes, colours and voltages, but they are illumined by the
same electrical energy.
It is because the doctrine of human unity, based on the

spiritual oneness of all beings, is not propagated in the right manner
that we have today many divisions leading to many conflicts.
Differences between people professing different faiths are not due
to differences in the teachings of different religions but due to
mental attitudes of those belonging to these faiths. All religions
teach the same good ideals. Those who preach hatred on the basis of
religion are perverted people. The broad vision of Bharatiya culture

testifies the glory of Divinity and the fundamental oneness of
humanity.
PUT TRUTH INTO PRACTICE:
Today we have lost the sense of morality, respect for truth,

respect for right living and respect for our nation. We should
protect our culture, tradition, truth and right living. The true culture
of Bharath is enshrined in “Sathyam vada Dharmam Chara.” The
great Vedic statements should be put into practice. We look at the
bulb and think that the bulb is burning, but in fact it is the current
which causes illumination. We just look at the content and not the
base of the content, and thereby we create problems for ourselves.
Here is a tumbler. Without any base how can water be contained?
Therefore the tumbler is the base. The water is the content. So also,
the Divinity is the base and the world is the content. God and the
world are forms of cause and effect. Lord Vishnu is the cosmic form
of the universe into which we should carefully make an enquiry.
Everything is God’s manifestation. This perspective must

be developed by us. There is nothing like good and bad in this
world. In the eyes of God, there is no such thing as bad. It is only
the vision of the observer which is defective and finds defects in
others. Because of changes in time, things look different. But the
form of truth is the same. We eat the fruit because it is good.
Tomorrow it will become refuse. We say it is dirty. This is
ignorance. If the fruit does not change into refuse, how can you be
healthy? What ever you have eaten, the good in it is absorbed by
you and the bad is rejected. We consider the pulp of the sugarcane
as useless. But we forget the sweet juice it has given us. The pulp
was once a part of the sugarcane. When the juice is removed, it
becomes pulp. Therefore, for the juice, the pulp is the base. Once
you cross the river there is no use of the boat. Today we throw
away the pulp because there is no more juice in it. Is this all our
gratitude? The boat that has helped to cross should be taken care of,
and we must extend our gratitude to it. But today, gratitude has lost
its meaning. Human aspect has become zero in man. Truly
speaking, the human being is a compound of Humanity and
Divinity. By acquiring knowledge, man does not become great nor
does a man become small without it. But if he develops
broadmindedness and follows the path of truth, he is considered
very great.
THE PATH OF TRUTH:
During Ramakrishna’s time there were many pundits. But

both Ramakrishna and his wife Sharada Devi were totally illiterate.
Vivekananda tried to correct Sri Ramakrishna’s pronunciation for he
could not even utter the word ‘pension’ properly. But Ramakrishna
is treated as a divine phenomenon even today. What is the reason?
He followed the path of truth. He could realise that Truth alone
could lead him to merge with the Divinity. That is what Bhagavatha
preached: “You should go to the place from where you have come.”
That is the main objective of life. Ramakrishna Paramahamsa,
though ignorant of letter followed the path of truth. But today,
there are very few who respect the truth. They however perform
‘Sathyanarayana Vratha’ once in year. For Ramakrishna,
Sathyanarayana Vratha was the holy Trinity of word, thought and
deed. In this context, it is said in English, “The proper study of
mankind is Man.” But where is this man? He is just a form. He is
not a man in practice. We should attempt to become men in
practice. We should reach that supreme stage. But today people
rush to the supreme court. One should attempt to reach the
supreme state that is the supreme Divine Self. We have to
experience this stage in our life. In every man, there is mind,
Supermind, Higher Mind, Illuminated Mind and Overmind. All
these are in man. Therefore, he is divine. There is a small example.
Man is only five feet tall; then how can the whole world be in him?
You have gone to America, have visited Japan and Germany too. If
you come back and close your eyes, all these sights of America,
Japan and Germany could come back to your mind as they all get
into you. Though you are small in stature, they came into you and
therefore you are gigantic in stature. You have a very broad heart in
spite of the size of your body. The galaxy of stars twinkle in the
sky. You can visualise them in a mirror. In the same way, our heart
is a mirror. You can visualise the whole universe in it. So, there is
nothing greater than your heart, and therefore there is no God
superior to yourself. You develop this faith in you. Then alone you
can become ‘Vishwa Swaroopa.’ If you think you are small, you
will continue to be small. ‘Brahmavid Brahmaiva Bhavathi,’ ‘Yadh
Bhavam Thad Bhavathi,’ You should think that “I am God,” and
this truth will bestow on you the Divine aspect which you should
contemplate upon.
4. SATHYAM SHIVAM SUNDARAM
Embodiments of Love,
The one whose heart is full of compassion, whose words are

steeped in love and whose body is used in the service of fellow men
is neither affected by evil powers, nor by the adverse influence of
the age of Kali.
Neither the scriptures nor the sacred texts can ever rend
asunder the curtain of the mind. In front of the curtain is man, and
behind it is God. Cause on one side and Consequence on the other.
Though the individual Self and the Absolute Reality, Cause

and Consequence are one and the same, they appear to be separate
due to the interference of the curtain of the mind. It is by mastering
the mind, the individual Being can become the Absolute Self,
Prakruthi (world) can be transformed to Paramatma (Over Self) and
Cause can become Consequence.
Neither house nor forest can liberation confer,

For it is the mind that decides.
Whether house or forest, it matters little
When you have vanquished the mind.
For attachment, hatred and for all the differences that we

entertain, mind is the cause. The mind envelopes all and encircles
all. Where there is no mind, there is no world at all. Where the world
does not exist, hatred and attachment cease to exist; where
attachment and hatred do not exist, sorrow and joy cease to exist.
Such a state free from sorrow and joy is the real state of man.
For the sorrow and suffering of man, attachment and hatred

are the cause. For hatred and attachment, world is the cause; and for
the world, mind is the cause. Hence it is said: “Mano moolam idam
jagat.” It is only by transcending the mind that man can ever hope
to attain Divinity. Man is bound by the power of mind in the
waking state, the dream state and the deep sleep state as well. Man
can become God only by attaining the state that transcends these
three states.
The microcosm contains in it the macrocosm, for the micro

and the macrocosms are the manifestations of the One Reality. The
tree is contained in the seed and seed in the tree, for the seed and the
tree are one and the same. While looking at the seed, you cannot see
in it the tree. But in fact, the tree is contained in the seed.
Similarly, the macrocosm is contained in the microcosm. It is

the realisation of this truth that enables man to envision his true
form. Man becomes blind to the Reality as long as he has outward
vision. It is only by cultivating inner vision that he can attain the
realisation of the Inner Divinity. It is the realisation of this Inner
Divinity that leads you to the realisation of the ‘Cosmic Divine.’
INNER DIVINE AND COSMIC DIVINE:
What is the difference between the ‘Inner Divine’ and the

‘Cosmic Divine’? In fact, there is no difference at all. Divinity in
man is the ‘Inner Divine,’ and the Divinity that pervades the
Cosmos is the ‘Cosmic Divine.’ They are like object and reflection.
But man has to renounce worldly feelings and cultivate Divine
feelings. Unless one renounces Prakruthi bhava, (worldly feelings)
one cannot cultivate Paramatma bhava (divine feelings). Unless one

peels off the bitter rind of the orange fruit, one cannot taste the
sweet juice in the orange fruit. Without renouncing the rind of
worldly feelings one cannot enjoy the sweet juice of Divinity.
Indeed Prakruthi and Paramatma are one. The mistake lies in
‘Dristi’ (vision) not ‘Sristi’ (creation). When we look at a silver
plate, we are not conscious of the silver content of it. We are
conscious of the plate, not the silver. But when we turn our
attention to the silver in the plate, we are oblivious of the plate.
Similarly, when we gaze at the Divinity that pervades the world,
the world vanishes. Only the Divinity remains.
In fact, the relationship between the ‘Prakruthi’ and the

‘Paramatma’ the ‘Jeeva’ and the ‘Deva’ is inextricable and
interdependent. But it is the mind that brings the difference,
standing as a curtain between Prakruthi and Paramatma, You and
God. Jeeva and Deva become one, once the curtain of the mind is
lifted. It is by effort and endeavour that the mind can be conquered,
not by bookish learning and argumentation.
From dawn to dusk, our vision is directed outward, not

inward. We are lured away by the transitory pleasures of the world.
Materialistic pleasures are momentary.
TRUE BEAUTY AND WORSHIP:
It is said that face is the index of the mind. But this is not
true in the case of modern man who practices hypocrisy. Modern
man undervalues the importance of life. But life is precious, infinite,
immortal and eternal. But man takes delight in enjoying the
momentary pleasures of the world, instead of drinking at the
nectarine springs of life. The scramble for transitory pleasures robs
man of peace and joy. I will give an illustration to substantiate this.
Man decorates his house and body, for man craves for beauty. But
such efforts give him only momentary satisfaction, not lasting joy.
It is the inner beauty, not external beauty, that lends eternal
satisfaction. It is invisible beauty of the heart that everybody
should endeavour to cultivate. Love, patience and compassion are
the virtues that lend beauty to the heart. Sweet are the words of the
man who has cultivated the beauty of the heart. Such a man’s
effulgence is true effulgence; such a man’s hands seek noble deeds.
Such a noble one is worthy of worship. What is wrong in
worshipping such a worthy one?
What is worship? We have a mistaken notion that worship

is offering of fruits and flowers. True worship is the union and the
harmony of hearts. It is the enjoyment of true beauty that goes into
the making of a real worship. The perception of unity in diversity
and the enjoyment of Divinity in Humanity is real worship. It is the
duty enjoined on man to cultivate the maturity of the heart. Though
the world is the embodiment of God, it appears to be insipid, as
long as we look at it with a worldly attitude. What is the cause for
this?
Everybody looks at the world from his own angle. Even the
best of the mangoes tastes astringent when raw. It tastes sour when
half-ripe; it is sweet only when totally ripe. The world is like a ripe
fruit. But it tastes bad as long as we look at it with a worldly
attitude. The nectarine sweetness of the world can be enjoyed only
when it is viewed with a Divine attitude. Hence man’s main
endeavour lies in the transformation of his attitudes and mind. Only
a deliberate and sincere effort can yield dividends in this regard.
THE TRUE MAN:
It is the ‘Drishti’ (vision) that distorts the mind. The

thoughts which constitute the mind actually contribute to the
aberration of the mind. Hence, a true man is one who cultivates
sublime and noble thoughts; a true man is one who has cultivated
the right vision, the right speech and the right feeling. The story of
the three monkeys substantiates this truth. The monkey that shuts
its eyes tells us not to see bad; the one that closes its ears teaches
us not to hear bad; and the one that closes its mouth tells us not to
speak evil. Hence, do not see evil, do not hear evil, do not speak
evil.
The world is fouled and polluted by the distortions of

hearing, speech and sight. It is the inner pollution of man which is
reflected as the pollution outside. Everything is the reflection of the
inner being. There is no redemption unless mind is redeemed. It is
not possible to extinguish the mind; the solution lies in merging the
mind into the Divine. The sandal-stick yields no fragrance as long as
it is a stick; it yields fragrance only when it is rubbed hard on the
ground. Similarly, ‘Prakruthi’ too has such fragrance. But it can be
enjoyed only by merging Prakruthi into the ‘Paramatma.’ Unless we
grow from one mind to another—the natural mind, the Supermind,
the Higher mind, the Illuminated mind and the Overmind, it is
impossible to attain such a sublime stature. How can we travel up
to the Supermind when we are not able to restrain even the natural
mind? It is only by strong resolution that the impediments can be
crossed and the objective attained.
It is indeed easy to transform the mind. It is easy to do good

and difficult to do evil, easy to speak truth and hard to speak
falsehood. Man has to devise devious ways to utter falsehood.
Truth involves no effort; falsehood involves hard and crooked
effort. It is indeed easy to report things as they are. It is not a
mistake to commit a mistake—Sadhana lies in realising the mistake
and correcting it.
THE ETERNAL ‘I’:

Deluded by the form and externalties, we should not delude

ourselves into thinking that we are ordinary men. Though man has
to undergo different stages of infancy, childhood, youth and old age,
the same Divinity runs as an undercurrent all the time. Divinity is
always the same. Divinity is changeless, eternal and true. Truth is
God. In the numerals, the number ‘1’ remains changeless though the
others have to undergo changes and variations. Similarly, Divinity
remains changeless and eternal. ‘Ekam Sat Vipra Bahuda Vadanthi.’
Though the Reality is one, man considers it to be many, depending
upon his thoughts, feelings, attitudes and station. For example the
water in the tumbler is called “Neeru” in Telugu, “Tanni” in Tamil,
“Pani” in Hindi and “Vari” in Sanskrit. Though the water in the
tumbler is called differently in different languages, water remains the
same. There is only one Reality that exists in the world. That
Reality is Divinity.
What is the first name of this Reality? Neither Atma nor

Daiva (God) nor even ‘Aum’ is the first name. In fact ‘I’ is the first
name of Divinity. This ‘I’ is frequently used in daily life for ‘I’ is
the basis for all our deeds. ‘I’ is the vital breath, the self, the
overself and everything. That is why it is said “Easwara Sarva
Bhutanam” (The Lord manifests himself in all). It is because the ‘I’
is existent in all, the Lord is said to be manifesting in all. Though we
say that the Lord manifests Himself in all, our words do not carry
the true conviction born of firm faith. One day thieves stole the
valuable ornaments in the temple where Ramakrishna was a priest.
Ramakrishna Paramahamsa after noticing the theft went to
Madhuranatha, the custodian of the temple and reported the theft
to him. Madhuranatha, became furious after hearing the news of the
theft and immediately went to Krishna’s statue. His anger knew no
limits when he saw that there was not a single ornament on the
statue of Krishna. He shouted “Krishna! Fie on you! How can you
guard the world when you are not able to guard your ornaments
from the hands of the thieves? Are you asleep or are you dumb? It
is shameful that being Divine you could not protect your own
ornaments.
Hearing these words Ramakrishna said, “Madhuranatha!

Speak no more, why should Krishna crave for your ornaments
when Lakshmi, the Goddess of wealth, is His consort. Why should
you be pained so much for the theft? Since you are full of desires,
you delude yourself into the thinking that the Lord craves for the
ornaments. In fact, the Lord allows Himself to be robbed off.
Indeed, the Lord is ever ready to offer Himself to devotees totally.
Hence change your attitude and never criticise the Lord.”
Madhuranatha went away crestfallen. Then Ramakrishna
Paramahamsa sat near the statue of Sri Krishna and pleaded, “Oh
Lord! Grant me the blessing to be crazy after you and not after the
worldly possessions for which people go crazy. Grant me the
blessing of Divine intoxication.” It is only after the experience of
Divinity that everything appears to be Divine. The universe is
suffused with Divinity.
The world is the same in all the four states of Jagrat,

Swapna, Sushupti, and Thuriya. The thuriya state is indeed the
state of the overmind. It is in this state of the overmind that man
achieves the total transcendence of the mind and shines as “The
Pure Divine Self.” The Pure Divine Self is devoid of all attributes
and hence all-pervasive. It is the attributes of sound, smell, touch,
taste and form that decide the pervasive quality of the elements. For
example, the earth which is endowed with the five attributes of
shabdha, sparsha, roopa, rasa and gandha is very heavy and stable.
But fire which is devoid of the attribute of smell is lighter than
water and leaps up. The air which is without smell, taste and form
is lighter than fire and blows around. Ether, which is devoid of the
four attributes of smell, touch, taste and form, is lighter than air and
pervades everywhere; but Divinity, in whom all attributes are
absent, is more pervasive than the ether.
SATHYAM SHIVAM SUNDARAM:
Man is an eternal entity. Though man is surrounded by the

perishable things all around him, he entertains the notion that he
would not perish and live forever. Though he sees death everyday,
he feels that he should last long. This only points out to the
immortal nature of humans. Though the body is mortal, you are
immortal. There is a secret longing in every man that he should last
forever. Even an old man of one hundred years goes to a doctor and
requests him to give an injection without causing pain to him. This
only points out to the fact how man craves for comfort. Hence,
truth, beauty, and joy are verily the forms of Divinity. This also
has been described as Sathyam, Shivam, Sundaram (Truth,
Goodness and Beauty). These three, constitute the reality of man.
The truth is unchanging, Beauty is pleasant to behold. It is said,
“Alankara Vishnupriyaha: Jaladharo Easwara Priyaha; Namaskaro
Arunah priyaha; Bhojanam manavahpriya.”
Today, man does not yearn for either of these three: (Truth,
Goodness and Beauty). On the other hand he craves for food, for
food constitutes the gross body of the humans. Neither the gross
body nor even the subtle body is permanent. The subtle body exists
as long as the mind exists. In the deep-sleep state the mind is
inactive and merges into the causal body. It is this merger of the
mind and the causal body that contributes to man’s happiness in
the deep-sleep state. Hence it is necessary on the part of man to
explore the mysteries of his mind first. In fact, man and mind are
not two different entities; they are only one, for man is mind. It is
we who delegate the unwarranted authority to the mind and allow it
to reign over us. We must keep the mind as the servant, subservient
to our commands and never as our master. Then alone mind is at our
beck and call, ready to carry out our commands. But today,
unfortunately man allows himself to be mastered by the mind

instead of his mastering the mind.
INDIVIDUAL DIVINE, DIVINE INTELLECTUAL WILL, AND

COSMIC DIVINE:
Students, you should make the right endeavour to educate

your mind and make it subservient to your wishes. When you find
that your mind is wavering, you should say, “Oh mind! Do not go
crazy and greedy. Be discreet and try to discriminate.” It is this
kind of teaching that halts the accelerating speed of the mind. It is
by the dint of such efforts that we cultivate the supreme quality of
“Divine Intellectual Will.” It is by this Divine Intellectual Will that
we can transform the entire universe into Cosmic Divine. It is
possible for man to bring about this transformation since nothing is
impossible. It is by determination and earnest resolution that the
impossible becomes possible. Even a kite, if it does not decide to
fly, stands transfixed to the ground. But when a tiny ant decides to
move, it can cover miles. Hence it is the quality of determination
that causes the difference. You must earnestly resolve to erase the
difference of ‘I’ and ‘You’ and regard your fellowmen as good as
yourself.
People labour under the impression that spirituality is

ritualism. Spirituality on the other hand is the spirit of oneness. It is
the spirit of oneness that constitutes the real spiritual endeavour,
the right devotion and the correct wisdom. But unfortunately, we
have not succeeded in attaining such wisdom.
THE NEED FOR CONVICTION:
People think that wisdom can be obtained by bookish

learning. But, bookish learning, is only an artificial exercise, and true
wisdom can never be obtained by artificial means. True wisdom is
harvested by the heart alone. First and foremost, man should erase
the feeling that he is different from God. One day, man will realise
that he and God are one if he persistently practices the faith that ‘I
am God.’ But, merely giving lip service to such statements yields
no results. There was once a devotee who used to chant ‘Sivoham
Sivoham.’ His friend who watched this asked for the meaning of
Sivoham. The devotee answered that the meaning of Sivoham is ‘I
am Shiva (Lord).’ Then, his friend questioned further, “If you are
Shiva, what is Parvathi (the consort of Shiva) to you?” As soon as
the devotee heard this, he said that it was outrageous to make such
statements. This only brings out the artificial exercises of devotees
who chant mantras (divine spiritual formulae) without any
conviction. If the devotee had the conviction that he was indeed
Shiva, he would have immediately said that he was himself Parvathi.
The mantras which we utter should carry conviction. We

should practice the unity of thought, word and deed. It is this
harmony of thought, word and deed which constitutes true
spirituality. It is the practice of this kind of true spirituality that
contributes to the prosperity of the nation. Listen to the spiritual
teachings with one-pointed attention. What is heard should be
remembered and reflected upon: what is remembered and reflected
upon should be practised. That is the true meaning of the words
Sravana, Manana and Nididhyasa. Sravana can be compared to the
preparation of food stuffs in the kitchen, Manana, to eating the
food stuffs and Nididhyasa, to the digesting. In fact, it is
Nididhyasa that contributes to happiness, for Nidi-dhyasa is
marked by practice. It is the practice of noble teachings that lends
joy to mankind. It is not the hear-ing nor even the reflecting but
only the practising which contributes to the joy of man. The ancient
adage is, ‘Do at least one instead of saying a hundred.’ This is the
philosophy that everyone should learn today. The tongue should
utter the Divine name, the ear should rejoice in hearing the Divine,
the eyes should enjoy the Divine form, the heart should be filled
with the love for the Lord. Strive sincerely to harvest this Divine
joy.
❁❁❁❁❁
5. THOUGHTS—THE BASIS OF
CREATION
To mankind God gave the sword of the mind

in the beginning of time.
The one who trains the mind and trains
it well flourishes in the world.
But he who is enslaved by the mind can
never enjoy peace and comfort even
in the realm of dream.
Embodiments of Love,
Mind is a sharp sword. Man will be able to fulfil himself if

he realises the subtle and mysterious workings of the mind. Mind
travels fast, is strong, lighter than ether and subtler than electricity.
Man becomes an easy prey to sorrow and suffering by directing the
mind on questionable paths.
THOUGHTS AND MIND:
Mind travels faster than lightning. For example, the

programme given by a musician in Delhi is instantaneously heard at
our house in Whitefield. This only reveals to us how fast the sound
waves travel. Even the mind is made of vibrations as the sound is
made of sound waves. There is no end to the waves of thought that
emerge from the ocean of man’s mind. How is it possible for man to
restrain the infinite waves that emerge ceaselessly from the infinite
ocean of the mind? In fact it is not necessary to restrain and arrest
these mental vibrations.
Though the body is mortal, the thoughts are immortal. The

power of thought vibrations run round the world. As the heat
waves, the electrical waves and light waves radiate, the mental
waves too radiate. The thought vibrations are the cause for man’s
joy and sorrow, health and disease, woe and weal, birth and death.
Man’s life becomes meaningful if he conducts himself fully aware of
the power of the thought vibrations. The entire world is suffused
with mental vibrations. In fact the whole world is the very
manifestation of mental vibrations. Hence it is necessary to direct
our thoughts on noble paths. Man’s mind shines with resplendent
purity if he cultivates noble thoughts, ideas and feelings. It is only
by developing the purity of mind that we can ensure the purity of
action. Only pure deeds can yield pure results.
We sow the seed of thought and reap the fruit of action; we

sow the seed of action and reap the fruit of nature; we sow the seed
of nature, we reap the fruit of character; we sow the seed of
character and reap the fruit of destiny. It is evident from this that
our destiny rests on our thoughts. For man’s rise and for man’s fall,
the thoughts are the cause. Thoughts can lead us into dungeons of
darkness and also into illuminated halls. The thoughts are the very
vital breath of man. It is by harbouring the evil thoughts of hatred,
envy, anger and ego that man brings his own downfall. Man
harbours evil thoughts to harm his fellow men. But the harm that he
does to his fellow man boomerangs on himself with all its power
and strength. By abusing, criticising, hunting and scandalising his
fellow men, man in fact is abusing, criticising, hunting and
scandalising the Lord Himself. Utterly ignorant of the presence of
Divinity in others, man indulges in such heinous conduct. The man
who takes the sword shall perish by it; the man who wounds
another will be wounded in turn; the man who abuses another will
be abused in return. As is the thought, so is the consequence.
As is the feeling, so is the result. Utterly ignorant of the

power of the mind, and its might, we underestimate the supreme
importance of the mind. Our whole life rests on the mind. We

should make earnest efforts to understand the power of the mind.
FACE—THE MIRROR OF THOUGHTS:
Man makes many an effort to cover up his flaws. The

ostrich buries its beak in a heap of sand, deluded by the thought
that it is invisible. But it succumbs to the bullet of a hunter
eventually. Similarly, the evil man thinks mistakenly that his evil
thoughts go unnoticed by others. The mind of man is like a
gramophone plate. The good and evil thoughts of man are indelibly
impressed on his mind and show themselves up. His thoughts and
feelings are easily gauged by an onlooker. The face of an evil man
looks dry and lifeless like an earthen pot. The face of a man is like a
guidepost, revealing to us the direction in which his thoughts are
travelling.
Thoughts constitute the very basis of one’s life. It is the

mind that lends life, sustains it and ultimately brings it to an end.
Mind is the cause for Creation, Sustenance and Dissolution. There
is none greater than it.
Man’s mind is made of thoughts and desires, and these

thoughts and desires are determined by one’s character and conduct.
Though he harbours hatred and ill-will against others, he pretends as
though he loves them. It is sheer self-deceit, for while trying to
deceive others, man deceives himself. You are the authors of your
own downfall and degradation. Man should make sincere efforts to
see that his heart is free from evil thoughts and feelings. The heart
of man is an abode of sanctity and the snakes of evil thoughts
should not be allowed to slither in it. Can a man rest in peace when
venomous snakes slither in his room? These evil thoughts are more
venomous than the deadly snakes.
The thoughts are so powerful that they can be used

successfully to bring relief to the afflicted minds. Noble thoughts
earn for us noble friendship; and this friendship, in course of time,
is Divinely transformed.
THOUGHTS—THE BASIS OF CREATION:
Like-minded people attract like-minded friends; a drunkard

befriends a drunkard; a thief befriends a thief; a musician befriends a
musician; a doctor befriends a doctor; and a lawyer befriends a
lawyer. The noble-minded people befriend only the noble-minded
ones. Even our noble thoughts undergo an evil change in the
company of evil people. Even the creation can be changed by
thoughts. It is in the light of this that Arjuna said to Krishna,
“Chanchalatve manah Krishna Pramadi Balavarthudam.” (Oh
Krishna! The mind is fickle, capricious, strong and fraught with
danger). The thoughts are full of might and danger. Thoughts are not
only capsules of danger, but they are capsules of immortality and
nectarine sweetness as well.
There is no end to the waves in an ocean. Similarly, there is

no end to the thoughts as long as the mind exists. Our love and
hatred, pain and pleasure, life and death are based on the mind. Even
the five elements, the five senses, the five sheaths and the five vital
airs draw sustenance from the mind. It is very hard to plumb and
fathom the depths of the mind. Our attitude towards the mind is an
attitude of indifference, and it is this attitude of mind that spells
doom to the very life of man. It is this attitude of indifference which
is responsible for man turning into a demon and beast. The mind is
the cause for our selfishness and self-interest.
WHAT IS SADHANA?:
Man becomes verily Divine when he cultivates a broad

mind. The Sadhana (spiritual endeavour) that man should take up is
the Sadhana of bringing in the blossoming of the human mind. What
is Sadhana? Neither worship, nor the chanting of the name nor even
meditation is Sadhana. All these are indeed futile exercises and give
only an ephemeral satisfaction. We achieve nothing by these
endeavours without transforming the mind first. Man is
transformed when the mind is transformed. It is the transformation
of the mind which makes man truly Divine. Mental transformation
is the main spring of human transformation: human transformation
is national transformation; and national transformation is universal
transformation. The chaos and the confusion, the agony and the
agitation that we witness in the country today are nothing but the
manifestation of the distorted mind.
The mind is made of vibrations and there is no end to them.

They flow ceaselessly arising every moment. As the waves of the
ocean are true to the ocean and are of the same nature as the ocean,
the thoughts of man are also stamped by the nature of one’s mind.
These thoughts shape, mould and guide the very course of the
world. Hence, it is imperative on the part of students to make
earnest efforts to guide the mind in the right direction. The man who
does not realise the power and the might of the mind allows himself
to fall into abysmal depths day by day. The evil thoughts will
manifest themselves tomorrow, if not today. He may think that the
small evil act he has done will in no way harm him, but in fact the
evil actions boomerang on him, tenfold. It is only by fostering noble
and sublime thoughts that the prosperity of the nation and world
can be fostered. The world can be divinised if thoughts are
divinised. The evil thoughts in fact decide the very course of a
nation and brings disaster in course of time. Hence we should never
underrate and undergrade the power of thoughts. As a seed in
course of time becomes a mighty tree, similarly an evil thought
assumes gigantic dimensions in course of time. Unless evil thoughts
are nipped in the very bud, they bring in disastrous consequences.

It is said that, “Even a tiny snake should be beaten with a big stick.”
Similarly even a mean thought should be dealt with severely. The
thoughts are so powerful and influential that they distort even our
sight, speech and hearing.
6. THE CONQUEST OF THE MIND
In chanting and meditation, many lifetimes

have passed
But steadiness of mind remains unachieved
By chanting and meditation, can liberation
be attained?
It is by steadying the mind one is uplifted.
Embodiments of Divine Atma:
It is by the five attributes of Feeling, Form, Quantity,

Colour and Energy that the mind pulsates, activates and energises
the universe. Since the universe is suffused with the mind, these five
attributes too suffuse the universe. The power and might of the
mind is immense. We can understand the workings of the universe
by understanding the power and potency of the mind. By tasting
one drop of water from the ocean, we can experience the very taste
of the entire water of the ocean. The drop is the ocean and ocean is
the drop. The mind is the world and world is the mind. More than
five hundred crores of people live in this world; but mankind is the
same in spite of the differences of form and name, food habits and
life styles.
The physical body is composed of five forms. It is only by

profound philosophical enquiry that we can understand the nature
of these five forms. It is “Tathwa Vicharana” (Spiritual enquiry)
which enables us to plumb the depths of the mind. “Tathwa
Vicharana” is nothing but spiritual enquiry about God. The Lord is
infinite and immeasurable. Such infinite Lord can be realised by
pursuing the path of infinitude. The Vedanta has laid down the
Ninefold path of devotion (Nava Vidha Bhakthimarga) of listening

(Sravanam), singing (Keerthanam), remembering God
(Vishnusmaranam), massaging the feet (Padasevanam), saluting
(vandanam), worshipping (Archanam), serving (Dasyam),
befriending (Sneham) and surrendering (Atmanivedanam). The
Ninefold path has been laid down to sanctify and sublimate one’s
life.
THE FOUR KINDS OF BODIES:
The human body is composed of twenty-five principles

which consist of five organs of action (Karmendriyas), five organs
of perception (Jnan-endriyas), five vital airs (Pancha Pranas), five
sensations (Pancha Tanmatras), four internal instruments
(Anthakaranas i.e., manas, buddhi, chitta, ahamkara) and the Life
source. Since the Physical Body consists of the twenty-five
principles which originate from ‘Vishwa’ (universe), the physical
body is known as ‘Vishvudu.’ So man is not mere individual but the
embodiment of the Universe itself. While the physical Body is
known as ‘Vishvudu’ consisting of twenty-five principles, the
Subtle Body contains in it seventeen principles of five sensations,
five organs of perception, five vital airs, mind and intellect. Since
the subtle body consists of the seventeen principles suffused with
‘Tejas’ (effulgence), the subtle body is called ‘Taijusudu’ (The
effulgent one). It is the subtle body which experiences the trials and
tribulations, joys and sorrows of the world. Hence, the subtle body
is also known as ‘‘Yathana Deha’ (the suffering body). The Causal
Body (Karana Deha) is made of the two principles of ‘Chitta’
(reflective mind) and ‘Pragna,’ (constant integrated awareness). As
this body is suffused with ‘Pragna,’ it is called ‘Pragnudu.’ The
Supercausal Body (Mahakarana Sareera) which is also known as the
Overmind is self-resplendent, self-luminous and self-radiant. This
Supercausal body is also known as ‘Uniki’ (existence). ‘Uniki’ is
nothing but the knowledge of oneself. Since ‘Uniki’ is synonymous
with awareness, this is known as ‘Eruka.’ The non-awareness of

this is known as ‘Marupu’ (forgetfulness). The gross, the subtle
and the causal body are stamped by this ‘Marupu.’
The three states of waking, dreaming and sleeping are also

enveloped by this forgetfulness. But the Divinity pervades the
spheres of awareness as well as non-awareness and is known as
‘Tarakam’; it shines with equal splendour running as an
undercurrent in all these states. Every material object ‘Padartha’ in
the world is filled with the spirit ‘Parartha.’ Though matter and
spirit appear to be different, they are in reality one only. Matter is
gross and derives its energy and sustenance from spirit. Hence
matter and spirit are intertwined and interrelated. This ‘Parartha’
and ‘Padartha,’ ‘Adhara’ and ‘Adheya’ have been described as
‘Kshetrajna’ and ‘Kshetra.’ The world is the ‘Kshetra’ and the
Divinity resident in it is ‘Kshetrajna.’ This fact has been
substantiated by the aphorism in Brahma Sutra ‘Tat Jalan,’
‘Tat’—That (God), ‘Ja’—Birth, ‘La’—Mergence,
‘An’—Flourishing. It means that the world which emanates from
‘Tat’ is sustained by it and merges in it.
THE SECRET OF LIFE:
The secret of life lies in the harmonious suffusion of

‘Kshara’ and ‘Akshara’ (the perishable and imperishable). Whereas
the body is ‘Kshara’ (perishable), the ‘Atma’ is ‘Akshara’
(imperishable). This proves beyond doubt that life is marked by the
existence of the perishable body and the imperishable self. The
imperishable self is enveloped by the perishable body. These two
exist together intertwined and interconnected. Life is a harmonious
blend of ‘Prakruthi’ as well as ‘Paramatma.’ It is a mistake to think
that ‘Prakruthi’ is inert. On the other hand ‘Prakruthi’ pulsates
with ‘Chaitanya.’ It is the union of these two that contributes to
the oneness of humanity. For example, the matchstick which I hold

in My hand, is not aflame (Bhagavan creates a matchbox on the
stage and pulls out a matchstick from the matchbox and holds it in
His hand); Once the matchstick is aflame, it can burn anything that
comes in contact with it.
But where is the fire? Is it in the matchstick or in the

matchbox? In fact, the fire is latent in the matchstick as well as in
the matchbox. It shows that the fire latent in these two is ignited,
when the stick and box come in contact. Similarly the effulgence
latent in the heart and the mind emerges as Divinity when the heart
and the mind act in unison. Just as the fire latent in the matchbox
and the matchstick is one only, the effluence encased in the mind
and the heart is the same. In case the matchstick is dipped in water,
no fire emanates from it, the cause being, the matchstick loses its
capacity to be aflame. Similarly, the human mind sunken in
materialistic desires, loses its capacity to radiate the Divine Atmic
splendour. When does the matchstick regain its original capacity to
be aflame?
It is only when it is dried in the sun, it regains its original

capacity, since the sun’s rays dries the dampness of the matchstick.
In the same way the human mind steeped in sensual pleasures,
regains its original potency and radiates Divine effulgence when it is
dried in the sun of detachment (Vairagya). The birth of detachment
in man assures him of the birth of bliss in him. Even if people
practise for ages, they do not radiate Divine splendour as long as
their minds are sunk in the waters of sensual pleasures. There is no
salvation for man as long as his mind and heart do not become one,
aflame with Divine radiance. Man should realise the truth about the
transience and impermanence of the human body.
Man rejoices at sunrise and sunset. This only reveals the

foolishness of man. He rejoices at the beauty of sunrise and sunset
oblivious of the fact that with each sunrise and sunset a part of his
life span is sliced away. Living in the ‘Vishwa,’ he desires to see
‘Vishweshwara’ (The Lord) unaware of the truth that
‘Vishveshwara’ is there everywhere in ‘Vishwa.’ The entire
universe is suffused with Divinity. Since your mind is steeped in
‘Prakruthi’ you are not able to see ‘Paramatma.’ Just as when you
focus your attention at a necklace, you shut your eyes to what it is
made of, similarly as long as you look at the world with a
materialistic attitude, Divinity shuts itself off from us. Once you
gaze at the world with Divine attitude you see only Divinity. The
saint Soordas said, “Oh Krishna! Can I ever hope to find you, for
you are the smallest of the small and the biggest of the big, the
Master thief of thieves. Who are the thieves that steal into man and
steal away his peace and joy? They are the thieves of Desire, Pride,
Greed, Infatuation, Anger and Jealousy, who rob man of his riches.
But the worst of all thieves who inflicts the worst damage is
‘Matsarya’ (envy). That is why it is said, “You can befriend an
angry man, you can sleep beside a serpent, but you should not
befriend an envious one.” Saint Soordas addressed Krishna as the
worst thief, because, he considered the Lord to be the embodiment
of the entire creation. We must turn our gaze at Divinity which
pervades the universe.
Though man undergoes different experiences in the three

states of waking, dream and deep sleep, he is the ‘one’ undercurrent
that runs through all these stages. Though the experiences are
different the ‘Experiencer’ is one. As he is present in all the three
states of ‘Jagrat,’ ‘Swapna’ and ‘Sushupthi’ and the three times of
Past, Present and the Future, man is omnipresent. In a way man is
the very Trinity—Brahma, Vishnu and Maheshwara. Vishnu is
symbolic of Sathwic attribute, Brahma that of Rajasic attribute and
Maheshwara of Tamasic attribute. As long as man contains in
himself all these three attributes—Sathwa, Rajas and Tamas, he is
the embodiment of Trinity. Man has to undergo different
experiences dominated by different qualities from time to time. Man

has to experience pleasure as well as pain, sun as well as rain. Man
cannot understand the value of joy unless he experiences pain. Man
cannot realise the value of food unless he is hungry. Hunger enables
man to relish food, and sorrow enables man to relish joy. Pain and
pleasure are like sun and shadow, both go together.
STEADY SADHANA:
The Sun is one though shadows are different. Ocean is one

though waves are many, but the water in all the waves is the same.
Men are the waves that originate from the ocean of ‘Satchidananda’
(Being Awareness and Bliss) from time to time. Though man is like
a drop in the ocean, he shares with the ocean the qualities of
‘Satchidananda.’ The Divinity present in man and God is the one
and the same. Though the bulbs are many, the electricity is the
same. The bulbs differ in their radiance due to the difference in the
voltage of the bulbs. Some people complain that the Divine radiance
in them is dim. In these people the Divine radiance is dimmed by
narrowness of mind. The Divine radiance shines resplendently only
in those who have broad mind. But many people today are selfish
and narrow minded and their concern is limited only to themselves
and their family. Unless their concern envelops the society and the
world, the Divine radiance can never burn resplendently in them.
The cultivation of a broad mind and a broad heart enables one to
have the vision of one’s self (Swa Swaroopa Sandharshana). This
Divine principle is also known as Infinite Divine (Mahapurusha
Tathwa), but we should be able to sustain the state of Infinite
Divine throughout our life.
The Divine experience we enjoy should not be limited to a

particular time, it should embrace all times. A man who has drunk
wine is under its spell as long as its effect lasts. The temporary
experience lends only temporary joy. The experience of the Infinite
Divine should become our natural state. It is only by transcending
the ‘Sthoola,’ ‘Sukshma’ and the ‘Karana’ and by merging in

‘Mahakarana,’ that you can achieve this supreme state. We cannot
experience the supreme ecstasy unless we transcend the Supermind,
the Higher mind and the Illuminated mind. The state of the
Overmind is also known as the state of ‘Amanaska’ (without mind).
This is also described as ‘Videhasthithi’ (without the body).
JOURNEY TO THE OVERMIND:
How can we reach this overmind? The Vedanta has declared

that we should offer ‘Patram,’ ‘Pushpam,’ ‘Phalam’ ‘Thoyam’
(leaf, flower, fruit, water). The Lord does not yield Himself to
either property and possession or power and authority. The
Krishna Thulabaram stands as a testimony to this. Sathyabhama,
the consort of Krishna, tried to balance Krishna on the balance pan
by the weight of gold. But Krishna outweighed all the gold that she
placed on the pan. Sathyabhama was selfish and she entertained the
false notion that gold and wealth could be on par with Him. But,
Rukmini, who was pure and unselfish was aware of the truth that
for the form of Krishna, His name alone could match. In consonance
with the Indian tradition that a leaf, a flower, a fruit or water should
be offered to the Lord, she chose the Tulasi leaf (basil leaf) to offer
to the Lord, with all her devotion uttering Krishna’s name. While
the name of Krishna uttered by Rukmini proved equal to Krishna’s
form, the Tulasi leaf offered by her out weighed Him, bringing relief
and joy to Sathyabhama. When it is said that we should offer a
‘leaf,’ a ‘flower’ a ‘fruit,’ ‘water,’ it does not mean that we should
offer mere physical objects. These objects are symbols of great
spiritual significance. The message is that we should offer the leaf of
the body, the flower of the heart, the fruit of the mind, and the
waters of tears of Bliss to the Lord. When we sincerely cultivate the
spirit of this message and practice it in real life, we can really reach
the state of the Overmind. Our devotion should be full-time
devotion and never part-time devotion. It is not a sign of true
devotion to be inflated in times of joy and deflated in times of

sorrow.
The Vedic injunction is ‘Sathatham Yoginah’ (You should be

a yogi always). People practice Yoga in the morning, Bhoga in the
afternoon and suffer from Roga in the night. It is unbecoming on the
part of man to behave contrary to the sacred injunctions of the
Vedic texts. We should practice Yoga at all times and in all places.
We should restrain the vagaries of the mind and merge the mind in
Divinity. We should be immersed in the feeling contained in the
sacred statement ‘Sarvathaha Pani Padam’ (the feet of the Lord are
everywhere) and ‘Sarvam Bhagawath Prithyartham’ (For the
pleasure of the Lord). You should be established in the awareness
that the Lord is ever present. You must also be prompted by the
feeling that you are performing the deeds for the pleasure of the
Lord. This is the easiest way of achieving the control of the mind.
If you are prompted by the feelings that your body belongs

to the Lord, you will not sin with your body. On the other hand, all
your efforts and endeavours would proceed towards Divinity. If
you are saturated with the conviction that your energy belongs to
God, you will not misuse it. It is in the light of this that we have
prescribed the principle of ceiling on desires in the Sri Sathya Sai
Seva Samithis. The first ceiling on desires is: “Don’t waste Food.
Food is God.” Your body is made of food and you are the result of
the food eaten by the parents. ‘Anna Brahma’ (Food is God). Eat as
much as it is necessary to eat. But do not throw away food by
taking too much in your plate. By wasting food you will be wasting
the energy Divine. The second instruction is: “Don’t waste money.
God is wealth.” Since God is wealth, misuse of money is evil.
Practice charity by gifting away money, food, clothes, houses etc.,
instead of misusing it in extravagance. Misuse of money is not only
evil but a sin as well. The third instruction is: “Don’t waste time.
Time waste is Life waste.” God is exalted as ‘Kalaya namah,
Kalakalaya namah, Kalathithaya namah, Kala swaroopaya namah.’

Spend the time by using sanctifying words. Do not waste time.
Wasting time is wasting God. The fourth instruction is: “Don’t
waste Energy.” People waste their energy by indulging in bad
thoughts, bad looks, bad hearing and bad action.
The right royal road is:
See no evil, see what is good.

Hear no evil, hear what is good.
Talk no evil, talk what is good.
Think no evil, think what is good.
Do no evil, do what is good.
It is by translating the above instructions into practice you

will be sanctifying your time. This is the ‘Sadhana’ and the service
that you have to practice. A time will come when the mind will be
extinguished and the merger with the Divine, achieved.
SADHANA AND DHYANA:
What is ‘Sadhana’? What is ‘Dhyana’? The process of

merging the mind in Divinity, oblivious of the world, is described as
‘Dhyana.’ But this alone is not meditation. Even the activities like
walking, talking, eating, driving, reading, writing etc., are also
meditation. Unless you meditate on what you are writing you
won’t be able to write at all. Unless you concentrate you cannot
drive at all. Whatever you are doing, do it as if life itself is
meditation. You must ensure that while performing actions you
must do them with concentration avoiding haste, waste and worry.
Haste makes waste.

Waste makes worry.
So, do not be in a hurry.
Never give room for hurry and worry. Hurry, worry and
curry, (food) cause ailments of the heart.
It is difficult to control the mind without sublimating it. Do

not entertain the notion that the path is fraught with difficulties.
Anything can be achieved by earnest endeavours. You can reach the
region of the space which is lakhs of miles away from us by sincere
efforts, but we are not making any effort to reach the region of the
heart even by half an inch. One should strive to go within. You have
to spend crores of rupees to reach space, but you need not spend
even a paisa for reaching the regions of your heart.
Students, first and foremost turn your attention inwards. Do

not cultivate ‘outlooks,’ the external attitude. Outward vision may
distract your mind and make it a monkey mind.
Body is like a water bubble.

Mind is like a mad monkey.
Don’t follow the body.
Don’t follow the mind.
Follow the conscience.
Conscience leads to consciousness. There will be no

problems in the world if we achieve the state of consciousness.
Strive for the peace of the world. The world is at rest, but
man’s mind is full of unrest. Let the mind, which is full of unrest, be
filled with peace. All this depends on man’s conduct. Teach the
world through noble actions and words. Fill your heart with the
name of God. Fill your mind with the spirit of service. Mankind has
to make the right use of the head, heart and hand. By following the
three H’s of Head, Heart and Hand we reach the most sublime
heights.
❁❁❁❁❁
7. THE MALADY AND THE REMEDY
Like the fragrance hidden in flowers,

the Lord is hidden in you.
Like the mad musk deer that seeks the
source of its own fragrance elsewhere,
why seek the Lord elsewhere,
O foolish one!
Embodiments of love,
Man today seeks God outside him, while God is in him. As

ash covers embers, attachment and hatred cover man and conceal
God’s form. As ash is blown away from the embers, hatred and
attachment can also be blown away. Then man will have the vision
of Divinity. The mental workings of men differ from one another.
The mental processes of man differ, depending upon his role as
father, husband, grandfather and child.
These mental processes vary according to varying

situations. The kind of relationship that exists amongst people
decides the nature of their mental responses. The love that the
mother has for a daughter is different from the love that she has for
her daughter-in-law. The love one has for one’s own son is different
from the love that one has for the son-in-law. The infatuation that
one has for one’s wife is different from the reverential affection one
has for one’s mother. What is the cause of all this? It is the
relationship which determines responses like love, affection,
infatuation etc. Why is the mind bound by these ephemeral and
transient relationships?
THE PANCHA KLESHAS:

What is the cause for man’s sorrow, delight and infatuation?

The cause can be traced to the different ‘Kleshas’ (sorrows) which
afflict man from time to time. The first sorrow which afflicts man is
‘Avidya Klesha’ (the sorrow caused by ignorance). Deluded by the
feeling that he is the body and that God is elsewhere and much
different from him, man makes a misery of his life. The ignorant
belief that God and man are poles apart, creates a distance between
him and God and causes anguish in him. Though man knows for
certain that the mind is the cause for his bondage, he does not strive
to restrain the mind and suffers as a consequence. Though he is well
aware that the mind is the source of agony, anguish, attachment and
host of other worries, he makes no effort to quell the mind.
The sorrow that man suffers as a consequence of his

complacence is called ‘Abhinava Klesha.’ The man who is sunk in
the mire of materialistic joys is afflicted by sorrow, as ‘Vishaya’
(Sensual Joys) is nothing but ‘Visha’ (Poison). In his frantic craving
for enjoying the sensual joys, a human loses his discrimination and
suffers from many a sorrow. Man takes materialistic joys as the
summum bonum of life and suffers untold miseries. All the sorrows
born of such materialistic attitudes on the part of man, are known as
‘Asthitha Klesha.’
There are also human beings who are lured away by the
desire to acquire wealth and property and toil day and night to
satisfy their insatiable cravings to acquire more and more.
Disregarding food, sleep and rest, man struggles from dawn to dusk
to acquire wealth and property. Unable to restrain his desire to
accumulate these materialistic acquisitions, he makes a misery of his
life, though he knows thoroughly that wealth and property are
ephemeral and impermanent. It is man’s infatuation to satisfy his
insatiable greed which afflicts him. The affliction born out of this
infatuation is known as ‘Raga Klesha.’
Hatred arises as a sequel to the frustration born of

disillusionment. People prompted by the expectation of rewards
seek shelter at the feet of men. But when the due rewards do not
follow their efforts, they feel shattered and disillusioned. They
harbour hatred against these men who fail to reward them. Anger
also arises as a result of the selfishness and self-interest which they
nourish within themselves. Man approaches and adores people
prompted by selfishness. But when these men fail to meet their
selfish demands, he becomes angry and suffers as a result. There are
some men who harbour hatred against God, when God does not
condescend to their desires. The grief which arises as a result of
hatred is called ‘Dvesha Klesha.’ Such an unfortunate person is an
easy prey to distress and disappointment and disregards the
presence of the Self within him. The delusion that he is the body
and that Divinity is different from him is the cause of man’s
sorrow.
THE STATES OF MAN:
The world presents a motley spectacle of people undergoing

varying experiences. There are some men who appear to be ever
peaceful and there are also men who appear to be ever sorrowful.
There are also men who appear to be experiencing joy as well as
sorrow; and there are also men, lost in Divine intoxication, totally
blissful. What is the cause for these different states of man? Mind is
the cause for all this. The presence of the demon, the beast, the
human and the Divine in man is the cause; and but for all this, the
mind is the main cause. It is only in man that we have the ‘Human-
divine,’ the ‘Human-human,’ the Human-demon’ and ‘Human-
animal.’ All these are deeply rooted in the mind of man.
It is said ‘Brahmahanista Paro Devaha.’ Ever established in

Divine consciousness, performing actions and duties enjoined on
him for the pleasure of the Lord, the Divine man sees Divinity
everywhere. To such a man, all forms and beings are the reflections
of Divinity; and he leads a life of joy born of Divine intoxication.
‘Sathya Dharma Paro Martyaha.’ Living in the human

world, the Human-man treads on the path of truth and
righteousness and leads a truthful and righteous life. He
scrupulously follows the commandments of ‘Sathyam Vada
Dharmam Chara’ and lives a noble life. To such a man, duty comes
foremost; and he is also endowed with the noble qualities of
compassion, charity, tolerance, sympathy etc. He has no craving for
power and pelf.
The Demoniac-man is described as ‘Madhyapana Ratho
Danavaha.’ The demoniac man gives himself to a life of eating,
drinking and sleeping. Devoid of compassion and understanding,
discretion and discrimination, he takes delight in inflicting pain on
others by abusing them and criticising them. Swayed by selfishness
and self-interest, he strives for his own joy and does not contribute
to the happiness of others in the least. He harbours hatred and
jealousy against righteous and noble people and flies into a rage at
their very sight. The Demoniac man is the very embodiment of evil
qualities, evil thoughts and evil feelings.
The Human-animal is infatuated by sensual pleasures and

spends his lifetime in seeking sensual joys from birth to death. He
lives the life of a beast, steeped in selfishness and sensual pleasures.
The laws of reason and season are flouted without any
compunction of conscience, though the animals observe these laws
scrupulously. There is no end to the vices to which he is a prey.
There is no room for virtues like righteousness and love of justice in
the heart of the Human-animal.
The mind is the cause for all this variance of character and
conduct. Man must first of all foster faith in the existence of a
sacred power in this world. He should also nourish the conviction
that in this world, he must lead a perfect life. The world plays its
tricks on man, catering to the joys of his senses. It is the world that
tempts his body, tantalises his mind, rejoices his eyes and moulds
his life. But there is an immortal Divinity in this mortal world. The
mortal and the immortal, the temporary and the eternal are the
aspects of ‘Satchidananda.’ The perfect world emerges from the all
perfect world. Only perfection remains even after the body
perishes. It is in the light of this the Upanishads declared
‘Purnamadha Purnamidam Purnath Purnamudhachyathe;
Purnasya Poornamadhaya Purnameva Vasishyathe’ That is
Full, this is Full. Full is born out of the Full. Fullness deleted from
Fullness, is also Fullness. What remains is also Fullness.
Everything is Fullness only. Everything in the world is an

aspect of ‘Satchidananda.’ Though man is an embodiment of
‘Satchidananda,’ man subjects himself to sorrow and pain by
following the vagaries of the mind. The ‘Human-divine’ life is the
highest life. The ‘Human-human’ life is a medium life. The ‘Human-
demoniac life’ and the ‘Human-animal’ lives are the worst. The
mind which is the seat of attachment, is the cause for all this
confusion. Man is not made of sorrow, man is made of joy. Man is
in fact the embodiment of ‘Satchidananda,’ Since he is the
embodiment of ‘Satchidananda,’ he should strive sincerely to
experience this. In this broad and wide world, we must foster within
us broad and noble feelings without giving room for narrow-minded
feelings to arise in us. We must cultivate feelings of infinite Love in
this infinite world. Cultivating narrow-minded feelings, man leads
today a life of distress. Whose fault is this? The fault lies in man
who allows himself to be swayed away by his mind.
THE POWER OF INTELLECT:

The man who rests on the mind,

Falls worse than an animal.
The man who rests on the intellect
(Buddhi): is transformed into God.
What is ‘Buddhi’? The intellect is marked by discretion and

discrimination. It goes beyond the mind but is placed beneath the
‘Self.’ Since it is placed close to the ‘Self,’ it basks in the light of the
‘Self.’ The knowledge of ‘Atma’ is his who follows the intellect by
living a life of discrimination. Man today toils from dawn to dusk
for the sake of food. What does he achieve by this toil?
From morn to night man struggles throughout

for filling his tiny belly and wastes his life.
What great joy have you gained by neglecting
the worship of the ‘Lotus Eyed One’?
Pause and ponder dearly on this, O man.
What has man achieved by neglecting God? What has he

achieved by leading a life of materialistic pursuits? All that he has
achieved is only sorrow. What have you achieved by reading books
and meeting Mahatmas (great people?)
Why do you arrogate to yourself that

you have mastered many books and texts?
Of what avail is all your learning and
scholarship?
Of what avail is all your life and effort
If you don’t think of the Lord and
Fold your hands in salutation to Him?
Of what use is our worship, our faith, our learning and

intelligence if it does not help us to proceed towards the Lord? Our
efforts yield only temporary joy but not permanent bliss.
It is a crime and a sin to be arrogant on the strength of one’s

power and authority. The real authority rests in the man who
experiences Divinity in everyone. The real authority is his who
believes that all our experiences should find fulfilment in God. The
chasm, that exists between our thought, our word and our action
contributes to our demoniac behaviour.
THE SINS OF SHANKARA:
Adi Shankara, after his triumphant march all over India,

reached the city of Benares. He went to the temple of Vishwanatha
and prayed thus:
“O lord! I have come here to redeem myself of the three sins I have
committed. It is said ‘Yatho Vacho Nivartante Aprapya manasa
Saha.’ Though I know that the Lord is ineffable, beyond the ken of
thought and word, I have dared to describe you. I have committed
the sin of not practising what I have known. This is my first sin.
Though I have professed ‘Eashwara Sarvabuthanam, Eashwasya
Idamsarvam, Vasudeva Sarvamidam,’ I have come for your
darshan. Though I declared that the Lord is everywhere, I have
come to seek you here. I have committed the sin of saying one thing
and doing another. This is my second sin. In spite of making the
statements ‘Ekatma Sarvabhutantaratma, Ekameva Adwitiya
Brahma,’ I have come for your darshan. In spite of my declaring
that there is only One entity in the world, I have come for your
Darshan. Thereby I have considered You to be much different from
myself. This is my third sin, O Lord! Redeem me of my three sins
and bless me with the Bliss born of non-dualism.”
The disharmony of the thought, word and deed is in itself a

sin. We must seek atonement for the sins we have committed. It is
only after redeeming ourselves of our sins and after experiencing the
Oneness, we will be transformed into perfect humans. The
Upanishads declare ‘Manasyekam, Vachasyekam,
Karmanyekam, Mahatmanam.’ The Mahatma (noble one) is one
who has achieved the unity of thought, word and deed. The evil one
is he who does not observe the unity of thought, word and deed.
That is why it is said in the Upanishads, ‘Manas Anyath, Vachas
Anyath, Karman Anyath Duratmanam.’
It is the mind which makes a man scale ethereal heights and

also fall down to irretrievable depths. Everything becomes
subservient to us if we can control the mind. It is the mind which
makes a man. It is the mind which makes the world. Man, mind and
world are one and the same.
If these three are one, how is that we have three forms and
three names? As the Brahmin who performs different functions is
addressed by different names, things too acquire different names in
consonance with their actions. For example: The Brahmin when he
cooks food is known as “Brahmin, the cook”; the Brahmin, when he
consults the almanac is known as “Brahmin, the astrologer.” The
Brahmin who initiates a person into a mantra is known as
“Brahmin, the preceptor.” Though the Brahmin, who has performed
all these functions is one person only, he has acquired different
names due to the different duties performed by him. Similarly, since
man is made of mind, he is called ‘Manishi.’ As the world is the
manifestation of the five elements, it is known as ‘Prapancha.’
Things acquire names according to their functions. In the word
‘Prapancha,’ ‘Pra’ means blossoming (manifestation) and ‘Pancha’
means the five elements.
UNITY IN DIVERSITY:
Hence, we should strive to see unity in diversity. Though

thousands are seated in this auditorium, the air which they breathe
is the same. Beings are many, but the breath is the same. Our bodies
are like chariots and the charioteer is the Self. Though the chariots
are different, the charioteer is the same. In spite of the manifold
diversity amongst men, there is a striking unity as well. As regards
birth, a millionaire and a pauper come to this world through the
womb of the mother. All people have hunger, whether one is a
millionaire or a pauper. The millionaire may take sumptuous meals
while the pauper may take meagre meals, but hunger is common to
both. The millionaire and pauper are equal in their death. All people
have thirst, though the way they quench their thirst may be
different. The millionaire may drink cool drinks while the pauper
may drink cold water from a stream, but thirst is the same. Oneness
marks the life of man, in hunger and thirst, in birth and death.
Hankering after job and money, we allow ourselves to be

lured into evil and questionable paths. Treading the wrong road, we
ruin our lives ultimately. Man’s life has become cankerous like the
life of a worm. As our authority and opulence grow, our character
should also grow to lofty heights. Whether he rises high in the field
of spirituality or politics, his thoughts should rise along with his
status. On the other hand today, instead of nourishing the noblest
of thoughts, man harbours the worst of feelings. Man pretends to
be happy, though he is fast heading towards disaster. Man is like a
puppet directed by a puppeteer.
There is an imperative need for man to control his mind.

You should not leap into action immediately, listening to the
promptings of the mind. We should discriminate and progress
further. But there are people in the world, who listen to the
commanding call of the mind and translate it into practice
immediately. Man is transformed into God when he makes efforts
with his mind. Who is ‘Manava’ and who is ‘Deva’? The one who
is not bound by the day is ‘Deva,’ for the day symbolises morning
and night. Hence ‘Deva,’ is the one who transcends morning and
night. The lord is beyond pleasure and pain, merit and sin. We
besmirch God today by our wrong conduct. But God is beyond
pleasure and pain. He goes beyond our ken. He exceeds our grasp.
Dogs bark when elephants walk. What does an elephant lose when
dogs bark? What does God lose when people carp at him? It is man
who is the loser but not God. The man who has fastened his faith
on God should foster Divine feelings and Divine actions. God is the
embodiment of Love.
Love is God. Live in Love.
Start the day with love.

Fill the day with love.
Spend the day with love.
End the day with love.
This is the way to God.
❁❁❁❁❁
8. THE QUEST FOR PEACE
When they are young and tender,

Steadiness of mind, youth should acquire.
If steadiness of mind is not secured,
They suffer and life is wasted too.
Students, The Embodiments of Divine Atma,
Peace is another name for the steadiness of mind. Peace is a

sacred virtue; it is the embodiment of the Self. It is an ornament to
man; the heart of the selfless one is its abode. Losing this sacred
ornament of peace, which is eternal and everlasting, man falls prey
to agitation and unrest.
The Universe, with all its visual phenomena is created,

sustained and dissolved by the three attributes (Trigunas). These
attributes are the very life breath of this illusory world, and activate
the workings of the Universe. Influenced by these three attributes,
man loses the Divine jewel of peace.
Man should strive not to come under the spell of evil

company. It is said:
Tyaja Durjana Samsargam.

Bhaja Sadhu Samagamam.
Kuru Punyamahorathram.
Smara Nithyamanithyam.
Give up evil company; desire noble company; do
meritorious deeds day and night; think of the eternal and the
transient.
THE INFLUENCE OF EVIL COMPANY:
Evil company results in evil feelings, wrecks your human

quality and devalues your life. It is this loss of value which leaves a
man as a man only in form, but not as a man in action. Evil
company is like a venomous worm, which instantaneously preys on
the noble virtues of man and kills them in the end.
Evil company acts on the very mind of a man, in all its

manifold forms, causing manifold mental aberrations. It enters into
the very core of the human heart and destroys the human quality in
him. The words of the evil one sound sweet; but his mind is
saturated with venom. The evil man is the very opposite of the true
man. It is said: “He is a real man who observes the harmony of
thought, word and deed. The proper study of mankind is man.”
Young people like you should cultivate Divine feelings and

qualities, participate in sacred activities and lead a life of exemplary
excellence.
It is not mere association with evil people that constitutes

the evil company. The cultivation of evil qualities is also evil
company. Students should not give scope for vices like ego, envy,
falsehood, pomposity etc. to worm into their hearts, since they are
the worst enemies of man. Humans shine in their full splendour
once they totally exterminate their enemy. The scriptures have
declared that disease, debt, foe and fire should be quelled
completely without leaving any trace.
The Vedic injunction is, “It is disastrous if ‘Shatrusesha,’

‘Agnisesha,’ ‘Runasesha’ and ‘Roga-sesha’ (the trace of foe, fire,
debt and disease) is left.” If the debts are not discharged completely,
the undischarged debt grows by leaps and bounds and assumes its
original figure due to the interest charged. Similarly, if a patient is

discharged from the hospital without being completely cured, the
traces of the disease left in him may relapse and prove disastrous to
him.
In the same, way if a fire is not extinguished totally, the

remnants of it may blaze into a conflagration. If the enemy is not
quelled completely, that too, in the course of time, will prove
detrimental to man. It is only the complete extinction of the enemy
which earns peace to man.
What is peace? When does it arise in the human heart? Peace

arises in man when the three attributes of ‘Satwa,’ ‘Rajas’ and
‘Tamas’ (serene, passionate and dull temperaments) are totally
routed. You must make earnest efforts to develop ‘Virakthi,’
‘Upeksha’ and ‘Anasakthi’ (detachment, apathy and disinterest)
towards the three attributes. Everything is fraught with fear in the
world, and it is detachment (Vairagya) alone which can bestow
‘Abhaya’ (fearlessness). A man who suffers from ‘Raga’
(attachment) is a prey to fear; a man who has cultivated detachment
is free from fear. If ‘Raga’ is allowed to grow, it ultimately ends up
as ‘Roga’ (disease). If the waves of ‘Kama’ and ‘Krodha’ (lust and
anger) are not nipped in the bud they assume great proportions. “If
a plant does not bend while it is a sapling, can it ever bend
when it is a tree?” says the proverb. If a plant is not controlled as
a sapling, it grows uncontrolled when it is a mighty tree. That is
why youth is the most appropriate period to cultivate the control
of the mind.
THE PURITY OF THE MIND:
The true education is the training of the mind. Life is a futile

exercise if the restraint of the mind is not achieved, in spite of one’s
high intelligence and status. So it is said:
Of what use is worship, without the purity of the mind?

Of what use is cooking, without the purity of the vessel?
Of what use is spiritual practice, without the purity of the Self?
You cannot rest in peace in a room where venomous worms

crawl; the worm should be either caught or killed. We should root
out this worm from the chitta. There will be no peace for man until
the worm is caught and killed.
The youth today do not know what are ‘Chitta,’ (memory)

‘Hridaya’ (heart) and ‘Manas’ (mind). Man is made of mind and
mind is nothing but a conglomeration of thoughts. Since thoughts
determine our conduct, we should cultivate noble thoughts. Though
the heart is the seat of purity, evil company infects the heart and
vices arise as a consequence. If a piece of charcoal and a burning
ember are brought into contact, the former loses its blackness and
glows with intensity, as the heat and the fire of the latter enter into
it. The charcoal turns into a totally burning ember when it is fanned.
The charcoal glows as an ember to the extent it allows itself to be
consumed by fire.
This is the miracle of transformation wrought by noble

company. The company of a burning ember transforms a black
charcoal into another ember. Hence it is said, “Brahmavid
Brahmaiva Bhavathi” (the one who knows the Brahman becomes
the Brahman). It is not enough if you are ‘Near’ noble company.
You should become ‘Dear’ too, endearing yourself to it. For
example: When we carry a flower in the hand, the fragrance of the
flower spreads to our hands and dress. If a foul smelling flower is
carried in the hand, it befouls our dress and body. Hence, good and
evil are endowed with equal potency to exercise benevolent and
malevolent influences respectively. You are what your company is.
That is why Einstein said, “Tell me your company and I shall tell
you what you are.” It is the company one keeps which makes or
unmakes him.
Though endowed with the physical prowess and prowess of the

intellect,
Without the prowess of God, you will be a slave for sure.
What happened to the mighty Karna at the end?
Never, never forget this noble word.
Though Karna was endowed with physical and intellectual

prowess, he was destroyed by associating himself with the evil
company of Duryodhana and Dusshasana. In the end, he became
one of the evil four (Dushta Chatustayam) and was far removed
from the Grace of God. It is only the power of God and the power
of righteousness that can make all powers to rally around you. But
the students of today, bereft of noble thoughts and noble conduct,
are deprived of the immense strength that comes as a consequence
of God’s grace. Man is befouled today instead of blooming into
excellence.
Man’s excellence lies in radiating Divine illumination. Man’s

speciality lies in the acquisition of peace, but when can man acquire
this peace? People shout slogans saying, “I want peace, I want
peace.” How can you secure peace while keeping atom bombs in
your hands? You can never acquire peace even if you land on the
moon. If you keep the bombs of evil conduct and evil feelings ever
in your hands, peace remains a far cry. Peace is obtained only when
evil feelings are destroyed. First and foremost, there must be
individual peace, which in its turn contributes to family peace;
family peace, in its turn, contributes to peace of the village. Peace of
the village leads to peace of the state: Peace in the state, in its turn,
secures national peace. National peace contributes to international
peace. This is how individual peace contributes to world peace.
Similarly Ashanti in a person has the potentiality to affect peace all
over. Students and educational authorities disseminate only unrest

and agitation without making any contribution to peace of
humanity.
RIGHT AND RESPONSIBILITY:
The students of today are the architects of India’s future.

Poverty and prosperity of India hinges on the behaviour of our
students today. The Dharma of a student is his duty. But the
students of today fight for right without any responsibility.
Without responsibility there is no right. Duty is so important to a
student that it is a yoga (spiritual practice) to him. So it is said,
“Karthavyam Yogamuchyate.” By disregarding one’s duty and
assuming authority, people today are destroying the very meaning
of humanity. If you discharge your duty sincerely, authority comes
automatically to you. Right and responsibility are like the two
wings of a bird, the two wheels of a chariot. But people today have
axed the wing of responsibility and have utterly disregarded duty.
The fight for rights is an unrighteous fight, for you have no right to
fight, unless you have performed your duty.
What is your duty? Your duty lies in striving for the

upliftment of the society, not in selfish striving for the upliftment
of your own family. Once we have uplifted society, we should
work for the well-being of the nation. Then alone you will
accomplish self-fulfilment. It is said “Shareera Madhyam Kalu
Dharma Sadhakam” (Body is given for ensuring righteousness).
God has gifted the body to man for performing good deeds. That is
why, the Buddha laid down “Buddham Sharanam Gacchami,
Dharmam Sharanam Gacchami, Sangham Sharanam
Gacchami.” This is how you should at first surrender yourself to
Buddhi. It is by transforming and sanctifying Buddhi, you become
Buddhimata (The noble intellectual). After sanctifying your Buddhi,
you must use it in the service of society (Sangham Sharanam
Gacchami). After serving the society you must infuse Dharma

(Dharmam Sharanam Gacchami) into society. This is how man
should travel from Buddhi (intellect) to Sangha (society) and from
Sangha to Dharma (righteousness).
THE LAST JOURNEY:
The Upanishads gave supreme importance to Karma

(action). What is the significance of this? The significance is that
righteousness should shape and mould our Karma. The Brahma
Sutras said, “Athatho Brahma Jignasa.” What do we need for the
cultivation of ‘Brahma Jignasa’ (enquiry into God)? We need fine
dresses and beautiful ornaments for attending a marriage; we need
money for seeing a cinema; we need a walking-stick and slippers for
walking, but all these activities are left to your choice for, you are
free to cancel them or postpone them. But you have no choice in
regard to the last journey. You can never postpone it. People make
enough preparations for performing small activities like walking,
reading, writing etc., but what preparation do they make for a
serious and significant activity like the journey beyond death? We
spend lavishly on paltry activities; we sacrifice ourselves for the
sake of trifles and trivialities. We sacrifice our body, wealth and
time for temporary and transient things. What do we sacrifice for
securing the Vision Divine? Our minds are not steady even for two
minutes during Bhajan. It is said, “The thought that I bestow on my
kith and kin, on property and wealth will surely not save me from
Lord Yama at the time of death. It is my loving contemplation of
the Lotus Feet of the Lord which will enable me to launch on this
journey beyond death. Hence, Oh Lord! Bless me with the desire to
meditate on Your Feet every moment of life.” We must follow the
spirit of this prayer and elevate ourselves.
Students! Our body is transient like a water-bubble, but life

is a long journey. In this long journey, we change our bodies many a
time, as we change our dress. In fact, death is nothing but change of

dress—“Death is a dress of life.” We change our dresses but can we
change the journey of our life? In this long journey of life, it benefits
us well to carry less luggage. It is said, “Less luggage, more comfort,
makes travel a pleasure.” The less luggage that we should carry in
our life is nothing but the desires that we entertain. There is nothing
wrong in entertaining desires; but it is seriously wrong to entertain
excessive desires, as excessive desires cause unrest and agitation.
Our desire should remain as a limited desire and should not assume
the proportion of greed. That’s why Adi Shankara said,
Not for you, not for you,

Oh man, the thirst for wealth.
Wealth is a consequence of action.
Contain your desires and be content.
Chant, O foolish one, ‘Hari Govinda,’
‘Hari Govinda.’
Shankara once found an old grammarian who was religiously

repeating Panini’s grammatical formula, ‘Dukrin Karana.’ Adi
Shankara went to him and said:
Bhaja Govindam Bhaja Govindam Govindam Bhaja Mooda

Mate.
Samprapte Sannihite Kale Nahinahi Rakshati Dukrin Karane.
(Oh foolish man, Chant the name of Govinda. When the

hour of death comes, it is only Govinda who will save you and not
your grammar.)
Hence man should wholeheartedly chant God’s name for he
may be saved in the hour of death.
The knowledge that you acquire in the educational

institution is not the true knowledge; the secular education in which
you are trained is no education at all. It is only spiritual education

which is true education. Secular education educates only the mind
and leaves the heart and the spirit untouched. What arises from the
head is the ‘Pravrithi’ (materialistic) and what springs from the
heart is ‘Nivrithi’ (spiritual). Human life is interwoven with
‘Pravrithi’ and ‘Nivrithi.’ The six vices of desire, anger, greed, pride,
infatuation and jealousy lead us on ‘Pravrithi’ marga whereas Love,
Truth, Patience, Sacrifice and Compassion lead us on ‘Nivrithi’
marga.
NEED FOR LOVE AND FAITH:
We can succeed in the secular world if we place ourselves

firmly in the spiritual world. That is why it is said,
For enjoyment in this world, you must

learn ‘Taraka Vidya’ (science of Alchemy)
For enjoyment in the other world, you must
learn ‘Brahma Vidya’ (spiritual science).
We should obtain success in secular as well as spiritual

learning. But do we make any sincere endeavours for our success?
Learning and learning, a learned man forgets himself.

The mean man never gives up his meanness, in spite of high
learning.
Such learning fosters only argumentation and the fullness of
knowledge remains unobtained.
What is the use of all learning, if it does not confer immortality?
All our knowledge today is only secular knowledge and not

immortal knowledge. What is immortal knowledge? The true and
immortal knowledge is the knowledge of “So-Ham.” It signifies the
oneness of man and God. The “So-Ham” mantra is repeated with
every breath, for man says ‘So’ with every inhalation and ‘Ham’
with every exhalation. Our breath itself teaches the unity of man
and God, but we are not prepared to master this knowledge. Our
bookish knowledge fosters only argumentative skills. But what we
require is practical knowledge. We need the knowledge that enables
us to experience Ananda in our daily life. Mind is the seat of all
secular knowledge whereas the “Spiritual Heart” is the seat of all
Atmic knowledge. It is by Love alone that the science of spirit can
be known.
Where there is Love, there is no hatred; where there is no

hatred there is peace. We should propagate peace all over the world,
and it can be done only through love.
What is love? Oneness of feeling is love. If you foster the
feeling that the same Atma resides in all, you will be able to love all.
That is why the Upanishads say, “Sarva Jiva Namaskaram
Keshavam Prathi Gachathi” (your salutations to living beings
reach keshava). If you salute the living beings, you are saluting the
Lord Himself as the Lord is the resident of all beings. While saluting
a person you must feel that you are saluting the Lord in the temple
of heart, for the body is a moving temple. Instead of worshipping
the Lord in a physical temple made of brick and stone, worship the
Lord in the living temple of the human body.
National feelings have declined in the students of today. We

must cultivate the feeling that we are children of the sacred land of
Bharath and that we are all equal in the eyes of God. We must show
gratitude to the country in which we are born. We must be actuated
by the feeling that our fellow beings are embodiments of God. We
must be actuated by the feeling that our irreverence to fellow
humans is tantamount to irreverence towards God. “Sarva Jiva
Tiraskaram Kesavam Pratigachathi.” The Bhagavad Geetha
exhorts us to make the river of our life flow between the two bunds
of “Shraddhavan Labhathe Gnanam” (knowledge is obtained by
diligence) and “Samsayathma Vinashyathe” (Doubts destroy us).

The river of our life, while flowing towards the ocean of grace,
would do well to flow between the bunds of the two sacred
‘Ashtakshari Mantras’ (eight lettered mantras). The observance of
the exhortation sounded by the Geetha saves us from dangers and
enables us to reach the destination of Divine grace.
Man is one who has faith. We cannot live even a moment

without it. Unless you have the faith that you are going to return
home with vegetable in hand, you will not go to market for buying
vegetables. Every trivial act of yours is prompted by faith. But man
does not nourish such faith in the existence of God. This want of
faith is our worst weakness. We don’t bring ourselves to believe in
the presence of God who saturates and suffuses the Universe.
There is none other than you in this universe as you are the Self.
Your virtues make you a God and your vices make you a demon.
You have the choice to become either Divine or demoniac. Your
virtues testify to your Divinity, whereas your vices testify to your
devilishness. Meditate on the Lord at all times and at all places, for
the Lord is the Source. Love God, love all.
❁❁❁❁❁
9. THE PHILOSOPHY OF GAUTAMA
He may have mastered the Vedas and scriptures,

He may compose verses with utmost ease,
But bereft of purity of mind, he comes to ruin.
Mind is the cause for all these, O Man!
Embodiments of Divine Atma,
The Shaddharshanas (the six systems of philosophy) are

India’s rational and convincing answer to those people who dismiss
Indian philosophy as a corpus of blind beliefs. The six systems of
philosophy are the profound expositions of the manifold meanings
of the Vedic texts. The Shaddharshanas laid bare to the world the
deep scientific thought and wisdom contained in the Vedas. Firmly
planting themselves on the three principles of theism, inner vision
and the Vedas, the sages handed over to mankind a profound
system of philosophy that never changes in all the three times of
past, present and future. Plumbing the very depths of humanity,
Shaddarshanas dispelled the doubt and the fear, the sorrow and the
anxiety, deep seated in the human heart. Keeping the welfare of
humanity uppermost in its mind, the Shaddarshanas gifted to the
world a philosophy of hope, well-being and serenity, showing to
mankind the art of self-purification.
The six systems expounded the unity of the Vedas (sacred

text), Vedantha (Vedic philosophy) and Vedagna (the knower of
Vedas) and professed the unity in diversity in the Divine creation of
God. The Shaddharshanas traced the variety and diversity, that
exist in the world, to the mind and showed how mind is the seat of
the noble and the ignoble, the lofty and the low. They fathomed the
depths of human mind and expounded the principles of oneness, the
right royal road for humanity to tread upon.
NYAYA PHILOSOPHY:
The author of Nyaya philosophy is sage Gautama, and the

principles expounded by him are known as ‘Gautama Sutras.’ The
great sages of India envisioned great truths, by transcending the
domain of the mind. They made gigantic leaps from one mind to
another, the supermind, the higher mind, the illuminated mind and
the overmind and ultimately found themselves face to face with
‘Reality.’ The so-called scientists of today, rooted in their ordinary
mind, fail to understand the sublime Divine truths envisioned by the
Indian sages. As though, that were not enough, the scientists of
today pride themselves, boasting that they have discovered facts
and things which the sages had failed to discover.
ANCIENT SAGES VERSUS MODERN SCIENTISTS:
The discoveries made by the modern scientists are in the

realms of matter (Padartha) whereas the sages of ancient India
explored the region of the Spirit (pararha). The scientists are feeding
greedily on what was dismissed as trash by our great sages of the
past. The narrow-minded scientists do not bring themselves to
believe in the great discoveries made by our ancestors. Whether
they believe or not, the truths discovered by the wise ancestors
stand as eternal verities. It is not science which is anti-God; it is the
scientists who are anti-God.
Students should probe into the matter and find out what is
Truth and what is falsehood. They should realise that it is some
narrow-minded scientists who emerged as anti-God. The glow-
worm that glows in the darkness claims that there is none brighter
than it. The light of the glow-worm pales into insignificance in the
presence of the blazing light of the Sun. The half-baked knowledge
obtained by the scientists similarly pales into insignificance in the
presence of the splendrous wisdom of our ancients. The scientists

of today are shining like the glow-worms while our ancient sages
shone like the mighty sun itself.
It is sheer ignorance on the part of the scientists to be

carried away by the proof furnished by the senses. The scientists
should enquire and investigate into their hearts, instead of
mechanically probing into machines. Investigation into the heart is
far superior to the investigation into the machine. Today man pins
his faith on machines which are highly unreliable. Take for example,
the computers. There is nothing unique about the computers since
they only produce whatever they are fed upon. A flaw in the
mechanism will prove disastrous. There are many instances of the
wrong results produced by the computers due to the faulty feeding.
We hear of computer results which change a pass into a failure and
failure into a pass. Hence the proof furnished by the machines is
inadequate and highly undependable. But the boy who wrote the
examination derives inspiration from his heart, and knows at heart
about his excellent performance in the examinations. The heart is the
proof of one’s performance. Hence the most dependable proof is
the proof furnished by the heart.
THE PROOF OF THE HEART:
The heart is also the seat and foundation of justice. Thanks

to the greed of man, people of today overturn the very base of
justice, by turning justice into injustice and vice versa. Today the
courts are not the seats of justice, it is only the human heart which
is the seat of justice. All religions uphold the supremacy of justice.
Hazrat Mohammed, the prophet of Islam, laid down stern
punishment for crimes committed by the people. The punishment
which he prescribed for a crime was a hundred lashes. Once, it was
found that his own son had committed a crime and Hazrat
Mohammed bowing to the inexorable law of justice, sentenced his
own son to a hundred lashes. His son gave up his body at the
fiftieth stroke delivered by the whip. When the executors asked
Hazrat Mohammed what should they do about the rest of the fifty
lashes, he ordered them to deliver the strokes on the tomb of his
dead son. See Hazrat Mohammed’s tenacious adherence to justice,
which transcended the barriers of ‘mine’ and ‘thine’! How sacred!
How sublime! But, the law courts today, said to be the seats of
justice, flagrantly flout all codes of justice by favouring its own
people. People explore the intricacies of law to extricate their own
kith and kin from due punishment. It is no justice if it is besmirched
by meanness and narrow-mindedness. Sage Gautama expounded the
supreme law of justice.
The six systems of philosophy are Nyaya, Vaisheshika,

Samkhya, Yoga, Poorva Mimamsa and Uttara Mimamsa. The
Nyaya philosophy forms the basis and the very life breath of the
remaining systems of philosophy. This philosophy grasped the
noble virtues of compassion, harmony and unity and declared that
humans alone can enjoy bliss and freedom. The philosophy of this
system is based on certain pramanas which facilitate the
understanding of certain truths. The word pramana advocates the
need for a measure as a precondition for probing into truth. In the
word ‘Pramana’ (measure) ‘Pra’ means before and ‘Mana’ means
measure. Measure/standard is most necessary to assess quality and
quantity of matter, knowledge, ignorance, wisdom etc. The Nyaya
philosophy advocates the four proofs which enable us to
understand things in their reality. The four proofs are Prathyaksha
Pramana (direct proof), Anumana Pramana (inference), Upamana
Pramana (comparison), Shabdha Pramana (testimony of sound).
This divine system of Nyaya, with the help of the four proofs it
propounded, dispels the doubt and fear that lurks in man and
demonstrates the existence of Divinity. It lays bare the excellences
of mankind and shows us how man may sanctify himself.
PRATYAKSHA PRAMANA:
The Nyaya philosophy brings out the fallibility of the proof

based on direct perception by the senses. The proof offered by
sense perception is not dependable. The eye that sees, the ear that
hears, the tongue that tastes and the nose that inhales, testify to the
truth as long as the sense organs are healthy. But a diseased tongue
and a jaundiced eye do not offer the real truth. The diseased tongue
afflicted by malaria, tastes everything as bitter, jaundiced eye sees
everything as yellow. The Nyaya philosophy also advocates the
Nyaya mimamsa. The word ‘mimamsa’ shows the finality of
things. For example, ghee is the finality of milk. Milk, when curdled
and churned, brings out butter; and butter, when heated, brings out
ghee. The Nyaya philosophy brings out the flaws of the proof
offered by direct perception, whereas Nyaya mimamsa shows us
how deep investigation and enquiry is ultimately rewarding.
Through the proof of Nisakarsha (finality), it shows us, how deep
investigation, unravels the ultimate truth. Though curd, butter and
ghee are not perceptible in the milk to the eyes directly, they are
there hidden in milk and surface only when they are subjected to a
variety of processes. The Nyaya mimamsa propounds the truth
that things reveal themselves when they are exposed to the search
light of flawless investigation and enquiry.
Anumana pramana is based on inference. In this Anumana

pramana, conclusions are arrived at based on inference. For example,
it is inferred from the presence of cranes at a particular area that
there must be water too. People infer from the presence of smoke,
the existence of fire.
Upamana pramana makes use of similes and metaphors to

drive home facts, for example, the principles of Pathibhasika (the
apparent), Vyavaharika (empirical) and Paramardhika
(transcendental), are explained by comparing these three principles
to the foam, the wave and the ocean. From the ocean of
Paramardhika, arise the waves of Pratibhasika and from the waves
of Pratibhasika arises the foam of Vyavaharika. Though the wave
and the ocean appear to have different forms, they share the water
in common. This comparison is used here to demonstrate the unity
amidst diversity.
Shabdapramana (sound) demonstrates the presence of

God, by the testimony of sound. The Nyaya philosophy proves
the presence of Divinity firmly planting itself on the testimony of
the Primordial sound ‘AUM.’ According to exponents of this
philosophy, the primordial sound is Brahman itself; and only a
person who has steadied his mind by meditation can experience it.
It is said:
One may master all knowledge, and one’s adversaries in

argumentation,
One may be mighty like an elephant and fight a battle to the
end.
One may be an emperor reigning over vast kingdoms.
One may give the gifts of gold and count the countless stars in
the sky.
One may reach the region of the moon.
One may master the most intricate yoga.
But it is impossible to achieve the supreme
state of equanimity of mind without controlling
the senses and directing the vision inwards.
SHABDABRAHMAN:
This Shabdabrahman is endowed with Astaiswaryas

(opulences): Shabdha Brahmamayi; Charachara mayi; Vang mayi;
Parapara mayi; Nityananda mayi; Maya mayi; Jyotir mayi; Sri
mayi; Sounds elicit response. Most of the daily activities are

performed based on the testimony of sound. Sound can cause
sorrow as well as ecstasy, hope as well as depression. Singing
(sankeertana) is a sublime harmony of sound and lifts the people to
lofty heights. Once Narada went to Mahavishnu and said “O Lord!
I come for your darshan now and then. That is my nature. If I wish
to see you immediately where can I contact you?” To this Lord
Vishnu replied, “Madh Bhakta, Yatra Gayanthi, Tatra Thistami
Narada” (Where my devotees sing my glory, there I install
Myself). Vishnu did not say that He would live there. On the other
hand, He said that He would firmly install Himself there. Such is
the supreme efficacy of Keerthana (singing). Whereas the explosion
of bombs shatters our very ear drums, singing on the other hand,
blossoms our heart. The Shabdha Pramana is tantamount to Vedic
Pramana. Nyaya runs as an undercurrent amongst all these four
Pramanas. Hence, it is imperative for us to hear the sacred and
divine sounds. So the Nyaya philosophy said, “O Man! Doing
your daily tasks in this secular world, yearn for the vision of truth
(sathya darshana) and find Him at last by discriminating between
the eternal and the ephemeral.”
SPEECH AND CONSCIENCE:
How can you determine the existence of Truth? We can

decide the presence of the Truth by the testimony of Conscience.
This conscience has been described as the vibration of the vital
Praana. Vaak (speech) arises from this vibration. There is a marked
difference between the speech born of mind, and the speech born of
a state that transcends the mind. The supreme speech born beyond
the region of the mind is termed as Vibration, Conscience and
Bhur. The conscience pervades the body and originates from
Suvaha. This Suvaha is nothing but Pragna. In Vedic parlance
Bhur stands for materialisation (body), Bhuva signifies Vibration
(conscience) and Suvaha signifies Radiation. The Rig Veda stems
from speech; Yajur Veda springs from mind and Sama Veda from
the Prana.”
Samagana is said to be the most mellifluous harmony of

sound. Since Sama originates from prana, we must use it with
utmost care. The Yajur Veda is repository of spiritual formulae and
is an embodiment of effulgence. Describing the Lord as the very
embodiment of light, it seeks to experience the Light. The Rig Veda
is the repository of light. The Yajur Veda is the repository of rituals
and Sama Veda is the embodiment of sound. These three Vedas are
essential for world peace. The Vedas inspire us to chant the glory of
the Lord with mantras and delight Him with music. The three Vedas
descended on the world to enable man to merge into the Lord by
listening and singing His glory. Songs are more powerful than words
and verses. You cannot melt the heart of the Lord by mere speech.
Whereas speech is dull, singing is highly inspiring. Songs have the
superlative capacity of merging the individual soul into the
Absolute Soul. The Nyaya philosophy is a sublime philosophy
that dispels doubts and regales the human heart.
There is no greater Veda Sadhana than the Sadhana of

understanding the six systems of philosophy. The study of the six
systems delights our hearts, reveals the mysteries of the universe
and imparts the supreme knowledge to us. Ignorant of the sublime
Indian literature, the students of today lead wayward lives. The
Shaddarshanas contain in themselves the very essence of the
scriptures which the sages distilled by profound investigation and
enquiry.
❁❁❁❁❁
10. THE VAISESHIKA DARSHANA
Being the smallest in the small,
Becoming the biggest in the big;
Shining as an omnipresent witness,
Brahman is ‘Prakruthi’ and
‘Prakruthi’ is Brahman.
Even before history began, the great seers and sages of yore,
endowed with Divine wisdom, heard the voice of Divinity. They
probed into the Divine world, enquired and investigate into it and
declared to mankind the great wisdom which they heard through the
Divine voice. They experienced what they heard.
The universe is made of two entities—Matter (Padartha)

and the Spirit (parartha). But it is Panini who explored the
meanings of word, unravelled the secrets of language, harmonised its
myriad aspects and imparted it to mankind. It is sage Kanada who
probed and investigated into the nature of matter and disseminated
the knowledge of his discoveries to the world around. Vaiseshika is
a system of philosophy expounded by the seer Kanada.
The founder of Vaiseshika, after profound investigation into

the nature of matter, declared to mankind the impermanence of
matter and the permanence of the spirit. All branches of knowledge
which exist in the world originate from the Vedas. Setting aside the
study of the secular knowledge which dealt with the transient and
temporary, the seers of yore devoted their lives to the study of the
immortal science of Divinity. By dint of penance and meditation,
they perceived the great truths of eternity and shared their sacred
knowledge with others.
THE INNATE UNITY:
The world of matter appears to be marked by diversity

when it is subjected to physical investigation. But a penetrating
search into the inner nature of matter reveals the inner harmony and
Divinity inherent in matter. The mountains are made of rocks; the
earth is made of clay; the trees are made of wood, and men are made
of flesh. Though matter appears to be of diverse nature, differing
from substance to substance, they are in truth the manifestations of
the five elements. The ‘Vaiseshika’ philosophy declared to
mankind that the diversity that marks the world of matter arises out
of deluded vision, and exponents of this philosophy affirmed the
unity of Atma that harmonises all matter. ‘Visesha’ is nothing but
the study of the difference that exists among atoms and Vaiseshika
is that which lays bare the ‘Visesha’ (particularity) of a substance.
The Vaiseshika philosophy explores the world of atoms and

concludes the truth about matter. The exponents of the philosophy
proved that substance does not change, and it is only the forms
which change. For example the broken pots merge into earth and
become clay. Pots and rock change but matter remains the same.
You can cast silver into different moulds and have different forms of
silver like tumbler, plates etc.; but silver is the same. Hence it is
proved beyond doubt that it is only the forms that change, but
substance remains changeless. Similarly they traced all forms of
sound to the primeval sound ‘AUM.’ The sounds are many but the
source is the same. The seven notes in a harmonium sound different
but the source of the sound is the same ‘AUM.’
The ‘Vaiseshika’ philosophy finally affirms the permanence

of Spirit as well as matter. This system of philosophy bases its
conclusions on facts. It reveals the equality of man and woman
arguing that man and woman may differ in gender; but as humans,
they are one and the same. The male and the female are equally
required for creation.
THE NEED FOR HARMONY:
The ‘Vaiseshika’ philosophy propounded unity and

harmony, not discord. What is the cause for the miserable plight of
the world today? It is by developing discord and differences that
mankind has fallen low. It is by disregarding the unity of the spirit
that man has gone down to the deepest depths. The want of peace
in the world can be traced to the selfishness of man. Man expects
much from society without contributing anything to it. How can
you expect good from society without your doing any good to it? If
you strive for the peace and upliftment of the society, then the
society too will strive for your peace and upliftment. The
Vaiseshika philosophy asserted in unmistakable terms that you are
the author of the pain and the pleasure that you undergo in the
world. Do not ask the world how much it contributed to your joy,
but ask yourself how much you contributed to the welfare of the
society. The Vaiseshika philosophy asserts the duty which we owe
to society. Hence it is imperative on the part of man to know how
much his acts and deeds contribute to the welfare and well being of
mankind.
The atoms are packed with infinite power. The Vaiseshika

philosophy exhorts man not to be satisfied with the mere
appearance of things but to probe into the inner nature of the
substances.
The philosophy stands as a luminous lamp of Truth, which

radiates Divine effulgence at all times, by defining Truth as the
eternal transcendental Reality. It addresses man thus, “O man! We
are birds of the same nest; we are the children of the same mother;
we are the flowers of the same creeper; we are citizens of the same
country.” Why should we harbour hatred? In truth, you hate

yourself when you hate others. The body is the cage in which the
soul is encased. The cage can lodge the bird as long as it is a
fledgling. Once the wings grow, the bird wings its way out of the
cage. We have to seek the shelter of the body till we attain the
Atmic enlightenment. Once the wings of the Atmic wisdom grow in
us, we abandon the nest by developing detachment.
We are the children of the same mother, Mother Earth.

We are made of clay. This can be proved by the fact that there is
clay in the enfolded palms of new born babies. Even after a
thorough cleansing. the baby carries the clay in its palm after a few
hours of resting. The body which is made of clay, returns to clay at
the time of death. The king and the servant, the millionaire and the
pauper come from the earth and return to the earth again. Even gems
come from the earth. They do not grow on trees. If we realise this
truth, it will be possible for us to consider ourselves to be the
children of mother Earth.
We are flowers of the same creepers. Our minds are the

flowers that grow on the creeper of the heart. The flowers may be
different but the creeper is the same. We are the children of the
same race! We all belong to the race of humanity but not to the
race of birds and beasts. Since we belong to the illustrious race of
humanity, we must conduct ourselves in a sublime manner. We are
the waves, born in the ocean of Satchidananda. Since we are born
of the same race, we should radiate the oneness of humanity
without harbouring hatred against any one. This great system of
Vaiseshika upholds the oneness of mankind and the existence of
Divinity and exhorts us to lead sublime lives. The so-called
exponents of modern Vaiseshika philosophy impart to people only
bookish knowledge, without experiencing the noble tenets of this
system in their daily lives. Hence, their teachings do not light up the
hearts of people. The true exponents of Vaiseshika are scarce
indeed! The seers of India, endowed with wisdom, transcended the

realms of the physical world and leaped into the region of the
Supermind. To those seers who gazed from the gigantic heights of
the Supermind, all our secular achievements appeared paltry. The
exponents of the Vaiseshika philosophy successfully explained the
subtle meanings of words and the substances which the words
signify. But unfortunately, today there is no proper and
satisfactory linguistic explanations of the words current amongst us.
We pronounce W-A-L-K as ‘WAK.’ There is no explanation for
“L” being silent there, but Panini’s grammar offers most rational and
convincing explanation for words and sounds.
We distinguish between good and bad, though in reality

there is nothing like good and bad in this world. Good and bad are in
fact a matter of time. But as long as we are bound by the bodily
delusion, we must know the difference between good and bad.
UPADHANA AND NIMITTA:
Since man is sans discrimination, detachment has become a

burden to him. Since he is devoid of the Atmic knowledge, body has
become a burden to him. Since he is devoid of Love, the mind
becomes a burden to him. All grief of the world can be traced to the
lack of discrimination. We should exercise our discrimination to find
out what is Adhara (support) and what is Adheya (supported).
The potter makes pots, but without clay and water, the potter
cannot make pots. Hence clay and water constitute ‘Upadhana
karana’ (material cause). The potter who makes the pots is only an
instrument and hence he is the ‘Nimitta Karana’ (efficient cause).
Similarly, Divinity is the cause and creation is the

consequence. But some scientists of today do not believe in the
creator, and they base themselves on creation alone. They pride
themselves on their achievements and parade their knowledge. For
example, they declare that they could turn salt water into drinking
water by the process of desalination. But this involves huge
expenses, amounting to crores. They further assert that they can
create water by combining hydrogen and oxygen. The scientists,
carried away by their achievements, ignore God who is the creator
of hydrogen and oxygen. These people feel no gratitude to God for
all that He has done to them. We express our thankfulness to a
person who hands over the kerchief when it falls from our hands.
When we are thankful to people for such a negligible act of
goodness, how much more grateful should we feel towards God,
who has granted to mankind the gift of life. The Vaiseshika
philosophy upholds the permanence of the individual soul, nature
and matter and for this God is the ‘Adhara.’ The exponents of the
Vaiseshika system propounded that the universe is made of atoms,
but no two atoms are the same. The ‘Visesha’ (particularity) lies in
the difference that exists between one atom and the other. Since this
system upholds the particularity of atoms (visesha) the system has
been known as ‘Vaiseseha.’
The exponents of Vaiseshika system marvelled at the

wondrous creation of God. Saint Purandaradasa marvelled at the
might of the Lord and said, “Who tinted the parrot in green and
painted its beak with red? Who coloured the peacock in many
splendoured beauty?” All this speaks volumes to the majesty of the
creator of the universe.
Man discovered the atom and created the atomic bomb. But
he lives in perpetual fear of the weapon that he himself had created.
That is why Churchill remarked “Man has known everything but he
has not known himself.”
Prahalada said to Hiranyakasapu:

You have conquered the three worlds in a trice, O Father!

But you have not conquered the sensory world and the world of the
mind.
Man has become a slave to his senses. He is the slave of his

senses from dawn to dusk. Subdued by the senses, which are
outside him, how can he ever hope to conquer the internal organs of
Manas, Buddhi, Chitta and Ahamkara? It is said, “He who
succumbs to the inner foes, can never hope to defeat his
enemies outside.” Man has become a victim of his own senses and
is subjected to sorrow and suffering. But he does not enquire into
the cause of his sorrow. He takes shelter in destiny and consoles
himself that he was destined to suffer. But it is not proper on the
part of man to trace everything to destiny.
There is nothing that man cannot achieve by human effort.

With a determined effort, man can imprison the air in his palm; he
can split the sky into pieces and hold them in his possession; he can
drink up the water in all the oceans as water in a tumbler; he can
hold fire on the palm of his hand. It only needs a sincere effort, to
achieve anything in life.
Today, man has made himself into a ‘Cinematic’ man.

(Ma-Ni-Si if reversed, becomes Si-Ni-Ma, meaning movies).
Everything he does is steeped in artificiality. Hence he becomes a
slave to his senses. The man who restrains his mind is a real man.
The man who has not conquered his mind is a man-in-form, but not
a man-in-reality. Only when he controls the mind completely, he
can be called a true man.
The Vaiseshika system of philosophy unravels the

mysteries of the inner world and bares the secrets of creation. As
the tiny seed contains a tree with all the twigs, branches, fruits and
flowers in it, every atom contains in it the entire creation. The
Vaiseshika philosophy explains how the macrocosm is contained in

the microcosm.
❁❁❁❁❁
11. THE SAMKHYA PHILOSOPHY
The highly learned ones, if they succumb to

their senses,
Are worse than dead men.
Who can measure the power of the senses?
Learning should make you the noble one.
The learned one is he who has crossed the
realms of the senses.
Such a one is beyond all sorrows.
Students, The Embodiments of Divine Love,
Being endowed with infinite sublime powers, it is not

proper on the part of man to be satisfied with mere worldly life. A
real philosopher is one who has cultivated ‘Dama’ (self control).
The ancient sages, having envisioned the Truth and harmonising
their lives with the melody of the Truth, shared their joy with the
people around.
The Samkhya philosophy did not accept the philosophical

doctrines propounded by the ‘Nyaya’ and ‘Vaisheshika’
systems. The Samkhya system propounded that the world is a
harmonious product of paradoxical dualities with inherent harmony
of the world. Sage Kapila is the founder of the Samkhya system of
philosophy. Hence, it is also know as ‘Kapaala.’ According to this
philosophy, the world is marked by the harmony of numerals
(Samkhya). Hence, it has been called Samkhya philosophy.
PRAKRUTHI AND PARAMATMA
According to this system, ‘Paramatma’ is latent in the

‘Prakruthi,’ as oil is latent in the seeds, as fire in wood and as
fragrance in flowers. The ‘Paramatma’ is the cause and ‘Prakruthi’

is the consequence. This system upheld that ‘Prakruthi’ is not
separate from ‘Paramatma.’ It is nothing but the physical form of
the Lord. The Samkhya system employed ‘Tatwa’ the power to
discriminate between the eternal and the ephemeral, to explore the
mysteries of the Universe.
The Samkhya system held that the creation cannot be made

of one entity alone and that it is the union of two entities, viz.
nature and God. One cannot clap with one hand; one needs two
hands to clap. Similarly Prakruthi and Paramatma are essential for
creation and without them, creation is impossible. Hence, it is sheer
foolishness to consider Prakruthi as a separate entity. The Samkhya
system held that Divinity runs as an undercurrent everywhere in
Prakruthi.
According to this system the world consists of entities

numbering twenty-four. The five organs of action, the five organs
of sense perception, the five vital airs, the five sensation
(Tanmatras) and the four inner organs (Antharendriyas) of Manas,
Buddhi, Chitta and Ahamkara add up to twenty-four and constitute
the world. The world is made of paradoxical dualities like air and
fire, fire and water etc. It is these dualities which make the
Universe. It propounded that Moksha is not seclusion in the forest.
‘Moha’ + ‘Kshaya’ = ‘Moksha’ (the extinction of delusion is
liberation). When Purusha joins the twenty-four principles, it
becomes the twenty-fifth principle. The twenty-sixth principle is
Paramatma. After sincere enquiry into Prakruthi, the Paramatma
becomes the twenty-sixth Principle and merges into Easwara.
PURUSHA AND EASWARA:
According to the Samkhya system, the Universe is a

harmonious union of Prakruthi and Purusha. The Jiva (individual
being) merges into the twenty-sixth principle of Paramatma (the

Jiva is made of twenty-four principles and the Purusha makes the
number twenty-five). The Jiva, by separating itself from Prakruthi
and Purusha, should merge into the twenty-sixth principle, Easwara
(the absolute soul). Both Prakruthi and Purusha are contained in
Jiva
The Jiva is in the body and the Lord is in the heart.

They play their game and go apart.
There is a puppeteer who directs this play.
The puppets of good and bad coexist in one.
How to grasp this unity wherein the two exist in one?

Seeing diversity in unity is human, but seeing unity in diversity is
Divine. The Samkhya system of philosophy propounds that
humanity is nothing but Divine Unity.
In the human heart is the Kalpataru (wish-

fulfilling tree)
But weeds in abundance grow around the tree.
Clear the weeds and the tree can be seen.
That indeed is the celestial cow which grants all
your wishes.
Both the celestial cow and the wish-fulfilling tree exist in

man. Humanity is a bridge between the visible and the invisible.
Since man is positioned in the middle state between the two
entities, he is known as ‘Martya.’ Our life is a consequence of the
unseen effects of our action.
The mind of man is a slate containing the writings of our

many past lives. Deep seated in the Chitta (mind) is Pragna. He is
the Chitra Gupta who records faithfully all the happenings in
Chitta. The Pragna is the radiation which activates ‘Prana Shakti’
in the inert body. Man is a harmonious fusion of Materialisation,

Vibration and Radiation. Hence man is the unity of Jiva,
Prakruthi, and Purushatva.
The Samkhya system opined that Moksha (liberation) does

not descend on man from the higher regions, nor does it ascend to
man from the lower regions. Mohakshaya (extinction of delusion)
is Moksha. Extinction of ignorance is liberation. Man is under the
spell of Moha as long as he does not realise the Truth. Coming
under the spell of delusion that he is the body, man wastes his life
in the pursuit of bodily pleasures. The Samkhya system exhorts
man not to be deluded by the body. It states:
O Man! the world is made of twenty-four tatwas (entities);

the Jiva, the Purusha are made of diverse substances. Man cannot
see Truth so long as he has these Tatwas; he should go beyond
these Tatwas. Only then does he reach the state of the Supermind,
from which he leaps from one mind to another, the crown being the
Overmind.
The Samkhya system professed that unless man destroys

Prakruthi Drishti (the worldly attitude) he cannot have
‘Paramatma Drishti’ (the Divine attitude). This system
demonstrated the existence of the Self whether it is encased in the
body or not. The Atmic current is a perennial force, though it is
invisible to the eye. The bulb lights up as soon as it is put in a
holder since the current is there all the time, though it is invisible to
the eye. The current was there both before and after putting the
bulb in the holder. similarly, according to the philosophers of the
Samkhya system, Atmic power is there both inside and outside the
body.
One day or the other, man has to reach his destination. Saint
Thyagaraja said: “O! Rama, howsoever high the bird may fly, it has
to seek the shelter of a tree when it is tired. Similarly, man has to

seek shelter at the Feet of the Lord, one day.” In this context the
Samkhya exhorts, “O Man! Since you cannot help reaching your
destination one day or the other, why not strive to reach it at the
earliest, instead of delaying your advancement?
What is the Sadhana which man has to launch on? He need

not do any other Sadhana than the Sadhana of fostering human
temperament in man, by destroying the demoniac nature in him and
ultimately merging in God. The Samkhya philosophers said that it
is demoniac on the part of man to disregard Divinity. You need not
make great efforts to see the fire covered by ash. Once the ash is
blown away, the fire in the ember is visible to the eye. The sea of
the human heart is covered by the moss of materialistic tendencies.
The moss of materialistic tendencies can be removed only by
‘Namasmarana’ (chanting the Lord’s name). Jaya Deva said that
in the Kali age, there is nothing more powerful than ‘Namasmarana’
to fight the adverse influences of Kali.
This system stated that unless we vanquish ‘Prakruthi’

which is steeped in ‘Samkhyatatva,’ we cannot realise Divinity.
Saint Ramdas expressed similar sentiments, “If you do not
understand the twenty-four ‘marmas’ (subtle secrets), you will
come under the hold of maya of twenty-five tatwas.” We will reach
the twenty-sixth ‘Tatwa’ (Easwara) if we understand these twenty-
five Tatwas thoroughly. Hence, Samkhya philosophy asks us to
keep the twenty-four Tatwas on the right track by observing
discipline, since it is impossible to do away with them.
IMPORTANCE OF DISCIPLINE:
Days, nights and seasons all observe discipline. There

cannot be days and nights if there is no discipline in the cosmos;
there will be no seasons without days and nights; there will be no
life on earth without seasons. Hence there is an imperative need to

observe discipline. Here is an incident to substantiate how violation
of discipline is detrimental.
There was once in England a dealer in milk who used to

supply unadulterated milk. Since he was a righteous man, he was
doing his business honestly. After some years, the people who used
to buy milk complained that the quality of milk supplied by him
was adulterated. The judge, before pronouncing his judgement,
decided to probe into the matter personally. He presented himself
when the cattle were milked. He found that the milk that the cattle
gave was not of standard quality and concluded that the dealer was
not adulterating the milk. On further enquiry he found that the
farmer was not milking the cattle at a scheduled time but was doing
it at his own convenience due to domestic disturbance. Since he was
not milking at a particular time, the cattle that previously yielded
milk of standard quality, were not able to do so, due to the violation
of discipline. The judge concluded that even cattle reacted to the
violation of discipline.
Take for example the discipline regarding food. Food decides

the nature of your mind. If you are afflicted by evil thoughts at the
time of eating, these evil thoughts affect the food you are taking and
consequently affects your mind. Mind is born of the food you take.
As is the food, so is the mind. That is why our ancestors
recommended the partaking of Sathwic food. The gross part of the
food we take is converted into excreta; the subtle part of it goes into
the making of muscles; the subtlest part of the food becomes the
mind. Similarly, the gross part of the water we drink becomes urine;
the subtle part of it becomes blood. The subtlest part becomes
‘Prana.’ We can say for certain that water contains ‘Prana.’ That is
why when anybody faints, water is splashed on his face. Water
enables the fainted man to recover as it contains prana in it.
PRAYER BEFORE GOD:
We should partake of food with a Sathwic mind. Our

ancestors recommended the offering of food to God before
partaking. Food so partaken becomes ‘Prasad’ (consecrated
offering). Prayer cleanses the food of the three impurities caused by
the absence of ‘Patra Shuddhi’ (cleanliness of the vessel),
‘Padartha Shuddhi’ (cleanliness of the food stuff and ‘Paka
Shuddhi’ (cleanliness in the process of cooking). It is necessary to
get rid of these three impurities to purify the food; for, pure food
goes into the making of a pure mind. It is not possible to ensure the
purity of the cooking process, since we do not know what thoughts
rage in the mind of the man who prepares the food. Similarly, we
cannot ensure ‘Padartha Shuddhi’ (cleanliness of the food
ingredients) as we do not know whether this food grains were
acquired in a righteous way by the seller who had sold it to us.
Hence, it is essential on our part to offer food to God in the form of
prayer, so that these three impurities do not afflict our mind. The
prayer:
Brahmarpanam Brahmahavir
Brahmagnou Brahmanahutam
Brahmaivatena Gantavyam
Brahmakarma Samadhinaha
Aham Vaishwvanaro Bhutva
Praninam dehamashritaha
Pranapana Samayuktam
Pachamyannam Chaturvidham
The food thus offered to God is digested by ‘Vaishvanara’

in the digestive system. Since God exists in the form of fire as
Vaishvanara, He digests the food along with impurities. So, man will
not be affected even if the impurities enter the food. That is why it
is a practice in Sathya Sai hostels to chant “Brahmarpanam” before
it is partaken.
But some parents do not encourage the children to follow

the sacred principles laid down by our ancestors. In the vacation
time, they pamper their children by serving them food in front of
the TV. But the evil sights and things shown in the TV affect their
minds adversely. Hence, the parents should see that the ancient
traditions are maintained faithfully. These principles may sound
small, but they are very significant. A piece of wood when it is
attacked by the termites, should be immediately treated lest the
termites should damage it entirely. All evils should be nipped in the
bud. Otherwise, they will prove detrimental afterwards.
THE PURITY OF PRAKRUTHI:
The three systems of Nyaya, Vaisheshika and Samkhya

affirm their faith in the existence of God in unmistakable terms.
The Universe is a harmonious fusion of Prakruthi and

Paramatma. But man in his ignorance, thinks that Prakruthi deceives
him. But, it is you who is deceiving Prakruthi. The fault lies in the
mind of man who entertains false ideas about Prakruthi. Man
cannot change unless his mind changes. A good man makes good use
of the gift given by Prakruthi. A good man makes use of the gifts of
education and wealth. But the same education and wealth in the
hands of an evil man is used in evil ways. The five elements, the
five senses, the five vital airs are sacred entities. But they become
pure or impure when they enter into the human system. The human
system is composed of Pancha Koshas. Hence, it is most essential
to purify ourselves first. The impurities are not in Prakruthi but in
ourselves. We should not develop unsacred feelings like ego,
pomposity, envy etc. Once they enter into the system, we must
throw them out as fast as we pick out the thorn which has entered
into our flesh. The evil qualities, if they are not nipped in the bud,
assume gigantic proportions afterwards.
We should read the sacred texts to cultivate good thoughts

and ideas. Many of you do not know the sanctity and the excellence
of the various systems of Indian philosophy. It is only after sincere
study and enquiry that you will be able to understand the
uniqueness of these systems of philosophy.
The Shaddarsanas professed the philosophy of unity and

harmony, not discord and difference. We are all the children of the
same Mother Earth; we are the flowers of the same creepers; we are
the birds of the same nest; we are the citizens of the same nation. If
at all we see differences in Shaddarshanas, the differences are none
but the reflection of our mind. In disturbed water, the reflection of
the sun also appears to be disturbed. There is no disturbance in the
sun. But it is the disturbance of the water which is the cause of the
disturbed image. We see ourselves in others. Our own defects and
shortcomings prompt us to see these qualities in others. Hence, we
should make right effort to nourish noble and pure qualities, so that
we may become noble.
Brahma Vid Brahmaiva Bhavathi
❁❁❁❁❁
12. THE PHILOSOPHY OF YOGA
Charity is the ornament for the hand.

Truth is the ornament for the throat.
Scripture is the ornament for the ears.
Of what use is any other ornament?
Deeds done without purity of mind will never confer peace
on the seeker.
He who can still the mind without agitations and impurities
is the one who is really great.
Embodiments of Divine Atma,
The seers of ancient India professed and practised Yoga

with its eight components of Yama, Niyama, Asana, Pranayama,
Pratyahara, Dharana, Dhyana and Samadihi. Though India is
the homeland of Yoga, it gains popularity in foreign lands. Indians
have neglected Yoga, nourishing the mistaken notion that Yoga is
meant for the ochre-robed forest-dwellers who feed on tubers. They
think that only recluses and renunciates are worthy enough to
practise Yoga. They deluded themselves, entertaining the wrong
idea that an ordinary man has nothing to do with Yoga.
Man in his frantic scramble for amassing wealth has lost

proper sleeping habits. Man forces himself to take sleeping pills
and intoxicants to induce sleep, into his worried mind. Pills and
drugs take a heavy toll of his health and make him a target for blood
pressure and heart ailments. The hurry and insatiable greed of man
have brought in their wake a host of mental maladies.
THE HEALING POWER OF YOGA:

Some intellectuals began to think whether there could be a

remedy for the heated nerves and worried minds and diseased
bodies afflicted by blood pressure and lung diseases. Professor
Carlton researched into these problems and declared that the Yoga
Shastra of Patanjali shows a sure remedy for this malady of the
modern man. Inspired by the investigations of Carlton Cane, the
Professor of Hawaii University like Elliot, Shuton and Johnson
began researching into Yoga. Professor Johnson in the beginning
doubted the efficacy of Yoga; but as his research progressed, he
realised the great power of yoga. He concluded that the clue to the
problem lay in controlling the vagaries of the mind. He along with
other Professors, further stated that the practise of Yoga fosters
physical and mental stamina, and people could remedy their mental
afflictions without spending a pie. The professors determined that
the joy that one derives from two hours of undisturbed deep sleep
can be obtained by twelve minutes of Yogic practise.
In their frantic hurry to ensure more production, the farmers

and labourers in advanced countries like America, Germany, France
etc. neglected their health by forgoing sleep. The stress and strain,
the worry and the tension of modern life and the lack of proper
environment, damage the health of the modern man. There is an
increase in the number of people suffering from physical ailments
and mental maladies all over the world. Experiments were conducted
on the prisoners in a jail in Old Mexico to find out the exact cause
for the rapid rise of mental patients amongst the prisoners. They
concluded, after thorough investigation, that the problem was
caused not by food, but by tension and worry. The professors
made the prisoners undergo Yogic practises, to rid the prisoners of
their mental tension. In a short time the patients became normal.
The patients not only made a total recovery, but gained great
happiness due to the practise of Yoga.
The practitioners of Yoga began to shun drugs, intoxicants

and even stimulants and evinced a keen interest to intensify their
Yogic practice. Today, there are about four lakh students who
practice Yoga in Mexico. Though India is the homeland of Yoga, the
people ignore the efficacy of Yoga and thereby fail to benefit from
it. Though Devaki was the mother who nurtured Krishna in her
womb, it was Yashoda who enjoyed the pleasure of Krishna’s
company as a foster mother. Sitting under a tree Devaki lamented
her misfortune thus:
It was not for me to see the wondrous deed of your sucking

away the life of Putana while she
suckled you;
It was not for me to kiss your wondrous belly, which ropes
failed to bind;
It was given to me to suffer the labour pains to deliver you to
the world;
It was given to Yashoda to fondle you in fond joy:
Though fertile, I became a barren women.
Without begetting a son, Yashoda became the mother of a Great
Son.
The plight of the Indians today is similar to that of Devaki.

Though India is the mother of Yoga and Shaddarshanas, it is the
foreigners who foster Yoga in their countries and derive immense
benefit thereby. The Indians are reduced to the pitiable condition of
learning Yoga in foreign lands. They do not strive sincerely to
benefit from the marvellous, sacred and unique wisdom contained in
the sacred texts.
Sage Patanjali devoted his entire life to the study of Yoga

and declared that health is most essential for life. He stated that the
well-being of the body depends on discipline. He defined Yoga as,
“the observance of discipline for the physical, mental and spiritual

well-being.”
DISCIPLINE AND THOUGHT CONTROL:
‘Na Shreya Niyamam Vina’ (No well-being is obtained

without discipline). Yoga lays down certain disciplines (Niyama)
like partaking of moderate, balanced and pure food. But modern
man flouts the yogic discipline by helping himself with spicy and
sumptuous food to cater to his greedy tongue. He ignores the
ancient doctrine that food should be taken like medicine for the
disease of hunger. We should take the medicine. Whether it is tasty
or not, to cure our illness. But the modern man flouts this discipline
and feeds voraciously on spiced food, e.g.: Indians make use of a bit
of tamarind to savour their dishes, though tamarind is detrimental to
health. The modern man has hence fallen prey to mental debility,
blood pressure. Blood pressure is the cause of mental restlessness,
tension and anxiety. The chaos and the confusion, the agitation and
upheaval that you see in the world today arise from ill health. A
German doctor, Ritan, conducted experiments on the behaviour of
monkeys, to determine the benefits of observing silence. He found
that the monkeys benefited tremendously. Consequently, he found
that their intelligence, memory power and mental health increased
by observing silence.
An experiment was also conducted on a dull student who

used to score low marks in the examination. Though he had no faith
in the efficacy of Yoga, he started practising it due to the
compulsion of teachers. Three months of yogic practise
tremendously improved his intelligence and memory power and
enabled him to perform excellently in the examinations. It changed
the very mental makeup of the student. The boy who had been
crude and never uttered courteous words like ‘please,’ started
behaving like a gentleman, uttering words like ‘please,’ ‘excuse me’
etc. Inspired by the tremendous improvement in his son, his

septuagenarian father also started practising Yoga. He too registered
excellent progress. Yogic practices should be accompanied by yogic
disciplines as well. It is a serious mistake to take Yoga as a physical
exercise.
Yoga is not mere physical exercise. It involves exercise of

breath as well. It is known by the term ‘Pratyahara’ and
‘Pranayama’ Pranayama involves the three processes of Puraka
(filling in the air), Kumbhaka (retaining the breath) and Rechaka
(breathing out). The observance of time is very important with
regard to Pranayama. The time taken for inhalation, retention and
exhalation should be the same. The entire exercise should be natural
without any strain. The air taken in goes through the nerves of Ida,
Pingala and Subhumna. Pranayama should be performed with
meticulous care, lest it should damage the lungs and the brain.
Breathing should also be without any strain and panting. Some boys
pant heavily after running. But a good runner does not pant even
after running. As we have to keep the ingredients for cooking in
proper proportion to ensure proper cooking, so also inhalation,
retention and exhalation should be in proper proportion.
There is a proliferation of pseudo-yogic systems all over the

world. Many physical exercises are paraded as Yoga today. The
true Yoga is based on Patanjali’s Yoga Sutras and is marked by
Nyaya, Vaiseshika and Samkhya. True Yoga observes the sense
of fair proportions, which is an important mark of Nyaya system.
The system of Yoga is also marked by the influence of

Vaiseshika. The Vaiseshika philosophy believes that the world is
made of atoms, but each of a different nature. It also believes that
there is a connection between one atom and another. For example, a
stone thrown into a lake generates a series of waves which travel to
the shore. Similarly, a thought that arises in the lake of mind,
surfaces and spreads to the borders of the mind. Good and bad
thoughts which arise in the lake of the mind have their impact not
only on the mind, but on the body as well. Thoughts determine the
good and evil in a man, and it is these thoughts which make the
mind. Hence, Yoga gives utmost importance to the control of
thoughts. “Yogaha Chittha Vritthi Nirodakha.” (Yoga is the
control of thoughts).
ASPECTS OF YOGA:
‘Yama’ (the control of inner sense organs) is an important

aspect of Yoga; whereas Niyama is discipline. Yama is sense
restraint. ‘Parigraha’ is another important aspect of Yoga.
Whatever we take, we should take from good people, because the
thoughts of the good people also exercise their impact. Hence,
whatever we do, we should do with a sense of devotion, firmly
established in the feeling that the Lord is everywhere. It is said in
the Bhagavad Geetha, “Sarvada Paani Padam.” When you pray to
the Lord, “O Lord! Don’t you see my difficulties with your eyes?”
God responds only with His two eyes, and His two eyes will
present themselves where the devotee has uttered his prayer. When
the devotee prays, “O Lord! Don’t you listen to my prayers?” the
Lord responds only with His two ears, and these two ears will
present themselves where the devotee uttered his prayer. When he
prays, “0 Lord! why don’t you be with me and rid me of my
difficulties?” The Lord responds and one can hear the footfalls of
the Lord. The Lord manifests Himself in different ways according
to the prayers of His devotees. There is a chapter in the Patanjali
Yoga Sutra which speaks about the offering of different limbs to the
Lord. But the modern devotees make a mockery of this. They say,
“I offer my eye to You, O Lord!” But they touch their eye with a
flower and throw it at the idol. Similarly they pray “O Lord! I offer
my ear to you.” They then touch their ear with the flower and
throw it at the idol. People only make lip service but they do not
follow what they say. The two prayers made by the devotees, call
for the control of the ear and the control of the eye. Even while
Swami is speaking, the people do not pay proper attention to His
words. Their eyes are on Swami, but their thoughts are somewhere
else. That is why it is said:
O ears! You are so keen to hear all kinds of idle talk about
others.
Why don’t you be so keen and alert when Divine things are
told?
Why don’t you say Shiva, Shiva, Shiva and thereby erase all
your sorrows?
O mind! Are you not ashamed to roam around the world? You
hear all kinds of rubbish talk about cinemas and you are still
not satisfied.
O Eyes! Is it so hard for you to rest your vision on the Divine
form? You often prowl around, like an unemployed dog.
Why don’t you,
O mind, contemplate on the feet of the Lord even for a moment?
We have the patience to stand in queues to see a cinema, but

we don’t have the patience to pray sincerely even for an hour in the
temple. We come out of the temple as fast as we enter into it. We
display monumental patience in temporary and ephemeral things,
whereas we want to hurry up in spiritual matters. A total reversal
of this attitude is essential. That is ‘Yoga.’ People should
discriminate between what is good and what is bad. To some people
the worldly life appears to be very good, and they derive pleasure
out of it. The pleasure which they obtain out of temporal activities
is momentary. Santhosham is Some + Thosham (some pleasure).
You derive temporary satisfaction by satisfying your hunger at a
canteen by eating two chapatis. But, after two hours you become
hungry again. The pleasure we obtain from activities of this kind is
known as Santhosa, whereas the joy we obtain from spiritual
matters is ‘Ananda’ (Bliss). Whereas pleasure arises from the head,

bliss springs from the spiritual heart. The head is the seat of
responsibility; the heart is the seat of right. Hence, the heart and the
head are equally important to man. Think good and perform with
hands whatever good you have thought. The essence of Patanjali’s
Yoga Sutra is the harmony of the three H’s head, heart and hand.
Patanjali’s Yoga Sutra professed the supreme quality of

unity. Unity is nothing but harmony of heart, head and hand. Unity
leads to purity and purity leads us to Divinity. Everything will be
extinct when we reach Divinity.
PATIENCE AND PERSEVERANCE:
Students should press forward with patience in spite of the

stress and the strain, the trial and the tribulation which they have to
undergo. It is hard for you in the beginning to move forward. But, as
you press forward, it becomes natural for you to make your joumey
towards God. Man masters walking, talking, reading and writing
after assiduous practice. It is by dint of practice that he will be able
to reach his destination.
It is a mistake to think that Yoga is only for Yogis and

Sanyasis (renunciates). In fact, it is necessary for every man to
practise Yoga. If you wish to lead a peaceful life, you must lead a
healthy life. ‘Yoga’ helps you lead a peaceful and healthy life.
‘Dharana’ is another important aspect of ‘Yoga.’ One-

pointed concentration is called Dharana. Ramana Maharishi used to
practise this by concentrating his vision on a single star in the sky
by lying down on the ground. ‘Dharana’ (concentration) enables us
to practise ‘Dhyana’ (meditation). People think that it is very hard
to practise concentration and meditation. It is easy to practise
exercises like concentration, meditation and Pranayama.
Whether you believe it or not, Swami never practised these

exercise of concentration, meditation and Pranayama. In all the
sixty-seven years of my life, I never experienced tiredness or
panting. All powers are in Me. The Yoga Shakti is very powerful.
The Atmic power is only one. Foster the feeling of Atmic oneness.
Do not give room for evil feelings of anger, ego, envy etc. to rest in
you, for these feelings are animal qualities. Ever nourish the feeling
that, “I am God, I am not an animal.” If you practise this
faithfully every day, you will achieve serenity and peace of mind.
Since the body is the temple of God, we must maintain it carefully.
We keep doors for our houses to facilitate the entry and the
departure of the people authorised. But, if you allow each and
everybody to enter into the house, the house becomes a choultry.
Hence the doors of the senses should be used to perceive, to do
good, to see good, to hear good and to be good.
By sincere enquiry and investigation, by effort and

endeavour, man can become God. You should not undergrade
yourself by thinking that you can never become God. ‘Daivam
Manusha Rupina’ (God is in the form of man). Be firmly
established in the faith that you can become God. Be steady, free
from bumps and jumps.
Students, you are most fortunate to get this opportunity of

participating in the summer course on Indian Culture and
Spirituality. Strive hard to benefit from the Golden opportunity
given to you. Yoga is very easy to practise and never involves strain
and expense. It is easy to obtain joy by Yogic practices. By
practising Yoga, you can enjoy the gifts of health and Bliss.
❁❁❁❁❁
13. THE PHILOSOPHY OF
POORVA MEEMAMSA
It is hard to obtain the company of the noble.
It is easy to obtain the company of the ignoble,
Pebbles are available in plenty; but it is hard
to obtain the precious diamond.
The sages of yore made an intense study of metaphysics

and shared their wisdom with others. Sage Jaimini devoted his entire
life to the study of Meemamsa and propagated it in India. Since
this system of philosophy originated before the Vedas and
flourished much before ‘Uttara Meemamsa’ it came to be called
‘Poorva Meemamsa.’
This system propounded that man should advance from

‘Karma Jijnasa’ to ‘Dharma Jijnasa’ and from Dharma Jijnasa
to ‘Brahma Jijnasa.’ Sage Jaimini made sincere investigations into
this subject, experienced it and gifted his doctrine of Poorva
Meemamsa to the world.
KARMA, DHARMA AND BRAHMA JIJNASA:
The system of Poorva Meemasa recommends Karma

Jijnasa in the initial stages. Man’s life from morn to night is
marked by Karma. All actions of humans—including inhalation,
exhalation, blood circulation etc.—constitute Karma. The universe
is suffused with Karma at all times. Sage Jaimini beautifully
explained the three concepts of Karma Jijnasa, Dharma Jijnasa
and Brahma Jijnasa through a convincing example of making
‘Chutney’ (a side dish). Gathering all the ingredients like coconut,
tamarind etc. and finally preparing the chutney constitutes Karma
Jijnasa. Tasting the Chutney is Dharma Jijnasa. Realising that some

ingredient is disproportionate, like salt, and adding it is Brahma
Jijnasa. Whereas making the Chutney and tasting it is Karma and
Dharma Jijnasa respectively; finding the deficiency in the
preparation and correcting it is Brahma Jijnasa. Similarly the
performance of actions and putting the scriptural commands into
action immediately, constitutes Karma and Dharma Jijnasa
respectively. Tracing the deficiencies and correcting them is Brahma
Jijnasa. Living the human life marked by the five elements is Karma
Jijnasa. Realising that the life he is leading is devoid of eternal joy
(Sashwatananda) due to the non-experiencing of Brahmatatwa and
making it up is Brahma Jijnasa.
Sage Jaimini propounded the system of Poorva Meemamsa

to enable the common man to experience the bliss of Brahma in his
daily life. The life of the modern man today is centred on the secular
world. Believing that the secular world is everything, he strives hard
to enjoy as much secular joy as possible. Though man worships
gods numbering three crores, he is not able to dispel the unrest and
the agitation deep-seated in his heart. Ignoring the moral and
spiritual tenets, he subjects himself to disappointment and
disillusionment by leading a worldly life. He identifies himself with
the body and considers the body to be everything without caring to
enquire about the presence of Divinity within.
Man introduces himself to others as Ramaiyya, Krishnaiyya

etc. basing himself on the name given to his body. If the people ask
what he is he introduces himself depending upon his profession,
like a lawyer, farmer, business man etc. If he is further asked who
he is, he replies that he is a Canadian, an Indian, an African etc.
Thus man introduces himself in terms of name, profession and
nationality, without giving his true identity. Identifying oneself
with a name, profession and nationality is wrong, as they are not
eternal. People change names, professions and even their
nationality; hence it is a mistake to give ones identity in terms of

profession, country etc. Hence, the answer to the question “Who
are you?” is “I am Atma.” Since Atma is the eternal reality which
transcends all times and all entities, it forms the real identity of
man. Atma is Dehi whereas the body is Deha: Atma is charioteer,
whereas the body is the chariot: Atma is the owner of the house,
whereas the body is the house.
ATMA, THE LIGHT OF THE BODY:
It is sheer foolishness on the part of man to identify himself

with a house while he is only a simple resident in it. It is as good as
identifying oneself with a car which one is driving. As the body is a
harmonious composition of eyes, ears, legs, hands etc. and not a
mere eye, ear or hand, similarly the Atma is the harmonious entity
embracing the entire universe including manas, buddhi etc. In fact, it
is Atma which activates the senses and makes them function. This
fact can be substantiated with the example of a car. Though the car
has different parts like steering, clutch, brake etc., these parts
cannot function by themselves unless there is a driver who operates
them. Similarly, for the car of the human body, the Atma is the
driver who operates the senses, the organs etc. It is the Atma which
makes the eyes see, the ears hear and the hands work. It is the
driver who forms the life of the car, because he is the one who
operates the different parts of the car and makes it run. The body is
Shivam (auspicious) as long as Atma dwells in it: it becomes
Shavam (dead body) once Atma leaves it. Though the eyes, ears
and other senses are very much existent in the body, they do not
function once the Atma leaves the body. It only proves that Atma
is the true master of the body. An earnest enquiry into the human
system reveals that the different organs in the body are only
instruments, the Atma is the master. The conglomeration of Mind,
Buddhi and Samskara (tendency) is Atma. Mind is called manas
because it has the quality of doing manana (remembering and

reflecting).
The mind functions by the power of the Self. The intellect,

which is endowed with the capacity of discrimination, is also the
instrument of the Self. The intellect has the capacity to
discriminate, to decide and to investigate. Samskara which
consists of tendencies which one develops in one’s life, forms the
foundation for the next life. The tendencies are like seeds which
sprout later. It is said that the last thoughts of a man on his
deathbed decide his next life. The last thoughts of man are decided
by his dominant thoughts in his life. If we wish to think of the Lord
at our deathbed, we must prepare ourselves for the final end by
thinking of the Lord. Our own practices in life decide the final
thought. This can be substantiated by an example. If you have the
habit of rotating the rosary with your fingers, the finger rotates
involuntarily, even if you are unaware of it. Similarly, people who
have the habit of snuffing, take their fingers automatically to their
nose.
It is said “Shreyohi Jnanam Abhyasat” (knowledge is

obtained by practice). As good practices are firmly implanted in the
human system, so also the bad habits. It is by virtue of good
practices alone that we will have a good next life.
The life of an Indian is marked by purificatory acts from

birth to death. The purificatory acts range from ‘Namakarana’ to
piercing the ears. Sage Jaimini clearly indicated the important
purificatory acts which a man has to perform. We cannot obtain
proper rewards without performing proper deeds. For example, we
take bath to cleanse the body; but it is not enough if we clean the
body alone, without cleaning the mind. If we are not able to clean
even the body, how can we clean the mind? There was a lazy
‘renunciate,’ who went to the house of a lady for alms. He
requested the lady to give him food as he was very hungry. Since
she was a learned lady, she asked him to take bath in a nearby river
and then come for food. But, the lazy renunciate was a fake as well
and did not want to trouble himself with a bath. He therefore said to
her, “O mother! For renunciates like us, the name of Govinda is
itself a bath.” As she was a very intelligent lady she retorted,
“Govinda is food as well.” She then asked him to go away chanting
the name of Govinda. We have such lazy renunciates all over the
country today. These people have desecrated the entire Karma
Kanda laid down by our scriptures.
It is imperative on the part of a Sadhaka to cultivate the

purity of mind. The sages have recommended the chanting of the
Divine name to ensure purity of mind. Some people argue that the
world is not the creation of God and that it came naturally into
existence. But it is foolish to say so, since there is no effect without
a cause. Just as a person is required to make a garland with the help
of flowers, needle and thread, so also there should be somebody to
fuse matter and energy. Even if we have a container, oil and wick,
there should be somebody to light the lamp, because the container,
oil and wick etc., cannot light by themselves. It is not possible to
make a necklace without a goldsmith despite the availability of gold
and gems. Even if a boy has intelligence, he cannot know the
alphabets unless there is someone to teach him. Without the
guidance of a teacher, it is impossible for a boy to acquire
knowledge. But, a true Guru is one who has experienced what he
teaches.
THE CONQUEST OF ANGER:
As aspirant should not lose heart if his mind is eclipsed by

ignorance, since ignorance is a passing cloud. The sun of Self is
covered by a cloud of ignorance. But the cloud comes from the Self.
Coming from the Self, it covers the self. The cloud of ignorance will
not stay permanently. It also will pass, leaving the sun to shine
with all splendour. Hence it is most essential for a sadhaka to
cultivate the sterling quality of patience. The Poorva Meemamsa
taught how a sadhaka should cross impediments which come in the
way of his progress. It advises people to think of happiness at the
time of sorrow, so that sorrow will be driven away. Similarly, when
ignorance descends on him the sadhaka should start enquiring. If
you suffer from a fit of anger do not act or speak immediately. If
you start enquiring the cause of anger, you will find that the speed
of anger will be reduced. In times of anger, one should drink a glass
of cold water or sit down or look into the mirror. If you are afflicted
by conflict or stricken by sorrow, sit quietly in one place or walk
speedily. You can even go to the bathroom and turn the tap on,
attempt to merge your voice with the sound of the falling water.
You will find that your sorrow is gone in the process of your
harmonising your voice with the sound of the tap water. There are
ever so many stratagems by which your anger can be quelled. But
there are no people to tell the subtle points. However, Saint Jaimini
came out with many solutions for the problems of man.
The system of Uttara Meemamsa resembled Poorva

Meemamsa in certain respects. But otherwise, these two systems
stand poles apart. Since north pole and the south pole can never be
brought together in the phenomenal world, similarly, these two
systems can never be united. If at all they merge, they will merge
only in God.
Arjuna made a reference to the two opposite poles when

Krishna was sent as an ambassador to the court of the Kauravas. He
said, “Oh Krishna! Will the narrow minded Kauravas ever join us?
Will the north pole and the south pole ever meet? Be ready for war.
Let us not waste time.”
The same Arjuna who very much wished to fight the battle
found himself in a different predicament on the first day of the
Kurukshetra battle. He lamented thus, “Oh Krishna, how can I kill

my friends, relatives and teachers? My eyes are rolling. Let us
retreat from the battle. Let us not waste time.” It was the mind of
Arjuna which was the cause for his different predicaments. Mind is
the cause for one’s sorrow as well as joy: for one’s gain or loss, for
praise or for blame. Liberation cannot be obtained unless the mind is
conquered. Saint Jaimini said that one cannot attain liberation by
simply living in a forest. Saint Jaimini said, “Misfortune will come
to you even if you hide yourself in a dense forest. Your body is
bound to be destroyed by death even though you take utmost care
of it.”
DHARMA TO BRAHMA:
Man’s foremost duty is to foster his Atmic knowledge. He

has to struggle hard to protect Dharma. “Dharmo Rakshati
Rakshitah” (the man who protects Dharma will be protected by
Dharma in return). Everyone has to perform his Dharma. The
householder should perform Gruhasta-dharma; the celibates should
perform Brahmacharya-dharma; the renunciate should perform
Sanyasa-dharma.
One should not only lead a righteous life, but also lead a
Divine life as well. It is not enough if you close your eyes and say
‘Ram,’ ‘Ram’ by beating your sides. All your activities should be
suffused with Divinity. Whatever you see, see with a Divine
feeling; whatever you hear, hear with a Divine feeling; whatever you
do, do with a Divine feeling. Do everything for the pleasure of the
Lord. Students, it is not proper on your part to forget all that you
have heard during the past few days. Implant in your heart
whatever you have heard and seen here and reflect on them. It is
only by practising what you have heard that you will derive the real
benefit of having attended the summer course. You will also find
fulfilment in this life.
❁❁❁❁❁
14. DHARMA AND INDIAN CULTURE
A true student does not seek pleasure; he is no student who

seeks pleasure. The seeker of pleasure cannot be a seeker of
knowledge. He should seek knowledge and never pleasure.
Fostering amongst people love for the Lord is his foremost

duty,
Living for others, not for himself, is his sublime ideal.
In selflessly offering himself for the service of man lies his self-
contentment.
Nourishing love untainted in the heart,
If you do not help fellow humans,
Of what use is your learning, O Foolish One.
Students, Teachers and patrons of education,
Of all the nations of the world, India is a nation that stands

on the strongest foundation. Though there arose from time to time
tremendous challenges and upheavals, there were men in India who
faced these challenges with peace and patience and kept the grand
mansion of India safe and sound.
The monarchs who ruled over India fall into three categories:
the supporters, the denigrators and the middlings. The monarchs
who favoured Indian culture, contributed substantially to her
beauty and glory; the denigrators made tremendous efforts to
destroy Indian culture and found themselves defeated in their
endeavours, the middlings who adopted an attitude of complacence
and indifference disappeared in the womb of time. These three
categories of men existed then; they exist now; they will exist in the
future as well. But thanks to the patience and forbearance of its
people, India made tryst with history, met the challenges of time
and emerged grand and victorious.
The nations which appeared to have been built on

unshakeable foundations have come crumbling down in front of our
very eyes. Such is the fate of the nations who prided on their
physical and mental prowess.
But India, on the other hand, though not endowed with the
money and might of such nations, resisted the ravages of times and
vicissitudes of history. Indian culture even today stands as an ideal
to be emulated by other nations. The foreigners who investigated
into the cause for India’s untarnished culture found no answer. It is
India’s adherence to dharma and the dharmic life which her people
led that has made India’s culture an eternal culture.
There is no word which can successfully convey the depth

and the amplitude of meaning contained in the word ‘Dharma.’
Words like ‘Right action and righteous living’ are only translations
which do no justice to the original meaning. Only ‘Dharma’ is the
equivalent of the word ‘Dharma.’ Many people have mistaken
‘dharma’ for religion. But ‘religion’ does not convey the infinitude
of meaning latent in the word ‘dharma.’ Dharma is an ocean whereas
religion is a lake. While the scope and significance of a religion is
confined to a certain number of people following a certain creed,
‘dharma’ is universal in scope, transcending race and religion.
Dharma belongs to all.
It is a belief common in the west that everybody has certain

rights. But on the contrary, the Indian belief is everybody has
certain ‘dharmas’ to perform. But rights and dharma are related.
When the parents discharge their dharma, the rights of the children
grow; when the children perform their dharma, the rights of the
parents grow. Similarly when the teachers discharge their duties, the
rights of the students will grow. When the students discharge their
duties properly, the rights of the teachers will grow.
DHARMA OF A STUDENT:
What is the essential dharma of a student? Self-respect, self-

confidence, selflessness and self-support constitute the dharma of a
student. The modern students of today lack all these four qualities.
In the first instance students should acquire self-respect which in
turn enables them to cultivate self-sacrifice. It is only the person
who does self-sacrifice can acquire self-satisfaction. Since the
students have lost all these four qualities, education, students and
teachers too have lost their value. Man enjoys freedom and justice
only when he has cultivated the qualities of harmony and
adjustment and feeling of Atmic oneness. Universal love springs out
of this Atmic oneness. This love is the basis of universal
brotherhood. Man finds fulfilment by experiencing this nectarine
love and sharing it with fellow humans. Thus by this love alone the
divinity in you will shine, sathwic strength will arise, universal
harmony will spring and Divine union will be possible.
EDUCATION FOR LIFE:
Why does a student seek admission in educational

institutions today? They do so only to eke out their living. A
student gives his energy and time to earn the degree so that he will
be employed. What is the value of a degree if it does not enable him
to serve society and nation? Today a student, as soon as he earns
his degree, joins the queue at the employment office to register his
name. He also tries to obtain a passport which will enable him to
satisfy his greed for acquiring wealth. He is thus lured away to go
abroad to make money. Students should realise the truth that
education is for life not for a living. Birds and beasts do not go to
any university, yet they manage to live. We must seek education

not for making money, but to understand the meaning of life.
Can the knowledge of reading and writing make

one educated?
Can one become educated by earning degrees?
Can it be called education if it is devoid of
wisdom and conduct?
Science has made tremendous progress. But along with it,

like a shadow, even ignorance has also progressed.
Our vision today is defective, as we see only the outside,

not the inside. To a person who sees only outside, the ocean
appears to be a mass of turbulence; but it is all calm underneath.
Hence man should not allow himself to be swayed by the
externalities of things. We must develop broad vision in this broad
world.
The knowledge that we obtain in the educational institutions

today is only information oriented. It can be compared to the
process of gathering raw materials. The information you acquire
should enable you to bring out the products such as self-respect,
self-support, self-confidence etc. It is our duty to supply these
products to the nation. But the modern student, on the other hand,
passes in some subjects the knowledge of which neither helps him
nor his friends.
It is only when the students shed selfishness that the

seedling of spirituality will sprout in them. The well being of all
sciences depends on the study of moral and spiritual sciences. The
excellence of all branches of learning depends upon ‘Vidya’
(education). Only good education can transform people and
profession. It is said, “If the daughter-in-law is dark, generations
will become dark. Similarly if educational system becomes dark, all

fields of activity will be dark. The darkness which marks the
educational institutions today is the darkness of selfishness.
TRUE EDUCATION:
The education system today should radiate splendour. It is

only spiritual and moral education which can foster harmony and
unity and humanity. But spiritual and moral education has almost
perished in the world. The want of spiritual education is the cause
for the ferment and the agitation in the world today.
Today Indians are lured away by the concept of ‘freedom,’

the mark of western civilisation. Freedom is not licence. Freedom is
restraint. Restraint of the mind and the senses is real freedom.
Reckless abandonment to the things of the world is not freedom.
India has won political freedom, but not economic, moral and
spiritual freedom. People must have self-confidence. You should
not be dependent on others. You should depend on yourselves.
This is known as self-support. But today self-confidence has
vanished; self-support has broken down; self-satisfaction has been
blown away. All that the students have today is only bookish
knowledge. They are totally devoid of practical knowledge. The
modern student today:
Studies mathematics assiduously but ignores the science of

arithmetic;
Knows the route to America but ignores the route to the holy
Kashi;
Master of Algebra, he is ignorant of the area of his house.
Everyday he takes exercises, but struggles to sit in padmasana.
Master of botany, he doesn’t know the uses of Tulasi leaf.
Hence mere theoretical knowledge, devoid of practical

knowledge, does not lead you anywhere.
Students should be endowed with spiritual yearning. It is

easy to acquire wealth and property, but wealth and property
increase our ignorance. We are like those people who fence the
thorny bushes with fruit-yielding trees. Our secular studies are like
thorny bushes which should be used to guard the fruit bearing trees
of spirituality.
Students, Love and respect others as you wish to be loved

and respected. Unless you respect others, how can others respect
you? Respect and courtesy are reciprocal, they are not one-way
traffic.
Our boys chant the following Vedic utterance:
Nakarmana, Naprajaya,
Tyage naike Amritatwa Manasuhu.
Our students do not have the spirit of sacrifice; if at all they

sacrifice, they sacrifice their character. What is the good of living if
you have forfeited your character? You can sacrifice anything, even
your life, but never your character. It is said three-fourths of your
life is character. In fact our real life is character.
The students of today acquire secular skills to enjoy

worldly life and worldly happiness. Swayed by selfishness, these
people think in terms of their family and themselves. Though they
derive much benefit from society, they don’t want to benefit the
society in any way, ignoring the fact that the happiness of his
family and his own happiness depend on the happiness of the
society. Every educated student should plunge into the service of
society. Then alone, you will acquire self-respect.
WHOM TO BLAME:
Our Vice-chancellor and our guest, Sri Rami Reddy have

spoken to you about the existing educational system and about the
number of educational institutions we have in the country. We have
nearly two hundred recognised universities and thousands of
colleges. What do these institutions do? Every year they turn out
lakhs of graduates with a degree in their hands. Our educational
institutions today have become factories for manufactur-ing
graduates. These educational institutions add only to the existing
number of five crore unemployees today. The government is keen
on starting institution after institution. But it has not done much to
cast the students and educational institutions in proper mould. In
the absence of proper employment, unemployed youths have
turned into naxalites, hijackers etc. It is not the students who are to
be blamed, it is only the parents and govern-ment who are to be
blamed. Carried away by their blind love for their children, they
accept blindly whatever their children do without correcting them.
These people have become the followers of Dhritharastra who
never corrected the unrighteous deeds of his children. These
parents, who follow the footprints of Dhritharastra, will share the
same fate of Dhritharastra. At the end of his life, Dhritharastra
found all his sons dead. Not even one was left to perform his last
rites.
Today the parents give unlimited freedom to their children

which is highly disastrous. If the children are not controlled at the
tender age, they can never be controlled. This is the golden period of
your life, do not fritter it away. Since no one cares to teach the
excellence of Indian culture to the youth today, I have taken upon
myself the task of teaching you the glory and splendour of Indian
culture. Try to understand how sacred and how sublime is Indian
culture. Indian culture is the embodiment of all excellences. It is

suffused with dharma.
Dharma is infinite and timeless. Unaware of the infinite

meaning, contained in Dharma, people equate it with religion.
Dharma is steady, eternal and changeless. The summer course in
Indian culture and spirituality is organised to acquaint the students
with the spirit of Dharma. What is this culture? What is this
spirituality? These too are nothing but parts of Dharma. As a cloth
is nothing but thread and cotton, similarly the thread and cotton of
culture and spirituality form part of Dharma. Though since the
beginning of history many foreign races like Persians, Greeks,
Muslims, Portuguese, Dutch and English made inroads into India,
they could never shake the foundations of Indian culture. Though
the foundations of many cultures have tumbled down, the
foundations of Indian culture stand strong, steady and secure.
We must seek education to cultivate noble virtues, but today

we are sacrificing noble virtues for the sake of education. It is said:
Modern education has fostered only cleverness,

It has not instilled even little virtue,
Of what use is ten acres of barren land?
It is enough to have a little of fertile land.
We must nourish noble qualities for the blossoming of

human excellence. We must lead lives of exemplary idealism. People
should appreciate your good conduct and virtuous character. Of
what use is high learning without good character and conduct?
Along with the cultivation of good character and conduct, you
should also cultivate the four noble virtues of self-confidence, self-
respect, self-support, self-sacrifice. Then alone you will find
fulfilment as a human being.
Students, all these fifteen days you have learnt about

different aspects of Indian culture. But mere knowledge is of no use
without translating knowledge into practice. You must maintain the
same discipline and good behaviour which you are maintaining now
even after you go elsewhere.
Students work feverishly for marks; but at the same time,

they must see that they earn no remarks. The value of your marks
will be enhanced if you earn no remarks against you. We must give
superlative importance for cultivating sublime virtues; and we must
devote all our energy, all our strength and everything to nourish
noble qualities. We must revere parents and elders; we must have
firm faith in our culture. The more important thing is we must
practise culture in real life.
We must understand the value of virtues by practising them,

not by theorising them. But students today do not cultivate these
qualities but allow themselves to be carried away by this greed
which ultimately brings disaster in its wake. Greed is fraught with
great danger. Wishing to obtain more milk, if you cut off the udder
of a cow, you will be committing an act of foolishness. If you cut
open the stomach of a golden goose that lays golden eggs, you will
be losing golden eggs forever. Hence, it is highly dangerous to be
carried away by greed. More desire brings greater danger, less desire
brings more happiness.
YOUR DUTY:
You must try hard to earn respect for your country. This
can be achieved by conscientious conduct on the part of students
and teachers. We must ask ourselves in our conscience whether we
are working in proportion to the remuneration we receive. We turn
ourselves into traitors if we receive more salary and turn out little
work. India has borrowed crores of rupees from other countries.
How can we discharge this debt unless we work hard? We will
obtain self-satisfaction only when we work hard in proportion to

the salary we receive. We must try hard to experience self-
satisfaction, born of sincere work.
Students should realise that India is facing many political

and economic conflicts. But students should remember that they
should not enter politics while they are students. But it is nothing
wrong to enter politics after you finish your education. There is
nothing wrong if you work for the welfare and well being of the
country. But if you touch politics when you are a student, you will
touch thorns. But there are some selfish people who drag students
into politics to serve their selfish ends.
You must all resolve yourselves to keep Indian culture

intact. What is Bharatiya education? Bharatiya education consists in
sacrificing oneself happily for the sake of others. Discharge your
duties with divine feelings. You will be blessed. Lead spiritual lives.
What is spirituality? Spirituality is nothing but the

blossoming of love. Whereas science is the split of love, spirituality
is spirit of love. It is love alone that unites entire mankind into one.
Then mankind will have no problems at all.
❁❁❁❁❁

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SUMMER SHOWERS

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1. From Humanity To Divinity 1

Students and Teachers,

Man undergoes many a travail and tribulation for the sake of

Mankind is infinite, marvellous and full of meaning and

THE ALL-INFINITE WILL:

The Atmic power that vibrates and shines in the Food

The Vedanta declares that he who knows himself, knows all.

The mind is of four kinds: the Supermind the Higher-Mind

One can understand ‘Manavatva’ only by realising oneness.

THE DIVINE UNIVERSAL FORM:

Man contains in him the cosmic power which pervades the

Today man underestimates his own importance and humbles

The elements five make the body

The body is described as ‘Kshetra,’ a centre of Sanctity.

The supreme quality that the student should cultivate is

People consult a dictionary to find out the meanings of

‘SKILL’ AND ‘KILL’:

Man is endowed with knowledge, skill, balance and insight,

It is the sense of attachment which causes pain and sorrow,

Once you develop faith in the existence of the Atma in you,

Students, the entire universe is encased in you. Never give

self is the key of our life. It is the Atmic Consciousness which

Man has sacrificed his Inner Divinity at the altar of the

God does not exist anywhere else

Man should cultivate the latent quality of awareness.

This ‘Sath,’ ‘Chit’ and ‘Ananda’ is also known as ‘Asthi,’ ‘Bathi’

Our Vice-chancellor has appealed to me to speak about the

From the ancient times the principles of ‘Sathyam Vada’

What I have spoken to you today is only an outline, a

world. It is selfishness to desire peace and security only for India.

The man who studies and studies without discrimination

Education should contribute to elevation. Only that

Man should become ‘Amanaska’ (the one without the

These Summer classes are organised to impart spiritual

Embodiments of Divine Love,

We need not carry a lamp to see a burning lamp, for the

The mind manifests its influence in the state of ‘Jagrata’

Man remains as man as long as the mind lasts. Man

sprawling plot of land. At this stage, the ground seems to be broad

THE PART AND THE WHOLE:

Everything is interconnected and interdependent in the

We are accustomed to perceive the deficiencies and ignore

‘Bhooma’ which means ‘Brahmatathva’ (the principle of Brahma),

THE SUBLIME HUMAN QUALITY:

The man who allows himself to be enslaved by his five

When you build a house you build doors as well. These

the state of realisation of Inner Consciousness. All that we teach

THE REALISATION OF COSMIC ENERGY:

Where is the Cosmic Energy? The Cosmic Energy is all

It is this body delusion which causes ignorance in man. We

It is natural even for a strong block of iron to acquire rust

For example, a piece of dark charcoal cannot be whitened by

ATMA, THE UNDERCURRENT:

Sacred ash imparts a great lesson and wisdom to all of us.

When there is a lamp in our house, why should you go begging

You need not go elsewhere when you realise that

When you are established in the truth that the Divinity in