Man and the Divine

Man and the Divine

The Vedic invocation says “Purnamadah Purnanavidam,” meaning “That is whole and this is whole.” This implies that Divinity and humanity are not different. The same constituents are there in both. In fact, there is only one Supreme Power which manifests itself in multitudes of forms.

If you take the Gayatri Mantra, it starts with “Bhur Bhuvah Suvah,” in which Bhur is the Bhuloka (this world where we live), Buhvah is the other world and Suvah is the world of Radiation. All the worlds are within every human being. Man is an embodiment of the three phases of time (past, present, and future) and the three powers of creation, preservation, and dissolution. He is thus the embodiment of Prajna (principle of the Supreme Consciousness). The five vital airs, Prana, Apana, Udana, Samana, and Vyana are the constituent elements of Nada (the primordial sound). Bindu represents steadiness of our body, mind, and intellect. Kala represents the Atma. The Eashavasya Upanishad deals with the different aspects of Nadha, Bindu, and Kala. It says that these Three are like a triangle with the Self as the apex and the body and mind as the two points at the base. The body is gross, while the Self is subtle and the mind is a combination of the two. Just as Nada, Bindu, and Kala are everywhere, the mind is also all-pervasive as stated in the Eashavasya Upanishad. The mind is the cause of pain and pleasure, happiness and misery, bondage, and liberation. It should be properly directed towards Prajna (Awareness). The body is inert matter and cannot function without the Prajna principle, which is radiation. Prana (vibration) animates the whole body. All the three are constituents of Sat-Chit-Ananda. Man experiences Ananda in the deep sleep state, Swapna-Avastha and perceives worldly things in the waking state, Jagrata-Avastha.

The Body Houses the Immovable Atma

The Upanishads point out that there are three entities: the Kshara, Akshara and Kshraakshrara (Immovable, movable, and movable-immovable). The movable body houses the immovable Atma. One who understands this principle of Akshara will have nothing to do with the world. The body is given only for knowing the Atma principle, but man is using it for other purposes and thus abusing it.

The human body consists of eyes, ears, nose, tongue, etc. These are but instruments that help one to make the journey of life. There are three elements in all actions: the Karta (doer), Karma (action), and the Karana (purpose of the action). The Upanishads declare that if all three are in harmony one will achieve success. All the limbs and sense organs in a man can function only when the life force is there. That is Chaitanya Shakti. It comes from the Self, which is Prajna, Atma Shakti or Radiation. Even scientists are aware that matter cannot move on its own without energy. But they are not able to recognize the Atma Shakti which was recognized by the ancient Rishis. The moment one becomes aware of this truth he can be considered to be free from the bondage of the phenomenal world.

Socrates told his disciples that the Universe is governed by truth, goodness, and beauty. These are the same as Sathyam, Sivam Sundaram, the terms used by the Bharatiyas to describe Divinity from time immemorial. The truth that transcends the categories of time is the Real Truth. Man is an embodiment of this Truth. But people have forgotten this today. People relish only untruth. Truth is not palatable to them, while untruth seems sweet, though it is poisonous.

"Speak the truth, do righteous acts" is the motto of Bharat, as declared in the Vedas. But people today kill truth and jettison Dharma. How then can they have peace?

The Kenopanishad proclaims that the basis of every action should be Truth which is Divine. The Rishis did not compile the Upanishads as a pastime. They gave this valuable treasure for the welfare of mankind.

Devotees’ Failure to Know What Swami Wants

Several persons holding high positions come here to get Swami's blessings for achieving higher positions or for other personal benefits. Big businessmen and traders come here to take Swami's blessings and return. Those in the teaching, legal, and other professions come here. Theists come here, participate in Bhajans etc, and go away. All of them come to Swami to get their desires fulfilled. No one comes to know what Swami wants. How many strive for Swami's sake? Everyone comes only with selfish motives. I want to point out that enjoying benefits and failing to show gratitude is grievously wrong. In ancient days the devotees of the Lord sacrificed their lives by engaging themselves in this divine quality of selflessness. It is only by sacrifice you can achieve immortality. You should love all without distinction and serve society.

"Sacrifice and share Divinity with everyone" is the message of the Upanishads. You should not bother about your close relations alone, as these relationships are only temporary. You should develop Vishva Prema (Universal Love).

You may wonder why I am telling this repeatedly. Though I have been telling you all this for several years no one seems to change for the better. So I have to emphasize the need for your getting rid of too much attachment to your kith and kin. Love your children but do not get excessively attached to them. You must make use of your body for doing your duty, but do not get too much attached to it.

Act According to Your Role in Life

Every person has to play his role in life. How this should be done is illustrated by a story. Once an actor went to the court of Bhoja Raja to exhibit his talents and get a reward. First, he went in the role of a renunciant wearing saffron robes. When the king offered him some gold, he declined to accept it. When questioned whether what he gave was not enough, the actor replied he would come again the next day.

The next day he came in the guise of a dancing girl and gave a fine performance which pleased everyone. When he was offered some gold coins on a plate by the king, the actor said what was offered was not enough. When the king questioned him as to why he had refused to take anything on the previous day, but was asking for more that day, the actor replied that he had to behave in a manner befitting the role he took. The previous day he had come as a renunciant and had to decline the gold offered to him. But on that day he was in the role of a dancing girl and so could demand more money. The moral of the story is: Students should behave as students and devotees as devotees only. Every person in any field has to uphold certain values appropriate to the role he has taken up. When I say devotees should do selfless service to humanity as a way of serving God, it is only in your interest and for your spiritual uplift. Discriminate between what is permanent and what is temporary and pursue the path leading to permanent bliss. Do not hanker after trivial transient pleasures. Speaking the truth, do your duty. This is the message of all the Upanishads.

Excerpts from Discourse on 23-10-1993, given in Purnachandra Auditorium.