Bliss Is Your Real Form

The Brahmins who propagate the truths propounded in the Vedas and Shastras (scriptures), 
The kings who are prepared to sacrifice their body for the safety and security of the nation, 
The Vaishyas (businessmen) who do business with ethics and morality, 
The noble farmers who lead a happy life working in the fields to raise crops,
All should contemplate on the Divine Name without wasting time and sanctify their life.
(Telugu Poem)

Every Thing Has Emerged From The Ocean Of Satchidananda

Students!

Just as Tarakam, Sankhyam and Amanaskam form the three main types of yoga as propounded by Vedanta, similarly, there are three main concepts relating to what constitutes truth, namely, Paramarthika, Vyavaharika and Pratibhasika (absolutely real, empirical and illusory). Paramarthika can be compared to an ocean, Vyavaharika is like waves of the ocean and Pratibhasika is the foam that is generated by the waves. Without the ocean, there can be no waves and without waves, there can be no foam. In the final analysis, water forms the basis of all the three, ocean, waves, and foam. Therefore, you should not consider Paramarthika, Vyavaharika and Pratibhasika as separate from each other. They are as closely linked to each other as the divine trinity, the three attributes, namely, Sattwa, Rajas and Tamas (serenity, passion and sloth) and the three periods of time.

Tridalam Trigunakaram 
Trinetram Cha Triyayudham; 
Trijanma Papa Samharam 
Eka Bilvam Sivarpanam.

(One Bilva leaf with three petals offered to three-eyed Lord Siva, who is the embodiment of the three Gunas (attributes), and holds the trident in his hand, destroys the sins accumulated over three births.)

Brahman is Immanent in the Entire Creation

Brahman signifies the unity of these three principles. Paramarthika denotes Atma and Vyavaharika denotes Aham. Some people out of their ignorance think that Atma and Aham are separate from each other. In fact, Atma is like the ocean and Aham is like the waves. When you turn your vision inward and enquire, you will realize that both are one and the same. Waves are not different from the ocean. Just as there is fire in the wood, oil in Til (sesame) seeds, sugar in sugarcane, similarly, Vyavaharika is inherent in Paramarthika. There can be no waves without the ocean, and there can be no son without a father. In the same manner, there can be no Vyavaharika without Paramarthika.

God is extolled as Bhavaya Namah. What is the meaning of Bhava in Vedantic parlance? Bhava signifies the Supreme Being who has this visible world as His very form. Lord Vishnu is the cause and world is the effect. The entire creation is the play of cause and effect. God incarnates in various forms in this world to demonstrate the unity of all names and forms. Just as the peacock looks beautiful with its colorful plumage, the divine principle of Vishnu appears most wonderful with its myriad forms in the entire creation. This is stated in the Vedic dictum, Sahasra Seersha Purusha Sahasraksha Sahasra Pad (the Cosmic Being has thousands of heads, eyes, and feet). The cosmic form of the Lord consists of thousands of heads and thousands of eyes. It means everyone is the embodiment of Vishnu. God has another name Kutastha which signifies that He permeates every being in the creation. Just as the waves, foam, and ocean are one and the same, similarly, creation, sustenance, and dissolution are three inseparable aspects of Divinity.

Everything has emerged out of the ocean of Satchidananda. When you realize this truth, the fountain of bliss will emerge from your Manasarovar (mind lake). Ananda results when Sat and Chit come together. Sat means truth, Chit means knowledge. When they combine, they give the experience of bliss. Sat is like sugar which imparts sweetness to whatever it is mixed with. You put it in coffee, it becomes sweet, put it in tea, it becomes sweet, put it in water, it becomes syrup. Therefore, sweetness is permanent. That is why it is described as Sat or Being which means changeless and eternal. Chit signifies Prajnana or Constant Integrated Awareness which is described in Vedanta as Prajnanam Brahma (Brahman is Supreme Consciousness). Prajnana is the life of every being and water is the basis of life. Therefore, Chit is compared to water. When sugar and water are separate, sugar is sugar, water is water. When both of them combine, you get syrup. Similarly, when Sat and Chit come together, bliss is the result. Bliss is your real form. Sat is nothing but the principle of Atma which is eternal. Without the principle of Atma, the world has no existence.

Faith has Great Significance in Vedanta

You write a charming poem in beautiful lettering on a super special paper, put it in a glittering cover and post it. The paper is most valuable, the letters are beautiful, the poetry is sublime, the cover is attractive and the address is also written correctly. But the letter does not reach the addressee. What is the reason? The reason is that you have not affixed the required stamp on the cover. You sing Bhajans with Raga and Tala (tune and rhythm). The tune and music may be attractive, but it does not reach God or please Him if you lack self-confidence. Confidence in you, confidence in God; this is the secret of greatness. This is what you have to know today.

What is the use of sending a cover with beautiful poetry written in beautiful letters unless you affix the stamp of confidence on the cover? That is why Vedanta has given utmost importance to Viswas (faith) and Sraddha (steadfast faith). Love is the basis of both. When you have love, you have Sraddha; when you have Sraddha, you have Viswas (faith). Just as foam, waves, and ocean are not different from each other, Sraddha, Viswas and Prema are inseparable and interdependent. These three form the fundamental basis of Vedanta.

Vedanta also talks about three principles: Swechchha, Parechchha and Daivechchha. What does Swechchha mean? Students today think Swechchha means to talk, move and behave in an arbitrary manner. This is not the inner meaning of Swechchha. Swa + Ichchha is Swechchha. Swa means Self (Atma) and Ichchha means desire. True Swechchha means to follow the dictates of the Self. The Bhagawadgita also explains two types of Dharma – Swadharma and Paradharma. What is Swadharma? People think Swadharma is related to their caste and religion just like Kshatriya Dharma, Brahmin Dharma, Vaisya Dharma, etc. But this is not the real meaning of Swadharma. ‘Swa’ means Atma. Therefore, Atmadharma is Swadharma and Dehadharma is Paradharma. Similarly, there is the single letter ‘I’ and the three-lettered ‘eye.’ Single letter ‘I’ represents Atma and the three-lettered ‘eye,’ body. Without the body, one cannot realize the Atma and without the Atma, the body cannot exist. Therefore, the unity of the Atma, the individual soul, and the body is termed as Triputi or Trikuta (coming together of three aspects). In this manner, Vedanta explains most profound truths in simple and subtle terms.

Swechchha means to think, decide and perform an action with full confidence, on one’s own and be prepared to face its consequences wholeheartedly, be it pleasure or pain, happiness or sorrow. Parechchha means to perform an action with encouragement or under pressure of others. This is not something you do of your own accord. You do it under the influence of others. But when you have to face its consequences, you should not regret, saying, “This is not something I have done willingly. I have done it because I was forced to do it.” Others cannot force you to do something unless you have an inclination to do it. How can others influence you or encourage you or force you to do it? Their encouragement only reinforces your own inclination. Therefore, you should be prepared to face the consequences without any regret and without blaming others.

The third one is Daivechchha. It means to surrender to the Will of God and perform good actions without any expectation of the fruits of actions. This is not the result of the actions performed by you of your own accord or due to the encouragement or under the influence of others. You should accept whatever comes as the Divine Will. In fact, whatever happens in accordance with the Divine Will will do only good to you. Whatever actions you perform by surrendering to the Will of God will give you peace, happiness, fulfilment and victory. But man today does not understand the significance of surrendering to the Will of God.

Punyasya Phalamichchanthi, 
Punyam Nechchanthi Manava, 
Na Papa Phalamichchanthi, 
Papam Kurvanthu Yathnatha.
(Sanskrit Sloka)

(People do not undertake meritorious deeds, but want to derive their fruits; they indulge in sinful activities, yet want to escape their consequences.)

Man is the Embodiment of Satchidananda

People are not prepared to face the consequences of their sinful deeds, but they are always in the forefront to perform such evil actions. Why do you perform sinful deeds when you do not want to face their consequences? There is no doubt about it that if you perform bad actions, their results are also bound to be bad. People want to enjoy the fruits of meritorious deeds but they are not prepared to perform such sacred actions. They aspire for one thing and perform actions just contrary to it. All your actions should be according to what you desire. Having performed a sinful deed, you should be prepared to face its consequences. Whether you touch the fire knowingly or unknowingly, it will burn you. Sometimes, you may touch fire unknowingly, but it is not going to take pity on you and spare you. Similarly, whether you like it or not, you have to reap the consequences of your actions. This is Vyavaharika truth. But Paramarthika truth is different from this. When you reach Paramarthika level, you will not get burnt even if you touch the fire. How does it happen? It happens due to the grace of God. Sometimes, God Himself will caution you and prevent you from touching the fire. Fire which is one of the five elements is also an aspect of Divinity.

Everyone uses the word Aham (I) while referring to himself. You should enquire where this Aham originates from. Aham is born from the Atma. Sankalpa (thought) is born from Aham and Vak (speech), from Sankalpa. Therefore, Aham is the son of Atma, Sankalpa is its grandson and speech is its great grandson. So, Atma, Aham, Sankalpa and Vak, all belong to the same family. Thus, Aham, Sankalpa and Vak have equal right over the property of Atma. What is this property? This property is Sat Chit Ananda which is equally accessible to the ‘son,’ ‘grandson’ and ‘great grandson.’ In fact, it fully permeates all the three. Man can never say that he is devoid of bliss; it is verily the right of man. Man desires to be permanent and eternal. That is the nature of Chit (Prajnana) which is present in him. Therefore, man need not go in search of Satchidananda elsewhere. He himself is the embodiment of Satchidananda. He suffers because he is ignorant of this truth.

Acquire Practical Knowledge and Dispel Maya

Students!

Here is a small story to illustrate this. Suppose, there is a marriage celebration going on. The bridegroom’s party and the bride’s party are staying in two different houses. Some intruder starts acting as an intermediary between the two parties. He goes to the bride’s party and starts threatening them, “What is this? You are not supplying even coffee and tiffin from time to time. We thought that you would celebrate this wedding in a grand manner, but you are not coming up to our expectations. You are not showing due respect to the bridegroom’s party.” After some time, he goes to the bridegroom’s party and starts questioning them, “What is this? You are not coming for food in spite of our repeated requests. The food is getting cold. You should come quickly.” The bridegroom’s party thought, he was some elderly person from the bride’s party. Similarly, the bride’s party thought he was some close relative of the bridegroom. Both the parties put up with his misdemeanour for some time, but when he started crossing limits, they began enquiring from each other as to who that person was. When someone from bridegroom’s party went to the bride’s party and asked about his identity, they said they did not know who he was. The bride’s party got a similar reply from the bridegroom’s party when they tried to find his identity. As both started consulting each other, this intruder realised that he was exposed and quietly disappeared from the scene.

Similarly, Maya takes sides sometimes with the Atma and sometimes with Nature and confuses man. When you start enquiring about the relationship between Atma (Self) and Anatma (non-Self) using your power of discrimination, the delusion caused by Maya disappears. Man today does not enquire what is Atma, what is Anatma, what is worldly and what is other-worldly. That is why he has become a victim of delusion. One should have the right type of knowledge to conduct such enquiry.

Knowledge is of four types. All the learned people know what they acquire from study of books is only bookish knowledge which becomes superficial knowledge with the passage of time. Along with bookish knowledge, you should acquire general knowledge and discrimination knowledge. Moreover, you should not limit yourself to individual discrimination; you should exercise fundamental discrimination.

Only when you have discrimination knowledge will you have practical knowledge. Practical knowledge is the true knowledge. You should endeavour to acquire such true knowledge. When you go on enquiring like this, you will ultimately realize the truth.

Vedanta talks about two types of liberation: Jivan Mukti and Videha Mukti. A Jivan Mukta is one who considers everything as the manifestation of God and experiences the unity of past, present and future. Past is the tree, from which we get the seed of present, which in turn grows into the tree of future. Therefore, past is the tree, future is the tree, present is the seed. These three are, in fact, one and the same. Without the tree of past, you cannot get the seed of present and without the seed of present, you cannot get the tree of future. One who realizes the unity of three periods of time is a Jivan Mukta. He is equal-minded in both happiness and sorrow, praise and censure, prosperity and adversity. He knows that everything is temporary like passing clouds and nothing is permanent. He has absolutely no worry because his mind is focused on the principle of unity. Such a person alone is considered a Jivan Mukta.

Then, who is a Videha Mukta? All the qualities present in a Jivan Mukta are also present in a Videha Mukta. What is the difference between them? A Jivan Mukta has body consciousness whereas a Videha Mukta has no body consciousness. He does not feel the pangs of thirst or hunger. As King Janaka had no body consciousness, he was also called Videha. So long as one has body consciousness, he is bound to experience happiness and sorrow. One who has no body attachment is free from all types of attachment. That is the state of Amanaska, a state devoid of mind. When there is no mind, how can there be thoughts? Here is a piece of cloth. It is made up of threads which come from cotton. Without cotton, there can be no threads; without threads, there can be no cloth. So, thought is like cotton, desires are threads and mind is the cloth. Mind is nothing but a bundle of desires. When there are no desires, there can be no mind. That is the state of Amanaska.

Man has become a victim of Maya which consists of 25 aspects. When you unravel the mystery of these 25 aspects, Maya will disappear.
(Telugu Song)

What are these 25 aspects? Five Jnanendriyas (organs of cognition), five Karmendriyas (organs of action), five Pranas (life principles) and five Koshas (sheaths of the Atma) sum up to 20. Add to these Manas, Buddhi, Chitta, Ahamkara and the individual soul. Then the total becomes 25. That which is constituted by these 25 aspects is called Pinda. What does Pinda mean? This body itself is Pinda. Vedanta talks about Anda, Pinda and Brahmanda. Those that are born out of the egg are called Andaja and those that are born from the womb of the mother are called Pindaja. The cosmos which pervades everywhere is called Brahmanda. But there is an underlying unity between the Anda, Pinda and Brahmanda. Similarly, there is unity between Jiva, Easwara and Prakriti (individual soul, God and Nature).

Immerse the Mind in the Atma

The principle of Rama also signifies this unity. ‘Ra’ signifies Atma and ‘Ma’ denotes Maya. When Maya and Atma combine, they form the principle of Rama. People chant the name of Rama, saying Ram, Ram, Ram. But one should not do it mechanically. The mind should be absorbed in the contemplation of Rama. It means the mind should be immersed in the principle of the Atma. That is the real Rama Japa (chanting). That is the real principle of Tarakam.

Without coming under the veil of forgetfulness, 
In waking, dream and deep sleep states, 
One should constantly be aware of the Soham Mantra, 
That would enable one to realize the Atma Tattwa.
(Telugu Poem)

Tarakam signifies the unity of the three states, namely, Jagrat (waking), Swapna (dream) and Sushupti (deep sleep). It is not enough if you merely chant Ram, Ram, Ram without understanding the principle of Tarakam. You should immerse the mind in the Atma. There is water in the tumbler and you have brought some sugar in your hand. Put the sugar in water and mix it thoroughly. Then the sugar disappears. The sugar that you have brought with your own hand is not there now. The sugar which you have seen with your own eyes has become invisible. Where has it gone? When you put a drop of water on your tongue, you will know that sugar is present in every drop of it.

Students know this. Here is a cup and you have poured some fruit juice in it. The cup only holds the juice to the brim but does not know its taste. You put a straw in the cup and drink the juice. The juice goes into the mouth through the straw but the straw does not know its taste. It is only when the juice reaches the tongue can we know its taste. Our body is the cup, divinity is the juice present in it. Raso Vai Sah (God is in the form of essence). God permeates the body in the form of essence. But the body is not aware of it. Our senses are like the straw which also cannot experience divinity. Buddhi is like the tongue which experiences the taste of Divinity. The tongue enjoys the taste of the juice but does not keep it to itself. It sends it to Jathara (digestive system). The Jathara also does not experience the sweetness of juice. It separates waste from the juice and supplies its sacred essence to all limbs of the body. Before partaking of food when you offer it to God, chanting Brahmarpanam… He replies from within:

Aham Vaishvanaro Bhutva 
Praninam Dehamasrita 
Pranapana Samayukta 
Pachamyannam Chaturvidham.

(I am present in all beings in the form of digestive fire. United with the Prana (exhalation) and Apana (inhalation), it is I who consume the four kinds of food.)

God is One, Goal is One

God says, “Oh simpleton! I am present in your stomach in the form of Vaishvanara digesting the food you eat and supplying its essence to the entire body.” When you enquire the teachings of Vedanta, you will understand that there is only unity in the entire creation. Ekameva Adviteeyam Brahma (God is one without a second). Vedanta emphatically declares, Divinity is one, not two. It does not say, Divinity is one in a mild tone. It says, Divinity is only one and not two in an emphatic manner. It preaches and propagates this truth to the entire world in unequivocal terms. God, Allah, Jesus, Rama, Easwara, Vishnu, all are one. The Persians say Zarathustra is supreme, the Sikhs accord highest place to Guru Nanak, the devotees of Rama and Krishna extol them as the greatest. In this manner, devotees attribute various names and forms to God according to their tastes and feelings, but God is one.

Depending on their taste, people desire for Burfi, Jilebi or Mysore Pak. In all these forms of sweets, sugar is the same. Ekam Sath Viprah Bahudha Vadanti (truth is one, but the wise refer to it by various names). You may attribute any name and form to God, but God is one, goal is one. Therefore, you should not criticize people of any faith. There is no difference between one faith and the other. All are one. It is only when you realize this unity in diversity can you experience bliss.

Beings are many, breath is one. 
Stars are many, sky is one. 
Nations are many, earth is one. 
Jewels are many, gold is one.

You should understand this truth clearly. Do not cause divisions based on your likes and dislikes for a particular religion. When you recognize unity and go on practicing it, you will certainly experience unity. When you do every work with the feeling, ‘I am God, I am God,’ ultimately, you will become God. You become what you think. Therefore, do not entertain unnecessary thoughts and do not indulge in unwanted talk. Do not hurt others’ feelings. Do not cause trouble to anyone.

Students!

You have got exams from 5th onward. I want to discontinue these daily Discourses for some time in order to give freedom to you to prepare for exams. Your actual purpose of coming here is to study. You have not come here to learn Vedanta. Therefore, concentrate on your studies. Only then will you be able to fulfill the task for which you have come. Your parents have sent you here with high hopes. Therefore, it is your duty to satisfy them. They are the very forms of God. Matru Devo Bhava, Pitru Devo Bhava (revere your mother and father as God). Focus your mind on the purpose of your stay here. Swami will also be happy when you study well. Do not go to the rooms of others and indulge in unnecessary talk. Concentrate on your studies and get an ‘O’ grade. Bring a good name to the Institute and make your parents happy. Fulfill the task for which you have come and go back happily.

(Bhagawan concluded His Discourse with the Bhajan, “Hari Bhajan Bina Sukha Santhi Nahi…”)

– From Bhagawan’s Discourse in Sai Kulwant Hall on 1st August 1996.