Sri Sathya Sai Speaks

Peace has vanished; Truth has become scarce; The arms race has become a dreadful threat; Selfishness is the cause of these evils This is the pronouncement of the Truth. EMBODIMENTS of the Divine Atma! Sathyam (Truth), Jnanam (Knowledge of the Absolute), Anantham (the Infinite), Aksharam (the Imperishable), Paramatma (the Omni-Self), Paratatwam (the Supreme Truth), Brahma (the Absolute), Kshetrajna (the Knower of the Field) - all these terms are synonyms for Atma (the Spirit). These terms came into vogue depending on the time, the place and the circumstances. In the world, every living being aspires for happiness and seeks to banish grief. Although man hankers after pleasure, peace and bliss, what is the inner meaning of the fact that he is haunted by worry and sorrow? Sorrow, peacelessness and fear are the reflected images of happiness, peace and security. If there is no grief, there is no value for happiness. If peace is not absent, no one will seek peace. Therefore, these opposites are associated with each other and constantly follow each other.

Yesterday, I explained that Bhuloka, Bhuvarloka and Swargaloka are expressions of the three sounds A, U, M in the Pranava mantra, Om. The three Vedas Rig, Yajur and Sama Veda - in their different rhymes pay homage to the three letters of the Pranava. To experience the truth underlying the Pranava, whose triune aspects are manifested in the three Vedas and other triple entities, there are three paths. The first is Nama-chintana (meditation on the Divine Name). The second is Bhava (inner ecstasy). The third is Sadhana (spiritual discipline).

By meditating on the Name of the Lord, worldly pleasures can be enjoyed. These are transient, unreal and momentary. Such ephemeral pleasures are got in the mundane world by reciting the name of the Lord.

Bhavam relates to the consciousness arising from a realisation that there is supreme power that governs the whole of creation - the moving and unmoving objects in the cosmos. When that consciousness is made the basis of one's entire life, by dwelling in that consciousness, a man reaches the Chandra-loka (the region of the Moon-god). To realise that at the base of the gross phenomenal world, there is a subtle power is itself a great progress in Bhavam (consciousness). Achieving this consciousness, man enjoys the sovereignty of the mind in Chandra-loka. By chanting the name of the Lord, worldly pleasures are enjoyed on the earth and by the Bhava Consciousness, man enjoys the bliss of reigning over the empire of the Mind. From these experiences, man progresses, through Sadhana (spiritual exercises), and reaches Suvarloka (the region of the Sun). The Solar region, made up of Vijnana and Prajnana (physical and spiritual knowledge) is Cosmic Consciousness itself. It is the realm of Divya-drishti (Divine Vision). The man who attains this region enjoys supreme peace from the unified cosmic consciousness.

The Bhuloka (the physical world) and Bhuvarloka (the Lunar region) are said to be Aparabrahma (regions not related to the Supreme Self - Parabrahma). Suvarloka relates to the Parabrahma (the Supreme Self). Hence, the Bhuloka and Bhuvarloka are related only to the impermanent and unreal phenomenal world.

Bhuloka is sthoola (gross), Bhuvarloka is sukshma (subtle). The body is gross. The mind is subtle. The Bhuloka and Bhuvarloka are related to the body and the mind. The Suvarloka, however, is related to the Atmic state. Through Nama chintana, Bhavam and Sadhana, man can attain the three worlds. When man combines all three practices, he can achieve in addition Paramasanthi (Supreme Peace). Man's primary goal should be to realise such a state of peace and bliss.

When Pippalada was explaining all this to Sibi, Sathyakama got up and asked the sage: "Swami! All the scriptures have declared that there is a Purushothama (the Highest of all beings) who possesses all the sixteen kalas (potencies). Who is this Purushothama? What are these sixteen kalas? Where are they present? Please confer peace on us by your answers to these queries."

Pippalada smilingly replied: "Dear Sathyakama! This Purushothama embodying the sixteen potencies does not dwell in any particular spot. In every human being, He is experiencing bliss in the form of consciousness. He is Sat (Being) Chit (Awareness) and Ananda (Bliss). Sat means that He remains as an unchanging entity. Chit refers to the one who indicates Paripurnatwam (total Awareness). The one who experiences these two states is the Blissful one. The unity of Sat and Chit is Ananda. Though Sat and Chit have different appellations, their outlook is one and the same. The two are like the right and left eye in a being. They are apparently separate and apart from each other. But the two eyes have no double vision. They see only one object. Sat, Chit and Ananda are present in every human being." As regards the sixteen kalas, the sastras, puranas and epics have caused confusion in men's minds by varying and misleading interpretations. These sixteen kalas do not exist in a separate place wherefrom they can be obtained. There is Akasa (space or ether). From the sabda (vibrations) in space, Vayu (air) is produced. From air, Tejas (fire) emerges. From Tejas water is produced. The solidified form of water is the Prithvi (earth). These are the Panchabhutas (five basic elements). There are the Panchapranas (five vital breaths): Prana, Apana, Samana, Udana and Vyana. The five elements and the five vital breaths together make ten. The five Jnanendriyas (organs of perception) are the eyes, the ears, the nose, the mouth and the skin (seeing, hearing, smelling, speaking and touching are the faculties of these organs). With these five, the total goes upto fifteen. There is the mind. With it, we have the sixteen kalas. These sixteen kalas are present in every human being, performing their respective functions ecstatically.

Only those who enjoy these kalas in all their fullness and purity, make use of them properly and experience the bliss of that fullness, have been described as Purusha or Purushothama. Who is a Purusha? Not the one donning a bush-coat and trousers. The body is called Pura (a city). The divine consciousness which pervades the entire body from head to foot is called Purusha. The individual who experiences this consciousness and manifests his individuality is also called Purusha. The divine power which pervades the entire cosmos equally, shines equally in everything and proclaims His omnipresence is called Purushothama. Thus, in the individual this power is known as Purusha and in the cosmic manifestation, it is described as Purushothama.

What are the duties this Purusha should perform to sanctify his life? Men should develop the awareness that the five elements - Ether, Air, Fire, Water and Earth - are divine entities and should be utilised appropriately in that spirit. The divine has equipped man with five Jnanendriyas (organs of perception) to make use of these elements.

"Seeing" (the power of sight) is based on Tejas. Hence, the power of Tejas should be put to proper use. It should never be misused. See what is good. Only then, Tejas is utilised as a divine potency.

Next comes Sabda (hearing). The ears have to be used only for listening to sacred words and thereby seek the Divine. The faculty of hearing should not be used for unworthy purposes. Next, there is the faculty of smell. When fragrant smells are taken in, not only does the health improve, but one derives pleasure. Foul smells cause illness and distemper. Fragrance in the air is a Divine manifestation.

Then, there is the skin. Care of the skin means that contact with all and sundry should be avoided. The faculty of Sparsa (touch) is sacred power. To avoid contamination by contact with impure persons, the sages' and sadhakas in ancient times left villages and towns and dwelt in remote forests in solitude.

There is a divine power in the human body called Chit-sakti (the energy consciousness). It is like an electric current. When one body touches another, there is an exchange of energy. In this process, there is a likelihood of one's good qualities going out and an inflow of bad qualities from another. The practice of touching the sacred feet of pious and good men was commended to enable people to get rid of their bad qualities and acquire virtues. While sitting in meditation, there should be no physical contact between devotees. Each one should sit apart and try to experience the presence of the Indwelling Spirit. The consciousness of one's divine nature gets weakened as a result of polluting contacts with all kinds of undesirable persons. The sages of yore could rise to divine heights by making use of their sense organs for sacred purposes.

Coming to the Pancha Pranas (five life-breaths), there are 12 crores of nerves in the human body (as stated in an earlier discourse). The life-breath Vyana pervades the entire nervous system. It is because of the pervading presence of this divine vital air in all the nerves that the health of the body is maintained. It also contributes to the experience of happiness. The presence of the vital air Vyana in the Sahasrara (the thousand-petalled Head of the Kundalini seated in the brain) accounts for the intelligence in man. When the Kundalini-sakthi rises from the Mooladhara (at the bottom of the spinal column) to the Sahasrara (at the top of the brain), there is a blossoming of the powers in man. The Kundalini-sakthi shines effulgently. Because man has lost this power (of the Kundalini), he is subject to numerous troubles. The ancient sages were able to harness the power of the Kundalini for great purposes. Hence, it is essential to make proper use of the Pancha pranas (five vital airs) also. Only then, man will become a Purusha. Although man has all the sixteen potencies, he is failing to make proper use of them. He is unable to comprehend their divine power. Failing to make use of this divine potential, man behaves like a person who does not know he has the Kamadhenu (wish-fulfilling cow) in his house, and wants to buy an ordinary cow. By his failure to recognise the vast divine potentialities in him, man has become a prey to sorrow and worry. Instead of rising to the level of the Divine, man is going to the level of the demon and the animal. Even if men are not able to live upto the injunctions of the scriptures, there is no reason why men should not observe morality and integrity in daily life. Everyone knows that he should speak the truth, avoid harshness in speech, should not hurt anyone by his words, should speak softly and pleasantly, but he does not behave in this manner. What is the reason? Selfishness and selfishness alone. Despite his knowledge of what is right, man misuses his sixteen potencies for achieving his selfish ends. Man is indeed endowed with the sixteen potencies. The one who sanctifies these potencies by proper use becomes Purushothama (the Supreme Person). The one who taints them by his misdeeds is damned.

The answer to Sathyakama's question regarding Purushothama is that there is no separate dwelling place for the Supreme. God resides in every being. Sin is not something foreign. It adheres to the evil deeds one does. It is through one's actions that one becomes a Purusha or a Purushadhama - a Divine or a despised being. It is one's actions which carry a man to great heights or hurl him down to the depths. The scriptures have declared that the one who possesses in full all the sixteen potencies is Purushothama (the Supreme Person). The term is applied to the Avatars (Divine incarnations)who utilise the sixteen potencies for the benefit of others. Whatever they say or do is totally free from the taint of self-interest. No Avatar, whether in Bharat or elsewhere, has ever used the five elements, the five senses, the five vital airs or the mind for any selfish purpose. Even when they go about in daily life like other ordinary beings, in every one of their actions they demonstrate its purity and unchanging truth. The common people do not recognise this truth. Hence, they fail to understand the true nature of humanness.

After this explanation, Pippalada went on to point out to Sathyakama the basic oneness of the Eternal and the impermanent. He said that the gross substance is Kshara (perishable or destructible). Akshara (the Imperishable) is subtle and Kshara is physical. Akshara is related to the Atma (Spirit). That which is related to life is Kshara. Akshara is related to God. Pippalada asked Sathyakama to recognise the unity of these - Kshara and Akshara. "It is only when you recognise their unity will you be able to make proper use of the sixteen kalas," he said. The entire cosmos, consisting of moving and unmoving objects, emanated from Akshara (the Imperishable Supreme). All that has come from Akshara has the attributes of Akshara. Issuing from Akshara and sustained by Akshara, ultimately everything merges in Akshara. Akshara is the unified expression of the Cosmos. It is the unity of the Everlasting and the ephemeral. If you wish to make sacred use of the sixteen potencies, direct your vision towards the Atma, not relying on the eyes. Have the conviction that it is because of the Spirit within, that you are able to see with your eyes and hear with your ears. Your organs of perception are able to function because of the existence of Prajna (Inner Consciousness). All that is perceived in the external world is the cosmic manifestation called Viswam. All that is experienced within the dream state and in sleep is due to Prajna (Divine Consciousness). You have to divinise everything that you see or do by spirituality. Then everything acquires a wholeness and unity. For instance, there are many rivers with different names and forms. But when they merge in the ocean, their names and forms disappear. They become one with the ocean. Likewise, the five vital airs and the five organs of perception are all different streams. The mind is a mighty river. When the waters flowing in all these sixteen merge in the Atma, they lose their separate names and forms and achieve the prajna-principle of the Atma. Thereby, they become pure, unsullied, unchanging and eternal. Man becomes Purusha and Purushothama when he sanctifies the sixteen potencies in him by engaging himself in good deeds and good thoughts.

"What is it by knowing which all else can be known?" This was the question which Saunaka put to the Sage Angirasa. He asked the sage: “What is it by seeing which all else can be seen? What is it by experiencing which everything else can be experienced? Please reveal to me the nature of this Divine eternal principle." Angirasa replied: "Only through Brahmavidya (Knowledge of the Supreme) can this be obtained." All knowledge today is associated with the mundane whether it relates to the arts like music and painting or the sciences like botany, physics and chemistry In essence all this knowledge is concerned with earning a livelihood. That true education is for the purpose of acquiring supreme wisdom should be recognised. That is the means to acquire Brahmavidya (Knowledge of the Divine). Brahmavidya must be distinguished from worldly knowledge. The latter is concerned with knowledge of what is observed externally. Brahmavidya is beyond the power of the eyes, the ears and the mind. It is concerned with revealing the Spirit. You must seek this spiritual knowledge. You will obtain it when you reach the stage of utilising fully your sixteen potencies.

God is described as Sathyam (Truth), Jnanam (Wisdom), Anantham (Infinite), Brahma (the Absolute). Sathyam means that which is unchanging, unaffected by the variations in time. Jnanam means perceiving the One without a second - "Advaita darsanam jnanam." Anantham means Infinite, omnipresent, pervading the entire cosmos. Brahmam means that which permeates everything.

This was what Angirasa taught to the sage Saunaka. This episode should not be regarded as an Upanishadic story. The inner meaning of the name Angirasa is he is the one who represents the sixteen potencies flowing as a sweet liquid in every limb of the human body and sustaining it. The Prajnana-principle in every person is the form of Angirasa. This Prajnana pervades the mind, the intellect, the will, the Antahkarana and every part of the body. Hence, it has been declared: "Prajnanam is Brahmam." All the essential truths man seeks to learn are found within himself. He has no need to go to the scriptures or any external authorities for this purpose. Forgetting the source within himself of what he is seeking, man pursues external objects and experiences frustration. Searching within himself man will find the prajnana (the wisdom) that he seeks.

The terms Akshara encompasses everything. Akshara contains two terms: A + Kshara. "A" stands for that which is Anantha (Infinite), and Aprameya (Immeasurable), Anandamaya (filled with bliss). That is the Atma, the Eternal Self. Kshara represents that which is impermanent, illusory, and perishable. Akshara is the combination of the eternal and the evanescent, the imperishable and the perishable. Akshara has a twofold meaning. It indicates the presence of the impermanent cosmos within the eternal Omni-Self. The cosmos cannot exist apart from the Divine. The Divine cannot divorce the cosmos. The devotee creates (his own image of) God. God creates the devotees. The common belief is that all beings including devotees are created by God. But this is not the whole truth. The devotee also by his spiritual sadhana creates God. That is the meaning of the term Sakshatkara (Directexperience of the Divine form).

Wherefrom does this Divine form come? It comes from the devotee's intense feeling for a direct vision of God. It is folly for anyone to go in search of God. When God is omnipresent, what is the need for a search? It is a delusion to imagine that man is in quest of God. It is God who is searching for a true devotee.

Man must recognise that God is one, though He may be worshipped with many names. There is a practical illustration for this. A devotee keeps the idol of Krishna before him and performs Sahasranama Archana, reciting the thousand names of the Lord. The names are many but the God that is worshipped is one.

Sathyakama approached Pippalada again and asked the sage: "Swami! There are three kinds of knowledge in this world. One is the ordinary kind. The second is called Sujnana (right knowledge). The third is called Vijnana (higher knowledge). What is the difference among these three?" Pippalada: "There is considerable difference between Jnana (ordinary knowledge) and Su jnana and Vijnana. Jnana is knowledge got through the body. Su jnana is what is got through the mind. Vijnana is the knowledge got from the heart. You see various objects like a table, a tumbler, etc. The knowledge got by perceiving objects is ordinary knowledge. It relates to the physical and is useful in daily life. Su jnana relates to the mind. In doing any action, when one considers whether what he is doing is helpful to others, the knowledge on which such action is based is Su jnana.

Based on both these types of knowledge, actions which are in accord with the dictates of one's conscience and which are performed to propitiate God constitute actions based on Vijnana (the highest knowledge). If God is pleased with one's actions, the whole world will be pleased. No effort is needed to please others separately.

The one who has earned the grace of the Divine will be able to gain the goodwill of the world. But one who has forfeited the grace of God will be unworthy of the goodwill of others. Once one comprehends God, everything in the universe can be comprehended. Unfortunately men's vision today is turned only towards the Prakriti (phenomenal world), ignoring the divine. It is only when they understand and experience the Divine, will they be able to comprehend fully everything.

The mysterious ways of the Divine cannot be grasped easily. Wrong impressions are formed out of what is stated in the books about Krishna or Rama. People must try to get at the inner truths about their actions.

Men have to aspire for peace - peace of the body, the mind and the heart. To achieve peace of the body, it is essential to chant the name of the Lord. For achieving peace of the mind you have to cultivate the Brahma-Bhava (the meditation on the Supreme). Peace in the heart calls for sadhana (spiritual discipline). You have to progress from the body to the mind and from the mind to the Atma.