“The Reality” (Part 3)

August 17th, 2008

OM…OM…OM…

Sai Ram

With Pranams at the Lotus Feet of Bhagavan,

Dear Brothers and Sisters, 

We started a series of talks on the theme, “The Reality”.  This is the second on the same theme: “The Reality” (Part 2). Towards the end of the talk last week, I was referring to Ishavasya Upanishad, which is the first Upanishad among the ten prominent Upanishads. There are ten Upanishads that are in wide circulation, widely read, and Ishavasya Upanishad is the first one. I made four points that Ishavasya Upanishad speaks of. We left it at that stage. 

We will try to elaborate point after point, taking Swami’s literature and discourses into account as the main source of our understanding and awareness of the subject. I strongly believe that every scripture has to be read and presented from the background or backdrop of the Sai gospel or Sai discourses, to make the topic easily understood and practiced. In so doing, I may have to quote some of Swami’s poems in Telugu, and that language is not known to all of you, or to most of you. This I am not doing to exhibit my scholarship, or my memory, or power of recapitulation. This is only to establish the authenticity and credibility of the statements I make. However, I will give you the English translation to those verses as well.

We will also come across some Sanskrit statements in brief. I am not going to mention the entire canto or sloka; I may mention only the part of it which is very important. Therefore we are going to have this new bilingual exercise in English and Telugu, in which I am sure you will bear with me.  As you are bearing with me and my translations of Swami’s discourses, you have become sufficiently patient, as well as good and kind enough, to bear with my translations this morning. 

THE WHOLE COSMOS IS FULL OF DIVINITY

My friends, the first point that Ishavasya Upanishad tells you is that the whole universe is full of Divinity. There is nothing in this universe without Divinity.

Ishavaasyam Midam Sarvam

This means the whole universe is full of Divinity. There is nothing else—neither the world nor the individual, neither organic nor inorganic, neither the living nor non-living. Everything is Divine; that is all. This is the first point I made last week.   

It is also worthwhile to know that there is only One-without-a-second. When I say that there is only the Divine, I do not mean that there is anything else in existence. Only God exists, that is all; nothing else. All the rest is our imagination, delusion, illusion or hallucination, but not the Reality. That is what I said last time. 

THE ENTIRE UNIVERSE IS DIVINE

Now, what does Baba say on this subject?

Bhaskara Bimbe Deepthan Daivam.

Lochana Madhya Supthan Daivam.

Seethala Kirane Guptham Daivam.

Thrigunitha Bhuvane Vyaptham Daivam.

The sun and the sunlight are Divine.

Our vision/sight is Divine.

Cool rays of the moon are Divine.

The entire universe with three attributes is Divine.

This is taken from Bhagavan’s discourses. What does He say? He says the sun and the sunlight are Divine. I am able to see, and this vision, this sight, the power of seeing is Divine. The moon and the moonlight are Divine. The whole world, the whole universe with the three attributes, is also Divine. So in this stanza Bhagavan explains the all-pervasive aspect or nature of Divinity. 

On another occasion Bhagavan says: 

Akasamala Gathram Daivam.

Thaara Ravi Sasi Nethram Daivam.

Vyapaka Mandala Hasitham Daivam.

Para Vaara Swedam Daivam.

The entire space/sky is Divine.

The sun, moon and stars are Divine.

Spread all over the cosmos is Divinity.

All the waters of oceans are Divine.

In this stanza, Bhagavan explains that the whole of space is Divine: space, sky, moon, sun, stars are all Divine. That which is spread all over is Divine. Rivers, oceans and their waters are also Divine; that is what Swami says. It means that the entire creation is totally Divine. 

CREATION, SUSTENANCE AND ANNIHILATION ARE DIVINE

In the next sloka, Swami says:       

Posha Viddhane Seetham Daivam.

Sosha Vidhane Thaparam Daivam.

Sishta Vidhane Vikasath Daivam.

Pralaya Vidhane Malik Daivam.

It means the entire creation, sustenance and annihilation are Divine. The progressive withdrawal is Divine. 

How do you think you maintain yourself? How do you think you sustain yourself? How are you able to carry on in this world? This life is because of God. Not only that, the sustenance, the creation, the annihilation . . . that is Brahma, Vishnu, and  Maheswara or the generation, maintenance, and destruction . . . or srushti, sthiti and laya — everything is Divine, everything is God’s work. The pralaya or the withdrawal of the entire universe or the destruction of the whole thing is also Divine; that’s what Swami says. So there is nothing that’s not Divine in this world!

GOD IS EVERYWHERE  . . .  ON THE MOUNTAIN TOPS, IN THE OCEAN

In the next sloka Swami explains:

Saile Saile Viharam Daivam

Vipene Vipene Vyaptham Daivam

Grame Grame Khyatham Daivam

Nagare Nagare Vasitham Daivam

This means that on the mountain tops, you find God. The mountain is God, and on the mountain top, you feel God; you feel Divinity, nothing less than that. Deep in the forest, down in the valley, you find God. In every village, you feel Him, you’ll find Him; in every city, you’ll see Him. In other words, be it a village or a city, deep in the forest, deep in the sea, down in the valley or up on the mountain, everywhere you will find God—nothing other than God.

BHAGAVAN IS OMNIPRESENT

Devotees experience Bhagavan in different places. There is a story of a person from South India walking across the city of Washington at a time when all hotels were closed. He was feeling hungry, walking along the main streets in Washington, but there was nothing to eat. What could he do?  Since early that morning, he had been busy at a conference, because he happened to be a member in the scientists’ delegation.

Suddenly, he said, at 11 pm he found Ganapathi Vilas (a South Indian restaurant) in Washington DC, United States of America!  At Ganapathi Vilas he could have idli and sambar. This story was narrated to all of us by Dr. S. Bhagavantham, Chief Advisor, Department Divisions, Government of India. In front of Bhagavan he shared this miracle. 

You also know how Bhagavan directed the helicopter in which Sinclair, a devotee, was traveling. Sinclair was lost; he did not know where to land as he had missed the runway. There in the air, he heard Baba’s voice: “Turn to the left, turn right and it’s right over there.” Up in the air he found Swami! 

We have also heard of an instance when a ship was sinking and the captain was praying to God. The whole ship was rescued and Bhagavan told us how He lifted the ship in such a way that it could never sink, and all the passengers could be saved. So He is there in the oceans! 

HE IS DEEP IN THE FOREST

He is there in the villages. Once there was an old man who was lost deep in the forest, having gone with his grandson on a picnic. This old man should have stayed at home.  Why did he go with his grandson? Unfortunately, the mind refuses to age as the body ages. The body turns old, but the mind does not accept it. The mind says, “You are pretty young and dynamic.” There lies the problem!  (Laughter)

If the mind is resigned to the fact that the body is aging, if the body and the mind cooperate and understand each other, we will be peaceful. But we are not peaceful because the mind rebels. Even when the body’s joint pains say, “Oh, you are old,” the mind says, “No, no; never mind.” When the body says, “Don’t eat,” the mind says, “Why not? Eat it!”   

So this old man joined the company of his grandson for a picnic in the forest, and he got lost,   because he could not walk as fast as the kid.  Well, it was twilight and getting darker and darker. What was to be done? Then suddenly a young boy came and said, “Grandpa, I will show you the way.” This little boy took his hand and led him to his destination — the bus where all the children were to board and go back. 

After some time, when that old man came for an interview, Swami told him, “Why do you follow kids? (Laughter) You would have been lost in the jungle.” See that! Vipene Vipene Vyaptham Daivam. To Sinclair, up in the air, above the mountain top, He told him where to go: Saile Saile Viharam Daivam. “Turn left, turn right” — just as this old man in the forest was directed to safety.

HE RESIDES IN THE VILLAGES AND CITIES

In the villages today, you also find the villagers experiencing Swami’s miracles in a number of ways. Perhaps it is too late to mention that vibhuti comes from Swami’s pictures. People have been experiencing this a lot in the villages, and when we watch the faces of the villagers who come to visit Prashanti Nilayam, we have to feel very small in front of them. We should not feel ashamed to admit this fact. When the villagers see Swami from a long distance, their faces have the glow of a thousand candle bulbs or flood lights. They are so happy because they experience Him in their villages. 

There are thousands of such examples. What can I say? Grame Grame Khyatham Daivam; that is, in every village Baba is known. In every village, Baba is experienced. Nagare Nagare Vasitham Daivam: it means, in every city there is God.  Even those people who are all alone at home enjoy His company. If I ask, “Are you alone?” they will say, “No I am not alone, Baba is by my side. Baba and I are together. I am never alone.” 

Therefore, the first point that Ishavasya Upanishad makes is: Ishavaasyam Midam Sarvam: the whole universe is full of Divinity, nothing but God, the One-without-a-second. That is the first statement, and these are the points written by Bhagavan in support of that. 

FIRST SACRIFICE, THEN EXPERIENCE

What is the second statement of the Ishavasya Upanishad?   

Thena Thyakthena Bhungeedah

Sacrifice and experience, partake

Thena Thyakthena Bhungeedah

What does it mean?  

Thene Thyakthena – Give up, sacrifice, get rid of and forget about  

Bhungeedah – Sacrifice, give up and then you eat.

These two seem to be contradictory. You have water. I say, “Give up, and drink.”  How can you give up and drink? You have delicious items of food served in front of you. I say, “Give up, and eat.”  How can you give up, and eat?  It is not possible. 

Thene Thyakthena: give up.  Bhungeedah: eat. These are two contradictory statements; but what is the meaning? What is to be given up, my friends? If we go deeper and deeper into Upanishadic interpretations, as per Adi Sankara, what ought to be given up? 

Only two things: the name and form, nama and rupa. (We follow Adi Sankara’s interpretations of Upanishads because Bhagavan’s discourses are totally in agreement with Adi Sankara’s interpretations. Adi Sankara’s work is full of non-dualism or Advaitha, and is in full agreement with Bhagavan’s discourses, which are basically non-dualistic or Advaithic.)

Therefore, Thene Thyakthena . . .  what ought to be given up? What ought to be sacrificed? Nama and rupa; that is, name and form are to be given up. Then what is to be done? Bhungeedah . . .  partaking or experiencing. You experience. So, Bhungeedah means you experience it or taste it. When do you taste it? Thene Thyathena . . . after giving up, after sacrificing. So what should you taste? You taste Divinity, you taste the principle of consciousness, you taste Atma, the spirit. 

Therefore, those of us who have no idea of the taste of Atma should understand that we have not given up rupa and nama, name and form.  We have not sacrificed name and form; therefore we are not able to experience the Atma or consciousness. Therefore, Ishavasya Upanishad lays a condition here. Sacrifice rupa and nama– that is, name and form—then taste the Atma.

TO KNOW THE TRUTH BEHIND THE CURTAIN, WALK WITH SWAMI

What does Baba say about this?   

Kannulaka Gupadu Drusyambu Kaanchi Neevu

Sathyamidi Yani Encharu Sambaramuna

Theranu Daagina Sathyammu Thelisikonaga

Visramimpaka Naathoda Vedali Rammu

Don’t be carried away by what you see and feel to be  true. 

To know the Truth behind the curtain, walk with Me.

All that you see with this physical eye, all that you see with the naked eye, is not true, my friend. Don’t jump with joy, don’t be ecstatic; don’t be mesmerised or deluded by this world that you see, by the scenario around. This world that is highly attractive is not real. Understand this.   

Theranu Daagina Sathyammu Thelisikonaga

Visramimpaka Naathoda Vedali Rammu

There are three points in this beautiful poem: don’t be carried away by this outer world, don’t think it is true, don’t think it is Reality. That is the first thing. 

Secondly, to know the Reality behind the curtain of delusion, to know the Truth behind this curtain of delusion, walk with Me, come along with Me, says Bhagavan Sri Sathya Sai Baba. Come along with Me, don’t be lazy. Don’t sleep and slumber; don’t be uncertain. Come on. Walk with Me. Come with Me. Why? To know the Reality! Where is it? Behind the curtain. What is the curtain? The curtain of illusion. So to know the Reality behind the curtain of illusion, come on, walk with Me without being lazy. That is what Bhagavan says, provided you understand that what you see in the world is not true. It is not the Reality. 

That is what Bhagavan has said, Thena Thyakthena . . . meaning, give up this identity. The book has name and form. The mike has name and form. You and I have names and forms. Forget about all this. Don’t think that all you see is true—because all objects and things, and all the individuals around are simply names and forms. The whole world is full of names and forms. Therefore, this Upanishad says, give up name and form. Do not think name and form are true, no. The Reality is behind the curtain of illusion. Walk with Me; I will show and tell you.

GO BEYOND NAME AND FORM

Baba gives one example. Showing His kerchief, He says, “What is this? This is a kerchief? No.  Bundle of threads? No. Cotton? Correct.” So what is this now? Cotton. Out of the cotton, threads are made and threads are woven into a kerchief. So what is the Reality? Kerchief is the name and form, but cotton is the main material. But if I take this kerchief and say, “This is cotton” you will never come next week (Laughter) because you don’t want to listen to a mad man I am sure! This is a kerchief with name and form, but if you go beyond the name and form, it is cotton. Similarly, the world is full of name and form. But if you go beyond, you will find the formless, nameless Reality. That is Divinity. 

Another example: rings, ear rings, waist belts and bangles are all made of gold. The waist belt is gold, rings are gold, and bangles are gold. But just because they are all pure gold, I cannot wear a bangle on my ear or an earring on my finger! Sizes are different, names are different and they have to be worn at specific places. But they are essentially not different . . . they are all made out of gold. So names and forms are for utility.  

Sringara Malave Veru Bangaru Oketa

Jewels are many, but gold is one.

Paasuvela Nera Veru Paalu Oketa

Cows may be black, brown or white, but they all yield white milk only.

 We don’t get black milk out of a black cow. No way! See that?

Darsanambulu Veru Daivam Oketa

Paths are many, but they lead to the same God..

Pulagithalu Veru Pooja Oketa

There are many flowers: roses, jasmine, etc. but you don’t have to do jasmine worship, rose worship, chrysanthemum worship, or dahlia worship.  No, flowers are many, but worship is one!

Jeeva Jathilu Veeru Janmam Okete

Beings are many, but breath is one.

Roopa Naamalu Veru Narayanan Oketa

The names and forms are many, but God is only One.

So the one who is realised will be able to taste Bhungeedah, provided Thena Thyakthena—that is,  name and form are given up. That is the second concept of Ishavasya Upanishad. 

BODY IS TEMPORARY

Swami tells us further:     

Nammu Konaku Nithyammani Deham

Puttimunchunadi Nattetan

Thummunanthalo Thoolipouu Nee

Thommidi Thorrala Tholu Bomma

Don’t consider the body permanent. 

It may vanish any moment;

It is just a doll with nine holes.

Don’t think that the body is permanent.  Don’t think that you are permanent. We may look so handsome while standing in front of a mirror. We are already deluded, and the mirror will delude us further and further. The mind refuses to accept the Reality; the mirror also supports the mind.  No one will accept that he is going to die, that he is temporary, when he looks in the mirror. The hairstyle and everything else looks quite nice, so one thinks, “I am not going to die.”  After all, the body is like a water bubble, mind is like a mad monkey: that is ephemeral, momentary and transitory. It may vanish or disappear at any moment. 

Well, you are lost when you are taken away all of a sudden. We have so many plans ahead of us, so many plans to occupy our neighbours’ land; so many plans to take all the money from the banks by breaking the locks; so many plans to become leaders, or topmost people. Then one fine morning we breathe our last—that is the end of life.  What will happen to our plans? Death is the Master plan, the Divine plan. Things go according to the Master plan, not according to man’s plan. Our planning commissions plan in a human way, but God has no commission. He will simply come and take you away. Therefore, when life is going to end, we do not know. 

GOD, THE CAMERAMAN

Bhagavan has said that even a photographer will say, “Hey, be ready,” and only then click the camera. Or, “Smile please, say cheese.” But the Divine photographer, God the cameraman, will never tell you to be ready and steady. When He will take that photograph, from the back or front, we do not know.   

Bhagavan gave another example: death is like a cheetah or tiger waiting behind a bush when you walk along the path. You do not know when it will fall on you, or attack you, or kill you. You simply pass by, and the tiger will attack you, that is all!  Therefore, never consider the body permanent. Thommidi Thorrala Tholu Bomma Ithi. This body is a doll, after all; a doll with nine holes. One hole is enough to give trouble. Try putting one hole in your car tyre! This body has nine holes: easy to get out, any time through any exit! That is what Swami has said. 

WE THINK THE BODY WILL LAST FOREVER

Here is another very interesting stanza. This is a song composed by Him.  Since I do not know the tune, you are spared for this morning! (Laughter) 

Tharatharamunu Susthirama Mipinchuno

Paramavasthala Palu Seyuchu

Marunimu Sambidi Marugu Padunura

Paramath Mudu Salpina Naya Bomma

 

Life seems to be permanent,

Putting us through all sorts of difficulties,

But drops down any moment. 

This body is a delusion, a doll made by God.

Life after life, we think we are permanent. In my previous life, I must have thought that I was permanent.  Earlier, I must have thought that I am permanent.  After all, other fellows may die, but I will not. Other fellows may die because of lack of medical care or lack of money.  But I live in a colony surrounded by medical people. I will not die. See that! So life after life, we firmly believe that we are permanent.   

Paramavasthala Palu Seyuchu means, in every life, we undergo difficulties again and again. The same difficulties: birth, growth and death; the same gas cylinder trouble, school admission trouble, children’s trouble, neighbours’ trouble, office trouble. Same stuff, but still we like it (Laughter) and consider that we are permanent. There cannot be a greater joke than human life! Human life is a big joke. In spite of repeated birth and death, we have not learnt anything. We consider every life time permanent and eternal, which it is not. That is what Bhagavan says.   

Marunimu Sambidi Marugu Padunura

Paramath Mudu Salpina Naya Bomma

This human body is a doll made by God. It is a toy made by God. It may be taken away, withdrawn at any moment. Understand therefore: never consider that you are eternal. These are all statements supported in Ishavasya Upanishad, which wants us to give up, or sacrifice name and form: Thena Thyakthena.

Then comes Bhungeedah: to taste the Divinity thereafter. Let us taste Divinity. How do you do that? Bhagavan tells you very, very clearly. My friends, I strongly believe that with the understanding of the Sai message, all scriptures can be understood much better, because Swami’s teachings are so simple that even the toughest things can be conveyed in a beautiful simple style. Complicated things are made simple by God; simple things are made complicated by man. (Laughter) We want complication everywhere: we complicate life, complicate mind, and complicate situations. Therefore we have blood pressure and sugar problems. 

ETERNAL NATURE OF CONSCIOUSNESS

Therefore my friends, we can understand very well with the backdrop of Bhagavan’s message.  What does He say? He tells us simply how to taste Divinity, how to experience Reality, which is the first step.     

Dehamu Pancha Bhouthikam

Dehame Koolaka Thappa Depudun

The body is made up of senses: five senses of action, five senses of cognition. The body is made up of senses, and it is bound to go. It is bound to disappear; you cannot stop it. 

The second statement follows:

Dehi Nirama yundu Ganuthimpaka.

The Indweller, the spirit within me, is eternal. Consciousness within me is permanent, but the body is not. Swami, I don’t understand. When I am not permanent, how can my consciousness be permanent? When I am not there, my consciousness also cannot be there. That is our question.  

Baba explains clearly. Let’s say the bulb filament is lost. When the filament is lost, the bulb is burnt; so what do you do? You throw it away. But the current is still there. If you say, “No sir, I have thrown away the bulb; therefore there is no current.” I will tell you, “Please, put your fingers there; you will know whether the current is there or not!” (Laughter) Therefore my friends, it is the bulb that has been giving you the light; it is the bulb that got burnt. But the current is present. Then, now and in the future, it continues to be present.   

Likewise, consciousness was, is and will be in existence; but the body, like a bulb, gets burnt and dropped off so that you can have a new bulb. We don’t keep hopeless bulbs, do we? No. We replace with a new bulb. That is rebirth. Therefore:  

Dehi Nirama Yundu Ganuthimpaka

Dehi Ki Chavuputtukal

This Indweller, that is consciousness, has neither birth nor death. Understand it clearly.

CONSCIOUSNESS IS BEYOND ATTACHMENT, BEYOND LIBERATION

Mohanibandha Bandhanala Mudralu Levu

Only Baba would say that! Consciousness has no attachment. It is only the mind that has attachment. That is making our life miserable. Therefore, there is no attachment in consciousness and there is no liberation either in consciousness, because consciousness is beyond attachment and liberation. It is only the mind that gets attached and liberated.   

Simple example: I go into a room, and after finishing my job, I come out, right? Another person cannot come out on my behalf. It is not possible. Only the one who has entered can exit. Am I clear? Similarly, it is the mind that is attached and the same mind that has to get detached.  

Consciousness is neither attached nor to be detached. That which is attached has to be detached; for that which is never attached, the question of detachment does not arise. A fellow who appeared for the examination has passed or failed, you may say. The fellow who never appeared for the examination, can he pass or fail? No. Similarly, it is the mind that is attached; so it is the mind that has to be detached . . . not consciousness.

Mohanibandha Bandhanala Mudralu

Levu Nizambuchooda

Dehiye Devadevudu

Dehiye Devadevudu

The Indweller, the consciousness, in you as well as in everyone, is God. 

Ganuthimpaga   Athmaroopudou

God is present in the form of Atma in individuals. You taste it . . . Bhungeedah. That is what Ishavasya Upanishad says. How do you taste this?  By knowing that the Indweller is permanent; that the dehi is immortal; that dehi or consciousness is neither attached nor detached, and it is totally Divine. This is what you taste — that’s what the Upanishad says.  

WHAT IS DEATH?

Swami gives some examples. It seems a boy was crying. Somebody asked, “Oh boy, why do you cry?” This boy said, “My mother is gone; therefore I am crying.” It seems his mother died; therefore this boy was crying. Some wise man happened to pass by and asked, “Oh boy, why do you cry?” The boy replied, “My mother is gone.” The wise man said “Is that so? Where is she? Your mother is here, this dead body, right? Her name is such-and-such, right?” 

“Yes, that is her name.”

“Is she not your mother?”

“Yes.”

“Why do you say she is gone? The body is there. The dead body is there. The dead body also has a name.”

But the boy said, “My mother is gone.” 

“Where has she gone? Your mother is here. Why do you cry?”

Then the boy understood that his mother was not the body. There is something deeper, something that lies within, which has withdrawn out of this body. That is an example Baba gives. 

Baba gives another example. At the age of seven years, you are a boy; at age twenty, you are a man; at age thirty, you are a father; at age fifty, you are a grandfather. Which of these is true? Sir, grandfather is true. If grandfather is true, then what about the father? Unless you are father, you cannot become grandfather. People may call you grandfather because you look old, but you are not. So the boy, the man, the father and grandfather are one and the same. It is the body condition that undergoes change; but the Indweller is very much the same, as Baba says. 

BODY IS AN IRON SAFE WITH PRICELESS JEWELS INSIDE

Further Swami gives another example:  Viluvaleni Enupa Pette Ee Dehambu, Pettelona Nagalu Pettinatlu

What great examples Swami gives us! We are living in the company of an Avatar who gives examples from our daily life and daily situations, with the aid of articles and furniture that we have at home!   

Viluvaleni Enupa Pette Ee Dehambu

The body is like an iron-safe that has no value. 

There are jewels inside the safe.

This side of the curtain is the individual soul, behind is the universal soul.

Cause is behind while the effect is on this side.

The body is an iron safe, an almirah. It has no value. Pettelona Nagalu Pettinatlu means: in the locker inside the almirah, we keep all our jewels, diamonds and costly gems. The almirah itself has no value; but the jewels inside are highly valuable.

Similarly, Viluvaleni Enupa Pette Ee Dehambu, Pettelona Nagalu Pettinatlu, which means that this body has no value. Pettelona Nagalu Pettinatlu . In this iron safe, the highly valuable jewels are kept, the gold and diamonds.

THE CURTAIN HIDES DIVINITY

Theraku Evala Jeevi Devu Davvalanundu

Karya Mivvala Navala Karanambu

This beautifully explains that on this side of the curtain, you have the individual; on the other side of the curtain, you will find God.  In front of the curtain, you have the effect; behind the curtain, the cause. It is only the curtain that is separating the cause, the karana, from the effect, kariya. Jeevi, the individual, is here; Deva, God, is there, behind the curtain. Remove the curtain and jeeva and Deva are one. The cause and the effect are one. It is only the curtain that separates—that is the real taste, Bhungeedah; that is the real taste of Divinity. To understand the real taste of Divinity is to know that it has no beginning and no end; it has no birth and no death; no attachment and no liberation. Taste that Divinity! 

DO NOT EXPECT WEALTH FROM OTHERS

Then comes the third statement of Ishavasya Upanishad:  Naagrudah Kasya Siddhanam. What does it mean?

 “Oh man, don’t expect, don’t desire to get somebody’s money, or steal, or take away money from others. Don’t expect money from others.”   

 That is what this Upanishad says. I am not accepting money because nobody is giving me any!  (Laughter)  But what is money, my friends? Money is not a currency note alone. What is wealth?  Sampada means ‘wealth’.  Naagrudah Kasya Siddhanam. This is dhanam or wealth. What is this wealth? Dhanam means that which attracts you; but that which attracts you is non-existent. The wealth of reputation, the wealth of a good name, and the wealth of knowledge . . . all these are non-existent. They are not there—they exist only in our imagination. That is all.

WEALTH AND LAND BELONG TO NO MAN

Here is one example: a gentleman is carrying money, a 500 rupee note. He is very happy. Whose is it? “This is my 500 rupee note. Is that clear?” Then this 500 rupee note starts laughing. “Oh? Am I yours? No!  Before I came to you, I was in somebody else’s pocket. And before I was in the pocket of that man, I was in the chest drawer of somebody else. Before that, I was in someone else’s almirah, and before that I was in the bank. So to whom do I belong?” The currency note does not belong to anybody.  

There are two brothers fighting. One says, “This land belongs to me.” The other brother says, “No, no, this land belongs to me.” Then the land starts laughing: “Before you were born, I belonged to your father. Before he was born, I belonged to your grandfather, and before that I belonged to your great, great, great grandfather. So shut up! I don’t belong to anybody. You may claim me, but I don’t belong to anybody. Yes, you think that I belong to you now, but I don’t.” That is clearly said. 

Naagrudah Kasya Siddhanam

This means: that which is in non-existent, that which is not present, why do you want it? Why do you want that which is non-existent? Why do you desire that which is not there? Am I clear?  Don’t expect that.   

Now Swami gives us a series of questions:  

Thali Thanri Evaru?

Who are fathers and mothers?  Who are they?

Elanu Sathurru Evarodu?

Who are you enemies?  Who are your friends?

Dhaanamu Evarume?

This wealth—to whom does it belong?

Dhanya Mulame Evaruve?

The grain--whose property is it?

Greuha Evalu Errethe?

Residences--to whom do they belong?

Manalu Evarumo Kurvan Evruvoma

Thiri Esanthoome Emamo Theliyathu 

We do not know who we were before birth.

We do not know where we are going to be at the end of this life.

Why do you want to have this wealth of the body?

The wealth of the mind or intelligence, the wealth of the body or physical strength, which are not existent, which are not real, why do you want them?

Naagrudah Kasya Siddhanam.

Don’t desire, don’t aspire for these things.

That is what this Upanishad tells us.   

Swami gives another nice poem, and He has composed a song also. Swami has composed five hundred songs, do you know that? Even more! And He also set them to good tunes. They are not brought to life. People know His poems and His discourses, but not the songs. Therefore I have taken up the job of making a comparative study of His songs, because His songs and the content, the meaning, feeling, and sentiment are very much the same as Thyagaraja’s Keerthanas. They are similar to Aanamacharya, or Purandaradasa, or Ramadasa—great composers and musicians.

Therefore, what I have done is this: I have taken parallels to make a comparative study and let people know that Baba is a musician! He is not merely a speaker; He is not merely a poet. He is the Divine composer! He is the musicians’ musician! So far about ten articles have come in the Telugu Sanathana Sarathi, and they are being translated into English. I hope that they will come to life someday, God willing.

FALSE WORSHIP

In this poem Swami explains:        

Roopaya Korakai Lopaya Kariga

Addamaina Gaddithintaraya.

For the sake of money, a fellow will not hesitate to do any mean thing. 

Any mean thing for money’s sake!

Dhanamukosam Daiva Dhyanaa Lu Bonalu

Koti Panna Gamulu Panneraya.

Some people meditate only for money.

Only for money, people make offerings to God: coconuts, sarkarai pongal, pulisadham.  Why?

If God goes on eating whatever you give, nobody will go to the temple! (Laughter) Because we get the same stock back home, we go to the temple, it seems. That is what it is. And we have all the tricks and plans to collect money, to gather money, to amass money.   

Rangalinga Yanchu Donga Mokkulu Mokki

Panganaamamu Prajaku Pedatharaya

All our prayers are false . . . false prayers, false bhajans . . . because the intention is money, money, money.

Itharulerungaka Yunna Eeswarunderugada

Thagina Phalamulu Anubha Vistharaya.

Others may not know your drama, but that Director knows. The Director knows; so you cannot keep anything hidden. You cannot cover His eyes. He knows! For every action there is an equal and opposite reaction. Whatever you do today, you have to face its consequences and results tomorrow. That is what Swami says.

UPANISHADS: LOGIC, NOT DOGMA

Next comes the fourth point of this Upanishad, my friends. The first point is: know that the whole universe is full of Divinity. The second point: come to know that we have to give up name and form to experience Divinity. And the third point: do not expect any wealth from anybody; do not even aspire for it. We now come to the fourth point. The fourth and final point of Ishavasya Upanishad is: experience the oneness of Divinity; experience that oneness of Divinity. These are the four points.

Just as in mathematics or physics, just as in equations or chain reactions in chemistry, the Upanishads also explain point-after-point in a solid, logical, scientific way. Therefore my friends, never consider that Upanishads are dogma, that Upanishads stand for fanaticism. No, you are a fool if you think like that. Upanishads are science; Upanishads are technology; Upanishads are mathematics. Point-after-point, in a scientific way, giving you no scope for any kind of ambiguity or doubt, the Upanishads clear all your doubts. 

EXPERIENCE THE ONENESS

The final point is: therefore, what should I do now? I have understood that the body is temporary. I have understood that God in me, Divinity in me, has neither beginning nor end, neither attachment nor liberation. I have also learnt the lesson not to aspire, not to expect wealth, which is non-existent. So what should I do now? 

The final thing is: experience that oneness. What is that oneness? The oneness of Divinity, because God is the only One. There’s nothing else—only the One-without-a-second. He is the only one; Ekatwa, the only one! Individuals, objects, oceans, rivers, plants and animals—they are all non-existent, basically Divine! That is what Baba said, “You are God. I am God. This table is God. This book is God.” He goes on explaining. So experience that oneness. My friends, I am just summing up with this: I want your special attention as to where we have gone wrong. 

PATH OF KNOWLEDGE, PATH OF KARMA, LEAD TO CYCLE OF BIRTH AND DEATH

There are two paths now that we follow: one is the path of action or karma marga. The second is the path of knowledge. The path of karma marga or action is avidya, whereas the path of knowledge is vidya.

The path of karma or action is the technique to reach that state of experiencing Divinity. What is karma, action? Worship or puja, dhyana or meditation, yajna, yaga—all these are sacred actions. Karma, sacred action or service, will not take you to the Reality; it will not help you to taste Divinity, no. On the other hand, however, we receive blessings from elders.

Kurvanneha Karmani Vivivishe Sathagam Samah.

Oh man! Live for a hundred years doing sacred actions or rituals. That will confer blessings, but will not give you liberation. It is not the be-all and end-all. No. Why? Action will liberate you from this state of death and then take you to a higher state of awareness, a higher state of consciousness, a higher state of awakening, or enlightenment . . . what we call Pitru Loka. Pitru Loka means a higher state of awareness, a higher state of enlightenment, where our fathers and forefathers stay. It is just symbolic. But in reality, the higher state of awareness is again a temporary phase. So avidya or karma, or the path of action, will not help you to experience that oneness, that only the Divine exists, without a second. At the most, you will go to the higher state of awakening or enlightenment. That is all. 

Then what is the second path? The path of knowledge or vidya. This too will not help you. Why?  Knowledge will help you to be at the highest level of an angel or a deity or devatha: Brahma, Vishnu, Maheswara, Durga, Kali, Saraswathi—there are a number of deities. You will go to that stage where there are a number of deities; but that is still not the end. 

So my friends, vidya or karma—vidya, the path of knowledge, and avidya, the path of action—will not help you to taste Divinity, or find oneness with the Divine. No, it will not help you. It is very, very clearly said in Upanishads. You might say, “Alright, if I go to a higher state, so what? Let me go there.” No, my friends.

Baba gives a number of examples: let’s say you are a member of parliament. You are not going to be in the parliament till the end of your life. After five years, you have to return; and if you get a vote of ‘no confidence’ before five years, you have to return sooner. So your position in the parliament is for five years. Similarly, this Devatha Loka, the realm of Devatha, the gate of eternity, is a temporary state that you attain through the path of knowledge or vidya. Through the path of karma or avidya, you also reach a higher state of Pitru Loka, where our fathers and forefathers stay, meaning the higher realms of understanding. This is also temporary—something like a five years’ stay in parliament or the legislature. We have to return. Return where? Back to earth! What to do?   

It is clearly said in Bhaja Govindam:

Punarabi Jananam Punarabi Maranam

Punarabi Janani Jatare Sayanam

Govindam Bhaja Moodamathe

Bhaja Govindam Bhaja Moodamathe

Sampraapte Sannihite Kaale

Nahi Nahi Rakshati Dukrijnkarane

Punarabi Jananam Punarabi Maranam.

We have to be born again: the cycle of birth and death repeats, whether you follow the path of vidya or knowledge, or the path of avidya, that is action. Punarapi means we have to be born again and again. So what should I do now, oh God? Both paths are useless. What shall I do now?

ACTION IS RESPONSIBLE FOR BIRTH AND DEATH

Baba explains: Moorkha Buddi Muriyunu Karmambu.

A foolish man wants to do it again. I am not blaming anybody, don’t misunderstand me; I respect everybody. I see some people going around Ganesha’s temple, full of tension. (Laughter)  Ganesha is not anxious to see you. (Laughter) And he doesn’t want you to run and frighten him like that. Ganesha is comfortably seated, but you unnecessarily make him feel tense because your intention is to create tension in him also! (Laughter)   

Moorkha Buddi Muriyunu Karmambu

Moorkha Buddhi, foolish man, does things like that. I also notice some people of the older generation who have this talisman or japamala. (Laughter) They say, “Sir kaapi ayundha? Sai Ram, Sai Ram. (Laughter) Servant maid ochinda? Sai Ram, Sai Ram.” It is only the foolish mind that entertains such action.  Rotating a japamala while thinking of breakfast, coffee and all that, and shouting at everybody . . . what kind of japa is that? What does such japa do? (Laughter)  

Some people will read Bhagavad Gita. They have their vow that they should read one chapter. They will speed through it, waiting to finish it off. (Laughter) Krishna is not in a hurry. (Laughter) Why should you be? This is Himalayan foolishness; this is oceanic foolishness!

Then there are some people who worship with flowers. They throw it on the deity’s face, like arrows or missiles. (Laughter) I don’t understand. Where is the reverence? Where is the respect?  Even if it is a garland, I cannot throw it like that. I should at least put it around the neck! Therefore, all the karmas that we do is our karma our fate, I believe.  Is it not so? 

Moorkha Buddi Muriyunu Karmambu

Karma Phalamu Valanakalugu Janma

It is the action which is responsible for birth and rebirth, understand this. You may say, “No sir, I worship thrice a day.” So worship thrice a day, and be born three times! (Laughter) It can’t help you.     

                                                                                 Puttuta Gittuta Rende Janmaku

Gattivanuchu Madi Thalachandi

Birth and death are sure — please understand this.   

Vatti Bhramalatho Munigi Karmalu

Ettivi Cheyaka Melagandi

You can worship, but not under the cover of illusion or imagination. Some people say, “I want a seat in a medical institution.” So they go around Ganesha, and instead of “Ganesha” they say, “Medical seat, medical seat.” Such worship won’t help you. Therefore Baba says clearly:  

Antha Thamaha Pravisanthi A Avidyaya Aanupasedhe

Thotha Bhaviyathe Thamo Vidhyaam Thatha.

Neither the field of action nor field of knowledge will help you to experience that there is only One, the Reality, the Divinity. 

EXPERIENCE ONENESS –THERE’S NOTHING LIKE ATTACHMENT OR  LIBERATION

So finally my friends, Ishavasya Upanishad tells you the result. Why should I know that Oneness? Why should I know that there is only One-without-a-second? What do I get? The result is this: there is no misery and there is no attachment when you experience this oneness.  If something is separate from me, I can get atta