Dasara Divine Discourse on 20th Oct 2004: Obey the Divine Command with total Faith

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Text of the Divine Discourse delivered by Bhagawan Sri Sathya Sai Baba on 20th

October 2004 (Dasara) at Prashanti Nilayam, Sai Kulwanth Hall

Peace has become extinctTruth has become scarceMind is the cause for bothOh!

Valiant sons of Bharat! Listen!(Telugu poem)Embodiments of Love!Bharatiya does

not mean a person born in the country of Bharat alone. The culture of Bharat is

the mother. The country of Bharat is the father. Bharatiya is one who has faith

in and lives under the care of these parents. Several noble souls have taken

birth in Bharat, followed the great culture of this country and set examples to

others. Sri Sankaracharya is one such great personality who spread the culture

of Bharat throughout the length and breadth of the country and earned eternal

fame. Adi Sankara taught the philosophy of Advaita. Three centuries after him

came Sri Ramanujacharya who advocated the Visishtadvaita system of philosophy

which emphasised Bhakti (devotion) and Prapatthi (surrender) to God. Two

centuries after Sri Ramanujacharya, Sri Madhwacharya

arrived on the scene and propagated the Dvaita system of philosophy emphasising

the devotional path to the people vacillating between several systems of

philosophy. However, the fundamental principle underlying all the three schools

of philosophy is one and the same, that is, Atma Tattwa (Atmic principle). The

Advaita (non-dualistic) philosophy of Sri Sankaracharya advocates the oneness

of Jiva (individual soul) and Brahman (cosmic soul). The Visishtadvaita

philosophy of Sri Ramanujacharya presupposes that Jiva and Brahman are

different. Sri Madhwacharya explained that there are, in fact, three concepts,

namely, Dehatma Bhava (body consciousness), Jivatma Bhava (individualised form

of God) and Paramatma Bhava (the universalised soul or the Supreme self).

Nobody need hold on to a particular school of thought or deride the others. The

question of adhering to a particular school of philosophy depends upon the

mental frame work of the individual. Sri Sankaracharya emphasised that though

the cloth is of different varieties, the thread underlying the cloth is one and

the same. "The cloth is made of a number of threads woven together", explained

Sri Ramanujacharya. One has to recognise the underlying principle behind the

three schools of philosophy, namely, the Advaita, the Visishtadvaita and the

Dvaita,Ornaments are many, gold is one;colours of the cows are many, milk is

one;Beings are many, the Indweller is one;Nationalities are many, humanness is

one.Adi Sankara had a short life span of 32 years. Though the philosophy

advocated by Sri Sankaracharya, Sri Ramanujacharya and Sri Madhwacharya

acquired different names, namely, Advaita, Visishtadvaita and Dvaita, the

underlying nature of the three types is one, that is Atma Tattwa. The same can

be explained with the example of gold forming the base for ornaments with

different names

and forms. Not realising the fundamental unity between the three schools of

philosophy, people adhering to the different schools of philosophy derided one

another which gave scope for a number of misconceptions in the world about the

country of Bharat. In order to explain the truth Ekatma Sarva Bhutantaratma

(one Atma dwells in all beings), Adi Sankara gave some examples. He took out an

ornament and explained that the metal with which the ornament was made was gold,

thus going into the fundamental principle. The same principle was explained in a

different way by Sri Ramanujacharya who emphasised that though gold forms the

basis for the ornament, since it has assumed the form of a chain, it should be

termed as a gold chain. Sri Sankaracharya while advocating the Advaita

philosophy quoted the Vedic dictum Ekameva Adviteeyam Brahma (God is one

without a second). Sri Ramanujacharya, however, did not agree with this view.

His viewpoint was how could there be a

Prathibimba (image) without a Bimba (object). He thus explained the oneness of

the object and the image, which he termed as Visishtadvaita (qualified

non-dualism). Another example given in this context was the sugarcane juice.

The juice is extracted from different varieties of sugarcane and a number of

sweetmeats are made out of the juice. Though the juice is one, it has now

assumed different forms. While Sri Sankaracharya emphasised the oneness of the

sweet juice and the sugarcane, Sri Ramanujacharya dwelt upon the different

forms the juice has assumed. Thus, ever since the times of the three great

Acharyas till today, there are a number of arguments and counter arguments

between the three schools of philosophy. But, present day students do not have

faith in any of these three schools of philosophy. They just brush aside these

systems as a figment of imagination. Sugar made out of the sugarcane juice is

the main ingredient for making various sweets. The sugar

is sweet. Similarly, Brahman is the source and sustenance for the entire

universe. Wherever you see, you will find manifestation of the Divine (Brahman)

in ever so many forms. The forms change and are illusory in nature. Brahman

alone is the eternal, changeless principle. That is why Sri Sankaracharya has

declared Brahma Sathyam Jagat Mithya (Brahman alone is real, the world is

illusory). All the three great Acharyas, namely, Sri Sankaracharya, Sri

Ramanujacharya and Sri Madhwacharya propagated the same principle, that is Atma

Tattwa. The Upanishads declare that the entire universe is permeated by the same

Atmic principle. That truth is contained in the Upanishadic dicta Ekatma Sarva

Bhutantaratma (one Atma dwells in all beings), Easwarah Sarva Bhutanam (God is

the Indweller of all beings) and Isavasyam Idam Sarvam (the entire universe is

permeated by God). The rain, the water that flows into the

river and the sand in the river that sustains it, all are one and only one.

Everything is Brahman. Since every object in this universe is Brahman, nothing

can be disregarded or ignored. This principle of Brahman is called "Divine" in

the English language. But, many ignorant or cynical persons take it as "deep

wine" and take to imbibing intoxicating substances. Disregarding such

perversion, we have to realise that the sweetness underlying Divinity is one

only. This oneness in the great culture of Bharat has been propagated since

ancient times. In keeping with this great tradition, consider everyone, whether

it is an ant or an animal or a human being, as verily Brahman. Some people may

have a doubt in this context whether a human being and an animal can be

equated. Yes, so far as the Atmic principle is concerned. However, the

behavioural pattern of the animal is different from that of the human being.

Considering this aspect, one may conclude that

they are different but the underlying Jiva Tattwa is one and the same. On the

basis of this Jiva Tattwa, you cannot differentiate at all between the living

beings. Thus, Sarvam Brahmamayam Jagat (the entire universe is permeated by

Brahman). This truth can be explained by a simple example. This is a white

cloth and that is a saffron cloth. Though the colours are different, the cloth

is one. The cloth may be of different colours and put to different uses, but

the cloth is only one and the same. The cloth is the source. One has to

recognise the oneness of the source. Once you recognise the source, all

differences vanish in no time. Unfortunately, today, we are giving importance

to the names and forms, forgetting the basis and source for all names and

forms. As a result, we are undergoing innumerable difficulties and sorrows. Adi

Sankara has explained the Advaitic principle beautifully in his famous Bhaja

Govindam song thus: Bhaja

Govindam, Bhaja GovindamGovindam Bhaja Moodha MatheSamprapthe Sannihithe

KaleNahi Nahi Rakshati Dukrun Karane.(Oh foolish man, chant the name of

Govinda, the rules of grammar will not come to your rescue when the end

approaches.)If the end approaches, nothing can save you except the Divine Name.

Therefore, chant the Divine Name. Thus, Sri Sankaracharya exhorted, awakened and

taught the world.Further explaining the sorrows and difficulties faced by man in

his life's sojourn in this objective world and the need to seek refuge in the

Divine grace, Sri Sankaracharya composed the following stanza:Punarapi Jananam

Punarapi MaranamPunarapi Janani Jathare SayanamIha Samsare Bahu

DustareKripayapare Pahi Murare.(Oh Lord! I am caught up in this cycle of birth

and death time and again; I am experiencing the agony of staying in the

mother's womb. It is very difficult to cross this ocean of worldly life. Please

take me

across this ocean and grant me liberation.)One has to analyse, in this context,

as to what is it that is subject to birth and death again and again. The Deha

(body) undergoes this cycle of birth and death, but the Atma is eternal. As

long as the Atma remains in the body as the Indweller, there will be

consciousness in the body. The moment the Atma leaves the body, it becomes jada

(inert). This phenomenon is called death. Unable to realise this truth, man

subjects himself to sorrow. Birth and death are only for the outer form, not

for the Atma. A short story in this context. There was once a philospher-son,

who was learning Vedas. By the time he completed his Vedic learning, his mother

completed forty years of life. She left her mortal body in her 40th year. The

son was deeply immersed in sorrow. Then, his guru called him and tried to

counsel him explaining, "Whom do you consider as your mother? The body? No,

this is not your

mother. You are wailing over a dead body which your mother has left. In fact,

the body is right before you. Why should you have to weep? The Chaitanya Shakti

(power of consciousness) has left the body. It means that Chaitanya Shakti

represents your father and mother, not the forms and attachments to those

forms. No doubt, it is true that relationship does exist with the physical form

for sometime. But, thereafter the body ceases to exist. When you realise the

truth, you will understand the futility of the relationship with the physical

body". The objects may be different, but the source and sustenance for the

objects is only one. The same source assumes different names and forms. One

should not develop dependence on the names and forms, which are subject to

change. This simple truth based on the Mooladhara Tattwa has been explained by

different people in different ways as high sounding philosophy. This has given

scope to some misconceptions to a certain extent.

In fact, the underlying principle behind the Advaita philosophy of Sri

Sankaracharya and Visishtadvaita philosophy of Sri Ramanujacharya is one and

the same.Embodiments of Love! Students! Today, we are taking very lightly such

a great and noble philosophy. Sri Sankaracharya's Philosophy is profound in

nature and explains the great truth in simple and beautiful poetry. Any amount

of explanation will be insufficient to bring out the underlying philosophy in

full measure. Sri Sankaracharya has written a great commentary (bhashya) on

Bhagavad Gita also. In his commentary on Gita, Adi Sankara has explained that

there is Advaita in Dvaita and Dvaita in Advaita. Further, the Visishtadvaita

contains both Advaita and Dvaita concepts as well. All the three schools of

philosophy, therefore lead to the same goal and their underlying meaning is

Brahma Sathyam Jaganmithya (Brahman alone is the truth

and the world is illusory). The whole world appears as containing innumerable

names and forms. One should not be enmeshed with these names and forms. It is

only when the names and forms are set aside and the underlying source is

identified that it is possible to recognise the truth. And that truth is

Tattwamasi (That Thou Art). That is Prajnanam Brahma (constant integrated

awareness is Brahman). That awareness is Ayam Atma Brahma (This Self is

Brahman). When you analyse the Mahavakya Tattwamasi, it will lead you to the

awareness "I am That" and "That I am". When you are able to realise this truth,

you will find that the principle "I" underlies everything in the universe as the

principle of unity. We have to recognise that "I" principle which is universal.

It is a futile exercise to get into arguments and counter-arguments over this

matter and waste one's time. The only aspect you have to realise is "I am

Brahman". When somebody

questions you who you are, the proper answer would be "I am I", "I am the word,

I am the form and I am the name". This "I" represents and explains everything.

When somebody questions who you are, do not reply by quoting your name. The

name represents the name given to the body. You are not the body. Hence reply

"I am I". Everyone should strive to attain that state of unity.The Vedantic

concepts lead to endless arguments and counter-arguments. Do not enter into

them. Always be under the awareness "I am I". This "I" principle is beyond

names and forms. It represents Brahma Tattwa, which is one without a second

entity.When somebody enquires who you are, you reply, "I am I." Similarly, when

you enquire somebody who he is, his reply would be "I am I." Thus all are "I am

I." It is only when you think "I am not I" that there will be several

questions.Dear students!You have to finally make a firm resolve "I am I." You

should not identify

yourself with the body and say, "I am a child", "I am a young man", "I am an old

man", etc. These differences relate to the age factor. What is the next stage

after old age? Nobody knows. But, "I" principle exists in the child, youth and

old age. This is the fundamental and changeless principle. Therefore, when

somebody enquires who you are, you reply, "I am I." If he is unable to

understand this principle, do not bother; you hold on to your principle. It is

only when you develop such firm conviction that you will be able to achieve

anything in life. The philosophical concepts can be explained in ever so many

ways. They contain several meanings.On the 20th October 1940, I made a

declaration for the first time revealing my true identity thus:Know that I am

Sai in reality,Cast off your worldly relationships,Give up your efforts to

restrain Me,The worldly attachments can no longer bind Me,None, however great

he may be, can hold Me. (Telugu

poem)Since I made this declaration on the 20th October, people celebrate this

day in a big way. We should not give too much importance to the dates and try

to celebrate them as birthday, Avatar Declaration Day, etc. Once Rukmini, the

consort of Lord Krishna invited Him to her palace saying, "Swami! Today is my

birthday. Please come for dinner." Sathyabhama, another consort of Krishna who

was present on that occasion was angry. She argued, "If today is your birthday,

this is also the day on which I entered into the in-laws' house. Krishna tied

the nuptial knot round my neck on this day. Therefore, He should visit my house

only, on this day." Thus, the day turned out to be a day of quarrel between the

two consorts. Lord Krishna, however was prepared for visiting both the houses.

He does not differentiate between them. Thus, one has to recognise the

principle of unity in Divinity.

Source: http://www.sssbpt.org/Pages/Prasanthi_Nilayam/Dasara_20th_Discourse.htm

 

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viji gopi

saibabanews <saibaba_news > wrote:

Who are You? I am I Bhagavan Sri Sathya Sai Baba delivering the Divine

Discourseon 20th October 2004 (Dasara) at Prashanti Nilayam

Text of the Divine Discourse delivered by Bhagawan Sri Sathya Sai Baba on 20th

October 2004 (Dasara) at Prashanti Nilayam, Sai Kulwanth Hall