21 Discursos del aņo 1993 Saisruthi, Kodaikanal
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Discurso del 08/04/93 ( A TRADUCIR ) | Kodaikanal
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Mud is one, but it has different forms. Gold is one, jewellery many. Milk is one, cows are many. The ultimate reality is one. It has different names and forms. In this world there are very few who visualize unity in diversity. But there are many who see diversity in this unity, in this unity. This variation and diversity is the mistake of our vision, but not that of creation.
Either in animal life, the human life, or the demonic life, or the divine life, there is only one thing that is present. (Swami: Ekam sath viprah bahuda vadanthi) Truth is, truth is one, but many give different names and forms, classify that way and experience. In everyone there is the body, that is the chariot, and the self, atma, as the charioteer. Chariots might appear to be different, but charioteer is one. The birth is same no matter if he is a millionaire or a pauper. Millionaire has not come down from sky. The pauper has not come out of earth. Both come out of same mother's womb. Hence, birth and death are the same to all.
Thirst and hunger are same to everybody. A rich man when he is thirsty may take drinks, costly drinks. He may take costly drinks, cool drinks. A poor man may quench his thirst by drinking cold water. Either a man in authority or a rich man, when he is hungry, may take to delicious food and appease the hunger. A poor man may take the parched rice and appease his hunger. The varieties of food are there, but hunger is one and the same. Hence, hunger and thirst are same. Birth and death are equal to everybody.
Where does the difference lie? We create differences among ourselves. We, we are carried away by illusion and subject our human life to ruin. What is the cause behind human life? Human being is chained by seven types of ropes. First, body [deham]. Second, desire [kaamam]. Third, anger [krodham]. Fourth, ego [ahamkaaram]. Fifth, fate [karma]. Six, ignorance [ajnaanam]. Seventh, avidya or illusion [avidya]. This is also called ignorance.
For this lack of, this understanding, ignorance is the cause. Ignorance is due to ego. Along these two, ignorance [ajnana] and ego [ahamkara], attachment adds. Along with them hatred also follow. All together bind man. If man is to be relieved of the chain, he has to make an effort to get away from hatred, ego, attachment, and so on.
The cause for birth is fate [karma]. For the fate it is only attachment that is the cause. For attachment ego is responsible. It is ego [ahamkara] that creates all. In fact, there is no scope for any place of ego. When we inquire in true path there is no scope for ego. So long there is ego man cannot be free from troubles. A small example.
Students play football. The football is filled with air. So long the football is filled with air it will receive kicks on both sides, with their legs. So long there is air in the ball it cannot escape the hits. The moment air is taken out of the football, students who trampled with their feet will pick it up with their hands. When will they lift up with their hands? It receives respect when air is taken out. So long the football has air it is not respected. It is beaten, but no respect.
Our body is a football. (Swami: Kama, krodha, lobha, moha, mada, maatsarya) All six eni.., foes such as greed, the lust, the anger are on one side. (Swami: Sathya, dharma, santhi, prema, ahimsa) All the six like truth, righteousness, peace, and love are on one side. The players on both sides are hitting the football, the body. How long they kick? So long there is air of ego. The moment ego is gone, the air, it receives respect. Then only they stop playing. They stop playing and they attend to their duty. So ego is responsible for everything. Where is the scope for ego? There is another example.
In the world map we see the whole world. In this vast world Bharath appears very small. In this country Bharath, merely - the state of Tamil Nadu is very small. In the state of Tamil Nadu, Dindigul District is still smaller. In this District, Kodaikanal is very, very small. In Kodaikanal, our house is very, very small. In our house we are still smaller. In this vast Universe, what are we? Then, where is the scope for ego? If you have this world vision, our form is subtlest. So, no scope for ego.
If you inquire differently. When you have the feeling, that "I and God are one." When the self is same in all, then where is scope for ego? In you and in me the self is same. There is no difference, that you are big and I am small. Then where is the scope for ego? So, there is no scope for ego. This ego is born out of ignorance. If you consider you are a rich man, there are many more richer than you. If you think you are handsome, there are many more who are handsome than you. If you think you are strong there are many more stronger than you. If you think you are educated there are many more educated than you. If you think that you are an intellectual, there are many more intellectuals. So, there is no chance for ego.
The ego is born out of ignorance. So, in the first instance we have to subdue the ego. Ego hurts its own self. It kills its own self. It is ego that makes this true form convert into aberration. The cause is ignorance. What is this ignorance? As knowledge is on the rise, ignorance also increases. As science increases, ignorance also increases. Science is growing excessively, but along with that ignorance is also increasing.
What do you mean by ??? ? It is light. Where there is light there can not be darkness. If you say that the whole world is full of darkness, it means there is no light. It means the whole world is down with disappointment and depression. What is the profit out of the knowledge of science? Science has increased, our qualities have not improved. Science has gone beyond the limit. Sense has gone down. So, we should control senses. In the world scientists tries to go to the space. (Swami: Lakhs of miles) Travel lakhs of miles, but man is not finding it possible to get half an inch inward. What is the use by traveling lakhs of miles outward? You should have inward vision.
So, do not have external vision. External vision will delude you. Inner vision confers bliss. To develop the inner vision, we should get away from ego. How do you do that? When you have atmic vision - same charioteer - we can be away from body feeling. Body is a water bubble. How long the water bubble stays, lasts no one can say. We say tomorrow, tomorrow we are not sure of that. But however, we can see tomorrow. We can recognize yesterday. But both are not permanent. (Swami: Past is past, yesterday) Past is past, yesterday. Even though you spend lakhs you can't get it back. (Swami: Future is not sure) Future is not sure. We don't have faith that we continue to live till tomorrow. (Swami: Present is very important) Present is very important. Don't take it as ordinary present. (Swami: This is omnipresent). This is omnipresent. In the present there are results of the past. Future results lie in the present. So you should take care of the present and make it sacred. Don't plan for the future. You will never execute the plans.
Why man is full of difficulties and troubles? He broods over the past. He expects future. He neglects the present. So, he faces troubles. So, we should make the present sacred. When the present is sacred future is bound to be sacred. When we develop such a view, in spiritual paths we can reach heights.
How many spiritual practices we do, how many texts we read, how many great people we see - what is the use out of them all? Nothing! Day by day we are growing external looks, but not inner vision. So, of all what you have done, the result is nothing. To have proper results, we should take the experience as the basis. Experience comes out of the heart [hridaya] not from outside. You don't need to struggle for experience. Don't do experiments. In the field of science you can expect results. In the spiritual field no experiments, only experience.
How do you get experience? You get it on your own. How do you get experience? You find it in experiencing. You carry sugar. You mix it up in tumbler of water. You carry the sugar in your hand. You mixed it up in tumbler, tumbler of water. You have put it there in the tumbler of water. The sugar settles at the bottom of the tumbler. But you don't see it with the eye. You can't catch with the hand. How do you decide whether the sugar is present or not? You have put the drop on the tongue and taste it - can decide later.
Similarly, body is a vessel. Divinity is the sugar. It is not possible to see with the eye. You cannot catch hold of it with the hand. You have to experience that bliss. Then to experience you can understand. The divinity is all-pervasive.
Here is fire. It is covered by ash. Why have the ash covered the fire. Because we neglected the fire. Because of our negligence the fire is covered by ash. Wherefrom the ash come? It came out the fire. Ash that has come out of the fire has covered it all. If you, if you blow it off the ash will go, and you will see the fire.
There is that wisdom, the fire, within you. You have neglected It. Therefore, the illusion, the ash, has covered It. So, you are not understanding, you are not visualizing the divinity within. You blow it - which is renunciation, then you will see the fire. You will see the fire. Fire has not come afresh. Fire is there within. Similarly, in every man there is divinity. In everyone there is the fire of atma.
Today man is only protecting the chariot. He decorates the chariot. He paints and decorates the chariot. But he is not taking note of the charioteer. How do you expect the chariot to move? The chariot doesn't move on its own. When there is charioteer it starts moving. For this horses are necessary. The horses are our senses. You should keep the horses, senses, under control. Who controls these horses? It is the mind [manas] that controls. Mind has to control.
As the mind controls the senses mind is also called Indra. The nature of Indra is out of the nature of the senses. Basing on this, control of senses is yoga. Man has control over other things. Government is controlling property. They control food. Government controls everything. But we are not controlling the mind. For that reason we face troubles. If you control the mind, you don't need to control other things, they get controlled.
For that reason in Sai Organization there is this program 'Ceiling on Desires'. What is the ceiling? Is it property ceiling? Or food ceiling? Or head ceiling? No, no! It means our regular daily, daily routine there should be ceilings.
First we should control our food. We should not waste food. The food is responsible for our body. We should eat food in a limited way. We should not waste food. (Swami: Ceiling on desires) There is ceiling on desires. What are these desires? (Swami: Don't waste food) Don't waste food. (Swami: Food is God) Food is God. If you waste food it amounts wasting God. There are many people that face problems for lack of food. If you waste food you will be doing sacrilege to many people, who are denied food. (Swami: Don't waste food) So, do not waste food.
The second: (Swami: Don't waste money) don't waste money. (Swami: Money. Misuse of money is evil) Misuse of money is evil. Because you have plenty of money you should not waste. (Swami: Health is wealth, wealth is health) The reason is health is wealth, wealth is health. If you waste money you will be spoiling your health. You should make use of money to the extent needed. Because you have plenty, you should not waste it. While you waste money you will be put to bad habits. You will be traveling along the wicked path. You will grow in ego. You will be developing faults. All bad qualities develop within us. So make proper use of your money. Make it in the right path. Put it in the sacred way. (Swami: Don't waste money) So, Swami says, "Don't waste money."
Third: (Swami: Don't waste time) don't waste time. (Swami: Time waste is life waste) Time waste is life waste. You talk unnecessarily. Due to this you lose your energy. You will be wasting time also. You talk to the extent necessary. Don't waste time. Time is very important. Time is the very Form of God. ??? the time beyond that. So, (Swami: Kalaya namaha) God is time. (Swami: Karakalaya namaha) God is beyond time. (Swami: ??? ) He decides time. (Swami: ??? ) Beyond time. Everything is time. If you waste such sacred time you will be wasting God.
(Swami: Don't waste energy) The forth one: don't waste energy. (Swami: Looking energy) Looking is energy. (Swami: Hearing energy) Hearing is energy. (Swami: Talking energy) Talking energy. (Swami: Thinking energy) Thinking energy. (Swami: Doing energy) Doing energy. In all these five ways you waste your energy. You should consume the energy to the extent possible. When you develop energy you will develop divinity. If you waste energy, allergy begins. Do not waste energy. You, you look - see good. Listen - listen what is good. Talk what is good. That should be limited and good. You talk in a limited way, in a sweet way.
(Swami: Thinking) Thinking. We think until we go to bed and sleep. No rest to thinking. We build castles in the air. Air. So, we should reduce building castles in the air. Think, but think usefully. Think of the divine. Think of the divinity. Do not have thoughts of others. "Who is who?" "What relationship?" There are passing clouds, that have come in between. (Swami: Before marriage, who is husband? And who is wife?) Before marriage who is husband? Who is wife? No one knows. (Swami: Before birth, who is mother? Who is son?) Before birth, who is mother? Who is son? No one knows. Either the son, or wife, husband, mother, they come in between like passing clouds. In this world no cloud is permanent. All come and pass on. Why should you worry about them? Do your duty to the extent necessary. But there is no relationship between anybody.
But having relationship with the bodies, developing ego and attachment we spoil our nature of our mind. We should give proper form to the mind, not aberration. The mind should be towards the Self, not towards the world. If mind is towards the world you become an animal. This in Vedanta, "The one with external looks is an animal." But consider everything as the Form of the divine - therein lies bliss. He sees the very divine. He doesn't watch the divine in It's true sense. There is difference in the feeling. You see with the divine Feeling, then you can recognize divinity. But you look at the divine from the worldly point. You take the rope and mistake it as serpent. Therefore, there is fear in you.
Is it a rope or snake? There you need to discriminate. You think the rope and snake are alike. If you mistake the rope as a snake, you might have seen the snake. The one who has seen both the snake and the rope, can mistake the rope for the snake. You are caught by the snake or the worldly matter. The same illusion is reflecting in the rope. You are correct, and - fear, bliss, wherefrom you get it? When once you recognize you will enjoy the bliss from the heart. You have looked at the rope. You are deluded that it is snake. The moment there is delusion, there arises fear. Because of fear you are away.
You put the torch, then you will know it is not a snake, but a rope. When you come to know is, is a rope no more fear. Then you come close. When do you come close? When there is no fear, you come. When did, did fear go? The moment you know, that it is a rope there is no fear. So long you are deluded there is a snake, there is fear. So long there is fear you are far away. You consider the world as a serpent of worldly pleasures. Inquire [vichara]!
This is called inquiry or mimamsa. You inquire and inquire. Is this the world [prakrithi] or divine [paramatma]? You have milk on hand. You can convert the milk into curd. You can churn the curd and get butter. You can also heat the butter and get ghee. Then what do you do further to the ghee? Nothing more. You have to eat it. Similarly, the end of the milk is ghee. The end of the knowledge is divinity. You have to experience. It is not possible to investigate further. People are investigating even the divine. That is blindness. That is ignorance [ajnana]. In spite of your investigation ghee is ghee.
You can understand the prior situations, when you reach the full state there is no more of investigation. Don't even investigate the divinity. What is the reason? What are you, and what is God? What authority you have to inquire God? If you want to know God, how should you, should be? Ant going into the sea to know its depth. One wave is enough to brush it, the ant, aside. How do you expect it to know the depth? Inquiry into divinity is equal to an ant.
But there is God in ant, and also in the divine. God is all over. Therefore Thyagaraja said, that there is God in ant and also in Brahma. He is in ant and also in Brahma. It is not enough if you say that. We say it. If there is ant on your body, and it bites you, you hit it. But if God appears in the form of Brahma, you do namaskar, salute. What sort of difference? You say, you say one and act differently. So do, what you say. When you say God is all-pervasive, give the position of the ant, give the position to Brahma. In both you see divinity. That is real equanimity. In this equanimity lies yoga.
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