DASARA DIVINE DISCOURSE -20.10.2004 WHO ARE YOU? I AM I

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DASARA – DIVINE DISCOURSE -20.10.2004 WHO ARE YOU? I AM I

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 afterSriRamanujacharya, 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.

 

Sourced: Dasara Divine Discourse on 20-10-2004