Karma Marga, Jnana Marga, Bhakti Marga - All lead to the same Destination

Discourse of Sathya Sai Baba during the Summer Course in Spirituality and Indian Culture
held for College Students at Brindavan, Whitefield, Bangalore District in May/June 1974
Published by Sri Sathya Sai Books and Publications Trust
Web posted at Jun 20, 2002

From the time you wake up in the morning to the time you go back to sleep in the night, you are spending all your time to earn some food for your stomach. All the education, knowledge and ability that you have is being spent for this trivial purpose. Think of this, oh man, and find out what happiness you are getting by forgetting the Lord in this process. What is the use of your feeling very proud that you have read many books and learnt many Sastras, if you cannot have devotion to God? All such pursuits which do not enable you to strengthen your devotion to God are utterly useless. You should ponder over this truth.

Pavitratma Swarupas! During the past fifteen days, you have learnt about some aspects of sacred Brahman. However realising that the worldly affairs in which you have to live everyday are equally important, I will speak to you today about some of these worldly aspects.

If man lives properly as a human being it will be occasionally possible for him to turn towards the divine, but if man does not live as man, it will not be possible for him to even occasionally think of the divine. It is only when man makes an attempt to know who he is, can he understand the divine. Only then is there a chance for him to enter the Atma and enjoy bliss and happiness. It is in the context of this daily living that the great Acharyas, Sankara, Ramanuja and Madhwa have given their philosophical expositions.

Sankara established and expounded that whatever we see around us in the world is simply a manifestation of Iswara. He has been proclaiming that whether in the aspect of the Jiva or in the aspect of the Lord or in the aspect of material creation, everything is one and the same and there is no second. In all the three aspects, Jiva, Iswara and Prakriti and all the things that we see around us, what is present is the Paramatma and appearances are an illusion. Although the coconut appears to us as one single fruit, it still has three distinct parts, the fibre on the outside, the shell as a cover beneath it and the coconut inside. These parts, which being distinct, yet constitute one single aspect of the coconut. In the same manner, Sankara regarded Jiva, Iswara and Prakriti as three aspects, though apparently different, in reality as one and the same and thus he preached Advaita. The world consists of several ideas; there are many things that we see, there are many desires on the material side and this was treated by Sankara as analogous to the outer fibre of the coconut. He further compared the human body to the shell below the fibre of the coconut. He realised that the human body was made of destructible items like flesh and blood and so he compared it to the shell. But the Paramatma which has the form of a Lotus in each individual has been compared to the coconut. By comparing this triple aspect of Jiva, Iswara and Prakrithi to these three constituents of the coconut, Sankara preached the philosophy of Advaita. Because he was saying that everything in the world consists of only Brahman, the ordinary people were somewhat confused and they were not able to clearly grasp the basis of Advaita. In addition, he was explaining the Mahavakyas like 'Tatwamasi', That art Thou, 'Aham Brahmasmi', I am Brahman, and in fact in all that he preached, he said that all that one sees in this world is Brahman. There was some difficulty for ordinary people to comprehend what Sankara was saying. People find it quite easy to utter the various words but they find it difficult to put what they say into practice. It is easy to mentally identify oneself with Brahman but to be able to really feel and practice that identity and to realise divinity in everyone is a difficult matter. By merely uttering such statements without understanding the true meaning, human nature is likely to deteriorate. Realising this, Ramanuja with a view to arrest such deterioration, expounded what is called qualified Advaita or Visishta Advaita.

Sankara, in the 7th century, preached Advaita or the non-dualistic philosophy. On the other hand, in the 17th century, Ramanuja was preaching qualified non-dualism. If Advaita took deep roots, he was afraid that faith and devotion might become weaker and weaker and therefore he was preaching Advaita in a special and qualified manner. He gave it some distinctiveness and by giving this distinctiveness, he was trying to explain Jiva and Brahma as apparently separate entities. While Sankara explained and propounded that Jiva and Brahma were identical with each other, Ramanuja introduced a speciality and he preached that Jiva and Brahma were close to each other and similar to each other, but were not really identical. In this context and in accordance with such teachings, men tried to go closer and closer to the Lord.

Later in the 18th century, Madhwacharya came and propounded that Jiva, Brahma and Prakriti were more distinct than what has been thought by earlier schools. He said that Jiva and Iswara are to be regarded as distinct and separate from each other and that they cannot even be close to each other. Madhwa opposed and contradicted the view of Sankara according to which Brahman was truth and the world was false and asserted that Brahman, Jiva and Prakriti were distinct and that each one of them was as real as the other two. We have to interpret this as simply meaning that Madhwa preached the concept of Salokya and that Jiva simply lived in the domain of the Lord, but it was not identical with the Lord.

In this context, one can say that these three great Acharyas were teaching three different aspects. Sankara was propounding Sayujya or identity with the Lord while Ramanuja was talking in terms of Sameepya or closeness to the Lord and Madhwa was preaching in terms of Salokya or living in the domain of the Lord. In this way these three Acharyas have been telling us about the three paths for the realisation of truth, namely the Jnana Marga, the Bhakti Marga and the Karma Marga. One should not think that these three paths are contradicting one another. If we can sanctify the work that we do, the time that we spend and sanctify the use to which we put our body, then it will be possible to realise the truth and therefore they have gone from one step to another. They have gone form Karma - sanctifying the work - to Bhakti and Jnana. That is the reason why all these aspects must be treated as complimentary and not contradictory.

If man's effort is appropriate, then God will support man's effort. The coming together of man's effort and God's grace is responsible for our happiness. What is called Purushartha or man's effort must be put in by man and without this it is not possible for him to acquire the grace of the Lord. Ramanuja realised this and so he talked of different kinds of effort to be put in by man and the support of God. Sankara taught that 'Sarvam Brahma Mayam Jagat' and he preached that there is nothing which is different from the Lord and that everything was the Lord Himself. Even Sankara, who preached pure Advaita, undertook to establish four important religious centres in our country and through them he tried to propagate the aspect of Advaita. Sankara taught that 'Ekam Eva Advitiyam Brahma' that is, Brahman is one and only one there is no second to Brahman. Even while so preaching, he supported the Upasana Kanda at some places.

When we look at them in a superficial manner, we feel that the philosophies expounded by these Acharyas are distinct and different from each other. This is not right. If we examine them in detail and in the context of the time at which they were propounded we will realise that they are not different in essence and in the basic content. The right attitude is to see the unity among these three aspects and not regard them as distinct and different from each other. We shall have to take the essence and the inner meaning of all these and appreciate the unity in them. Sankara always taught pure and undiluted Advaita and even he, in the four centres he established, encouraged Upasana and this practice is continued even today. The people in charge there accept and participate in offerings to the Lord. By such offering and Puja, devotees have been attempting to get the grace of the Lord, even in these centres of Advaita. Not only is there a meaning in performing such Upasanas, they want common people to do the same thing in their lives by looking at these good examples. This is the purpose of participating in Upasana.

There are two kinds of people - the Jnanis and ordinary people. The ordinary people can do the right thing by looking at and imitating the path followed by the Jnanis. It is only in the aspect of the body, mind and the daily life that these three philosophies - Dvaita, Advaita and Visishtadvaita - were being taught. From the point of view of the body, the path of Karma or work was taught. From the point of view of the mind, the path of Bhakti or devotion was taught. From the point of view of one's own daily life, the path of wisdom or Jnana was taught and therefore in order to enable the person to practice these, Sankara, Madhwa and Ramanuja taught the three paths which can be called the royal paths for humanity to attain salvation. One must recognise and see the common purpose in and the essence of these three approaches. It is not right to see only the differences and contradictions between each other.

If we follow the pure non-dualistic path taught by Sankara and regard everything in the world as Brahman, then we have to ask ourselves what is it that we are able to see in the ordinary human life. Only when we take the other approaches, will we be able to understand the human aspects of divinity. It is only in a superficial view that these paths are different but from the point of view of the destination, these three are one and the same. It is necessary for us to accept the Upasana or the work aspect having this common goal in mind. While recognising the importance of the Karma Marga and involving ourselves in the necessary duties that we have to perform, we should also realise the importance of the Bhakti Marga and know that we can reach the Lord by the path of devotion.

Without inner cleanliness, whatever work you might do, that will become useless and it will not yield any results. What Sankara taught was that we should have Bhakti or devotion towards the Lord in view of the temporary and transient nature of the world. In this material world, some kinds of desires and diseases relating to the senses are natural and they appear in human beings. In order to cure these diseases it is necessary to take the appropriate medicine. There is a small story in support of this.

There is a house wife who had great faith in the Lord and whenever she had the time, she used to take a Japamala and chant the name of the Lord. In this manner with the idea of sanctifying the time that is available to her, she used to always utter the name of the Lord. She was feeling that her body was like the container and that her Prema was like the oil in the lamp and she thought that divinity was a Jyothi or a bright lamp and in this manner she was spending her life with a view to making it useful. She came to the conclusion that while the lamp of life remained in her, she should be able to fulfil the duties that are entrusted to her, because if this light went out she will not be able to perform her duties and so she thought that while life exists, she must make the best use of it and attain salvation. The husband who saw this kind of devotion and attachment to the Lord on the part of his wife told his wife that she will not find any time for looking after the family if she spends all the time in the thought of the Lord. He further said that they should think of the Lord only after they grow much older. The wife did not agree with this statement. She argued with him and said that they should think of the Lord only when all kinds of physical and mental strength were unimpaired and not when these became feeble because of old age. While strengthening her own belief and conviction in this manner from time to time, she was trying to argue and convince her husband also on suitable occasions.

Once she was alone and at a time when the husband was in a good mood, she told her husband that the body was temporary like a water bubble and it is not known how long it will survive and it is wrong to go on postponing their duties to a later time. Maya is something which will make one forget the purpose for which one has come into this world. To forget the Lord is due to Maya and therefore one should think of the Lord while one is still strong and should not postpone it to a later date because the body may disappear at any time. The husband was arguing and telling her that she was out of her mind and asked her to think about who was going to feed them if they spend all their time thinking of the Lord. He asked her if the Lord would come and look after their children and attend to other needs if they spend their time in the thought of the Lord. He said that they will have to earn money because no one will look at them if they did not have sufficient wealth. He was thus trying to divert the attention of his wife. But the wife who had a total commitment to the Lord and faith in the Lord said that the Lord who had laid the seed will also find the water for the plant. One who lays the seed will find the water and so also God who has given us this life will find the food for us. If you spend all your time thinking that you have to find food for yourself, you are just like an animal. Are not the animals looking for food? The one difference between man and the other animals is that man has wisdom which the animals lack. This is the only thing that distinguishes a man from an animal, and so if you always talk of finding food, you are behaving just like an animal. Such statements made a deep impression on his mind and after considerable amount of thought he came to the conclusion that these statements were really true. He told her that he has to think of the marriages of the children and other such commitments and he said that after these commitments are fulfilled he will think only of the Lord. He said that he has faith and devotion but it is that he has other duties as well.

That day had gone in such conversation but as days went by, the husband developed a fearful disease and the lady undertook to consult various doctors who are specialists in such diseases. In those difficult days, she went to the bedside of her husband and told her husband to think of the Lord at least under those circumstances and try and earn His grace. She said that the grace of the Lord was the best medicine for the husband. The husband had great faith in the doctors and so he forced her to call the doctors again. One doctor who was liked by the husband came and after examination gave a bottle of some liquid and told the wife to give the mixture to the husband three times a day. This was told by the doctor and the husband did see the bottle being handed over to the wife and he knew the instructions that were given. The wife took the bottle but did not give the husband the medicine regularly. After three days, the husband asked the wife why the medicine was not given as per instructions. The wife had a very good opportunity to teach a lesson to the husband and she said that after all, the doctor has given a medicine but why should it be taken in the manner in which he has asked it to be taken? All the mixture can as well be swallowed at some convenient time. The husband said that the medicine should be taken when the disease was there but what is the use of taking it later. She said that in the same manner, we should take the medicine for the 'Bhavaroga', a worldly disease which starts immediately after we are born and not postpone it to a later date. He was told that the medicine given by the doctor was for the physical illness which he got a few days ago but the medicine for the 'Bhavaroga' which comes along with the birth itself, the medicine is the thought of the Lord and should be taken continuously. The husband agreed to this and from that day he seriously took to the thought of the Lord and his disease was quickly cured. Ever since then both of them were thinking of the Lord and they were very happy.

Students, boys and girls! Our life is like that. As soon as we are born, our material desires start and it is very necessary for you to think of the Lord and acquire happiness and bliss right from the time when these desires crop up. To take the view that you will think of the Lord only when you are in difficulties is very foolish. It is not right to postpone thinking of the Lord till you retire from service. We must begin to think of the Lord early and so it is said "Start early, drive slowly and reach safely". If you think that you will think of the Lord after you grow old, it is not right. When the messengers of Yama, the God of death, come and drag you to your end, at the time when your body is put outside the house just before your death, at the time when the anguishing cries of your wife and children are being heard, is it possible for you to utter the name of the Lord? When the wife and children are crying and when the relations around have lost all hope about your living and when they want to put your body outside your own house, it is possible for you to think of the Lord? Is it then possible for you to utter the name of the Lord? You should think of the Lord while you have all your faculties under control and when you have all your mental and physical strength unimpaired. You must earn His grace when you are young and store it for the future.

Premaswarupas! When you are still young, your body and mind are like fruits which are just ripe. When your body is in good ripe condition, you must surrender the body to God. Will he accept it if you surrender it to Him after it becomes bad, old and rotten? From now on, surrender yourself to the Lord and do good work with the body and have good ideas in your mind and purify your thoughts. It will then be possible for you to earn the grace of God. Such good deeds and the grace thus earned will stand you in good stead in your old age when you can do nothing. If today you are prepared to do good work, then the kind of happiness which you want will be available but if you postpone to think of the Lord till you become old, the grace that you may get at that time will not be guaranteed.

If you go early enough in the morning to a hotel and buy a ticket for your lunch, it will be assured whether you go at twelve o'clock or one o'clock, because you have purchased the ticket early enough. If you go for lunch at one o'clock without buying a ticket early enough, your hotel keeper will tell you that there is no lunch available. Therefore, try and purchase the ticket for God's grace which you will want in your old age, while you are young. With that ticket purchased early, it will be available whenever you go but if you think that you will buy the ticket for the grace of the Lord when you grow old, it may not be available for you. The availability of the Lord's grace will depend upon your luck and fortune.

Students, boys and girls! The young age in which you are is a sacred age. That you are born as a human being is a special gift given to you by the Lord. All the animals in the world want to become human beings. If you do not use this gift given by the Lord to earn His grace in this sacred age, it will not be possible when you grow older. As I told you in the beginning, I intend to speak to you about the aspect of Bharat from tomorrow. I thought that between these two, namely Brahman and Bharat, certain ordinary things which relate to daily life should also be communicated to you and therefore today's discourse has been about matters which relate to normal daily life.