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God resides in the Hearts of Righteous People

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

Jivas are born in this world as a result of the good or bad contained in the various actions in which they got involved during their previous lives. One who is associated with good actions will always have God with him as an unfailing companion. Both for those who have passed away from this world and for those who are still living, the Vedas have remained an ancient source of wisdom. The word of the Veda has been the constant companion, along with Vasu, Rudra and Aditya for all people in this entire creation and it has been guiding and helping them to follow the good path. It has encouraged adherence to good work and so it has acquired the name Ida.

While people have been involved in the performance of Karma, the same Veda has also been called by name Vasu. For the sake of prosperity of the world and in order to direct all the Karma for securing the prosperity of the world, the Veda has ordained certain restrictions within which all such work should be done. In that context, Ida has also been called 'Sasini' or one who lays down rules and commands. At the time of sacrificial ceremonies with Agni, several Gods are invited and hence another name given is 'Devahu'. All the attempts that we make so that such of the Devas whom we invite may be identified with the Yagna and so that they may participate in the Yagna have been called 'Yagnahu'. Because this sacred Goddess is always involved in the utterance of the Mantras, this Goddess Ida has also been called 'Manuhu'. There are thus several synonymous names for this Goddess Ida and they are Sasini, Devahu, Yagnahu and Manuhu. This goddess with such diverse names has been looking after the prosperity of the world.

For the prosperity of the whole world, the primary basis is the Goddess of speech. From speech comes the word and from the word comes the meaning. Thus, speech is the basis for the total meaning that we see around us in the world and so for the entire material world. It is in this context that we call all matter also by the name 'Padartha' or meaning of a word. When we utter a word, say Vastra, it means a piece of cloth and this in itself is the meaning of the word. In this world, every material that can be perceived is bound up with a word and the meaning of the word indicates the material of Padartha. So Padartha means the material item indicated by this word. For the word, the basis is the speech and the speech is the basis for all matter in this world. This is what has been explained by the word Ida. This word of the Veda has been called by another name and that is Saraswati. Those who are well learned in the Vedas fill their hearts with the contents of the Veda and at the time they do the Yagna, they utter the Vedavani from the depths of their hearts and this ability has been called 'Saraswan'. This has been called 'Saraswan' because the words which constitute the Vedavani are within their mind. If these very ideas are expounded in words, it will be called 'Saraswati'. The ultimate form of this in one's mind and what comes out as one's word are called the stream of Saraswati.

This stream of words which comes out as a result of a stream of thoughts has also been called 'stream of water'. This has been compared to a well in which water comes out swelling. In this analogy, we should note that the more water we take out from the surface, more will come from the source. In a stream, as much water that flows out will come from the upstream to the downstream. In the same manner, those who are knowledgeable in the aspect of the Vedas, when they give out their thoughts, the Goddess Ida gives them strength by which they generate more thought and more words. These flow out like a stream. As such a knowledgeable person on the Vedas gives more ideas to the world, the strength of Ida will generate more and more noble ideas so that the stream may flow out continually for the benefit of the world.

This Goddess of speech, namely Saraswati, has been named 'Hamsavahini' or has Hamsa, the swan, for her carrier. In calling this Goddess of Saraswati by the name 'Hamsavahini', we should have to make an attempt to understand the inner meaning. This Goddess Saraswati who has the swan as her carrier converts our thoughts into words and in this process, she is using the breath that we take in and the breath that we give out as the carrier of our thoughts and words. If there is no taking in and giving out of breath, it will be difficult even for the words to come out from within. The inner meaning of this is that the breath that we take in and the breath that we give out appear as the word 'Soham'. The word 'Soham' signifies the thought that is riding on the swan. Because this is also an aspect where the Gayathri has been joined to the poetic meter, or Chandus, sometimes this has been called the 'Hamsagayathri'. Chandus should not be used only in the context of the ordinary meter. The Chandus should be used only in the context of the meter that occurs in the Vedas. Other words cannot be appropriately called Chandus. Maharshi Panini has said that this word Chandus can be used only for describing what appears in the Vedas and to use that to signify other sentences which have no relationship to the Vedas is not the right thing to do. Even while using the word 'Vak' one should be careful that it is used only for words that come out of the Veda. This sound of Soham which is synonymous with the 'Hamsagayathri' aspect which comes from the depths of our heart is sacred and has also got the name 'Vasuhu'.

The three names - Vasu, Rudra and Aditya - are synonymous with each other. They appear different but they stand for one and the same thing. Whether it is on the three parts of time - past, present and future or whether it is in the three worlds or the three Gunas - Satwa, Raja and Thama - in all these aspects they appear as one and do the same function. It is only in the case of people who give their heart to God and have their total attention fixed on God that this word 'Vakvani' takes the form of Veda and enters their heart. Only such people are called wise persons with respect for the Vedas. For people to always entertain useless and trivial ideas and to think of such actions which cause harm to others and involve themselves in such actions is contrary to the injunctions that are contained in our Vedas. In this human life of ours which is transient and lasts only for a short while, to learn so many words and indulge in so many actions not prescribed in the Vedas is something which is very unsacred and such conduct is not approved by the Veda. Your mind has been given to you so that you may have sacred thoughts and your speech has been given to you so that you may utter only good words which are useful and palatable to others. Man knows that ultimately he will drop down dead but he deceives himself into participating in actions which are harmful and wrong.

We have already stated that because such rigorous conditions of discipline have been laid down and ordained by Ida, it has also got an alternative name 'Sasini'.

Does the tree know the sweetness of the fruit contained on it? Does the creeper enjoy the honey that comes from a flower on it? Does the book of poems enjoy the sweetness contained in the poetry? How can the writers and literateurs who deal with the material world understand the beauty of 'Nivrithi'. It is very difficult for man steeped in the material world to understand the beauty of detachment. It is in this context that it has been said 'Yad Bhavam Tad Bhavati'. We think that all others have also ideas similar to whatever ideas we have. All that has been said by the historians emanates from and reflects their own thoughts. God lives in the hearts of individuals who are always conducting themselves along the path of Dharma and who will not swerve from Dharma in any circumstances. This is an unquestioned truth. God is always on the side of the person who follows the righteous path. This truth has been illustrated in a very nice manner in the Mahabharatha.

Krishna wanted to negotiate between the Kauravas and Pandavas with a view to stop the war. But when he entered the court of the Kauravas the wicked people there like Duryodhana and Dussasana did not receive him well. It is natural that irrespective of their bad qualities, king Dhrutarashtra was trying to protect his children. The blind king Dhrutarashtra asked Krishna as to which side he would help in the event of a war. Krishna replied that he would be on the side of the Pandavas. Dhrutarashtra was very agitated at this statement of Krishna and was arguing vehemently with Krishna. He told Krishna that he should not exhibit partiality towards the Pandavas especially as both the Pandavas and the Kauravas were related to him. He said that to support one side and not the other is not right. At this insinuation Krishna was very angry and retorted by saying that there is no comparison between the Pandavas and the Kauravas. Pandavas were the embodiment of Dharma and righteousness whereas the Kauravas were wicked people.

He explained the close relationship that obtains between Krishna and the Pandavas in the following terms. In Pandavas, Dharmaraja the eldest is like one's head. Arjuna is like the shoulders, Bhima is like the stomach while Nakula and Sahadeva are like the two legs. These five brothers constitute one body. In this one body, Krishna is the heart and it is not possible for the body to live without the heart and vice-versa. The inseparable connection between the Pandavas and Krishna is like the connection between the heart and the body and to compare them with Kauravas is a very meaningless and shameful comparison. Pandavas were humiliated on many occasions. They faced several troubles and losses and in spite of all that they never lost faith in Krishna and never swerved from the path of Dharma. Pandavas who were the children of a great king suffered much more than even common men. But because Krishna was always installed permanently in their hearts, they could withstand troubles and they could overcome anything that came their way. They treated Krishna's words as if they were more important than their own lives. Pandavas liked, loved and respected Krishna.

If you want to understand this aspect of their love, there is a small example for this. When Krishna came back to report to the Pandavas that his attempt at reconciliation had failed, the young Sahadeva began shedding tears of joy and embraced Krishna. At this, Krishna asked why he was shedding tears. He asked why, while one had to be afraid of war, he was shedding tears of joy. Sahadeva replied "I want to exhibit the feelings that are in my mind. When we were sending you, our brother-in-law to Hasthinapura to negotiate peace, I wished within myself that the peace negotiations should fail. Only I could not express that feeling outwardly. When we gave you this task, I was very much afraid because you were going into the midst of cruel and cunning Kauravas. I was praying that you should return safely. I am happy because you have returned safely". The Pandavas demonstrated that besides devotion and attachment, 'Prema' or love was equally important. Even if they had not involved themselves in hard Tapas and Yagna, to them the very name Krishna was synonymous with everything else. It is said that 'Love is God, live in love' and the Pandavas had put this into practice. Pandavas are the only true examples to illustrate such feelings. They looked upon Krishna as an embodiment of love and lived in that love. In difficult times, they believed that Krishna was the Lord Himself. In happy times too, they believed that Krishna was the Lord. At all times, they believed that Krishna was the Paramatma.

The Pandavas did not become elated when they were happy nor did they sink when they were in sorrow. They were never proud of their success nor were they depressed at their losses. They were showing the same feelings at all times and hence the Pandavas were a noble example of unwavering faith and steadiness. Our devotion and prayer to God should not be for the sole purpose of obtaining something or fulfilling some desire of ours. This should be for the sake of Atma or for the sake of becoming one with the Lord and for the sake of getting the bliss that one can get by being close to the Lord. The first thing one should attempt to do in this context is to make one's speech sacred. The spoken word is the form of Saraswati and our heart is the embodiment of Ida. Our thought and word together have the form of Bharata. This Bharata may also be understood by us as signifying the stream of love or Prema. If such a stream of Prema is turned backwards, it will be very difficult to return it back to the right direction. The early years of man's youth that have gone by and the water of a stream that has flown down cannot come back. Therefore, if we let Saraswati, the embodiment of our speech, go astray without control, then it is very difficult to bring her back. We should not use the wrong word and abuse our speech resulting in trouble to others or harm to others or deceit to others.

In an attempt to fulfil our desires, we sometimes get wrong and crooked ideas. I will tell you a small story to illustrate this. There was a Vedic Brahmin who was quite knowledgeable and he had the practice of inviting any individual moving in front of his home and give him food and treat him like an important guest. Even if he did not have the resources in his house, it was his habit to move on to a neighbours house and beg and get enough to feed his guests. He was suffering from great poverty but he never allowed his poverty to subdue him. He was always fulfilling his duties. One day he found an individual in front of his house at twelve o'clock and he approached the individual to come into his house and receive his hospitality. In that house were living with him, his wife and an only son. Because this Vedic Brahmin was inviting every day someone or other and providing hospitality, the wife and the son were frequently cautioning him that there was nothing left in the house. They said that there was no food to eat or water to drink. The mother and son were wondering if something was wrong with the Brahmin, because he was inviting someone every day although there was not sufficient food for even the inmates of the house. In this way they were always trying to discourage and displease their guests.

The mother and son thought that they had a nice opportunity on that day and they managed to see that there was not even a leaf on which to serve food that day. The owner of the house invited the guest to wash his hands and feet and showed him all respect and it was time to serve the food. The owner of the house was informed by his wife that there was not even a leaf in the house. The owner of the house went to a neighbouring house with the intention of borrowing a leaf. That day, may be as a result of the evil intentions of the mother and the son, he was not able to secure a leaf anywhere. On that day, the mother and son kept a stout stick ready in the place where they were to serve food. The guest asked them what the purpose of that stick was. Then the mother and son explained that it was the practice of the owner of the house to invite a guest every day and give him a good beating with that stick. They said that they were sorry that it was his turn today and said that they were wondering whether a lean Brahmin like him would be able to survive the heavy blows. No sooner than this weak Brahmin listened to these words, he started running away.

As soon as he started running away, the owner of the house came back with a leaf and asked where the guest was. Mother and son began telling another lie as they had another plan ready. They said that he asked them for the stick and when they did not give him the stick, he ran away wondering how those who could not give him even a stick, can give him food. The father scolded them by saying that they failed in their duty, for, not only had they not given him food but they failed in giving him even a simple thing like a stick which he had asked for. So with a view to give him what he wanted, he started running on the street in which the guest was running. But this guest having already the impression that the stick was meant for beating him, started running even faster. He thought that the host was running with a stick to beat him. Not knowing all that had happened, the host was shouting and requesting the guest to slow and telling him that he was going to give him the stick. The story that has actually taken place is one thing and the ideas that were in the mind of the concerned persons are quite different. So, this catastrophe has occurred. This situation arose because there are wicked people who are engaged in the task of making impure thoughts and ideas of a pure Vedic Brahmin. This is what has happened in this story.

The tongue is the most important of the organs and it should not slip and utter bad words. It should use all its capacity for uttering the name of the Lord Govinda and always speak good words. Speech and words constitute Saraswati and should never be misused. This aspect of Saraswati is most important for students. Young students must take a great care to keep their tongue sacred by not using bad words or bad speech. Not only students but also all people should instal Saraswati in an important place. It is only in accordance with daily life that we think that Saraswati is important and has a special place only for students. Saraswati is present in the hearts of every one and it is the function of Saraswati to see that no improper words or impure words come out of the tongue of each person. You should take care to see that your tongue does not utter impure words. Today, unfortunately in the name of Saraswati, you are getting education which is not putting you on the right path. All our education today is directed primarily towards earning a pittance of a living. Our education becomes completely purposeless if we use it to earn a living only. Education today does not broaden your heart and it does not give you any aspect of Atma. We should use our education to sanctify our lives and not merely to earn a pittance of food. As lightning accompanies clouds, there should be humility accompanying true education. That kind of humility will always accompany intense and deep knowledge. Today we do not see any humility in persons who claim to be educated. Some do not even understand the meaning of the word humility.

When we do not know what humility is, how will we know what Jnana or knowledge is. We are only carrying on our head the load of useless degrees which have no real value at all. I have said before that people spend a lot of time in learning algebra but they would not be able to assess the area of their own house. Everyday they involve themselves in doing physical exercises and drill but they get into great trouble when they are asked to sit in Padmasana. They learn in great detail the science of botany, but they do not know the use of Tulasi. It is not right for and it is not befitting the citizens of Bharat to acquire and feel proud that they have acquired a high degree of knowledge in a particular special area. To think that they have acquired higher knowledge especially when they have lost tract of all general knowledge is being very foolish. One should first attempt to get a knowledge of the Atma and after that it is also necessary to acquire worldly education to make a living in this world. In other words, one should have knowledge of both Dharma and Brahma with a view to enjoy the worldly aspect as well as the spiritual aspect.

Sacred minded students! Your hearts are very tender, your hearts are still young, your minds are very pure and you are very selfless. You should start very early, even now with your selfless and unwavering mind and acquire the right type of education. That is why we say 'Start early, drive slowly and reach safely'.