The Lord is the Embodiment of Prema and can be contacted only through Prema

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

Acquaintance with the contents of the various Sastras or Vedas is not going to remove the screen in front of one's mind. On one side of the screen is the Jiva or the individual and on the other side is the Deva. On one side of the screen is the creation and on the other side is the basis for all that we see. The past birth is not known to us, the present birth is not something stationary or unchanging, the future birth is such that no one knows about it. Is there anyone who knows about the future? The human body is impermanent and transient and the Jiva residing in the body is indestructible. He is the permanent one and he is the Sadasiva and the one who is the Sutradhari or the basis of all that we see. It is his greatness that manifests in many different ways. I have been searching, I had been searching in the past, I am searching now for one who understands the basis of all these manifestations.

Pavitratma Swarupas! To understand and to absorb the Vedanta into ourselves all the three processes, Sravana, Manana and Nididhyasana are necessary. Just as the sun is handing us the essence or the Rasa of the sunshine, so also the Vedavani or the words that are contained in the Vedas have been handing the Rasa or the essence in the Veda to all who are well versed in Vedas. There is an alternative name of Aditya to one who is well versed in the Vedas. The Rithwicks who have the strength of the Brahmanas have been making an attempt to understand this aspect of the Aditya. When we say that the Rithwicks have the strength of the Brahmanas, the word Brahmanas means the Mantras of the Veda and the Rithwicks with the help of the Mantras have understood the aspect of Aditya. The statement 'Bharata Aditya Tasyabha Aditya' explains how the word Bharata is associated with the word Aditya. This Aditya has undertaken to give us the meaning of the word of the Veda. The essence of the words of the Veda have been given to us in the aspect of Bharata by Aditya. The same Vedavani has been described by the name Vasu in the early years of its existence and later on when it grew a little older it got the name Rudra and when it got even older, the same Vedavani was called Aditya.

This Vedavani in its later aspect of Aditya has been giving out the rays of divine effulgence to the world. Just as the rays of the sun come out from the sun in a spontaneous manner, not forced out by anyone, so also the rays of the Vedavani come out spontaneously in the form of divine effulgence. There is no one who is the originator of either the form or the content of the Vedas. They are self-effulgent. Just as the sun's rays are not created by anyone so also the rays which come from the Vedavani and the names and forms which arise from Vedavani are spontaneous emissions of the Vedavani. They are not created by anyone. It is only in the context of the fact that the Vedavani is called by the names Vasu, Rudra and Aditya in different stages that we should realise that these three names respectively represent Ida, Saraswati and Bharati. In this context, the kind of sound or the word that comes from the Vedavani is called Bharati and this Bharati has also been referred to as the consort of Bharata. In this context Bharati has also been called Deepti.

We have to understand that the kind of relationship which exists between the rays of the sun and the sun itself is the kind of relationship that exists between Bharati and Bharata. The kind of connection tat exists between the moon and the cool air that emanates from the moon is similar to what exists between Bharati and Bharata. The relationship between Bharata and Bharati is again like the relationship that exists between milk and the white colour of the milk. You can convert milk into curd, and curd into butter; in all these modifications, the milk retains its colour namely the whiteness. Just as it is not possible to separate the pure white colour from milk although you can transform milk into curd or butter, the kind of relationship that exist between Bharata and Bharati is such that one cannot be separate from the other. Here the names Vasu, Aditya and Rudra are appropriate and Agni is also an appropriate name for Bharata.

In this context, Sruti has been telling us the different names of Ida, Saraswati and Bharati. In the very first step of Vasu, Ida is handing us grace. In addition to this, Ida has also got the reputation that its lays down the commandments. In the place of Ida, it lays down the commandment while in the place of Saraswati it teaches us and in the place of Bharati it gives us the manifestation or the final realisation. Ida and Saraswati give the first two steps and the final result is given by Bharati. The final result or the manifestation is an outcome of the commandment of Ida and the path laid down by Saraswati. Because Ida is the place where the command is given it has also been associated with the place of the heart by the Sruti. When we talk of the heart here, it does not represent the physical heart but it represents a place a little below the physical heart and is the spiritual heart. It is in accordance with the commandment that the heart begins to involve itself in a thinking process. Without accepting the preaching of Saraswati, that is being given to you, you cannot move on to the next stage of realisation. Sometimes the head undertakes to decide about the destination even before Ida lays down the commandment. When any person takes to the path decided by the head before he gets the command from the place of Ida, he will realise that the path that he has taken is not the right one and will repent for the same.

In this context it is necessary for you to find out whether the thought that has generated in your head is right and whether the action is in keeping with the command of the Ida. You must take sufficient time and make sure that the command comes from the place of your heart and then only think with your head and then perform the act. Therefore it is necessary to give sufficient attention to the place of the heart, Ida and the commandments that come from it. Sometimes guided by your excitement and emotion, if you undertake to read some books or do something although the commandment is not coming from your Ida, it is not right. When you want to read a book or involve yourself in a Sadhana, it is better to take time and let the decision come from the Ida rather than take the decision in haste. There is a small example for this.

Many people are engaged in doing recitation of the Bhagavad Gita or of a particular chapter of the Ramayana for several years without giving any thought to the basis or the place form where they are getting the orders from. Such Sadhakas sometimes go to elders and ask for some kind of Upadesa. Truly, an individual who has been reciting Bhagavad Gita or Ramayana for fifteen years is not in need of any message or an Upadesa from a third person. If we ask this individual who the author of the Bhagavad Gita is, he will unhesitatingly reply that Lord Krishna directly gave it to Arjuna in the battle field. If he really had faith in the Bhagavad Gita which came from the Lord himself, then where is the need for him to go to a third person and ask for an Upadesa? If he has no faith in what he knows to be the words of Lord Krishna, where is the guarantee that he will have any faith in the words of any other Guru? If the very words uttered by Krishna and which he was reciting for the past several years have not created any faith in him, the words which a Guru gives are sure to be forgotten in less than fifteen seconds. Such situations will come for people who are unable to perceive and comprehend the orders that come from Ida. Here is the discordance. What is coming form the place of Ida is not being taken by him and he wants to go directly to the third step of Aditya and he wants to experience the aspect of Bharata without starting from the orders of Ida. It is absolutely necessary for every individual to examine the position of his own heart.

It is in this context that it is said that one should essentially have faith in one's own Atma or have self-confidence. Only when one promotes self-confidence or confidence in himself will he develop the peace of mind and will he experience the satisfaction or Ananda of the Atma and then he will sacrifice everything else. Experiencing Ananda and removal of sorrow are simultaneous events. Just as darkness automatically and simultaneously disappears as soon as you put on a light, sorrow disappears when Ananda comes, without any further attempt. Light and darkness are the original and its converse. These are one and the same and they are in fact two aspects of the same thing. In the same manner, Ida and Saraswati are one and the same thing. They are different aspects of the same thing. If we follow the commandments of Ida we can realise Saraswati. In realising the aspects of Ida, Saraswati and Bharati the first step is to realise the importance of Ida and you must develop confidence in your own self. All attempts that we make will surely produce results. It is not as if the consequences are at some distance.

In all these there are two steps, one is the Vidhwamsaka or the destructive step and the other is the Vidhayaka or the constructive step. If a farmer wants to lay some seed in his land ad get some produce, the first thing he will do is to locate the weeds in the land and remove all the unwanted weed. Thus, the first step is to destroy what is not wanted. Then he would plough and water the land and he would make it ready for sowing the seeds. The land here can also be called Kshetra which word also stands for our heart. This heart is comparable to a land and the first thing that you have to do is cleanse it and remove the bad ideas and the thorns which are already there. You must then plough that land with compassion and kindness and then fill it up with Prema which will be like watering the land and after filling it with Prema only should you fill it by the seed of the Lord's name. If you put the seed in a cleaned up place which is well prepared, it will sprout very easily. Thus cleaning your heart is the first step and then you have to sow the seeds or the appropriately chosen name of the Lord. The seed that you have sown will give a proper harvest only if the seed is sown in a properly cleansed piece of land. It is in this context that the Gopikas prayed that the rain of Prema should come down on the land and out of this rain of Prema that rivers of Prema should flow. If our heart is devoid of Prema then the land is like a desert land and in such a land whatever seed you sow will not sprout at all and there is no possibility of anything growing. The first thing that you should do is to fill your heart with Prema and then it is possible to view the world as if it is filled with Brahman.

The result of whatever Sadhana man does is contained in one single word Bharata. This Bharata is in the form of Aditya. The Aditya or the sun of Bharata is moving in the sky of your heart. In the sky of your heart, if there is not this effulgent Aditya, it would be very dark. In fact when we say 'Tamasoma Jyothir Gamaya' we are praying that this effulgent Aditya should lead us on to brightness. The prayer 'Asato Ma Sad Gamaya' has for its basis the Ida. We are praying that the thoughts generated in our head should not be allowed to go unchecked of their own accord and that they should be asked by Ida to go in the proper direction. In the prayer 'Tamasoma Jyothir Gamaya' it is the Aditya that is present as the reigning deity and in the prayer 'Mrythyorma Amrutamgamaya' which means that we should be led from death to immortality, we have Saraswati as the presiding deity.

We should here examine our notion of death. The stoppage of our breath is regarded as death. There is another meaning here. Saraswati has for her carrier the Hamsa or the breath and the stoppage of breath would mean the absence of Saraswati and thus Saraswati is regarded as one who can lead you on from death to immortality. The significance of addressing this prayer to Saraswati is that you are asking Saraswati who is in your body in the form of a Hamsavahini riding over the process of breathing that such breath should not enter another human body and again create the same trouble of being reborn, and thus you are praying to Saraswati to lead you on from death to immortality.

Young students! You should therefore give Ida an important place in your heart and give it all the prominence in deciding your actions. Your heart contains such a sacred deity and so do not fill in your heart with any unsacred ideas. Our speech comes out because Saraswati is riding over your breath and such a sacred Goddess is the very basis for your speech and so do not make it unsacred by uttering unclean words. The place of your thinking or Buddhi is filled with Aditya and therefore this sacred aspect should be kept in mind and you should keep unsacred thoughts away from you. Many people think that their intelligence or Buddhi is in their head and they point to their head when they think that something has gone wrong. This is not right. The intelligence or Buddhi is not there. In the head, there is only your brain but your intelligence or power to think is not there. Buddhi or intelligence is associated with an internal organ by name Antahkarana. It has a connection with the brain. It is only when we recognise that the Buddhi should be kept sacred that we will realise and enjoy the bliss of Aditya who is the basis or the seat of intelligence. This is why in the Bhagavad Gita, the Lord says that amongst all the human organs, He represents Buddhi, the most important one.

After all these steps through which we have gone, we learn that Bharata is synonymous with the most important aspect namely Aditya. Through Bharata and Buddhi we get the aspect of Aditya which is the same as Prajapati which is only a combined aspect of Ida and Saraswati. This word Bharata has so many meanings and all those meanings are not artificial and created by individuals. All those meanings have their origin in the words of the Veda. They are not meanings which are given by individuals' fancies nor are they names given after kings and warriors. To think that this word Bharata has trivial meanings or meanings related to some historical issues is wrong and you should give up such thoughts. This word has a Vedic origin and you should identify this word Bharata with the aspect of Aditya where Buddhi or our intelligence resides.

We make several attempts to achieve one thing and another but in all these if we do not recognise the basis of our attempts, we always meet with failure. One rich person wanted to do some good act and wanted to provide drinking water to all the people in the city and so he spent a lot of money and got a big water tank built in that city. That tank was beautifully designed and from the tank he laid out taps in all the streets in the city and he wanted such a sacred project to be inaugurated by some big political personality like a minister or a governor. This person thought that because water is the basis of life, this inauguration should be done with a lot of publicity and pomp. He decided that this important person should open one tap first as a ceremonial for the inauguration and in order that the particular tap may look good he had made it out of silver. Many scholars were invited and were asked to recite Mantras. He also arranged for divine music on the occasion. He welcomed the governor and requested him to open the tap and amidst the divine music and chanting of the Mantras, the governor opened the tap but not a drop of water flowed out of the tap. Everyone was surprised and began to ask why water was not flowing even though a big tank was built and the tap was also made of silver and there was sacred music on the occasion. They ultimately found that there was no connection between the tap and the tank.

In the same manner and as in this analogy, we have the big tank of God which is filled with water namely God's grace and we also have the various devotees in the form of taps and the Sadhaka has also brought about many sacred situations and he wants to open the tap of his heart amidst great pomp, but the connection between this tap and the tank which is God's grace is missing. If there is no Prema and without the Prema how can grace of the Lord flow. The pipe which connects the devotion of the devotee and the grace of God is the Prema. God is always an embodiment of Prema and if the devotee is filled with Prema, then Prema can establish connection. Unless you have all these three, namely the devotion of the devotees, God who is the original Prema and the link of Prema between the two, a connection cannot be established. God who is Prema can be got at only by Prema and not by any other method. Water mixes easily with water and oil mixes easily with oil but oil cannot mix easily with water. Hatred is like the oil whereas Prema is like pure clean water. Thus we can mix pure water like Prema in a devotee with the Prema in the Lord and that is the only thing you can do. Prema is present in everyone and we should make an attempt to experience Prema.

There is an example for this which I had given once before and I am giving it again. Suppose we put water in a cup and we try to put sugar at the bottom. When we take water from the surface layer, it will be tasteless but if we take a spoon and mix the sugar which is at the bottom, then water, even from the surface layer will taste sweet. In this analogy, our heart is the cup and divinity is like the sugar which is at the bottom of the cup of our heart. Our desires of the world are like the water on the surface of the cup. Ordinarily we are trying to drink the water from the surface and we are not finding it sweet. Therefore we have to use the spoon of Buddhi and mix it by way of Sadhana. As a result of this stirring, the divinity in the form of sugar which is at the bottom will come up and will get mixed with the worldly desires and then you will find that even the worldly desires will appear as sweet. Those people who are such that their Sadhana cannot stir up the divine sugar will find the superficial water tasteless and that all the taste of sugar is at the bottom. The process of mixing the divine sugar and the worldly desires is called Yoga. The path of Yoga is to control the desires of the mind. Alternatively we may take the divine sugar which is at the bottom of the cup and make it flow in all the organs and this is also the path of Yoga. In this context, you should believe that this act of making divine sweetness flow into all the work you do is Yoga. The physical exertion which you put in with your limbs will give you physical health but whatever exertion there is with the heart and mind will result in spiritual health and a combination of the two is Yoga.