Sai Baba Speaks .The Guru Within 7 July 1990 SUMMER SHOWERS 1990 ILLUSTRATED (Part 17)
The Guru Within
7 July 1990
The Guru Within
7 July 1990
Embodiments of Divine Love! As long as a dream lasts, all that is experienced, heard or seen
in it appears as real. Likewise, in samsara (worldly existence), filled with likes and dislikes,
everything seems real till the dawn of Jnana (wisdom). When one attains the state of Supreme
Realisation, all that happens in the world appears as a dream.
The human body is composed of the five basic elements - Prithvi, Aapa, Agni, Vaayu, and Akasa (earth, water, fire, air and space). These five are compounded together in an orderly way. The
human body is described as the Bhautika Sarira (physical body). It establishes all types of
relations with the world. This may be described as "Pancheekaranam" (the bonding together of
the five components). In the body, in its waking state, all the sense organs are active.
The body is the abode of pleasure and pain. It has three forms: Sthoola (gross), Sookshma (subtle) and Kaarana (causal). The gross physical body is Annamaya (permeated by food). It is
inert. It is comparable to an instrument. What we see is only the physical body. Believing that
this is real and permanent, man tends to forget the all-pervading and eternal Atmic principle.
The five pranas (vital breaths), the mind, the intellect and the ten sense organs (of perception and
action) constitute the sookshma-sarira (subtle body). It functions in the dream state. In this state,
the individual is oriented inwards. In it, man creates for himself a new world. The dream is itself
the proof of its reality. It is self-constituted with no external relations. In the dream state,
everything is created by the mind--forms, sounds and taste, which are experienced without any
physical basis for them. This entire experience is limited to the individual concerned. If, for
instance, ten persons are sleeping in one room, each person's dream is unique to himself. Each
one's actions in the dream are unique to himself.
There is no relationship between the dream and the waking state. One individual has a dream in
which his friend harasses him in many ways. If after waking up in the morning he accosts his
friend and asks the latter why he harassed him, the friend replies: “You madcap! I have not seen
you at all!" This means that the friend in the dream and the troubles he gave are all self-created
by the dreamer. All other dream experiences are also self-created. Hence, all the experiences in
dreams are confined to the individual concerned and have no connection with others in the real
world. The joys and sorrows experienced in the dream are the stuff of the dream state. It is in the
dream state that one goes through the consequences of good and bad actions in previous lives.
This means that the experiences are related to the sookshma sarira (subtle body). In this, the
mind is the most important factor. It is the mind that creates everything.
Although the mind is one, according to the different functions performed by it, different names are given to it. When it is engaged in the thought process, it is called Manas. When it is engaged in discriminating between what is permanent and what is transient, it is called Buddhi (intelligence). In its role as a reservoir of memory, it is called Chitta. When the mind identifies itself with the body, it is called Ahamkara (ego). The four names are related to the mind and their combined aspect constitutes Antahkarana (the inner instrument). Thus, both the waking and dream states are creations of the mind.
Although the mind is one, according to the different functions performed by it, different names are given to it. When it is engaged in the thought process, it is called Manas. When it is engaged in discriminating between what is permanent and what is transient, it is called Buddhi (intelligence). In its role as a reservoir of memory, it is called Chitta. When the mind identifies itself with the body, it is called Ahamkara (ego). The four names are related to the mind and their combined aspect constitutes Antahkarana (the inner instrument). Thus, both the waking and dream states are creations of the mind.
The third state is Sushupti. SU means good. Shupti means sleep. Sushupti means sound sleep. In
this state the mind is absent. When the mind is not present the world also is absent. In the
absence of the world, there are no experiences of joy and sorrow. The world exists as long as the
mind is present. Joy and sorrow are experienced through contact with the world. Hence, the
world is associated with joy and sorrow. The mind is said to be the cause of both bondage and
liberation.
There is, however, one other state which transcends these states: the Atmic state. It is because of
his identification with the body in the first three states that man forgets his spiritual reality. But,
for all experiences the Atmic principle in everyone is the cause, though the physical forms are
varied. Man is a prey to ignorance because, forgetting his Atmic reality, he identifies himself
with the mind-body complex. The waves appearing in an ocean appear as different from each
other. But they consist of the same water. Likewise, though man appears in innumerable forms,
all these are like the waves appearing on the ocean of Sat-Chit-Ananda (Being-Awareness-Bliss).
Names and forms may be different but the basis is the same.
The Atma, however, is covered in the human being by five sheaths: Annamaya, Pranamaya,
Manomaya, Vijnanamaya and Anandamaya Kosas (sheaths). As a result, the Atma is not easily
cognisable. The physical body is the Annamaya kosa (the sheath of food). The sheaths of
Pranamaya (life-force), Manomaya (the mental sheath) and the Vijnanamaya (imbued with
intelligence) form the sookshma sarira (subtle body). The Anandamaya kosa is the Kaarna
sarira (causal or seed body). Although it has the name Anandamaya (blissful), it is not real bliss.
It is the blissful state of the Atma that is reflected as an image in the sheath of Bliss (the causal).
The mind is like the moon, which is not self-luminous. The Atma alone is self-effulgent. It is this
light which illumines the body, mind, the Buddhi and the senses and invests them with
consciousness.
It is this Chaitanya (Atmic consciousness) which makes the cosmos function. For the entire
creation, consisting of living and inanimate objects, this consciousness is the basis. All that is
experienced by the body and the mind has no real connection with the Atma. Relying on the light
coming from the sun, many people perform different actions. Some may do good deeds and
some others may be indulging in bad actions. The Atma is unaffected by the consequences of
these actions, just as the sun is not affected by the activities done with the help of sunlight. The
Sun is a witness. Likewise the Atma also is a witness to what is done by the body, mind and other
organs.
But man, because of his identifying himself with the body and other organs, attributes all their
activities to the power of the Atma. For all this, the mind is the root cause. It is the mind that
assumes these multifarious forms. For instance, if a person builds a house, he erects within it a
bedroom, a drawing room, a kitchen and so on. All these separate rooms are for his comfort. But
if the separate walls are knocked down, only one hall remains. Likewise if the walls created by
the mind are removed the Atma alone will be experienced.
If man embarks on the process of casting off one by one the five sheaths which envelop the
Atma, he will experience his true Self. This process consists in the practice of Sravana, Manana and Nididhyaasana (hearing, reflection in the mind, and meditation on the Divine). The body,
the mind and the senses are merely like the husk which encases the grain. When the husk is
removed, the rice alone remains. As long as man is enveloped in this husk, he cannot escape
birth and death. When the husk (in the form of the five sheaths) is cast off, man is freed from
rebirth, just as the rice without husk cannot sprout. Even as you do not need a lamp to see the
sun, there is no need to search for the Atma when it is omnipresent. The Atma shines eternally.
No other sadhana is required to recognise it.
As long as man is not aware of his own true nature, he will be under the delusion that the Atma is
somewhere else remote from him. Like the ashes hiding the fire in burning charcoal, the delusion
regarding the body is covering the Atma. Once the delusion goes, man will experience true bliss
and understand the Cosmic Reality.
In this context, the significance of the use of the term "I" by everyone should be rightly
understood. Without the "I", the world will have no existence. What is this "I" ("nenu" in
Telugu)? It is the basis (Uniki). Because the same basic entity exists in all beings, it is called Atma. It is also called Brahmam. Another name for it is Hridaya (the spiritual heart). It is also
called Aham ("I"). All these different names refer only to the Atma.
When we use the term Hridaya, we generally consider it as referring to the physical heart in the
body. This is not correct. Hridaya has no physical limitations. Hridaya in the true sense of the
word refers to that which is all-pervading. Forgetting this omnipresent spiritual heart, we tend to
regard the physical heart in the body as the true heart. This betokens a narrow mind.
In ordinary parlance we use the term Aham ("I") in every context. This Aham is Brahmam. When
you declare, "I am a householder," the first reference is to yourself as "I." Another says, "I am a
sanyasin." Here, again, the "I" comes first. Similarly in other references, the "I" comes first and
then the description follows. When you separate the "I" from the person who used it, the "I"
alone remains distinct from the different individuals. This shows that the "I" is basic to everyone,
whatever his status or form. This "I" which is present in everyone is the Atma, which is
omnipresent. Because man forgets this basic truth, he is the victim of endless sorrows and
doubts. What we should love and cherish is the Atma and not the body.
People have love for their parents, wife, children and other kinsfolk because of the relationships.
But these relationships are essentially impermanent. In cultivating: these ephemeral attachments,
men are failing to love the Atma, which is ever present and is the source of lasting bliss.
If you have doubts regarding Atma, it is because you have no steadfast love for the Divine. To
develop firm love for anything, you have to get the conviction that "it is mine." Unless you
acquire such a conviction regarding the Atma, you cannot become a Sthithaprajna (a man of
steadfast wisdom). You will not achieve real bliss. You cannot reach the permanent state of Self-Realisation.
Develop the unshakable conviction that the Divine is present in everyone. Then there will be no
room for developing differences of any kind. Conflict and disorder will have no place. Likes and
dislikes will go.
Once you direct the mind towards the Atma, you have learnt the supreme mantra: "Aham
Brahmaasmi" (I am the Brahmam). Whatever you do, eating or walking or seeing or speaking,
do it with the Atmic consciousness.
There are two "I's" in everyone--the "I" that is associated with the mind and the"I" associated
with the Atma. Consciousness of the Atma is the real "I." When this "I" is wrongly associated
with the mind, it becomes Ahamkara (the Ego). When the "I" associated with the Atma experiences Atmic bliss, it realises that the universal consciousness is One, though it may be
called by different names. When you eliminate the Anaatma-bhaava in you (that is, the body
consciousness), you will have the Atma-bhaava (consciousness of the Universal), within you.
Without this consciousness all sadhanas are of no avail.
The water vapour produced by the sun becomes a cloud and hides the sun itself. Likewise, the
thoughts arising in the mind conceal the Atma. When the mind is eliminated the Atma alone
remains.
For eliminating the mind and removing the delusions from it, desires have to be controlled. But
the sadhaks of today have not reduced their desires. It must be realised that selfishness and selfcentredness
have to be got rid of. Selfishness is the root cause of all the afflictions plaguing man.
If the world is to be transformed, we must begin with the individual. His evil traits have to be
removed. He must fill himself with sacred thoughts.
To start with, the individual must reform himself. Without the individual realising his true
nature, all other accomplishments are of no avail. Man is exploring the most distant regions in
space, but is not moving even an inch towards understanding his heart. Is this the journey man
should undertake? He must turn the mind inwards. Turning the mind towards the external world
can only breed sorrow. Enduring bliss can be got only by directing the mind towards God. That
is the real sadhana. Without mental transformation all other changes are meaningless. Without
changing your qualities, you remain in the same state as before. Develop good qualities and
sanctify yourself. This is the message for everyone.
Today is Gurupoornima. Poornima refers to the full moon with all his 16 aspects being
illumined by the sun. In man there are sixteen black spots: the six enemies (lust, anger, greed,
infatuation, pride and envy), the two Gunas, Rajas and Tamas, and the eight types of mada (conceit) based on lineage and scholarship, wealth, youth, beauty, position and penance. It is
only when man gets rid of these sixteen evil traits that he will be able to realise his oneness with
the his poornatva (Divine). Who is the one who enables man to achieve this state of Poornatva (fullness)? It is the Guru. Guru refers to one who has transcended the gunas and has no form.
The gurus of today are filled with qualities of all kinds. The disciples seem to be better than the
preceptors. The disciples are making sacrifices. The preceptors are acquiring possessions. In this
situation it is difficult to say who are gurus and who are disciples.
People today tend to be naive in their actions. Whenever they see some aged persons, they seek
some mantra (spiritual message) from them. What is the mantra they really need? It is the
understanding of their true nature. This mantra is within them. Each contains within himself the
mantra, tantra and yantra (the spiritual message, the method of practising it and the instrument
for implementing it). Your process of breathing contains the mantra you need: “So-Ham", "SoHam". (Bhagavan demonstrated how this should be done). "I am That," "That is I." This is the
mantra. What is the yantra (the instrument)? It is your physical body. What is the tantra? Your
heart! When you have in you all the three, why go to anyone for a message? It is a sign of
weakness and ignorance.
Your true guru is God alone. He transcends all gunas. He is beyond all forms. He is the only one
who can dispel the darkness of ignorance and light the lamp of Prajnaanam (Supreme Wisdom).
It is a mark of ignorance to go after nondescript preceptors and seek messages from them. When
they are wallowing in bondage themselves, how are they going to free you from bondage? How
can one who is filled with delusions himself rid you of your delusions? Can one who is begging
for food relieve your hunger?
Do not go in search of gurus. Strengthen your faith in the Atma. Seek to enjoy the Atmic bliss.
Strive to develop the conviction: "I am the Atma." That is the true message. When you have
grasped this Truth, all other things will be unnecessary.
For experiencing this Guru, there are no restrictions as to time, place or circumstances. Only for
the man steeped in the mind, changes in time exist and he is bound by them. But to the man who
has transcended the limitations of time, everything remains immutable. This spiritual state can be
reached only through confidence in the Atma.
Gurupoornima is observed as a day for honouring the Guru. Some types of gurus welcome this
day as the day which brings them income. They are an inferior breed. The real Guru is only one.
He is the One, the God of gods, who is hailed as father, mother, teacher, knowledge and wealth
and all else. He is the Supreme whom you must seek by your sadhana. God alone can transform
your spiritual efforts into a transcendental experience. You have the vision of the Divine
(saakshaatkaara). The vision does not come from outside. It is within you, because the Divine is
omnipresent. Only the person who considers himself separate from God will have the feeling that
the vision of God comes from outside. God is everywhere. You are God.
It is the agglomeration of
body, mind and the senses which is preventing you from recognising your
inherent divinity. You are covering yourself in this manner. You are the
cause of your bondage through the body and the mind When you understand
the nature of the body-mind complex, you will realise your true
essence. It is enough if you develop the conviction that you and the
Divine are one--"Aham Brahmaasmi." Cultivate steadfast faith in this Divine oneness through love. That love will lead you to Self-realisation.
Wherever you may be and
whatever you do, regard yourselves as instruments of the Divine and act
on that basis. You need not wait for a whole year to observe
Gurupoornima. Treat every moment of your life as being intended for
dedication to the Lord. This is the way to experience the Divine all the
time at all places. This is true Saakshaatkaara. Serve all and
love all. Firmly believe that the Divine is in everyone and constantly
act on this belief. Only by continual practice can you develop this
sacred attitude. Fill yourself with self-confidence and courage. Make
your life a complete offering to the Divine, who is the real source of
all that you are and all that you have.
There was an old woman in
Uttar Pradesh who used to give away many things in charity. She used to
go about with her head bowed. Some people asked her why she was humbling
herself in that manner when she could hold her head high because of the
numerous gifts she was making to all and sundry. She modestly replied:
"When the Lord is giving me so many things with His thousand hands, all
that I am giving is only with a single hand. What reason is there for
feeling proud about what I am doing? Should not people feel ashamed
about giving to others with one hand what God gives to them with a
thousand hands?"
Hence, everyone must develop the spirit of Thyaga
(sacrifice). You must serve the people with your body. You have to
cherish good and noble thoughts in your mind. You must use your wealth
for supporting educational and other institutions to help the people.
Give food to the starving. This is the way to lead a purposeful and
sublime life. Life has been given to you not to fatten yourself. The
body is the basic instrument for the practice of Dharma.
Dedicate your entire time to service and the discharge of your duties. Your sadhana
must not be for selfish ends. It must promote the good of others.
Giving up selfishness, cultivating selfless love for others, sanctify
your lives. This is true Sravana, Manana and Nididhyaasana (hearing, reflection in the mind, and meditation.)
- Team Radio Sai
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