Sunday Talk Given by Anil Kumar
“Whose Mistake Is This?”
December 15th, 2002
Pranams at the Lotus Feet of Bhagavan
Dear Brothers and sisters
Mistake Is This?”
am glad to be here again this morning. Today, I would like to draw your
attention to the following question: “Who is at fault? Who is guilty?
Whose mistake is this?” That is the topic for today. Let us discover
who is guilty, so that we can be free from all the evil effects and
enjoy the fun of life.
is it that some are saintly? Why is it that some are Divine? Why is it
that some are demonic? Why is it that
person is a sinner and the other is a saint? What is the reason? Whose
mistake is this? Let us analyse it clearly. My friends, all these things
have been discussed at length in the fifteenth chapter of the Bhagavad
Githa, called Purushothama
Prapthiyoga. It explains clearly where the mistake lies. “Whose
fault is this? Whose mistake is this?” Let us analyse clearly.
first point that I would like to draw your attention to is as follows:
Life is a process of evolution from the lower to the higher. I am just
quoting Bhagavan. I think by this time you must be quite sure that
whatever I say is from Bhagavan’s literature.
Nothing is left to speculation or imagination. I dare not do it.
Life is a process of evolution from low to high. In the course of evolution, the process may be slow for some individuals and may be fast for certain other blessed souls. The process is slow in most cases because we don’t want to evolve too fast. We want to take our own time and evolve leisurely. The ones who choose to hasten and speed up the process of evolution are called seekers, aspirants, or sadhakas. By following the spiritual path, these seekers speed up the process of evolution, while the others evolve more slowly. But evolution is a must. Therefore my friends, there is no reason to feel frustrated. There is no reason to feel proud. You may reach there tomorrow and I may reach there the day after, but both of us will certainly get there, okay? So on the spiritual path, the process of evolution happens whether you like it or not. If you don’t like it, it will take more time. If you like it, it will happen sooner -- that’s all.
I prepare for the examination, I will pass this year. If I do not, it
doesn’t matter because in September or March there is a supplementary
exam. So, it doesn’t really matter. We may take a couple of lives to
evolve, but evolution is certain.
is the pinnacle? What is the climax? What is the destination? What is
the goal? What is at the top of the ladder of evolution? What is the finale,
the final step? The final
step in the process of evolution is identification with Divinity or
total merger with the Divine -- understanding and experiencing that you
and God are one. This is the ultimate state of evolution. Until I find
this identity -- unless I know my reality and I know that God and I are
one -- the process of evolution will go on and on and on. It is only a
question of how many lives, that’s all. Some people may take any
number of lives, but there will still be evolution.
goes something like this: You may catch a non-stop flight to reach New
York, or you may take either KLM or Singapore Airlines, which stop at
other places before arriving in New York. Take Lufthansa non-stop and
you can save time. This happens to be a popular example these days.
Therefore, while some flights are non-stop, others are not. These have
to connect with another flight in order to continue the journey. Yet,
all of those flights are sure to reach J. F. Kennedy Airport someday.
Similarly, the process of evolution is certain: We will find our reality; we will know our identity with God. That is the finale. That is the ultimate state, which we call the Narayana state. It is that state where you are God. As Christ said: “I and My Father in heaven are one.” The Narayana state is the final state in the process of evolution.
I really human?”
there is a preliminary step before that final state. Before trying to
become Narayana, let us
become Nara or human first.
Are we human? Certainly not. We appear to be human but we are inhuman in
our behaviour. That is the reason why Bhagavan has said many times,
“Repeat this manthra: ‘I am man, I am not animal.
I am man, I am not animal’.”
you just say, “I am man”, it is only half the truth. “I am not
animal” is the other half -- if not the better half. So say, “I am
man, I am not animal.” This is a statement that will help us
realize that we are not yet human.
do we reach the state of Narayana,
when we are not even Nara,
human, yet? Let us try to be human. That is the penultimate state
in the course of the evolutionary process. The question now is: “Why
am I not human?” You may ask me where is the evidence that I am not
human. Perhaps your spiritual discipline will keep you silent but you
may still have the question in your mind “What is this man talking
about? When I am absolutely
human, why does he say I am inhuman? ”
look into the pages of history. Almost 300 barbarous, heinous crimes of
war have been committed in recent times. There are certain places that
continue to be immersed in problems. Decades and decades have passed by
and yet they are still in ‘hot water’ -- no peace at all. Bombs have
killed hundreds and hundreds of people. Humanity has not forgotten
Hiroshima and Nagasaki. How do we account for World War I and World War
II? How do we account for the terror going on everywhere? How do we
explain the attacks at the national or at the international level? How
do we reconcile it?
agitation, this violence and these attacks are not the features of Nara
or a human being. Dogs fight, animals fight and wild animals fight. It
is an animal quality to fight like that. I am Nara
for all photographic purposes, but within I am a Vanara,
the monkey. (Laughter) Vanara
is a monkey. Nara is a human.
Narayana is Divine.
What I want to communicate to you is that there are three steps in the process of evolution. The animal has to improve itself. The animal has to grow and evolve into a human and a human should reach a state of perfection by identifying with the Divine, Narayana, Himself. These are the three steps in the process of evolution, no matter which country you belong to.
Fifteenth Chapter of the Bhagavad Githa
fifteenth chapter of the Bhagavad
Githa speaks of three words that are very interesting but are also
very confusing. Those who read this chapter without any background by
Bhagavan Baba will be deluded if they think they have understood it. I
believe that we can understand our scriptures much better if we go
through Sai literature first. If you read Sai literature first, you will
be able to understand our scriptures completely and perfectly.
If not, you may become a scholar but not a wise man.
wise man is different from a scholar. A scholar is vocal or verbal, and
is repetitive in his approach, whereas
a wise man believes in his experience. So let us try to be wise men --
like the three wise men that met Jesus Christ immediately after his
birth. Three wise men from three different places came to see Jesus
Christ. They could identify His holy birth because they were wise. If
they were not wise, they would have been otherwise, spending time
in reading scriptures! (Laughter) All scholars are otherwise, but
here there were three wise men, guided by a star to the town of
Bethlehem to see the newborn babe. We have to be more
experience-oriented than scholarly.
are the three special words in this chapter? One is kshara.
Another is akshara. The
third one is purushothama. To
be very, very honest with you, I am teaching the Bhagavad
Githa to some post-graduate students at our Institute. For that
purpose, I have with me all the versions and commentaries on the Bhagavad
Githa. My house is
filled more with Bhagavad Githa
books than with botany books, which happens to be my main profession. (Laughter)
am fully aware that I am talking to post-graduate students. They have to
be convinced about a subject, so they don’t just sit silently or begin
to snore. I don’t want them to develop any type of allergy towards
this material later. I want to present it in such a way that they are
encouraged to read about the subject themselves. That is why I have on
hand so many books and cassettes about the Bhagavad
However, having all of these versions made me totally confused. (Laughter) Sai literature came to my rescue. It was a lifeboat that helped me to understand the Githa much better. If you ask those who are familiar with the Githa for an explanation of these three highly confusing words -- kshara, akshara and purushothama -- they will evade you by saying, “We will talk later.” (Laughter)
‘ABCD’ of Teaching
Someone told me that there is an ‘ABCD’ of teaching. To be successful, every teacher must remember these four – the ‘ABCD’s. ‘A’ stands for ‘avoid’. If a student asks you any questions, you should say, “Meet me later, son.” (Laughter) ‘B’ is for ‘by-pass’. If the student asks one question, the teacher will say, “How about this? How about that?” in such a way that the student will forget his original question. (Laughter) ‘C’ stands for ‘confuse’. If you confuse them, then the students will feel it is better not to ask any further questions or any questions at all! (Laughter) And ‘D’ means ‘divide’. You do this by saying such things as: “Last year’s students didn’t ask such a question.” Or, “Year-before-last, they didn’t have such silly questions.” So the ‘art of teaching’ has come down to the level of these ‘ABCD’s -- avoid, by-pass, confuse, and divide! (Laughter)
you ask scholars what are the meanings of
kshara, akshara and
purushothama, they will be forced to use the ABCD of teaching,
that’s all. But our great, good, wonderful Bhagavan, the Teacher of
teachers, made the subject so simple that I could easily understand.
Bhagavan defines ‘kshara’ as the physical or conscious level,
meaning that which is perishable, such as the physical body.
do I relate to this? I am conscious of my personality. For how long?
Until I am no more. I am conscious of my background. For how long? Until
I come across a better person. I am conscious of my handsomeness. For
how long? Until people say that I am not handsome. (Laughter)
this is what I was in the past. What I am now or today, I am not going
to be tomorrow. With age, we change -- the body does not remain the
same. Anywhere, in any country, everyone must pass through this change.
If there is no change then there is something wrong with that person.
There is bound to be change. So that which is born and grows, that which
changes and decays, that which is full of senses and operates at the
level of the senses, such as the body, is called kshara
Bhagavan was giving an example to a group of industrialists. An
eighteen-year-old boy was crying in front of the dead body of his
mother, aged thirty. Somebody
came and said, “Boy, why are you crying?”
boy said, “I lost my mother.”
wise man came and said, “What happened?”
lost my mother.”
you mad? Your mother is here. You have not lost her. She is here. Come
on, take her inside.”
that boy came to his senses. “I am sorry, sir. The body of my mother
is here, but her life is gone.”
So what was it that he lost? It was the life that was lost but not the body. Therefore, it is necessary to know that the body and the senses function because of the life force or the spirit and because of awareness or chaitanya, as we call it in Sanskrit.
is conscience. While kshara
is perishable, akshara is
imperishable until it goes to the next state. Why? Let us be very clear.
We have taken many, many lives. (Anil
Kumar sings a Sanskrit phrase:)
Jananee Jathare Sayanam.
are born again and again. We keep taking the steps of birth and death,
birth and death.
birth repeatedly is the state of akshara.
The body is gone, but the soul continues to be born again and again.
Bodies come and go. For example, in the morning, I change my clothes
and put on something new. In
the evening, I put on something different yet again, but I continue to
live. Similarly, bodies change. However, it is the soul that is changing
its dress, which is nothing but the body. I think you understand.
state, this cycle of birth and death, will end someday or other. Why are
you born? You are born so that you will not have to be born again. Why
do you die? You die so that you will not have to die again. The end of
the cycle of lives, which enables us not to be born again, is called
liberation or nirvana or moksha.
That is the purushothama
state or consciousness. So, ‘purushothama’ is consciousness,
is conscience and ‘kshara’ is
conscious. These are the three levels of understanding and experience.
Also these are the three steps of evolution and the three rungs in the
if you feel that you are the body at the physical level, ‘the one you
think you are’, then you identify with the first state
kshara. In the second state,
everyone considers you as an individual like anybody else. You are an
individual among many. So, this state where you feel that you are ‘the
one that the others think you are’ is the second state — the akshara.
Finally, ‘the one you really are’, the Divine, is the purushothama,
the third state.
the three steps are: ‘the one you think you are’ -- kshara or
conscious, ‘the one others think you are’ -- akshara
or conscience and ‘the one you really are’ -- purushothama or
consciousness. What a wonderful explanation Bhagavan has mercifully
this, if you read the fifteenth chapter, I tell you, you will never feel
like opening the book at all again. (Laughter) It is so confusing
and disturbing. You may feel, “‘Okay, I can watch TV or read the
newspaper -- that will not confuse me. After all, I have to be born
again and again, so why bother about whether I know it or not?” (Laughter)
Therefore, you may be vexed and disgusted without this background
Baba has thoroughly and wonderfully explained the scriptures. We have to
learn them. We should find some time to learn and equip ourselves with
sufficient knowledge for transformation. But instead we are busy with
our mundane responsibilities: “Bhagavan, if You talk to me, please
tell me when it will be possible to get my daughter married.”
“If I get a chance to talk to You, I would like to know when my
son is going to get a visa to go abroad. Your Githa
— please keep it to yourself.”
are so engrossed and busy with our mundane responsibilities that we do
not want to get that for which He has come. He has come to give and
distribute freely that precious gold, but we are satisfied with the
tinsel and trash, leaving behind the precious gold. That is the tragedy.
coming back to the point -- kshara, akshara
purushothama. This kshara
state, ‘the one you think you are’, the physical level of awareness,
is common to the entire organic world. Every animal knows this state.
That is why when a dog from the neighbouring street enters this street,
both dogs fight. That is the kshara
level or body consciousness. When we fight -- or have water disputes,
border disputes, atomic bomb disputes, and so on -- we are at the kshara
level. If we are honest, we will confess it; but we have nice suits,
dresses and good degrees that do not allow us to accept this truth.
second state is, ‘I am not the body’. There is life in me.
This life is permanent. Life is there the whole time that the body is
changing. As Bhagavan says quite often, “You are a boy today, later a
man, and after a couple of years, a father and lastly, a grandfather.
All these are different states in different periods of time for the same
individual.” The individual who passes through these different stages
is ‘the one the others think you are’ -- akshara
is limited and is within the framework of an individual. Now what is to
be done? Bhagavan has given a beautiful example: When the tire bursts,
or once the balloon bursts, the air in the balloon or the tire merges
into the air around. Is that clear?
When a river merges in the ocean, it becomes a part of the ocean
and is no longer a river. If it is a river, you may call it any name.
Say, Mississippi, why not? The point is that rivers have their own
names, their own places and geographical distribution.
However, once the river merges, no matter whether it is in the
Bay of Bengal or the Pacific or the Atlantic, the river loses its
identity; the river loses its name. It is one with the ocean.
I go to the ocean and say, “Oh Ocean, where is the Mississippi?” it
will say, “Shut up. (Laughter) There is no Mississippi any
longer. You missed it! Now it is with me and it is in me. The
Mississippi and I are one and the same now.” Similarly, ‘the one you
think you are’ or the conscience takes life-after-life repeatedly with
the understanding that it is not the individual soul or spirit, but it
is a part of that eternity, that ocean of infinite Divinity.
one cuts off the chain of birth and death and that individual finds
identity with the Infinite, that is called ‘purushothama’
or consciousness. Baba has given another example, for which we are
eternally grateful to Him. Were it not for You, Bhagavan, we would never
have been able to understand the Vedantic truths that we must know some
day or other -- if not this life, then the next.
cannot be away from it. Just as death is certain, realization is also
certain. It is just a question of the number of lives, that 's all. You
may eat at 10 o’clock, 12 o’clock, or 2 o’clock. It is left to
your convenience. But you must eat to survive. Similarly, realization
will happen sometime or the other.
Bhagavan gave this example, my friends, for your information: Because of
the heat from the sun, the water in
the ocean is transformed into vapour. Vapour accrues as clouds and the
clouds come down in the form of rain. This rainwater flows continuously
in the form of lakes or rivers, and they all merge finally into the
was an ocean in the beginning, became a vapour next and later a cloud;
then it became rain, then a river and an ocean again. That’s all. So
similarly, we are from this ocean called ‘purushothama’
-- the eternal, nectarine, unblemished, and unsullied consciousness. Out
of this ocean came the individuality, the duality, the identity and the
separateness of clouds that rain down to create rivers with names and
forms. That is called ‘akshara’,
the conscience. It finds its fulfillment when the river merges into the
mighty ocean -- when the conscience merges into purushothama,
So what separates me from my God is my own name and form. What distances
me from my consciousness is my own separateness or individuality. This
fifteenth chapter gives the answer to the question, “Whose mistake is
this?” It is my mistake. It is not anybody else’s mistake. To feel
that I am the body is my mistake. Nobody told you that you are the body.
Did anybody tell you? No. I feel that I am the body. Therefore, I fight,
I argue and I differ. I feel that I am the body. It is my mistake to
think so. Later because of the ego factor, I feel that I am a separate
I also feel that I am someone special, extraordinary and better than
anyone else. That is also my mistake. Whose mistake is this? It is
my mistake. Someday I must realise that I am not separate from anybody.
Bhagavan was saying to those officers yesterday, “Yekoham
Bahusyam. One is
manifested into many. Sarvatah
Panipadam Sarvathokshi Siromukham. God is present everywhere.” His
hands, His feet are spread everywhere, which means everyone is Divine.
All hands are His; all heads are His; all ears are His; all eyes are
His. That is consciousness, the final state of purushothama.
you may wonder, “How do you say the hands are His when they are
mine?” No, no, no. When I say that I have ten hands in my office, it
does not literally mean that I have all the ten hands attached to this
body. ‘Hand’ stands for the man behind it. This is a figure of
speech in English literature, what we call synecdoche. Therefore, in
that synecdoche, or figure of speech in English literature, a part
represents the whole. So, all are Divine. Everyone is as much Divine as
I am. This is what is called the consciousness, which is the finale.
states have also been referred to using many different names because
Vedanta has so much nomenclature — words, words. Why? It is not to
confuse you. It is out of compassion. It expects that out of so many
words, at least one word will convey the real essence and that at least
one expression will reach you; or that at least one word, used precisely
at the right moment, will convince you. That is the reason why we find
so many words used for the same thing.
can call the conscious aspect ‘sthoola’,
which means the gross body. Then you have the conscience, the one others
think you are, which is called sookshma,
the subtle body. And the third, purushothama
consciousness, the one you really are, is called karana,
the causal body.
the gross body, the subtle body and the causal body — the sthoola,
sookshma and karana – are, in other words, the conscious,
conscience and consciousness. In terms of the Githa,
they are referred to as kshara,
Bhagavan puts it as, “the one you think you are, the one others think
you are, and the one you really are”, meaning the body, the life and Atma
or the Divine. Do you understand?
point is that there is something common between the first two — the
conscious and conscience. Why? These two function because of illusion or
Illusion or maya is
common to sthoola and sookshma,
or conscious and conscience, or kshara
and akshara. Delusion is
common to both.
may ask me why and how? It is simple. I think I am the body. Why do I
think so? Because of Illusion. I think I am extraordinary. I think I am
very special. I think I am superior to you all. That is again an
illusion. So these two states take you to delusion.
Thus, delusion is common to these two states.
the third state of consciousness, the supreme state of consciousness —
realization — is beyond illusion. It is non-dual and cannot be
captured or victimized. It cannot be captive to this delusion or
illusion because it is beyond reach. It cannot be deluded. That is what
Bhagavan has said.
the purushothama aspect is
dealt with very well in the 17th sloka
of the 15th chapter. The 17th stanza, the 17th
canto, the 17th verse of the 15th chapter explain
clearly what this purushothama
or consciousness is all about.
we have limited time, let me answer the questions that I have received
so that those who have asked them will not be disappointed. We will
continue with the rest of chapter 15 next time.
will read the question and give the answer to the best of my ability.
decides one’s gender is this birth?”
is the primordial factor that decides one’s gender in this birth? Why
are you a man? How can you afford to be a woman? (Laughter)
So the question here is what decides the gender in each life. Is it
because of our past lives?
answer is simple, my friends. I quote from Sai literature. The real
Self, the reality, is neither a man nor a woman. The man or the woman
— the difference in the identity lies in the body, not in the spirit.
someone knocks at the door and you ask, “Who are you?” they will
answer, “I am so-and-so.” No one would say, “I, the man, am
talking to you” or “I, the woman, am here”. Nobody would say that.
‘I’ is common to both men and women.
second point is that Bhagavan has said, “All are women.” Hari
Om Tat Sat. (Laughter) My
friends, do not mistake me. Try to settle any scores later. (Laughter)
All are women. So you don’t need to feel inferior. We have no reason
to feel superior. Why? The spirit in you is purusha
or man. The Atma is
masculine, purusha, while the
body is prakrithi or nature,
which is feminine. But the masculinity is of the spirit and not of the
He gave an example: If you go to the women’s college at Anantapur on
the annual college day, when they are staging a drama, you’ll find a
girl in the role of a king. You’ll find another girl in the role of a
soldier and another girl in the role of a servant. Because of their
costumes, they appear to be men; but in reality, they are women.
Similarly, all are women. Some may look like men (Laughter),
but basically all are feminine. I mean the body principle is feminine, prakrithi,
meaning it is inert matter. This
is feminine, while the life principle is masculine.
am very grateful to have these questions because it helps me to go back
in my memory to what Bhagavan has said over the years. Here is another
example. You must have heard of a great lady named Meera, who was a
great devotee. Meera wanted to meet the King. She came into the palace.
A soldier said, “Sorry, you cannot go in.”
The man said, “Women are not permitted to go in. Women are prohibited
from going into the palace.”
Meera said, “Where are the men here? I don’t see any men here.”
soldier was surprised and must have been thinking, “Is something wrong
with me or with her?” (Laughter)
is the truth. The body is feminine, inert matter, only. But the life
force is masculine. So all of us are a combination of both. When you
ask, “What decides the gender?”
I say, “Why worry about it?” Whether the sugar candy is in
the shape of a rat or an elephant, the child eats it, right? Similarly,
a chocolate may be circular or rectangular or hexagonal; but after all,
a chocolate is a chocolate. Biscuits may be quadrangular or circular.
Whatever it may be, a biscuit is a biscuit.
So similarly, life is life, whether you are a man or woman. It is only external. So let’s not question what it is that decides our gender. There is nothing wrong. Men and women suffer equally. (Laughter). Oh, that’s right -- we blame each other!
do we treat these invaders with love?
next question is this: We have many cockroaches moving around our house
at night, creating not only a health hazard, but also scaring us out of
our wits at times. Can you please advise us how to treat these
creatures? How do we treat these invaders with love? (Laughter)
cockroaches have become an international problem. (Laughter)
Well, I have had that same problem and have become friendly with them
because I cannot get away from them anyway. To some, a mosquito is a
problem, but to me the mosquito is not the problem. It is the humming
music of mosquitoes that I have to get used to -- that keeps me from
friends, whether it is mosquitoes, scorpions, snakes or cockroaches, the
point is this: If you kill anything for joy, thrill, excitement or as a
pastime, then it is a sin. However,
if you kill it to make yourself free from suffering, then it is not a
sin. If you kill it for the fun of it – say, like hunting for
excitement -- then it is not acceptable. Hunting used to be a pastime
for kings. Now that kind of thing is a crime. But if a tiger is going to
attack you, you can shoot it. How can I treat it lovingly, and allow
myself to be eaten by it? (Laughter)
is a subtle difference between the two. If I am not killing anything for
the joy or pleasure, if I am doing it in order to save myself, then it
is not a crime. That is also treating things with love.
next question is: Why do we have to go through this or any life to get
Self-realization? Why didn’t we arrive already Self-realized? Have you
found anyone who is? Also, once you have blessed something, or asked for
something, or chanted a manthra, why do we have to do it over and
good! This is a question to be asked in this computer age. As I told you
last time, I am not making fun of these questions. I am not
underestimating the calibre and the spirit of the person who has asked
this question. I have the highest respect and reverence towards them and
thank them from the bottom of my heart because they help me to go
through Sai literature time and again.
the question is this: “Why do we have to go through this or any life
to get Self-realization? Why?” The answer is simple. We find
many people sitting in front of the TV, watching serials these days. I
don’t know about television serials abroad, but here in South India
particularly, some of the serials go on for 500 episodes or more!
is even a joke about it. It
seems that an old man wrote a letter to the television director saying,
“I may die any moment. Let me know how the story ends so that I may
die peacefully. (Laughter).
Since I do not know how long it will continue, I may have to be born
again! Why all this? Tell me the ending of the story!”
And secondly, something that is common to all the television
serials in South India in particular is that most of them make you cry.
None of the serials make you laugh.
also a joke about that. It seems a young girl went to the TV director
and asked, “Sir, why don’t you give me a role? I want to act in your
director said, ”Yes.”
asked for a plastic bucket to be brought and put in front of her.
director said, “Come on -- fill this bucket with your tears and after
that I will give you a role.” (Laughter)
one has to learn the art of crying, you know? We sit in front of the
television and we also cry. A few days ago, I got a phone call from my
friend in Hyderabad. He said that his wife and mother-in-law don’t go
to bed unless they have cried bitterly until 10 o’clock at night, and
only then do they retire. (Laughter)
The crying starts at seven PM and goes on until 10 o’clock! They are
busy until seven, or else they would have started at five o’clock!
do we cry? We pay money and cry. (Laughter)
Why do those actors cry? They
receive money and cry. So, we have got two categories of people who cry
-- those who pay to cry and others who get paid to cry.
friends, we cry. Why? Because we think that the hero in the television
serial is real. Or we think that we are in a difficult position, so we
cry. Suddenly the husband comes home from the office. He says, “I am
tired from working and you are crying here at home! Let me have a
break.” Then the wife will come to her senses.
my friends, when I consider a television serial to be true, when I
consider the cinema to be a reality, it is because I am identifying with
it and so I cry. However, once I am aware that it is just a cinema or
that it is just a television serial, I am not disturbed. I am not
in life we pass through bumps and jumps, ups and downs, smiles and
tears, elation, jubilation and frustration. It’s like a pendulum that
moves in between two extremes. When you are praised, you are up in the
sky. But when you are pointed at, you are down, totally down. This is
because of a lack of realisation.
will help you to achieve equanimity and balance. Realisation will help
you to not feel proud of all the simple achievements or simple talents
that you have. Realization
will never allow you to be depressed or frustrated or create a situation
where you need to consult a psychiatrist!
Self-realisation is necessary for your own sake. In your own interest,
you should seek Self-realisation. Bhagavan has given a simple example.
It so happened that a small cub lost its way and started living among
some sheep. Suddenly one day a tiger was ready to attack the sheep.
the sheep started running, the little cub also started running.
“Don’t kill me! Don’t kill me! Don’t kill me!”
tiger said, “Stop that! Don’t cry.”
cub said, “We are sheep. I am a member of the herd. Don’t kill
no, no, you are not a sheep. You and I are one. Let us go to the river
and check out the stripes on our bodies. You roar and I roar. Our
language is common. The body is common. Why do you think that you are a
the cub understood that it no longer belonged with the sheep. Similarly,
we think that we are sheep. We think that we are so cheap. We think that
we are so simple. We think
that we are nobody, no, no, no. Shrinvantu
Vishve Amrithasya Puthraha. “You
are the Son of Immortality.” “You are Divine.” When Bhagavan
addresses you as ‘Divyatmaswarupulara’,
that means you are embodiments of Divyatma.
You are embodiments of the Divine. Why do you think that you are a
pauper? Why do you think that you are so simple? Certainly not!
like the man who kept asking for loans. Then someone said, “There is
one lakh rupees to your credit. Why are you seeking more
said, “Oh, I see. I forgot. That was long time back.”
He immediately went to the bank, utilised the money and no longer needed to ask for loans. Similarly, when you have Self-realisation, you are beyond the duality of good and bad, profit and loss, victory and defeat. You are in equanimity and are perfectly balanced. It is for that reason that you need to realise the Self.
second question by the same Sai devotee: “Why do we need to say a manthra
remember a joke. A patient came to the doctor and asked, “Doctor, I
have consumed three bottles of syrup so far over a period of three
months. How long should I continue to take this?”
The doctor said, “Until you die.”
how long should you repeat the manthra? Until you forget the
feeling that you are repeating the manthra: “’Sai Ram, Sai
Ram, Sai Ram’. How many times should I repeat it?”
“Oh, say a hundred times or more.”
That’s all nonsense. You should go on repeating Bhagavan’s
Name until you have forgotten the number of times that you have repeated
it. Bhagavan gave a beautiful example here. I tell you, no one can
explain it like He does: A boy said, while going to bed, “Mother,
please wake me up when I am hungry.” (Laughter) The mother
said, “Useless fellow! You yourself will get up when you are hungry. I
don’t have to wake you up.”
“How long should I say a manthra?” The answer is that we
should repeat it until the purpose is realised or until the goal is
achieved. “Then why do I have to repeat it so many times or for a
stipulated number of times?” I may say ‘Sai Ram, Sai Ram, Sai
Ram’. I may say this 108 times. But my mind may concentrate on the manthra
only here and there for a brief period, while the rest of the time it
may be engaged in thoughts about an airline reservation, a job, the
mosquitoes, the canteen -- that’s it.
though I repeated the Name 108 times, the mind concentrated on it only
thrice. So, how many times is that? Only three times! So the rest of 105
repetitions were a waste. It is only for calculation and income tax
purposes, not for this. (Laughter)
So my friends, we are asked to repeat things any number of times. How many times should I breathe? Until I find my name in the newspaper under the obituary column. (Laughter) It’s quite simple. So we should keep on repeating the Name.
then one more question here: “What is the difference between
‘grace’ and ‘blessings’?”
very good question. We may pray, “Baba, bless me on my birthday” or
“Bhagavan, bless my business attempt” or “Bless us on our
wedding anniversary day.” Blessings
you need and blessings you ask for, as and when you need them. You ask
for blessings when you feel it is necessary, or as and when you feel you
run short of them, something like running out of household provisions.
Is that clear? So, blessings are what you seek and what you ask for on
certain special occasions.
blessing is what you need when you are not sure about something, whereas
grace is infinite. Grace need not be solicited or asked for or sought
after. Grace is abiding, without any demand. God’s grace is like
sunlight, which is available to us everywhere and to everyone equally.
Similarly, grace is continuous. Grace is eternal. Grace is not to be
sought after or searched for as it is always there.
grace and blessings temporary or do they evaporate after a period of
time or after certain actions?”
a simple example: When I don’t follow Swami’s teachings, well, I may
not be the recipient of His blessings, but I have His grace. When a son
does not follow the order or the advice of his father, the father will
not bless him with pocket allowances, but he has the grace of his love.
student who does not do the homework will not have my blessings. If he
fails in the examination, he will not have my blessings. But he has the
grace of the teacher; who continues to love him until he gets through
the examination. So, grace is purposeless, meaning it is not goal or
need-oriented; whereas, blessings can be withdrawn depending upon our
is another example. Out of courtesy, I will not disclose the name of the
person I am referring to in this example. This happened about 15 years
ago. He was a very big man -- both by virtue of his profession and by
virtue of his physique – who occupied a seat meant for four people!
he came here. I knew him very well. He is no more of course, but back
then he had a very high post. I said, “Sir, very glad to see you. I
hear that you are in a very high position. What brought you here?”
said, “I have come here for Bhagavan’s blessings to get married once
“Sir, how about madam?” I asked, referring to his wife, since he was
said, “ This will be an additional wife.”
an additional wife?”
current wife is into spirituality too much. She is spending too much
time here, so I need somebody to be in charge there.” (When the
principal is on leave, the vice-principal will be in charge of the
I just said, “Sir, I thought you were a great man. I am sorry. I
don’t find fault with you. I find fault with myself for having thought
that you were a great man. You are no longer holding that place in my
mind. Swami has said many times, “Wife is knife.” Because
of family, you are going to have entanglements and many
responsibilities. Bhagavan wants you to rise above these chains of
family life. Yet you want to get married for a second time, and you come
for Baba’s blessings while the first wife is still alive!”
said, “Sir, you better catch the next bus, or take a taxi and leave
because He may seek the help of Seva Dals to see you
out!” (Laughter) There will
be no blessings for such silly requests, I tell you.
the other hand, if you say, ”I am tired of my life and I have
dedicated my life to service. I want to spend the rest of my life
serving You, my Lord. Help me to grow in detachment and renunciation.”
Then yes, you will have His blessings.
you say, “I want to get deeper and deeper into family life” -- there
may not be any blessings. Nevertheless, His grace is still there,
waiting for you so that one day or the other, you will work for your
redemption. That is the answer.
have two more questions. I don’t think time permits me to answer these
today, so I will go over them next week.
In all probability, next week we will discuss Jesus Christ and Bhagavan Sri Sathya Sai Baba because all over the West, the Christmas season has already begun. It is a matter of great celebration, wonder and thrill to see how the action of Jesus Christ is being replayed in the present times with Bhagavan Sri Sathya Sai Baba.
May Bhagavan be with you forever and evermore.
Thank you for listening to me with rapt attention.
Thank you very much!
Kumar closed his talk by chanting the bhajan,
“Jaya Sai Shankara, Jaya Abhayankara”.
Om Asato Maa Sad Gamaya
Maa Jyotir Gamaya
Loka Samastha Sukhino Bhavantu
Samastha Sukhino Bhavantu
Samastha Sukhino Bhavantu
Shanti Shanti Shanti
you very much.