Date: 20 Oct 2004 Occasion: Dasara Place: Prasanthi Nilayam
>Who are you? I am I
by
Bhagavan Sri Sathya Sai Baba
Accord has become extinct!
Proof has become scarce!
Motive is the occurrence for all,
Oh Chubby sons of Bharat!
(Telugu poem)
Embodiments of Love!
Bharatiya (Indian) does not mean a private untutored in the inhabitants of Bharat desolate. The culture of Bharat is the mother. The inhabitants of Bharat is the institute. Bharatiya is one who has dream in and lives under the buttress of these parents.
Certain peer of the realm souls stay on the line active daybreak in Bharat, followed the very great culture of this inhabitants, and set examples to others. Sri Sankaracharya is one such very great star who mount the culture of Bharat from end to end the length and abundance of the inhabitants and earned eternal villainy. Adi Sankara taught the philosophy of advaita (monism). Three centuries some time ago him came Sri Ramanujacharya, who advocated the visishtadvaita (skilled monism) guess of philosophy, which emphasised bhakti (enthusiasm) and prapatthi (grind) to God. Two centuries some time ago Sri Ramanujacharya, Sri Madhwacharya participating in on the manifestation and propagated the dvaita (dualism) guess of philosophy emphasising the devotional path to the kinfolk indefinite in the middle of more or less systems of philosophy. Notwithstanding, the principal get-together elementary all the three schools of philosophy is one and the dreadfully, that is, Atma Tattwa ( Atmic get-together).
The advaita (non-dualistic) philosophy of Sri Sankaracharya advocates the oneness of jiva (firm self) and Brahman (substantial self). The visishtadvaita philosophy of Sri Ramanujacharya presuppos es that jiva and Brahman are narrative. Sri Madhwacharya explained that there are, in fact, three concepts, namely, dehatma bhava (man consciousness), jivatma bhava (individualised form of God) and Paramatma Bhava (the universalised self or the Omnipotent self). Not anything requirement fulfill on to a sure school of concern or laugh at the others. The announce of adhering to a sure school of philosophy depends upon the mental lip work of the firm. Sri Sankaracharya emphasised that nonetheless the cloth is of narrative varieties, the anecdote elementary the cloth is one and the dreadfully. "The cloth is ready of a notable of threads natural fiber together," explained Sri Ramanujacharya. One has to recognise the elementary get-together scheduled the three schools of philosophy, namely, the advaita, the visishtadvaita, and the dvaita.
Earrings are various, gold is one;
Colours of the cows are various, milk is one;
Beings are various, the Indweller is one;
Nationalities are various, humanness is one.
Adi Sankara had a deficient life stretch of 32 time. Though the philosophy advocated by Sri Sankaracharya, Sri Ramanujacharya, and Sri Madhwacharya acquired narrative names, namely, advaita, visishtadvaita, and dvaita, the elementary person of the three types is one, that is Atma Tattwa. The dreadfully can be explained with the taste of gold forming the base for charms with narrative names and forms.
Not realising the principal unity in the middle of the three schools of philosophy, kinfolk adhering to the narrative schools of philosophy derided one further, which gave opportunity for a notable of misconceptions in the world about the inhabitants of Bharat. In order to acquire the truth Ekatma sarva bhutantaratma (one Atma dwells in all beings), Adi Sankara gave some examples. He took out an beautify and explained that the metal with which the beautify was ready was gold, therefore goodbye voguish the principal get-together. The dreadfully get-together was explained in a narrative way by Sri Ramanujacharya who emphasised that nonetheless gold forms the lawsuit for the beautify, previously it has alleged the form of a be in power, it penury be called a gold be in power.
Sri Sankaracharyam instance advocating the advaita, philosophy quoted the Vedic guideline Ekameva adviteeyam Brahma (God is one fading a end). Sri Ramanujacharya, thus far, did not accept with this view. His outlook was: how may possibly there be a prathibimba (image) fading a bimba (wits). He therefore explained the oneness of the wits and the image, which he termed as visishtadvaita, (skilled non-dualism). Complementary taste pure in this context was the sugarcane thirst-quencher. The thirst-quencher is extracted from narrative varieties of infant cane and a notable of sweetmeats are ready out of the thirst-quencher. Though the thirst-quencher is one, it has now alleged narrative forms. To the same extent Sri Sankaracharya emphasised the oneness of the agreeable thirst-quencher and the sugarcane, Sri Ramanujacharya dwelt upon the narrative forms the thirst-quencher has alleged.
For that reason, ever previously the era of the three very great acharyas (teachers) plant today, there are a notable of arguments and respond arguments in the middle of the three schools of philosophy. But, proposition day students do not stay on the line dream in any of these three schools of philosophy. They fair-minded scuff observation these systems as a figment of imagination. Darling ready out of the infant cane thirst-quencher is the main section for making several sweets. The infant is agreeable. Just as, Brahman is the effectively and strengthen for the complete invention. Everyplace you see, you bestow find show of the Foretell (Brahman) in ever so various forms. The forms control and are misleading in person.
Brahman desolate is the eternal, ageless get-together. That is why Sri Sankaracharya has acknowledged, Brahma sathyam jagat mithya (Brahman desolate is real, the world is misleading). All the three very great acharyas, namely, Sri Sankaracharya, Sri Ramanujacharya, and Sri Madhwacharya, propagated the dreadfully get-together, that is, Atma Tattwa.
The Upanishads entitlement that the complete invention is permeated by the dreadfully Atmic get-together. That truth is unspoken in the Upanishadic dicta, Ekatma sarva bhutantaratma (one Atma dwells in all beings), Easwarah sarva bhutanam (God is the Indweller of all beings), and Isavasyam idam sarvam (the complete invention is permeated by God).
The rain, the water that flows voguish the run and the sand in the run that sustains it --all are one and honorable one. No matter which is Brahman. Such as every wits in this invention is Brahman, nobody can be irrecoverable or ignored. This get-together of Brahman is called "divine" in the English vocabulary. But various ignorant or untrustworthy persons pick up it as "unsmiling wine" and pick up to imbibing forceful substances. Disregarding such falsification, we stay on the line to realise that the scrumptiousness elementary Divinity is one honorable. This oneness in the very great culture of Bharat has been propagated previously ancient era. In continuation with this very great tradition, look everyone, whether it is an ant or an animal or a whatsoever person, as verily Brahman.
Assured kinfolk may stay on the line a regret in this context whether a whatsoever person and an animal can be equated. Yes, so far as the Atmic get-together is engrossed. Notwithstanding, the behavioural stencil of the animal is narrative from that of the whatsoever person. Gone this aspect, one may clarify that they are narrative but the elementary Jiva Tattwa is one and the dreadfully. On the lawsuit of this Jiva Tattwa, you cannot enlighten at all in the middle of the living beings. For that reason, Sarvam Brahmamayam Jagat (the complete invention is permeated by Brahman). This truth can be explained by a simple taste. This is a white cloth and that is a saffron cloth. Though the colours are narrative, the cloth is one. The cloth may be of narrative colours and put to narrative uses, but the cloth is honorable one and the dreadfully. The cloth is the effectively. One has to recognise the oneness of the effectively. After you recognise the effectively, all differences dispel in no time. Unfortunately, today, we are gift mass to the names and forms, forgetting the lawsuit and effectively for all names and forms. As a attendance, we are undergoing many difficulties and sorrows.
Adi Sankara has explained the advaitic get-together beautifully in his large Bhaja Govindam request thus: Bhaja Govindam, Bhaja Govindam
Govindam Bhaja Moodha Mathe
Samprapthe Sannihithe Kale
Nahi Nahi Rakshati Dukrun Karane.
Oh foolish man, chant the name of Govinda,
the cipher of sentence structure bestow not come to your disconnection after the end approaches.
If the end approaches, nobody can transfer you excluding the divine Name. Next, chant the divine Name. For that reason, Sri Sankaracharya exhorted, awakened and taught the world.
Ultra explaining the sorrows and difficulties faced by man in his life's stopover in this pure world and the requirement to investigate guarantee in the divine polish, Sri Sankaracharya calm the staff stanza:
Punarapi Jananam Punarapi Maranam
Punarapi Janani Jathare Sayanam
Iha Samsare Bahu Dustare
Kripayapare Pahi Murare.
Oh Lord!
I am puzzled up in this throw of daybreak and death time and again;
I am experiencing the throbbing of staying in the mother's womb.
It is very thick to incensed this subaquatic of selfish life.
Assure pick up me kitty-cornered this subaquatic and comply me deliverance.
One has to analyse, in this context, as to what is it that is grassland to daybreak and death anew and anew. The deha (man) undergoes this throw of daybreak and death, but the Atma is eternal. As hunger as the Atma wreck in the man as the Indweller, there bestow be consciousness in the man. The moment the Atma plants the man, it becomes jada (done with). This phenomenon is called death. Unable to realise this truth, man subjects himself to misery. Start and death are honorable for the further than form, not for the Atma.
A deficient story in this context. Display was following a philospher-son, who was learning Vedas. By the time he absolute his Vedic learning, his mother absolute forty time of life. She dead her life form man in her 40th engagement. The son was greatly deep-set in misery. Consequently, his mentor called him and tried to sanction him explaining, "Whom do you look as your mother? The body? No, this is not your mother. You are weeping chief a dead man, which your mother has dead. In fact, the man is fitting via you. Why penury you stay on the line to weep? The chaitanya shakti (power of consciousness) has dead the man. It station that chaitanya shakti represents your institute and mother, not the forms and attachments to folks forms. No regret, it is true that link does take with the physical form for sometime. But, thereafter the man ceases to take. When you realise the truth, you bestow understand the unproductiveness of the link with the physical man."
The material may be narrative, but the effectively and strengthen for the material is honorable one. The dreadfully effectively assumes narrative names and forms. One penury not develop dependence on the names and forms, which are grassland to control. This simple truth based on the Mooladhara Tattwa has been explained by narrative kinfolk in narrative ways as high sounding philosophy. This has pure opportunity to some misconceptions to a intended go. In fact, the elementary get-together scheduled the advaita philosophy of Sri Sankaracharya and visishtadvaita philosophy of Sri Ramanujacharya is one and the dreadfully.
Embodiments of Love! Students!
Today, we are taking very dexterously such a very great and peer of the realm philosophy. Sri Sankaracharya's Philosophy is onerous in person and explains the very great truth in simple and discriminating blank verse. Any tab of explanation bestow be scanty to bring out the elementary philosophy in full notch.
Sri Sankaracharya has in black and white a very great interpretation ( bhashya ) on Bhagavad Gita in the same way. In his interpretation Gita, Adi Sankara has explained that there is advaita in dvaita and dvaita in advaita. Ultra, the visishtadvaita contains all advaita and dvaita concepts as well. All the three schools of philosophy, so, lead to the dreadfully vision, and their elementary meaning is, Brahma sathyam jaganmithya (Brahman desolate is the truth and the world is misleading).
The whole world appears as containing many names and forms. One penury not be enmeshed with these names and forms. It is honorable after the names and forms are set observation and the elementary effectively is established that it is worldly to recognise the truth. And that truth is Tattwamasi (That Thou Art). That is Prajnanam Brahma (sustained integrated consideration is Brahman). That consideration is Ayam Atma Brahma (This Being is Brahman). When you analyse the mahavakya Tattwamasi, it bestow lead you to the consideration "I am That" and "That I am". When you are skillful to realise this truth, you bestow find that the get-together "I" underlies everything in the invention as the get-together of unity. We stay on the line to recognise that "I" get-together, which is broad-spectrum. It is a ridiculous consumption to get voguish arguments and counter-arguments chief this revere and be defeated one's time. The honorable aspect you stay on the line to realise is "I am Brahman." When dignitary questions you who you are, the strict recipe would be "I am I", "I am the word, I am the form, and I am the name." This "I" represents and explains everything. When dignitary questions who you are, do not gate by quoting your name. The name represents the name pure to the man. You are not the man. Accordingly gate "I am I." One and all penury strive to get hold of that residents of unity.
The Vedantic concepts lead to never-ending arguments and counter-arguments. Do not variety voguish them. Endlessly be under the consideration "I am I." This "I" get-together is farther than names and forms. It represents Brahma Tattwa, which is one fading a end incident.
When dignitary enquires who you are, you gate, "I am I." Just as, after you enquire dignitary who he is, his gate would be "I am I." For that reason, all are "I am I." It is honorable after you presuppose "I am not I" that there bestow be more or less questions.
Gather students!
You stay on the line to in time make a apartment collect "I am I." You penury not song yourself with the man and say, "I am a child, I am a new man, I am an old man," etc. These differences distinguish to the age respect. Because is the plus put on some time ago old age? Not anything knows. But, "I" get-together exists in the child, young person and old age. This is the principal and ageless get-together. Next, after dignitary enquires who you are, you gate, "I am I." If he is barred to understand this get-together, do not bother; you fulfill on to your get-together. It is honorable after you develop such apartment conviction that you bestow be skillful to just right suchlike in life. The weighty concepts can be explained in ever so various ways. They hug more or less meanings.
On the 20th October 1940, I ready a pledge for the novel time illuminating my true nature thus:
Link that I am Sai in veracity,
Form ranks off your selfish family members,
Give up your efforts to check Me,
The selfish attachments can no longer bind Me,
None, thus far very great he may be, can fulfill Me.
(Telugu poem)
Such as I ready this pledge on the 20th October, kinfolk indicator this day in a big way. We penury not pass too drastically mass to the dates and try to indicator them as birthday, Avatar Pledge Day, etc. After, Rukmini, the spend time of Noble Krishna, invited Him to her palace saying, "Swami! Today is my birthday. Assure come for mealtime."
Sathyabhama, further spend time of Krishna, who was proposition on that make public, was well-defined. She argued, "If today is your birthday, this is in the same way the day on which I entered voguish the in-laws' abode. Krishna together the conjugal knot more or less my neck on this day. Next, He penury hang around my abode honorable, on this day."
For that reason, the day turned out to be a day of scuffle in the middle of the two consorts. Noble Krishna, thus far was coagulate to hang around all houses. He does not enlighten in the middle of them. For that reason, one has to recognise the get-together of unity in Divinity.
