Anil Kumar's Sunday Satsang at
June 27, 1999
This is the Sunday Satsang held on the first floor of the North
Indian canteen on 27-6-99, given by Anil Kumar.
Topics: Kodaikanal Trip & Questions and Answers Put to Bhagavan.
Sai Ram. With pranams at the Lotus Feet of our Bhagavan.
Dear brothers and sisters,
Thanks to Swami for making it possible to meet this morning after
a long lapse of time. For first time we're meeting after Bhagavan's
recent visit to Kodaikanal. I am always in the habit of sharing
all that happens everytime with fellow devotees, with fellow
pilgrims because that is a kind of self-reminder. I never feel
that I am talking to any group. No. no, no. I feel that I am
reminding myself, that I am getting more and more thorough with
the information. This is one such opportunity. To say a couple of
sentences, the trip to Kodaikanal this year was unique and very
special for more than one reason. Usually Bhagavan makes His
annual trip by car followed by so many other vehicles, including
A/C (air-conditioned) vans for students, and usually He takes
about fifteen or eighteen students. This trip was special in the
sense that around thirty students followed Bhagavan. Thirty. Apart
from that, around fifty families, close devotees of Bhagavan,
chosen devotees of Bhagavan, the privileged few with their
families and children could also follow, making it a total of
around eighty - a very big number. That way, this year was unique
The second fantastic thing happened to be that all of us have gone
by flight all the way. The first stop happened to be at Madurai
where Bhagavan inaugurated the Community Hall, built by the
Chettiars. Here one point which I want to bring to your attention
is this: Bhagavan made a promise to Madurai Chettiar that He would
inaugurate the Community Hall there at Madurai on 22nd of April
and He did it exactly on the dot of the appointed time, as
promised earlier. By the time we went, we came to know that
Chettiar had passed away by then and that not even ten days had
passed. The elderly man, about eighty, had passed away. But
Bhagavan said to everybody who gathered there, "I made a promise
that I would be here on the 22nd, the Inauguration Day, and I kept
up My promise. I am here on that day, on that dot of time." That
is Bhagavan, who never fails, but fulfills His promise. He keeps
up to the word given. He would never break His promise. It is in
this context I want to bring to your attention three important
words which were brought to the notice of the vast gathering that
assembled there. The Community Hall is too small to accommodate
the vast crowd, four times more than present inside. The whole
track was full of devotees and all of them could not find their
accomodation or seating space inside the hall. Bhagavan made a
very beautiful discourse as He does every time. The whole thing
can be summarized in three words for your information, which had
universal application, which had universal appeal. He made a
mention of three words. One, He said Nethi. Another word, Rethi.
The third, Khythi. These are the three words. Nethi, Rethi, Khythi,
three Sanskrit words. I'll certainly give them translation also.
Nethi. The first word is Nethi. Usually we understand the meaning
of Nethi. The English translation happens to be ?morality?. But
Bhagavan said another thing: Nethi here stands for, or Nethi means
Truth. Bhagavan said, "Sathya mey nethi". Truth is true morality.
The true morality, Nethi, is comprised in the Truth. Sathyam mey
nethi. Truth is Nethi or morality. And He spoke at length about
this Truth, the Nethi, the morality, telling that all things are
transitory in their nature, they?re evanescent, they're fleeting,
they're momentary. But that which is eternal, that which is
immortal, that which is permanent is that principle of Atma. That
is the eternal Truth He says. Truth here does not mean worldly
truth or scientific truth. Truth here means that which is eternal,
that Truth which is permanent, that which is the spirit or the
soul or Consciousness or Atma or whatever you call it or the
Divine in the individual. This is Nethi or the Truth or Sathya.
The second word He said was Rethi, Rethi. The usual meaning that
we give to this word Rethi is ?the procedure", is ?the method?.
But Bhagavan gave another meaning to this. God incarnates from
time to time to give a new interpretation to every word, to every
theory, to every principle written down there in the sacred texts
relevant to the situation that we live in, relevant to the social
conditions, to the norms of life so that they could be translated
into action easily. So a kind of new dimension is added to this
Rethi, the procedure. The root Rethi, Bhagavan said, is Dharma or
righteousness. So Rethi means Dharma, the righteous conduct, the
righteousness, the procedure. Nethi means the morality, the Truth,
whereas Rethi is the Dharma, the procedure. So that which is said
by way of Truth must be practiced, what we call Dharma. That is
Rethi. So, in method, in practice, by way of procedure, we should
adhere to this Rethi or Dharma. That is what Bhagavan has said.
And third comes Khythi. Khythi in the ordinary connotation, in the
usual sense, means ?reputation?. It means acting fairly, Prakhythi,
Khythi, reputed fairness or a reputation of being fair. This is
the meaning of Khythi. But Bhagavan gave another meaning to this:
Khythi means Tyaga. Bhagavan said, "Tyaga mey khythi". Tyaga mey
khythi. Sacrifice is khythi. The real reputation consists in
observing the spirit of sacrifice. One can be famous not in the
worldly sense. You win all the esteem and honor by following the
principle of sacrifice.
So my friends, these are the three words He said which are very
important to all of us: Nethi, meaning morality which is the Truth,
Sathya; Rethi, the procedure meaning Dharma; and third, Khythi
meaning Tyaga or sacrifice. Thus He elaborated at length on that
day of Inauguration of the Community Hall, well-built there at
Madurai by Chettiar.
I should also bring to your notice the beautiful sight for gods:
travelling with God by flight all the way itself is an exciting
experience, a lifetime opportunity. Usually, as all of us
experience, as the flight takes off, Air India, Lufthansa or
whatever it may be, they give you some announcements: "Welcome
onboard Indian Airlines.Thank you for flying with us." They also
tell you the temperature, the pressure and the altitude at which
you are travelling. But what kind of announcement we had there in
Indian Airlines this time? They said, "Welcome aboard Sai
Charter?Sai Charter! Indian Airlines is highly grateful to
Bhagavan Sri Sathya Sai Baba and His devotees for flying with us."
What a beautiful announcement it was! Usually in the airlines we
also listen to music: instrumental music, in particular on Indian
Airlines, classical instrumental music. But this time we could
hear Sai bhajans! This time there were Sai bhajans! As you also
know, as we fly by any aircraft, they supply certain things,
whether we relish it or not, which are conventional, which are
traditional. They follow this procedure and give you some kind of
juices or some peppermints or something like that, some snacks.
But this time we had idly and dosa which are special South Indian
preparations. This was quite totally against the norms, quite new.
And then the air hostess and the members of the crew started
competing with the devotees in catching hold of the Divine Lotus
Feet! They, too, wanted to have padnamascars. Being the members of
the crew, they could win over all the devotees seated there who
were not supposed to get up. Had it been left to our muscle power,
we would have made our own attempt. But there was no chance like
that. So they had padnamascars repeatedly. The boys did not count
how many. But each crew member must have had more than fifty
padnamascars, during that brief flight, which lasted about a
half-an-hour or so. So nice. It was at that time that everyone
must have felt that had they had a chance like this, being a
member of the crew, how fortunate they would have been. The lucky
When we reached there, Bhagavan was received by a tumultous
welcome, a grand reception over there. Swami moved all over the
aircraft, that end and this end, talking to everybody. At one
point, Bhagavan stepped into the cockpit where the pilot and
co-pilot were seated. Thanks to Swami, they did not leave their
places. Had they also followed the other members of the aircraft,
leaving the engines to their fate, well, really we would have
enjoyed the manifestation of the Divine in the space! Such a thing
did not happen. Bhagavan Himself went to the cockpit there. We
could peep in as we were occupying the rear end seat there. He
kept one of His Hands on the shoulder of the pilot and the other
Hand on the shoulder of the co-pilot, and He started talking to
both of them for at least ten minutes or even more .
Well, how envious most of us were is beyond our estimation because
they were seated while Bhagavan was standing all the time,
speaking to them for so long a time. Towards the end, He
materialized a diamond ring for each one of them, that is, for
both of them. While He was returning, it so happened that He stood
in front of me for sometime. As you know me, I rarely keep quiet,
sometimes even take Divine risks. And so somehow I ventured,
picked up some courage and said, " Bhagavan, it is rather very
strange, mysterious, and wonderful! I have seen regular interviews,
interviews or conversations along the darshan lines, interview on
the verandah, interviews in the interview room. But this is unique:
to watch ?space interview?. Space interview. And I also saw you
materializing so many things everywhere. This is ?space
materialization?, materialization of the diamond rings for the
pilot and co-pilot. What a fantastic thing it is!"
Then on the return, we could get into the flight there in
Coimbatore back to Bangalore. Bhagavan presented to the members of
the crew beautiful sarees for the lady air hostesses there. Very
beautiful sarees as I can estimate. Ladies as they are, anywhere
on earth or in the sky, immediately picked up the sarees and they
went on checking, standing in front of the mirror, "How matching
it is!" Each one started appreciating each other: "This color
suits you." The other lady naturally said, "This color equally
suits you." Mutual compliments. So they were so happy about it. I
was watching the entire scene. Bhagavan also presented three
gray-colored suits for the captain and for the pilot and the
co-pilot and also another gentleman over there, gray-colored suits.
And I was watching all this. After landing there at Bangalore,
immediately I got a call from Bhagavan asking me to join there at
the tea table. It was teatime, around four o?clock. There I said,
"Is it not strange that You distributed sarees and suits to the
members of the crew and air staff, which doesn?t happen anywhere,
anytime, by anybody. The Prime Minister may travel. The President
may travel. They would not distribute sarees and suits like that.
It is very strange to watch it, Swami," I said. And Bhagavan said,
"Are you jealous about it? When I distribute them, do you.that you
loose anything?." And He did not stop at that. He further said, "Perhaps
you are feeling highly jealous because I did not give you one
saree to wear!" Then immediately I answered, "Bhagavan, there?s no
chance of wearing a saree this lifetime, I?m sure. But if ever I
try to wear the saree, I am more than sure that I would look more
beautiful than most of the women around. Perhaps I would pray that
this chance may be kept in abeyance, waiting till next life.
Perhaps in the next life when I am to be reborn as a woman, you
can present me a saree."
Swami laughed and laughed and said, "Cha! What desire is this? Why
do you pray that you should be born as a woman next time? Why don?t
you pray that you will not have birth at all? Why don?t you pray
for moksha? Moksha means liberation, where you don?t have to be
born again, where you?ll cut off the chain, the cycle of birth and
death. Why don?t you pray for that immortality, moksha, liberation?"Then
I said, "Swami, I have not met any liberated soul so far. I have
not met any person who is enjoying that blissful state of moksha.
The moksha or liberation is a state about which all of us imagine.
We have not met anybody sharing their experiences. So why should I
covet that, why should I pray for that which I do not know?
Whereas this I know: singing Your glory, seeing You, watching You,
talking to You, listening to Your message. Yes! This reality I
know. Given the chance, I want to be born again as the State
President of Sathya Sai Organization in the State of Andhra
Pradesh so that I would go around all villages, talking and
sharing Your gospel, because this gives me the greatest joy in
life which I want to be repeated off and on."Bhagavan was so happy
about it. "Yes, it is good that you asked for it." And Bhagavan
spoke of earlier people in those times: "Swami Vivekananda never
wanted any heaven. He never wanted any liberation. He wanted to be
born again and again to serve humanity. So nothing is wrong in
desiring like this," He said.
Like this, days rolled on. But our stay was quite brief - only
fifteen days. Including trip travel, it came to eighteen days,
that?s all. Though quite brief, still the material we gathered was
ample. At this moment I should also draw your attention to another
interesting feature: We had there in Kodaikanal a mountain, which
is so high that if you were to make an estimate, it is around
7,500 feet above sea level. 7,500 feet! It?s the highest peak.
Right from that mountaintop, you can see only the mist and the
clouds. That?s all. And down the hill, valleys are so deep, so
deep; the mountains are so sloped, so steep. You don?t find
anything except the clouds and the mist and that?s all. Such a
beautiful scene I have not seen anywhere. There on the mountaintop,
there is a beautiful palace, which was occupied by the British
people long ago. The late Birla Company owns it. The Birlas, very
rich people, are business magnets of this country. They bought it
from the British people. They never lived there. It is so spacious,
spread around seventeen acres, worth about a couple of crores.
They went around Swami again and again and again and again, a
number of times. Bhagavan made them cry nicely to their hearts?
content. Ultimately, finally, He accepted to receive the gift of
this plot and the palace located on that mountaintop. Now it is
owned by the Sathya Sai Central Trust. Bhagavan took all of us
there and we had individual photographs taken. Such a beautiful
spot, full of mist and clouds everywhere. Such a lovely garden!
How am I to draw that, how am I to describe that? Very spacious
halls, no one has halls like that, with a jhoola (swing) at the
center and well-furnished, beautiful- colored carpets on the floor.
Better that I don?t describe further because I cannot do it full
justice. Then Bhagavan said, "This being so high, it looks like
Kailas or the very heaven. Let it be called ?Sathya Sai Kailas
Giri? from now on." So it is named as ?Sathya Sai Kailas Giri?,
the highest now. We have ?Vidya Giri? here in Prashanti Nilayam.
We have ?Kailas Giri? there in Kodaikanal. Everywhere, here and
there, we are on the ?giri?, the mountaintop, both here and there!
That?s one of the things that happened this year.
We had a number of occasions to put questions to Bhagavan and He,
the compassionate Lord, in all His Infinite Mercy, responded to
our questions. This I would like to share with you. Bhagavan never
said this next statement which I am going to share with you, but
it is the feeling of the devotees. I am not saying that Bhagavan
has said it. I am highly cautious in my wording in the structure
of the sentence. Bhagavan has never said it. But it is the feeling
of most of the devotees that Prashanti Nilayam, being a crowded
place, Prashanti Nilayam, being a place full of heads of
governments from different countries, full of members of the
Organization office bearers, full of educational institutions,
Bhagavan is so busy. We find Bhagavan is very, very busy every day
here in Prashanti Nilayam. Therefore, devotees feel that Prashanti
Nilayam is His office, where the Boss is very, very busy. He?s
very busy. Then the devotees say that Whitefield there at
Bangalore is His residence, is His home, where the Master is
living rather leisurely, rather relaxed. There He talks to
students. He talks to everybody. There in Brindavan, Whitefield,
in the evening, we have ?Trayee? sessions. There in Bangalore, the
main residence of Bhagavan is called ?Trayee?. ?Trayee? means
three Vedic texts. Vedic texts are only three. But the fourth one,
Sama Veda, is the music part of it. If you go by the textual
content, if you go by the textual matter, Vedas are only three.
The fourth, Sama Veda, is the music part of it. So that Brindavan
building is called ?Trayee? Brindavan and we have everyday a
session. Swami is surrounded by students and some special invitees.
He talks to everybody and He calls everyone by name. Therefore,
Brindavan, according to the devotees, is His residence, is His
home, while Kodaikanal is His playfield. Kodaikanal is His
playfield, full of fun and frolic, full of humor, full of smiles!
It is rather very difficult to feel that He is God. On the one
hand, He makes you feel, He sees to it, that He is God. On the
other hand, He sees to it that you forget that He is God because
He can?t stand this distancing of company. Suddenly He gets into
your bedroom and He sits on the same cot where you sleep and He
comments on your dress and hairstyle. He thinks and speaks of your
personal habits not known to anybody. He gets into the inner
recesses of your heart and speaks loudly all of the secrets that
you don?t want the public to know. It is very, very embarrassing!
Very, very embarrassing!
To share with you a little thing that had happened there: As you
know, all men here wear white dresses. Well, I don?t want my white
dress to be mixed up with others. So that it could be spoted
immediately, so that my dress could be collected earlier than
others, somehow I took the precaution to write my initials on the
back collar here: K.A. Well, that morning the washerman brought
all the clothes and kept it on my cot. I never dreamt that
Bhagavan would step into my bedroom. I was not there that day. I
went round the lake along with students there in Kodaikanal. Swami
went in and saw these clothes and asked somebody, "To whom do they
belong?" One lecturer said, "Swami, they belong to Anil Kumar."
Then He said, "Anil Kumar should be A.K. It cannot be K.A. How is
it that he wrote his initials K.A.? It should be A.K." And that
lecturer picked up some courage and said, "Swami, K. is his
surname, Kamaraju. A. is Anil Kumar. Kamaraju, Anil Kumar." "Oh, I
By the time we returned, this lecturer humbly, silently, and
softly whispered into my ear what had transpired in my absence .
OK. Please believe me, my friends. After fifteen days, in the
public hall, while Bhagavan started giving His discourse, He said,
"This country needs men of sacrifice, Tyagaraju! This country
needs men of spiritual practice, Yogaraju! This country does not
need Kamaraju, the one of desire! This country does not need
Bhogaraju, the one of affluence and pleasure." And He then peeped
into my eyes. Then I started shivering which some must have
noticed also. So, such beautiful things, intimate things which we
cannot forget in a lifetime, they do happen there in Kodaikanal.
Therefore, Kodaikanal is the playfield of God.
Oh, this is one thing which I really want to tell you: He is so
intimate and He knows your personal likes and dislikes and the
dining habits, too. We cannot cover nor can we hide anything. It
so happened that my eating co-efficient or eating capacity or the
fastness or the speed with which I eat must have slowed down. This
must have certainly been noticed by the Divine. On the fourth day,
He walked gently and questioned me, "How is it that you are not
eating in full?" I said, "I?m OK, Swami.' Then He said, "I know!
You miss your Andhra pickles, that hot stuff! So I have brought it
for you. Now you can do your normal gestures." It?s rather
unbelievable, unbelievable how He talked so endearingly, how He
moved, and the kinds of presentations that He made, the cameras
and tape recorders He gave, which are costly gifts. Though we
started from yet a single suitcase, we could have another
suitcase-load of gifts from the Divine Hands! God's love is
limitless. God's love is infinite. The love of the Divine is
unconditional. It is selfless. It is universal. It is permanent.
It is immortal. It is eternal. It is nectarine. One has to
experience it. It's beyond comprehension and beyond description.
Apart from that, I would like to draw your attention to certain
questions which were put to Bhagavan and the answers He gave. I am
also quite glad to announce, rather to share this news, because I
sincerely believe that we belong to one Sai Family. It is not for
declaration on the dias. It is not for addressing a congregation
that we say ?brothers and sisters?. I really believe that we are
brothers and sisters. Yes! True to the spirit is what I say. It is
not just a convention. No. I have written down all the questions
put to Swami and the answers that He gave. Divine answers to human
questions. In all, I joined Bhagavan during five summers to
Kodaikanal. Five trips. So, as I noted down the questions, they
have come up to roughly around 240. And all the answers I also
wrote. Luckily, Bhagavan gave His Divine Consent for the
publication of this book in the near future by Sri Sathya Sai
Books and Trust Publication. I pray that the book should be
released quite soon because we'll have all the information which
you do not get anywhere else.
And for your information, I should also tell you another point.
The ancient texts of Bharat, according to Sanatana Dharma, the
whole philosophy, the text of Vedanta, proceeded by way of a
dialogue between guru, the preceptor, and sishya, the disciple.
The entire conversation goes under the name of Upanishad.
Upanishad is nothing but a dialogue, a conversation. The disciple
questions, and the teacher responds. The meaning of Upanishad,
according to Swami is this: upa ? near, ni - below, shad - sit
down. Sit down near. That is the meaning of Upanishad. So,
disciple has to sit down near to the teacher and from there easily
flows the knowledge, the flow of wisdom. So Upanishads are many in
Sanatana Shastra, in Sanatana Dharma. To name a few, there is
Kenopanishad, Isavasyopanishad, Mandukyopanishad, Kathopanishad,
and Aitharayopanishad. A number of Upanishads are there. But how
shall I name this Upanishad? A dialogue, a dialogue between the
devotees and Bhagavan Sri Sathya Sai Baba in Kodaikanal. Many ask
many questions. It's not the monopoly of this speaker. No. Anybody
can ask any question. Well, how shall I name it? Since this is
Upanishad, dialogue between Baba and the devotee, Baba being
Sathya Sai Baba, then I prefer to name it Sathyopanishad.
So, Sathyopanishad, with these 240 questions, awaits
publication-release anytime. Bhagavan was so happy to go through
the whole manuscript and He lovingly, affectionately autographed
it also. But I simply said, "Swami, I saw you signing or blessing
people with your autograph. Well, I don't have one." "But," He
said, "you never asked for it. You never asked for it before. Now
only you're asking. Therefore I am putting my signature here." He
said. So, these are the questions asked recently which I want to
share with you because I believe in things being served ?hot-hot?
right from the oven. ?Hot-hot? things should be served so that you
will enjoy the dish much more. Therefore, here are some of the
questions, the answers to which I'm sure you will enjoy.
One question is this: What is maya? Maya is illusion or delusion
or mistaken identity. Maya has so many names: mistaken identity,
illusion, imagination or delusion. What is this maya? Bhrama. In
Sanskrit it is called bhrama. Maya or bhrama are Sanskrit words
which mean illusion, superimposition, mistaken identity. So what
is bhrama, illusion, and what is Brahma, the reality? Brahma is
reality, the Self, the Soul, the Atma, the Consciousness. So what
is the difference between bhrama and Brahma, illusion and the
The answer is unique. My friends, I may look like rather a crazy
man whenever I say it is very important, it is very special. I
don?t mind if you call me like that. I am crazy. I want to be
more. Because having gone around the temples earlier, having heard
a number of talks over a period of 40 years everywhere, having
gone through many books, I am more than sure the answers given by
Bhagavan are more perfect. You don't find anywhere any book
speaking of these things. Therefore, they are very precious, more
precious. What is the answer? Difference between illusion and the
reality, bhrama and Brahma? His Answer is straight and simple.
What did He say?
The principle of unity is the reality. Ekatvam Ekatma. Oneness.
Oneness. Unity is the reality. Oneness. Why? Plurality,
multiplicity, diversity is bhrama, illusion. So diversity or
multiplicity are anekatma, are imaginaion. Ekatvam, unity, oneness,
is the reality. A single sentence. Please tell me who can define
like that. Please let me know anyone who can simply bring it down
into a single sentence like that, the difference between two big
things that we know. And how Bhagavan explains further because He
knows we can't understand by a single statement: Here is gold. Out
of this gold, you make many jewels, like earrings or nosestuds or
chains or rings or something like that. Jewels are many. All the
jewels are made up of the same gold to start with. The same gold
to begin with. Out of the same gold, you can make so many jewels.
So, if you look at the jewels, it is illusion. If you think of the
gold, which is one and the same, the primordial, fundamental
principle, that is the reality. So, gold is the reality, while the
jewels are an illusion. Ah! What an explanation it is.
And further, He gives a second analogy: Here is clay or mud. Out
of this clay or mud, the potter makes so many articles, like a pot
or a slate. He can make anything out of this clay. If you look at
the pots, the pots are many. If you look at the pots of different
forms and different sizes, that is imagination, maya, or illusion.
But if you look at the basic clay which is one and the same thing,
that is the reality or Brahma. So that is the answer given by
Bhagavan which will certainly get imprinted in our minds. If you
are carried away by the name and form, that is just illusion. We
are different here, from different nations, from different places,
of different cultures, of different nationalities. But essentially,
basically, we are all divine. Basically, we are Atma. That is the
reason why Bhagavan addresses the congregation as, ?Embodiments of
Divine Atma?. So, to consider that we are different, to feel that
we are many, that is imagination. That is maya. Whereas to
understand the essential unity, the Atmic Principle, that is the
Still He gave a third example: In a garland, there are so many
flowers. The maker will bring all the flowers together, tie them
up with a thread and make it into a beautiful garland. Flowers are
many, but the thread is one. So, the thread, which is one, is the
reality; the flowers that are born, the flowers that blossom, the
flowers that fade out, that fade away, that drop down, is the
illusion. So flowers represent the illusion, while the thread
represents the reality. That is the definition given by Bhagavan.
That is the answer, the truth, which I am sure many people have
failed to communicate in such simple terms. Infact, I am not tired
to repeat that it was Howard Murphet who said the sign of an
Avatar, the sign of Godhead, the symbol or the sign of the
divinity is the ability to communicate the toughest and the
greatest Vedantic philosophical truths in the simplest way:
toughest things communicated in the simplest way. Whereas we
humans are capable of complicating simple things. Simple things
are complicated by man. Complicated things are made simple by God.
That is the simple difference between us. Because we feel that we
are great by complicating! Yes. But Swami simplifies everything.
The second question: Oh God, Bhagavan, you say God has no form.
Formless. Nirakara. Formless. Nirakara. No form. You also said in
Your discourses that the qualities like gunas, our height, our
weight, our complexion, our chest, that all these attributes are
within the gunas. Our pious quality, our emotions, our desires,
the ways of the mind, the vagaries of the mind, the whims and the
fancies of the mind, the decision-making of the intellect and the
body, these are all formed due to the gunas. So, a man, a jivi,
the individual has gunas or traits or attributes or qualities. But
God is beyond attributes, attributeless. God has no attributes.
"Swami, I have seen You in human form. You say God is formless,
but Bhagavan Sri Sathya Sai Baba has a form. Is it not right? We
see His form. But God has no form. You have said it. How am I to
understand both? Has He form? Or has He no form?"
Well, most simple to the understanding God! He does not dismiss
the question as a foolish question as do most of us teachers. When
we find the question tough, we'll ask the student to leave the
class.! A good solution. I also have told many times that we
teachers have got a very good way of escape: the A, B, C, D of
teaching: A = avoid. When the student asks any question, we say we
meet next time. A is for avoid. B = bypass. If he asks a question,
we respond by saying, do you know that, do you know this, do you
know that until he forgets this! Bypass. A = avoid. B = bypass. C
= confuse. You repeat the question in this way: active voice,
passive voice, direct speech, indirect speech, make it complicated.
Poor student gets confused: "Sir, I'll meet you tomorrow." C =
confused. D = divide, for example telling the students, "Last year
boys were much better than this year boys. They never put such
silly questions." So, the teaching has come down to the level of
A, B, C, D = avoid, bypass, confuse and divide.
Well, the reality, Bhagavan, the all-knowing Bhagavan, how He
answered this question! He never confused me. Clarity is Divinity.
Clarity. Brevity. Simplicity is Divinity. Unity is the Reality.
How effectively He communicates this, kindly follow. What does He
say? "God has no form," I said, and He gave a few examples. "What
is the form of Love? Love, what is its form? Is Love short or tall
or black or white or brown or yellow or sweet or hot? What is the
form? How do you describe it?" Swami, I cannot. "But your mother
who loves, has she a form or not? Your mother loves you. Has she a
form or not?" Yes she has. "Then what!" So, Love has no form, but
loving mother has a form. And further He says, "What is the form
of fragrance, smell, aroma? Smell has no form. Jasmine flowers,
they have a form. Rose flower has a form. So, smell, as such has
no form, but the flower that smells has a form." Oh. Third example,
"Air, what is the form of air? No form. But air pumped into a
balloon takes the form of a balloon. Air pumped into a tire takes
the form of a tire. So, air takes the form of the tube or the tire
or the balloon into which it is pumped. " Lastly Bhagavan tells, "What's
the form of water? Water has no taste. Nothing. Tasteless. But
when the water is there in a glass, it takes the form of a glass.
One supports the other. One is the basis for the other."
Then Swami, it's OK. I understand. God has no form. But in an
incarnation, the divinity expresses itself through a form. I
understand it. Then when You say God is everywhere, God is
everywhere, why should He take a human form at all? We say God is
omniscient. We say God is omnipresent. We say God is omnipotent.
Why should He take a human form? Why?
Then Baba said: "You do not know that until I said that He is
everywhere. You do not know that God is everywhere until I said
it." Oh, I see. Finished. Fuse is gone. And now He explains
further, "You see, here is gold and here are diamonds or pearls.
The pearls and gold themselves do not make jewels. There should be
a goldsmith who will make a chain, who will make a necklace. So,
God is the goldsmith. God is the maker of the jewels, though gold
and diamonds are available. So similarly, you are God. But God
tells you that you are God. So there is somebody to remind you of
your reality. There's somebody to tell you of your own true self.
Because we mistake ourself with our body, we mistake ourself with
our mind, we are carried away by the sense of ego, somebody should
tell us who we are."
"And a further example," Bhagavan said, "here is a thread, here
are the flowers. Will it make a garland? There should be a maker.
Here is a container, here is oil. There's a wick. Do you get the
light? Somebody should light it. There should be a maker of the
garland. There should be the goldsmith over here." Similarly,
Avatar is necessary. God should necessarily take a human form to
tell everyone of us that we are basically, essentially divine,
that we are divine, that we are not the dust. We are not made up
of, or comprised of the five elements of Nature alone.
Further, Bhagavan, what is the purpose of life? What is the
purpose of life? We're all born anyway. It's not given to our
choice. We are all here, what for? What is the purpose of life?
What shall we do now?"
What is the answer of Bhagavan? He said, "Here is an envelope, a
cover. You post it. Every cover that you post, every cover that
you put into the post box, must have two addresses: one, to whom
you have written the letter. Another, your from address. So on
every letter should appear two addresses: To: so-and-so and From:
so-and-so. These two addresses must be there. Supposing you don't
write these two addresses and post the cover. What will happen? It
will go to the dead letter box. That's all. So, likewise, human
life is like an envelope. Human life is like a cover, a postal
cover. You should have two addresses: Where do you come from? I
don't know. Where do you go? I don't know. As I don't know where I
come from, I equally do not know where I go. So, the to-address
and the from-address must be there on the cover. So similarly, the
purpose of human life is to know where we come from and to know
where we go, what is our destination, our goal. This is the
purpose of life: ?from? and ?to?. On the other hand, we are only
bothered about the life inbetween ?from? and ?to?. That's all.
?From? is not known; ?to? is not known. Time is something just
spent like that.
Further Bhagavan said, "The purpose of life is something more."
What is that? He said, "Remember, remember always the purpose of
life is to know and experience the Divinity." How to know? How to
experience divinity? I don't know. When I don't know, how can I
experience it? The very fact that we have not experienced the
divinity is very well known to everybody. How do I know? We are
disturbed. We are confused. We are educated. We are full of doubts.
We have got bumps and jumps in life, ups and downs in life. We
feel elated when we are praised. We feel frustrated when we are
commented upon or criticized. We have got so many types of bumps
and jumps in life, as Bhagavan puts it. Our life is full of
successes and failures, full of gains and losses, full of grief
and happiness. Our life is dual. This is not our reality. This is
not our reality! The purpose of life lies in knowing the reality,
in knowing the truth. What is it?
Bhagavan gives a simple example: "Here is a glass of water. You
have at the bottom sugar; at the bottom is sugar. Now you taste
the water at the top. Agh! Tasteless! You taste the water in the
middle. Tasteless. Why? Because the sugar is there at the bottom
only. Now with the help of a spoon, come on and stir it up! Mix it
well. Taste the water on the top. Sweet. In the middle? Sweet. At
the bottom? Sweeter. What is the difference between then and now?
The difference is that earlier there was sugar which had not been
mixed properly with the help of the spoon. Sugar was there, is
there, and will be there. The only thing you have got to do is to
stir it, to mix it up properly. Human life is like a glass of
water. Human life, human body is like a glass of water. The sugar
is the divinity inside."
Oh, but we find life tasteless. We find life disinteresting. We
find life depressing. We find life frustrating. We find life
meaningless. Why? The sugar is there at the bottom which means
that the divinity is there at the bottom of our life. What should
I do now? Swami?s answer is, "Take the spoon of the intellect or
buddhi. Stir it now. Mix it now. When you mix this sugar of
divinity with the help of the intellect properly in the top of
life, the whole life turns sweet or nectarine." So, my friends, it
is left to us now to mix this properly, to enjoy it in the real
sense. The purpose of life is to mix this divinity into our
day-to-day life situations so that the whole life becomes
interesting. The whole life becomes extremely useful. This is what
Bhagavan has said. This is the purpose of life as explained by
Bhagavan at that moment.
Swami, you want me to mix this divinity. You want me to know this
unity. You want me to experience this Atma. OK! But I'm very busy
with my job. I'm very busy with my financial management. I'm very,
very busy with the house construction which I have taken up
recently. I'm very busy seeking admission for my children
elsewhere. I'm very busy in finding out new avenues of income.
Where is the chance to know the Self? So when shall I know about
this. Please tell me the proper time. Early hours of the morning,
or in the afternoon, or after retirement?
Many people reserve retirement period for spirituality. But those
that reserve that period may get ?conserved? in between. Where is
the guarantee that we live up to retirement? No guarantee. No
guarantee. The insurance is a guarantee to the survivor, to those
who are left behind. But the fellow who leaves, yes, he leaves
empty-handed. So insurance is no guarantee for us. No. no. It is a
guarantee for those who are left behind. Therefore, we are not
sure of our survival. We are not sure of our life after
retirement. So that's not a time for spirituality.
Now Bhagavan tells, "Look here. You should have certain priorities
in life, certain priorities in life. What is most important? What
is next in importance? What is least important? Nothing is
unimportant in life. Nothing is unimportant. All are important.
Some are important. Few are more. Very few are most. That's all."
While shifting house, it must have been the experience of
everybody that we don't want to leave anything behind because we
consider even rotten chappels very important to be carried to the
new house! Old chappels are also shifted because we don't want to
leave anything behind. We consider everything important. So
similarly in life, all are important.
Now Bhagavan explains clearly the priorities of life: what is top
priority, what is next in priority and what is least in priority.
Swami explains it in this way: There are two sets of fellows ?
first, the Pandavas, the spiritual people; next, the Kauravas, the
mundane people, our next cousins, worldly people. Bhagavan
describes in this way: The Pandavas gave priority to God first,
God first. Top priority. Next, others. Last and the least,
themselves. ?I come in the last. God comes first! Others next. I
come in the last.? That was their priority. Because they kept God
in the first place, top priority, they won the battle of life.
They were so victorious, they were so famous, they were so
respected down to this day, though thousands of years have
elapsed. But still Pandavas are held with very high respect
because they kept God first, others next, ?I? in the last. Whereas
Kauravas were just the opposite: They kept ?I? first: ?I'm very
important!? Others next. And God, the last. They gave the last
priority, the last place in priority to God. Therefore, they
failed ultimately. If you go by the statistics, the army was much
greater on the Kauravas' side. Weapons were more on the Kauravas'
side. But they lost both the life and the battle. Why? Because
they kept God in the last priority. So, the purpose of life is to
keep God in top priority. The purpose of life is to divinize or
spiritualize our lifestyle, Bhagavan has said.
Further, Swami said a very important thing here: Why are most of
us very much worried? [Friends, I think this is very important.
Being a teacher, sometimes in the classroom I tell the students
this is ?very important? for this March examination. So, my old
habits die hard, you know. Being a teacher myself, I often say
?very important?. Please do not mistake me. It is my habit, being
a teacher for over 37 years. You see, I can't help it.]
Now the question is this: Why are we miserable? Why are we sad?
Why? If you just go around the campus you find long faces,
Shakespearian faces, worried faces. Rarely do you come across
smiling faces. Rarely people smile: ?Sir, where is Accomodation??
(As if in response to the question, Anil makes a grumpy sound.)
?Sir, would you please, some more sambar?? (Anil again makes a
grumpy sound.) ?Sir, what is the darshan time?? ?Don't you know??,
said in the same grumpy fashion. Shock, electric shock everywhere.
Why? Why people are not happy? Why people are not blissful? Why
people are agitated and disturbed? Why? Why don't they smile
wholeheartedly? Why don't they smile? ?Hi, Sai Ram! How are you??
?Why don't they?oh! Foreigner!" (Anil makes some gestures
depicting the situation to make everyone laugh.) Full of tension,
full of BP, hypertension. What's all this? What is spirituality
for? If spirituality is a burden, is it worth having? Spirituality
should lighten you. It should never be a heavy load. Why are we so
serious in life? Why?
Bhagavan gives this answer. Beautifully. People worry for two
reasons: One, they constantly think of the past. The wife goes on
nagging her husband. "Ten years ago, your mother ill-treated me."
Ten years ago when mother-in-law ill-treated her, how can the poor
fellow husband help the situation now? Or, fifteen years ago, you
did not present a beautiful saree on our wedding anniversary."
What shall I do now? Fifteen years have passed! So we'll feel very
sad about the past incidents. Another example: "I know many, many
years ago you did not receive me properly. You did not pay proper
attention when I visited you." OK. So, most of the misery, most of
our unhappiness is because of our brooding over the past. We think
of the past. Bhagavan says, "Why do you think of the past? Past is
past, beyond recovery." I may cry for any number of days, but I
cannot bring back the past again. Past is past. On the other hand,
having passed through the past, you know the route you
experienced. Why do you think of it again? Not worth it. So, 50%
of misery will go, 50% of unhappiness will go away when you forget
the past. Forget the past. Past is past. I may be the worst of
sinners. I may be very bad. Or I might have got the name that I am
undependable. I might have had certain sad experiences. Forget the
past. Past is past. 50% of worry is gone. The other 50% of worry
will also go if you don't worry about the future.
We think of the future and get worried. One small example: A
fellow is not yet married. The parents are still in search of a
proper bride for the fellow, while this fellow goes around to
nursery schools for a reservation for a future-born child. For a
future-born child! This fellow is not yet married! See that.
And Bhagavan also cuts a joke here. It seems that that fellow's
wedding was fixed and the boy is quite happy because he is going
to be married. Of course, Bhagavan also tells boys, "Wife, wife,
wife is life. And when wife becomes knife, you'll understand life.
I know you want wife, wife, wife. Later on you say, wife is life.
And when the wife becomes knife, then you come to Me. Not till
And so the boy is extremely happy that he is going to be married.
Fine. The parents bought him nice suits, Raymond?s woolen suits.
But the parents, all of a sudden, see this boy collecting old
torn-out, worn-out cloth. Totally torn cloth. Old cloth. Old
clothes! He's just collecting them! So mother asked, "Hey, my dear
son, what is it? We have brand new clothes ready for your
wedding." The boy tells, "Mother, I'll have a child after one
year. To clean the child?s bed, I need these torn clothes.
Therefore, I'll preserve it from now on." He's preserving all old
clothes so as to clean the bed of the child, the future-born
child. This fellow is not yet even married!
So, most of the worry is because we think of the future. Better we
don't think of the future. Why? Future is uncertain. Where's the
guarantee that we will live till then? So, the reason for our
worry is that we keep worrying, we feel so sad, thinking of the
past and also of the future. So Bhagavan says, "Past is beyond
recovery. Future is uncertain. Take care of the present. Take care
of the present. The present is the result of the past. Present is
the foundation for the future. Past, it was a tree. Future, it is
going to be a tree. In the present, it is a seed. The present is
the seed which came out of the past tree. The present seed will
grow into a future tree. So, take care of the present. Why?
Because the present is the result of the past. The present is the
foundation for the future. So this present is omnipresent, not a
simple present." Present is omnipresent, according to Bhagavan. So
our misery is because of silly things which are not worth it at
all. Utter ignorance.
Then about worry, Swami tells us another thing about why we worry.
Why do we worry? It is of our own making: While talking to boys,
He says "Hello boy". When I say, "when are you going to marry?"
the boy is so happy. "You're now a Mr. You're a Mr. You have got
full control on your time and resources. You walk straight. When
once you get married, you'll be walking on four legs, like an
animal. Your speed of walking becomes slowed down. Then you have a
child, means six legs, "like a scorpion", to quote Swami. If you
have another female child, you'll be eight-legged, "like a
cockroach". Eight-legged. So, with the addition of children, more
and more the speed or the momentum or the velocity of your life
slows down. You can't walk speedily with many legs!
Likewise, the family bondage, the family obligations, the family
responsibilities are of your own making. I cannot say that my
family is a bondage. No. Because family itself cannot walk on its
own. The family is the one I have made. I have built it up over
the years. So the bondage is of our own making. It's not anybody's
gift. Therefore, most of us feel so badly because of too much
attachment, because of so much attachment to everything. So Swami,
alright. I've got family now. Even before coming to You, I had
family. Now You say, "of your own making. You cry now. I can't
help it. What am I to do now?"
Now Swami tells a solution: After fifty, after fifty years, after
that, you should not have any kind of attachment. When once
children settle, let them take care of themselves. You should not
be worried about your son's savings. You should not be worried
about your grandson's investment. You should not be worried about
your granddaughter's educational qualification. Why? After fifty,
the stage is called vanaprastha. Vanaprastha is the state of life
after fifty when you should be totally detached, the charge handed
over to the children. After sixty, sannyasa ashrama, be a total
renunciant. But unfortunately, we want to be a brahmacharia at the
age of fifty. We want to be a grihasta at the age of sixty. So the
place is a hospital, not a residence. Therefore, the cause for
misery is due to the management of life. This management is not
like management of a business, M.B.A. This management of life,
management of time, is more important when one is free from the
responsibilities after fifty. So then there will be no reason for
any kind of disturbances, for any kind of misery.
I shall also share with you this next point and then disperse for
this morning. One morning I saw in the newspaper the headlines:
"Naxalites killed five people". These are some terrorists. There
are some people of violence called Naxalites in the State of
Andhra Pradesh. There are terrorists in Punjab. There is border
movement in Assam and LTT gang in Tamil Nadu, who believe in
violence. They want to finish off people. They think that by
killing people they can have a solution to their problems. They'll
take away the property from a rich man, distribute to others, and
say that they have established equality. Now this is the question:
Bhagavan, some people believe in equality. Why not everybody be
rich? Why not everybody take property? Why not all be equal? Yes!
Yes! Yes! Equality Communism. Is equality possible? What is
equality? There are two words here: samathwa, samanathwa.
Samathwa, samanathwa. Equality, is it possible? This is the
question put to Swami.
You know what He said? "Samathwa samanathwa. Equality is
impossible." Oh, impossible?! Why? The whole earth is not equal.
You find mountains. You find valleys. Up on one side, down the
other. The body is not equal: The nose is a projection. The mouth
goes back. The neck is there. The body is not like a pillar, a
granite stone. It has got its ups and downs. The earth has got ups
and downs too. So, Nature is not equal all through. Equality is
not possible in society. And Bhagavan gave one simple example:
It seems a king went around in disguise all over his kingdom and
saw people suffering. He thought, "There should be equality in my
kingdom." Well, he went to the forest, did deep penance and prayed
to God. God appeared and said, "What do you want?" "Oh God, I want
to live for a hundred years to establish equality in my kingdom."
God said, "Fine. You are blessed. You go." Seeing the king
returning happily, the queen noticed what was the cause of her
husband?s happiness, as he wanted to live for a hundred years. And
then she said, "Oh king, if you live for a hundred years, people
also should live for a hundred years. If they die at the age of
fifty, to whom are you going to be a king? Who is it that you are
going to rule here? So people should live for a hundred years." So
some elders of the kingdom went and prayed to God, "Oh God, is it
true that You granted a hundred years to the king?" "Yes." "Please
grant us a hundred years also." "Yes, granted, you go." Then the
queen went and said, "Oh God, You gave a hundred years to both of
them. Do You want me to die sooner than them? Let me also live for
a hundred years." "Alright, granted."
Now the king started returning home because his kingdom was
granted equality. Everybody was be equal. Everybody was happy. God
granted their desire. While he was returning, he saw palaces
everywhere. All are equal now. But he could not recognize his own
palace! With great difficulty, and only by watching and
identifying the queen, he could find his own palace. Till then it
was not possible.
He saw the queen and he said, "Oh queen, why is it that the
streets are so dirty?" The queen said, "Oh lord, oh king, there
are no sweepers. All are kings today. Understand." "Oh I see. My
God! Because I prayed for equality?" And then he said, "Oh Queen,
I want to have a bath since a long time. Long time back I had
bath. Please get the water ready. Ask the servants to do it." She
answered, "No servants, I am sorry, oh lord. Better help
yourself." "Oh I see. Why?" Again she responded, "No servants. All
are kings now. Equal." Then king said, "Oh I see." "Well, I want
these clothes to be washed. Come on." The queen said,"No doobi. No
washermen. They are all kings now."
Now the king could understand the whole social order was disturbed
since there was no functional division. The operation, the
management became very difficult. And then he went to the forest
again. "Oh God, please bring the old order again."
So equality is not possible. And then Swami brought out this
distinction. Those who know the Sanskrit words will appreciate it
better. Samanathwa is equality. Samathwa is equanimity.. There's a
lot of difference between equanimity and equality. Equanimity is a
state of mind: to consider loss and profit with a spirit of
equanimity. To take gain and loss, success and defeat, all in
equal spirit is equanimity. So, equanimity is done, or rather, is
practiced, is visualized, is observed at the individual level;
whereas equality is in a society. In a collective form, in a
community, you strive for equality. At the individual level, you
try to achieve equanimity.
Like this. Bhagavan answered several questions. We'll certainly
meet, God willing, next week, same day same time. Thank you.
(He ended his talk by singing "Bhaja Mana Narayana, Narayana,
? Anil Kumar Kamaraju 2004 - Here
reproduced for personal use of the devotees for the purpose of
Anil Kumar website: