The Mind Has No Form

“By doing a bad deed, 
good result cannot be achieved; 
By doing a good deed, 
one will not encounter harm; 
Having planted a lime sapling, 
Can one reap a mango fruit? 
Having planted a mango sapling, 
Can one reap a lime fruit?”
 (Telugu poem) 

Embodiments of Sacred Atma!

The mind is an adroit substance. Its actions are strange. It will be playing a dual role. It has no form of its own. It assumes the form of the object in which it is present. The mind is responsible for happiness and sorrow; good and bad and positive and negative attitudes. Hence, it is the foremost duty of a human being to recognise the nature of the mind. The mind is like the water that flows through a canal. Just like the water, the mind also assumes the forms of the objects it contemplates upon.

Consider fire for example. The light emanating from the fire can dispel the darkness around us and help us to perform our daily chores. The fire can also be made use of as a bon-fire to provide us warmth during winter. But, if our body or our house comes into contact with the same fire, it does great harm. Is this the fault of the fire or that of the mind which did not exercise its discriminatory power? For whatever happens whether good or bad, our illusions, will power and the force of impulses are responsible. Supposing we have a knife in our hand. It can be used for cutting a fruit or vegetables. The same knife can become harmful when it is used to inflict an injury on somebody with whom we are angry or have enmity. Similarly, the mind can be put to good or bad use. Hence, it is the duty of a human being to channelise the mind in a proper way and thereby sanctify his life.

There is water below the surface of the earth, flowing everywhere. But, we are not able to see the water flowing below the earth’s surface. What is the reason? The reason is that the layers of the earth conceal the water flowing below, with the result we are not able to see it. If by human effort, the earth is dug up and the soil is removed, the ground water will surface. Similarly, the fountain of peace is flowing constantly in every human being in his inner self, inner senses and his conscience. The reason for this flow of peace not becoming manifest is that the soil of kama (desire), krodha (anger), dvesa (hatred) and asuya (jealousy) is piled up over the spring of peace. With the result, man is unable to experience the joy of peace. Hence, it is the duty of every human being to remove these impurities by conscious effort. Man, today is not making such effort. Instead, he is expressing sorrow that he has no peace, joy and bliss. This is the first sign of ignorance. It is, therefore the duty of every human being to understand the nature of one’s mind and channelise it into right conduct.

The Atma svarupa (Embodiment of Divine Atma) is one and the same in every human being. But, it may appear as different in different human beings depending upon the wealth, possessions, behaviour and the position one occupies in society. Several differences may become apparent in the sorrows and difficulties, good and bad and the misfortunes undergone by human beings. One may be a millionaire and the other, a pauper. But, these differences are only external; the Inner Self is only one in all the human beings. It is very essential to realise the truth that the Atmic relationship is the basis, goal and the key factor for every human being. That is what is contained in the declaration made by Lord Krishna in the Bhagavat Gita where He emphasises "Bijam mam sarvabhutanam" (I am immanent in every living being as the seed). When we look at a tree, the leaves, the branches, the flowers and the fruits may appear to be different not only in name and form, but in content as well. But, these differences are outward only; the seed for all these manifestations is one and the same.

Embodiments of Divine Atma! Humanity is manifesting as different varieties of flowers and fruits in the tree of this universe. However, it is very essential to realise the truth that these human beings with different names and forms have come from the same source and same seed of Atma tattva. This is the key to spirituality. In fact, Atma tattva is the source from which man has derived his lineage. Hence, all human beings have to live like brothers and sisters. The fatherhood of God and brotherhood of human beings is the key to spirituality. Every human being has to realise this truth. Having been born as a human being, it is our duty to safeguard the health of our body in order to realise this truth. Nevertheless, the human body is bound to perish one day or the other, however carefully we may protect it.

“This fragile human body consists of the five elements. No one knows when he would have to drop such a feeble frame. The scholars say, the life expectancy of a human being is one hundred years; but, that cannot be taken for granted. No one knows when he would die––whether in the childhood or in youth or in the old age; similarly, whether in the town or in the forest or in the midst of water. But, death is certain for a human being. Hence, one must be wise enough to realise his true nature, while he is still alive. This is the truth revealed by Sai.” 
(Telugu poem)

The human body has been given so that man may realise his true nature. It is also necessary for a human being to realise that Manavatva (human state) has been granted not for wasting precious human life by merely indulging in eating, sleeping and procreation and thus defile the sacred human body.

It is common knowledge that health is most important for undertaking even a small activity in this world. It is said "Dharmartha kama moksanam arogyam mulamuttamam." It means that among the four Purusarthas (goals of human life) whatever goal we may choose to attain, health is of utmost importance. “A sound mind in a sound body”, is the maxim. In order to enjoy such a state of perfect health, cultivating good qualities is the proper method. It works like a Sanjivini (a rejuvenating reviving medicine).

There can be no quality nobler than service to humanity. Seva (service) can destroy one’s ego and transform the jiva (individual being) into Deva (God). In order that one may develop such a noble quality of Seva, one should cultivate the qualities of Prema (Selfless love), Daya (compassion) and Tyaga (sacrifice). Tyaga can confer yoga (union with god) and thereby Bhoga (bliss) on man. Seva is not something to be learnt by reading books. In the ancient days, the Rsikulas (hermitages) were established with the chief aim of promoting the quality of service to humanity. In Treta yuga, Lord Srirama engaged Himself in several service activities in the Rsikula of sage Vishwamitra under his guidance and through those service activities revealed His Divinity. In Dvapara yuga, Lord Krishna and His elder brother Balarama rendered several types of service to their Guru Sandeepani, while pursuing their education in his Asram, including cutting firewood and bringing it from the forest. It is only through service, their divinity blossomed. At present, people have forgotten the value of such humble and self-less service. They are enamoured of wealth and possessions and have given up the habit of hard work. People have forgotten the very purpose of human birth and are loosing the opportunity to serve. The opportunity to serve others and society is a divine gift to humanity. In the past, whoever joins an Asram as a disciple has to engage himself for the first few years in such services like watering plants and cleaning the Asram premises. It is only after he undergoes thorough training in these services, that he is entitled to receive upadesa from the teacher. What is the underlying meaning in putting people through to such training? These services are required to be undertaken by the new disciples to enable them to get rid of the feeling of ego and develop Atma bhava. As long as one is possessed by ego, one cannot visualise Atma tattva. Atmanubhuti (Experiencing the Atma tattva) cannot be attained by mere repetition of words like a parrot. Human effort is also necessary. One has to undertake service to society and the country with a firm resolve and a spirit of sacrifice towards the fruit of the activity. The Asramas (hermitages) in the ancient times developed such a sacred spirit of service. Such a noble and sacred service has degenerated today into an ostentatious activity to gain power and position. In those days, service was undertaken as a self-less and sacred activity with a spirit of sacrifice in the Asramas of the sages. That is why they were called as “Rsikulas.” Today, they have become ordinary schools imparting secular education. The service done by these institutions is artificial and narrowminded.

As a matter of fact, among the various activities undertaken in the world, the service rendered by the Doctors occupies the first place. Theirs's is the most sacred service. It is verily divine. That is why it is said "Vaidyo Narayano Harih",, which means the Doctors are really the Embodiments of Divinity. Hence, they are expected to cultivate the noble qualities of love and compassion and render service to the patients with a spirit of sacrifice. When the Doctors receive the patients who come to them for treatment with a pure heart and a smiling face and talk to them sweetly and lovingly, half of their disease will be cured. The maxim "Manayeva manusyanam karanam bandha moksayoh", applies in this situation as well. When the Doctor treats the patient with a pure mind, sweet words and loving care and concern, the possibility of the disease getting cured quickly is great. Therefore, if you want the patient to be cured of his disease quickly, employ the principle of 50% medicine and 50% love. This is why, the ancient system of medicine in India was termed as "Ayurveda", which means the Veda that confers Ayus (long life). In this context, the term "Veda" refers to the performance of one’s duty in accordance with the Vedic injunctions. Falling sick and going to a doctor for cure is natural for the human condition. However, it is better not to fall sick than to try to get cured afterwards.

When you enquire into the causes for any disease, it will be clear that food and habits are the main causes. One must ensure that these two are pure and regulated. In addition, it is most essential that man should keep his environment clean. The clothes he wears must also be clean. Even though one is not able to provide for himself nutritious food, whatever food is available must be kept clean and pure. It is common knowledge that millions of bacteria proliferate around the place where we live. Especially, unclean surroundings make matters worse. These bacteria get into our body. That is the reason why certain purificatory rites like daily bath have been prescribed. Daily bath is necessary not only for keeping the body clean, but also to prevent diseases from afflicting our body. Normally, when someone is asked why he is taking medicine, he will immediately reply that it is for curing his disease. This is not the correct answer. The medicine is taken only with the purpose of avoiding further medication. That would be the correct answer to the above question. Similarly, when you are asked why you are born, you should not reply that it is for dying. We are born not to be born again in this world. The right type of spiritual sadhana is to develop such a firm resolve and strive to maintain “a sound mind in a sound body.” Any Dhyana, Japa or Bhajan done by you disregarding your body and its welfare, by themselves will not yield the desired result. When you are not keeping good health, will you have the enthusiasm to participate in a Bhajan or sit in mediation or rotate the beads in a Japamala? It is impossible. That is why the Sathya Sai Seva Organisations shall strive to undertake appropriate seva activities to create a clean and sacred environment for people to live in. In some villages, you will find the ladies, children and the elderly people suffering from several types of diseases due to unclean environment in and around their huts, as a result of lack of drainage facilities. The members of the Sathya Sai Sevadal should visit such places and clean those premises. They should also explain to the people living in those villages about the ill-effects of unclean surroundings and the necessity to keep their houses and the surrounding areas clean. Thereby, they can help the villagers maintain a healthy and strong body and later divert them into the spiritual path. This is the proper method.

Embodiments of Divine Atma! As long as we live, even if it is for a short period, we must try to live happily with good health. In fact, there is no happiness in the Samsara (birth-life-death cycle). We all know about this. But, we are all living with the hope that there is some happiness in this Samsara. The truth, however, is different. The world is full of sorrow and the body, full of diseases. The Samsara is like a bed, full of bugs. Is there anyone who is enjoying sound sleep in this bed? Perhaps none. That is why, a Poet once described this, situation with a touch of humour in a poem thus:

“Lord Siva living in Kailasa,
The Sun and Moon staying in the sky, 
Lord Visnu reclining in the Sea, 
Is it not for escaping from bed bugs!”

Lord Shiva is living in Kailasa with the hope that the bugs cannot reach the icy mountains. Similarly, the Sun and Moon are staying so high in the sky with the hope that the bugs cannot reach that height. Lord Vishnu has chosen the sea as His Abode with the hope the bugs cannot get into the water. What does this imply? It means these gods are living beyond the Samsara transcending the gunas (attributes) and are engaged in pure and self-less service to humanity. That is the underlying meaning one has to keep in mind.

Following their example, man has to strive to reduce his desires gradually. Then only Nara (human being) can become Narayana (God). That is why it is said “Life + desire = Nara and life - desire = Narayana. What do we mean by the word “Narayana”? In fact, the Narayanatva (Divinity) is in our own self. It is said “Antar bahischa tat sarvam vyapya Narayana sthitah." It means Lord Narayana is pervading the entire universe –– inside, outside and everywhere. I have explained this principle to you, several times. Take for example, the case of paddy. As long as there is husk covering it, it is called paddy. The moment you remove the husk, it is called rice. Both rice and paddy contain the same material. But, as long as it remains as paddy, it always sprouts wherever you put it, reminding us of the sloka “Punarapi jananam; punarapi maranam” –– birth and death, again and again. Once you remove the husk, it cannot sprout even if you put it in the most fertile soil and water it. “Punarjanma na vidyate” (No rebirth at all!). The jiva is like the rice and the desire is the husk. As long as there is the husk of desire, the jiva cannot escape from the cycle of birth and death. If you wish to escape from the cycle of birth and death and attain immortality, you have to give up the desires of husk and try to become rice. Since our life is a long journey, we must follow the principle “Less luggage, more comfort; make travel a pleasure.” We must try to reduce our luggage of desires in this life’s journey. That is termed as ‘vairagya' in Vedantic parlance. 

Embodiments of Divine Atma! Our life is sacred. In the course of this sacred life, one has to strive to realise one’s own essential nature. This power of realising one’s own nature has been granted by God only to the human being. One should not, therefore, waste this God-given power and dedicate one’s life to serve others as long as one lives. That is his duty. One has to keep love as his goal and strive to cultivate the principle of love, irrespective of when, where or how one is placed in life. This is the real Sadhana. When you cultivate the feeling all are mine and the Atma tattva in every one is the same”, your mind will not be disturbed in the least when someone abuses you or harms you. A small example. We chew betel nut. While doing so, it is possible that the tongue may accidentally come under the teeth and blood may ooze out. But, do we punish the teeth for having caused harm to the tongue? No, never! The reason being, both the tongue and the teeth are parts of our own body. Therefore, we put up with such occasional mishaps. Thus, when you develop the feeling that the Atma tattva in every individual is the same, you will not try to abuse or harm others. One should develop such a broad-minded approach. Of course, this is a very difficult Sadhana. But, you must make the effort. Love alone is the basis for such an effort. Hence, cultivate such sacred and self-less love.