Mama Dharma – The Message Of The Gita

From fullness of Love, happiness is born 
Truth, sacrifice, peace and forbearance spring 
There is no happiness without Love 
This is the true path, the Sai path 

Embodiments of Love! 
It is said (Gnyeyam atmavidya tu) Gnyananam Atma Gnyana muttamam. There are several branches of knowledge in this world. Music, literature, dance, painting and sculpture are some of these. Besides, there are several secular and scientific disciplines as well. But, more than all these, the Atma Gnyana (The knowledge of the self) is the supreme. Man cannot acquire peace and happiness by the pursuit of mere worldly knowledge. It is only by Atma Gnyana, man can acquire peace and happiness. That is why Adi Sankara said Nahi Nahi Rakshati Dukrun Karane (This grammatic principle Dukrun Karane cannot protect you). The worldly knowledge can give you only momentary happiness. Atma Gnyana alone can give you lasting peace and happiness. 

Spiritual Knowledge Is The True Knowledge 

The concepts “Atma Gnyana, Brahma Gnyana and Adhyatmika Gnyana” mean the same. Atma Gnyana alone establishes the principles of unity in diversity and immortality in mortality. The spiritual knowledge deals with the sacred creation and sustenance of the universe and the divine path to attain the Louts Feet of the Lord. What is the basis for this knowledge? “Nirmala chitta” (A pure Heart) and “Chitta shuddhi” (purity of conscience). It is necessary to perform sacred karmas for developing purity of conscience. These karmas flow from pure life, good behaviour, good qualities and good company. Not only these, the study of sacred texts like Mahabharata, the Bhagavata, the Ramayana, the Bhagavad Gita, Upanishads, Brahma Sutras, etc., is also a sacred karma. Actions of charity, performing sacrificial rites, etc., can also be considered as sacred. A person who has mastered various branches of worldly knowledge may be considered a scholar, a genius, an educated person, etc., but, he cannot be termed as sarvagnya (omniscient). Atma Vidya is only that which teaches us the method by which we can remove sorrow.

Everyone Is Entitled To Acquire Atma Gnyana 

“Tarati Shokamatma vit” – so goes the saying. It means that it is only by Atma Gnyana one can cross the ocean of samsara, which is full of sorrow. It is not possible to remove sorrow by any other method. That which removes sorrow and gives us happiness is Atma Vidya. That is spiritual education. Therefore, we have to enquire who is competent to receive this Atma Vidya. Is it children, old people, ladies, gents, or who else? If we thus go on enquiring, we get the answer that every individual is competent to light the lamp of Atma Gnyana. You can earn name and fame, honour and prestige by pursuing secular education. But, by pursuing Atma Vidya only, you can earn the grace of God and attain the divine Atma Tatwa. The secular education or wealth or gold or material possessions cannot help us to secure this supreme knowledge i.e., Atma Vidya.

To which clan Valmiki belongs? 
In which village Nanda was born? 
How much wealth did Kuchela acquire? 
What education Gajaraja had? 
Of what age is Dhruva on this earth? 
How knowledgeable is Tinna?

If you go on enquiring thus, it will be proved that nationality, religion, caste, wealth, material possessions, etc., have absolutely no bearing on divinity. Rukmini, the consort of Lord Krishna, on one occasion, while weighing the Lord in the scale, put a basil leaf and said, "if it is true that you give yourself up to a True Devotee, may your weight become equal to this basil leaf." And Lo! Lord Krishna on one side and the basil leaf on the other side, the weighing scale was in perfect balance! Thus, bhakti (devotion) acquired a special place in manavatva (humanness). Lord Krishna said “Yo Madbhaktah Sa Me Priyah” – it is only the one who worships me with full devotion, that is dear to me. It does not mean that we should neglect secular education. It is only when you have self-confidence and faith in yourself and God, human nature acquires greatness. That is why Vivekananda said “Faith in yourself; and faith in God; that is the secret of greatness.” In the first instance, man must develop total faith in Divinity.

Brahma Vidya, The Ultimate Goal Of Life 

Today’s education is secular. Even then, it is said Ihamuna sukhiyimpa hemataraka vidya, Paramuna sukhiyimpa brahma vidya”, which means secular education for this world and spiritual education for the other world. This is for making a living, that is the ultimate goal of life. If man cannot make a comfortable living by acquiring secular education, he will not be able to cultivate a taste for the goal of life and the method of reaching that goal. Therefore, you should not neglect secular education. But, what is more important is that education and culture must go hand in hand. The great rishis of yore like Valmiki and Vyasa acquired education with culture. That is why they were able to contribute great literature like the Ramayana and the Mahabharata to the world and thus become true friends of the world (Loka mitra). If Vyasa Maharishi could compose 18 puranas and demarcate the vedic knowledge into four divisions, it is only because he had had respect for secular education as well. The whole universe and everything contained therein is embedded in Divinity. There is nothing we can offer to God except pure love. God also does not expect anything from us. That is why, a great poet once sang thus: 

Who can build a temple 
To the one who pervades the whole universe? 
Who can hold an earthen lamp 
To the one resplendent with the light of thousand suns? 
Who can give a name 
To the one moving in all the living beings 
Who can offier delicious dishes 
To the one containing all this universe in his belly? 

God has no names and forms. But, it is only the human being who ascribes names and forms to God out of delusion, to express his love and happiness towards Him. Eshwara Sarvabhutanam (God lives in every living being); Eshavasya midam sarvam (The whole universe is pervaded by God); Vasudeva sarvamidam (All that we see around us is Vasudeva, God). It is only out of our love for God, we ascribe several names and forms to him, who in fact is all-pervading. When we thus worship the all-pervading God with a heart full of love, we are sure to get everything we desire.

Ramakrishna Paramahamsa did not pursue any secular education. Dayin and dayout, he was engrossed in the worship of Durgadevi. During those ecstatic moments, he used to even lose the body consciousness. He was not interested in any type of education. While he thus dedicated his life to the worship of Devi and left all family responsibility, his father used to get a paltry sum of five rupees as his monthly pension. But, he used to lead a happy life with this meagre amount. In fact, he could not even pronounce the word pension properly. He used to say “I will get a ‘pensal’ of rupees five” Such an illiterate was he! Sri Ramakrishna came from such a poor family. Though he was lacking secular education, Sri Ramakrishna was able to spread his spiritual power all over the world.

Similarly, a highway robber, Ratnakara, transforming himself into a great Rishi, Valmiki, is also due to the worship of God’s name and form. Prahlada, the son of the demon king Hiranyakasipu, became world-famous due to his love for God and earned everlasting name and fame. Hanuman, though belonged to the monkey species, led a purposeful and worthy life by constant chanting of Ramanama. In fact, he set an example in the worship of God. Jatayu, belonging to the species of birds, by constant contemplation on Ramanama and worshiping Lord Rama with pure love, could have the good fortune of getting his last rites performed by Lord Rama. 

There is no distinction between a human being, a demon, an animal or a bird, so far as devotion is concerned. All living beings have a right to attain divinity by virtue of their love for God. The bhakti marga (the path of devotion) has been acclaimed as the most important one, in the twelfth chapter of Bhagavad Gita. Devotion does not mean simply doing bhajans, meditation, japa, etc., or making pilgrimages to holy places or having darshan, sparshan and sambhashan of Godmen. Pure and unsullied love towards God is devotion. This is selfless, flawless and unshakable. We must cultivate such a divine love in our worldly relationships. 

Consciousness – Its Nature 

In the objective world, we must first try to analyse the nature of “I.” Who is this “I”? Am I the body? If so, why should I say “my body”? when we say “my body,” my is different and body is different. Suppose we consider our heart as God, then we say “my heart.” Here also “my” is separate and “heart” is separate. In our initial stage of sadhana, all of us begin with the proposition “my mind, my buddhi, my chitta, my indriya, my antahkarana,” etc. Therefore, each one of us must begin our enquiry with a question “who am I”? This “my” is a separate entity which resides in everything as a "sakshi" (witness). This is also called as “consciousness” (chaitanya). This chaitanya is present everywhere. Another name for this chaitanya is “chit.” This chit principle manifesting as chaitanya is everywhere in you, with you, above you, below you. If you begin to search for this consciousness in the external world, it is not possible. You can only recognise it by turning your vision inward. Then only this pure consciousness is available. That is why in vedanta, to recognise this pure consciousness, the great Rishis began the enquiry with the principle of negation “not this, not this, not this” (neti, neti, neti). Starting with the assumption “mind is not I,” "buddhi is not I,” “chitta is not I,” the ultimate stage of “I am I” will be reached. 

In order to acquire the good fortune of discovering the nature of one’s own self (swaswarupa sandarsana or “I am I”), one has to do sadhana. Bhakti or devotional path is that sadhana marga. No separate path is necessary to search for God. The Omnipresent God can be found anywhere and everywhere. However, to recognise the formless and attributeless Divinity, it is necessary to start with the name and form to some extent. In the beginning, it is absolutely necessary to worship the Divine form. Gradually, we may develop an inward vision and try to contemplate on the formless, attributeless Divinity. It is said Antar Bahischa tat Sarvam Vyapya Narayana Sthitah (God is everywhere firmly installed inside, outside and in the whole of universe). When God is thus omnipresent, there is no necessity for ourselves to confine our contemplation to one place. But, until we develop such a firm belief and faith and the capacity to recognise the omnipresent formless, attributeless, we have to depend upon a name and form for our worship. By entering thus into bhakti marga (devotional path), we can later on develop a feeling of unity with Divinity and finally install ourselves in Atma-Gnyana. Without a flower, there cannot be a raw fruit; without a raw fruit, there cannot be a ripe fruit. Therefore, the unity of all these - the flower, the raw fruit and the ripe fruit - is the true nature of Atma, i.e., Divinity. The flower is the path of action (Karma marga). This gradually transforms itself into the raw fruit of path of devotion (Bhakti marga). When this raw fruit is nourished and nurtured, it ripens itself into a fruit of Gnyana. Once the fruit is ready, there enters the sweetness, finally leading to vairagya (detachment). The karma (action), upasana (worship/ devotion) and gnyana (wisdom) fructify ultimately into vairagya (detachment). Therefore, we should first enter into the Karma marga (the path of action). Whatever actions we perform, they must be done with a spirit of offering to God. 

As long as we are in this world, it is necessary for us to pursue secular education. Whatever education we have acquired, must be put into practice. The power of thinking and power of action, both are important for man. They are like the positive and negative. That is why it is said Manasyekam Vachasyekam Karmanyekam Mahatmanam (Thought, word and deed are the same for great people). Whatever we do, it must be done wholeheartedly. There must be total accord between our thought, word and deed. Such type of sadhana will lead to surrendering the fruit of our actions to God. 

Divinity Is One – Goal Is One 

It is, of course, natural to have a desire for the fruits of our actions in the beginning. But, gradually we must rise to the stage of performing actions without desire (nishkama karma). It is not possible in the beginning to perform desireless actions. Hence, these desires must gradually be tansformed as work for worship. Whatever we do, must be done to please God and as an offering to Him. Divinity is one. But, several names and forms are given to it. Ekam Sat Viprah Bahuda Vadanti (God is one; the wise call Him by different names). Here is a small example with which all of you are familiar. As soon as an infant is born, he is referred to as child. After 10 years, we call him a boy. The same boy after 30 years is referred to as a man. The same man at 75 years of age is called a grandfather, great-grandfather, etc. But, this child, boy, man and grandfather are one and the same individual. Similarly, in the beginning, one starts as an artha (one who develops an intense yearning for God). Then he becomes an artharthi (one who seeks wealth from God); then a jignyasu (a seeker of spiritual knowledge) and finally a gnyani (a realised soul). The stages at which these four types of people are operating may be different, but their goal, namely, Divinity is the same. It is a process for gradual evolution from one stage to the other. For this evolution, sadhana is required. It is said Sadhanamuna Panulu Samakooru Dharalona (by constant practice, things can be achieved in this world).

From tomorrow onwards, everyday in the evening at 4.30, I will teach one sloka of the Bhagavad Gita in detail. Today being the first day, I will give you some outlines, certain ideals. Then only you will be able to understand the full import of the Bhagavad Gita. First, you try to imprint the nature of Bhagavad Gita in your hearts. What is the essence of Bhagavad Gita? Some people will say gnyanam (wisdom); some say bhakti (devotion); some say karma (action); yet some others say yoga. All these may be true in their respective stages. If you want to establish the true identity of a particular individual, it will be possible only when you observe him from his head to toe. You cannot identify him by seeing his feet only. You have to see his face also. The first sloka in Bhagavad Gita reads thus: 

Dharmakshetre Kurukshetre Samaveta yuyutsavah 
Mamakah Pandavaschaiva Kimakurvata Sanjaya 
The first word in this sloka is Dharma. 
The last sloka in Bhagavad Gita reads as follows: 
Yatra Yogeswrah Krishno yatra ParthoDhanurdharah 
Tatra Sree Vijayo Bhootir Dhruva Neetir Matir Mama

The last word in this last sloka is Mama. There it is Dharma and here Mama. When you combine these two words, it becomes Mama Dharma (my duty). This is what is taught in the Gita. Thus, the essence of Bhagavad Gita is Mama Dharma (exhorting us to peform our assigned duty). Students have to perform the student’s duty; Brahmacharis (celebates) have to perform the brahmachari’s duty; Grihasthas (householders) have to perform the grihastha’s duty. Vanaprasthas have to perform the recluse’s duty and Sanyasis the renunciant’s duty, etc. The Gita exhorts us to perform our respective duties in accordance and in keeping with our positions. Not knowing this simple teaching, today’s man is confused about his role in society. Ultimately, he gets disheartened and despaired. Arjuna was a Kshatriya and a grihastha. His duty was to fight in the battle field. But, just at the moment of start of the war between Kauravas and Pandavas, Arjuna dropped his bow and arrows out of despondency and delusion and sat down in the chariot. In that situation, Sri Krishna taught the Bhagavad Gita and initiated him into his duty as a Kshatriya warrior in the battle field. Finally, Sri Krishna enquired from Arjuna “Are you free from delusion and ego now?.” 

Nirmamo Nirahankarah Prasanthi Madhigachati (He who is free from delusion and ego will attain peace). Arjuna replied Nasto Mohah (I am totally free from delusion now). As long as there is moha (delusion), there is attachment (bandhana). It is said Moha kshayam, Moksham. That is, to become free from moha (delusion) is moksham (liberation). Moksha is not an exclusive privilege of sitting in an airconditioned room. Every man should perform his duty and lead an ideal life. 

It is not enough if you simply get by-heart the slokas in the Bhagavad Gita and chant them mechanically. Even if one sloka is put into practice, you will become a blessed soul. Several devotees are wasting their time. Time is everything, do not waste time. Time waste is life waste. Time is the most important and precious thing. God is Kalaswarupa (the embodiment of time). Spend such sacred time in getting by-heart atleast one sloka in the Gita a day and contemplating on it. Even mere getting by-heart is not helpful. You should be able to chant and explain its meaning when asked for. On any day, I may suddenly put a question to you. Then you should be able to answer. The essential meaning of the slokas in Bhagavad Gita must be grasped and taken to heart. Then only our shoka will be removed. Grasp their meaning and put that into practice – this triple sadhana will make human life fruitful. Therefore, from tomorrow onwards, take notes of my discourses on Bhagavad Gita carefully in a notebook and try to identify yourselves with the teachings of Gita in your daily life.