Sathyam Bhruyath, Priyam Bhruyath, Na Bhruyath Sathyamapriyam (speak
truth, speak pleasantly and do not speak unpalatable truth). Sathyam
Vada, Dharmam Chara (speak truth, practise righteousness). These are
the profound teachings of the Vedas. For all living beings, food is most
indispensable. Without food, no being can survive. The Sun provides food,
in the sense that it brings us rains, which in turn help the crops to
grow. The Upanishads declare that food originates from Sathyam (Truth).
It consists of three syllables - 'Sath', 'Ya' and 'M'. 'Sath' is life,
'Ya' represents food and 'M', the Sun. Sathyam does not mean merely to
say out things as they are seen by the naked eye. The sun provides food
which sustains life. The sun, food and life together constitute
Sathyam. This is what I mean when I say that the creation emerges from
truth and merges into truth." It is Sathyam that satisfies the hunger,
gives strength to the body and in fact safeguards and sustains the whole
world. This is the inner significance of the word Sathyam.
This can be interpreted in a different way also. Sathya has three syllables
in it - 'Sa', 'Tha', 'Ya'. If you read it from right to left, it becomes
'Ya', 'Tha', 'Sa', which means when one follows the path of Yama (control
of senses) and Niyama (discipline), and performs Thapas (penance), that
is, one has the vision of Sathya Swarupa (embodiment of Truth). Truth
is God. Where is truth? It is all-pervasive. It encompasses the entire
creation. Trikalabadhyam Sathyam (that which remains unchanged
in the modes of perceived time -past, present and future is Truth). Truth
is the power that one gets by strictly adhering to Yama and Niyama and
performing penance. Such penance leads ultimately to the vision of God.
Sathyam Jnanam Anantham Brahma (Brahman is the embodiment of truth,
wisdom and eternity). Truth is wisdom. Advaita Darshanam Jnanam (perception
of non-duality is wisdom). There is only one principle in this world and
that is Truth. Wisdom is infinite. It is not mere textual knowledge. It
has neither a beginning nor an end. Only by following the path of Truth
one can experience wisdom. Truth is the essence of the Vedas. In fact,
Truth is the origin of the Vedas. In this manner, if you enquire deeply,
you will realise that Truth has a number of consistent interpretations.
Sages and saints of yore considered Truth as their very life-breath. All
types of wealth and comforts are present in Truth. Hence, truth is not
an expression of worldly facts. In ancient times, saints and sages renounced
everything and did severe penance to know the nature of truth. Truth is
the very expression of Brahman. A deep enquiry reveals that 'Sath' is
the fundamental basis of life. Without Sath, Chit (awareness) cannot exist.
Sath is the positive power. Chit takes Sath as the basis for its functioning
and hence it is not the fundamental principle. It is the complimentary
negative in nature. When Sath, the positive, combines with Chit, what
results is Ananda (bliss). Sath can also be compared to sugar and Chit,
to water. When you add sugar to water, you get syrup. Likewise, Sath and
Chit together give bliss. Where is God? In what form does He exist? Just
as sugar is present in every drop of syrup, God pervades the entire creation.
Sugar and syrup are inseparable. The same can be said of milk and butter.
Similarly, God and the universe are inseparable. Our ancient sages realised
this truth by performing intense penance for several years. Once a congregation
of sages was held to discuss the principle of Divinity. Some of them said
that they could not have the vision of God in spite of performing intense
penance and undertaking severe austerities. Then one of the sages by name
Sathya Swarupa came forward and declared, Vedahametham Purusham Mahantham
Adityavarnam Thamasa Parasthath (I know the Supreme Being who shines
with the effulgence of the sun and who is beyond primordial darkness).
He said, Divinity cannot be explained in words. The sages questioned him,
"Where did you see the Supreme Being? Did you see Him during the
day or at night? Is it in the waking state or in Thuriya state or in meditation?"
They kept on questioning him in this manner. Then Sathya Swarupa replied,
"Divinity transcends time and space. It is not limited to any form.
It is ageless, it is beyond the duality of day and night. Further he said
that the truth was perceived by him by a process of revelation. In the
wakeful state we see with our physical eyes. Such physical eyes are not
confined to human beings only. Most living things like animals and birds
and even worms and insects possess this faculty. Physical eyes can only
see physical objects. Seeing physical objects is not a big feat. The eyes
of wisdom alone can reveal the subtle internal form. Therefore, Divinity
can be seen irrespective of place, time or condition. Why wait, right
now you turn your attention inwards and concentrate on that Effulgent
Being. Saying thus, Sathya Swarupa placed his thumb on their forehead
and at once they had the vision of the Supreme Being. They also started
chanting Vedahametham Purusham Mahantham
They asserted to the assembly
of saints, scholars and common people that they also had the vision of
that Effulgent Being, a being of the effulgence of the sun. Such vision
is not confined to special locations; it is available everywhere for the
deserving person. That is why it is said, Anoraneeyan Mahato Maheeyan
(Brahman is subtler than the subtlest and vaster than the vastest), and
is omnipresent.
Bliss is Truth. What is the nature of bliss? The brilliant whiteness of
this effulgence is the awareness of bliss. The sages were taught in this
manner by direct perception. After all this happened, the sages enquired
from the Person as to who he was. Thamasa Parasthath (the one beyond darkness),
he replied. In this manner, Divinity pervades this physical universe and
is aware of all that is, but it itself is not available for perception
by anybody. This is the truth that we have to realise today. Today the
world abounds with people with reputation of knowledge and academic excellence.
If you go actually into the actual content of their knowledge, you will
find nothing worthwhile. They are not aware of their own reality. They
cannot see even their physical forms themselves except with the help of
a mirror and even the reflection that is seen on the mirror is not true.
Everything that you see is actually such reflections only. That is why
the Person said, "Adityavarnam Thamasa Parasthath. That is,
the brightness of the sun along with an enveloping darkness. It is not
possible to conceive of light without darkness. This unity is to be understood.
Good and evil are complementary. One cannot appreciate goodness without
the existence of evil and evil cannot be judged but against a background
of goodness. Hence, it is not possible for you to comprehend my true form."
The sages were determined to comprehend this reality. Then the Person
said, "All that you see is my form."
Sahasra Seersha Purusha Sahasraksha Sahasra Pad (God has a thousand
heads, eyes and feet). How can one visualise with ordinary eyes such a
form which has myriad heads, hands, eyes and feet! There is Chaitanya
(consciousness) in each of these forms, but you are not able to see it.
The Chaitanya in all these forms is one and indivisible. It is rather
difficult to understand such spiritual matters. To understand the principle
of truth that is hidden in this objective world and visualise the blissful
form of divinity is true spirituality. But few are making any effort in
this direction. People sit for meditation, close their eyes and start
imagining a particular form. But these forms are only reflections and
not reality. One should go beyond reflection, reaction and resound and
visualise the reality. For example, now I am speaking to you. Where does
the sound emanate from? You say, it is from the mouth. But in fact, the
sound emanates from the navel. That is reality. Reflection, reaction and
resound are concealing the reality. In order to visualise the reality,
you should give up Dehabhimana (body attachment) and develop Atmabhimana
(yearning for the Self).
Today people have no regard for truth. Many do not really mean what they
speak. They have something in their mind but say just the opposite. They
manipulate their words according to the person and situation. Truth
is that which does not change with time. Truth is one, not
two. The Upanishads extolled the principle of Truth in many ways. Truth
cannot be described in words. Bliss is its form. When you close your eyes
and start contemplating on Truth, you will experience inexpressable bliss.
You will start smiling without your knowledge. When you are dual-minded,
you cannot experience such bliss. Happiness is union with God and is
eternal. Worldly happiness is transient. Such happiness is no happiness
at all. You might have noticed, I am always blissful and ever smiling.
Did you ever see Me putting on a sour face? Never. What is the source
of My happiness? It comes from within. Some people are very moody. They
are cheerful one moment and sorrowful the very next moment. One should
always be cool and composed. Bliss is something that does not change.
It cannot be acquired. It manifests from within when we understand the
Upanishadic teachings and put them into practice.
Once, during their
exile, Dharmaja and Droupadi were walking through the forest when Droupadi
saw a huge fruit on a tree. She wanted to have the fruit since it could
make a sumptuous meal for all of them. Responding to Droupadi's wish,
Dharmaja brought the fruit down by shooting an arrow. He then tried to
lift the fruit but could not; it was very heavy. Meanwhile, Arjuna appeared
on the scene and tried to lift the fruit. Dharmaja and Droupadi gave a
helping hand but the three of them together still could not lift the fruit.
Meanwhile, Bhima, Nakula, and Sahadeva arrived on the spot. Bhima made
a sarcastic remark, "It is rather surprising that my younger brother
Arjuna, who can lift the Gandiva, is unable to lift this small fruit.
Perhaps the Gandiva is made of
" He tried at first quite casually,
using just one hand; but the fruit would not budge. He then became serious
and used both his hands, but failed. All the six then tried to heave the
fruit, but still they could not succeed.
Now there is a story behind this unusual fruit. In this forest there lived
a Rishi named Romarishi - meaning the one with long hair. His hair
had spread all over the place. It was he who had nursed this tree doing
intense penance to attain the fruit. This fruit was known as Amrutaphala,
by eating which one would be free from the cycle of birth and death for
ever. That was the reason why Romarishi was keen on having it. As the
Pandavas were trying desperately to lift the fruit, the Rishi felt
the disturbance as strands of his hair were being trodden and pulled.
He realised that there was someone trying to steal the fruit and he became
very angry. His long sprawling hair then started extending in search of
the Pandavas in order to tie them down. Droupadi was frightened by the
approaching coils of hair. She prayed, "Oh Krishna, You have been
protecting us all along. You must come to our rescue once more. We have
no refuge other than You."
In response to her prayer, Krishna appeared there, smiling as usual. He
came up with a ruse that would save the Pandavas from the wrath of Romarishi.
He said, "If you want to be saved, you have to implicitly obey My
command." Then Dharmaja said, "Krishna! Did we ever disobey
Your command? We are prepared to do whatever You say." Then Krishna
said, "Dharmaja! There is not much time to lose now. You cannot remain
here any longer. I will go to Romarishi's ashram at once. All of you come
there after five minutes. Whatever will happen there, remain tight-lipped.
Be careful and remain silent throughout."
In the meantime, Romarishi was furious with anger. He was about to curse
the poachers. At that very moment Krishna entered the ashram of the Rishi.
Romarishi hastened to welcome Krishna. He fell at His Feet and said,
"Lord, how lucky and fortunate am I to have You visit my humble abode!"
The Sage was bubbling with joy. Meanwhile, the Pandavas came to the hermitage
in accordance with Krishna's Masterplan. Though Krishna was busy conversing
with the sage, He pretended as though He just then noticed the arrival
of Pandavas. God's attention is always fixed on His devotees. As soon
as Krishna saw the Pandavas, instantly He started prostrating most reverentially
before them one by one. He even fell at the feet of Droupadi. The Pandavas
were feeling very embarrassed, but remembering Krishna's command, they
said nothing. The Rishi was stunned to see all this. He thought
in himself: "Krishna is verily God, and He is prostrating before
these people. These people must be even greater than Him" So, following
Krishna's example, he too fell at the feet of the Pandavas one by one.
Having once prostrated, he could no longer curse them to whom salutation
has been offered. The Rishi's anger quickly vanished. The Rishi then asked
Krishna, "Lord, what is all this mystery? There is none greater than
You and yet, You are prostrating before these humans! What is the inner
significance of this?" Krishna smiled and replied, "Oh noble
one, I dwell in the hearts of My devotees. I am the captive of My devotees.
These Pandavas have extraordinary devotion for Me. No matter what the
circumstance, they never forget Me. I am under the control of such devotees!"
The sage realised the greatness of the Pandavas and said, "Please
take this fruit; I do not need it." Droupadi sliced the fruit and
offered a piece to Krishna. Then Krishna said, "Are you not aware
that I do not eat fruits?" Not only then, even now, I do not eat
fruits. Then Droupadi prayed to Krishna to at least touch the fruit with
His Divine Hands so that they could have it as Prasadam. Women are endowed
with such devotion. It is because of them that men take to the path of
devotion. Moved by Krishna's love for His devotees, Romarishi was shedding
tears of bliss. Krishna told the sage that his life had found fulfilment.
He then placed His hand on the sage, who merged in Krishna. Seeing this,
the Pandavas too prayed for merger. They said, "Swami, we have no
more desires. We have experienced everything in life. Please grant us
too liberation." Then Krishna said, "Your part in this drama
of life is not yet over. You have many more things to achieve." A
drama consists of many scenes. An actor cannot ask the director to relieve
him after the end of the first scene. He cannot leave till the whole play
is over. Krishna told the Pandavas, "There is a lot more to be achieved
in this drama of life. You have to set an ideal to the world and Dharma
has to be established. How can you leave the world without accomplishing
your assigned task? Every human is born to understand and experience truth.
What is the use of your human birth if you do not achieve this? Play your
roles to perfection in this drama of life." Saying so, Krishna disappeared.
When Krishna killed Kamsa, many wicked
kings wanted to take revenge on Him. They made several attempts to capture
Krishna and harassed the Yadavas endlessly. The Yadavas then prayed to
Krishna to come to their rescue. Krishna told them, "Tonight, you
sleep in Repalle and tomorrow morning, see for yourself where you will
be." When they woke up the next morning, they found themselves in
Dwaraka. The mere Will of Krishna transported them even with all their
belongings to Dwaraka. In this manner, Krishna performed many stupendous
feats.
After the Mahabharata war, Arjuna went to Dwaraka to see Krishna and had
not returned for a long time. Mother Kunti became anxious and worried.
At last, Arjuna arrived and conveyed the shocking news that Krishna had
left for His Divine abode. On hearing this, Kunti at once left her mortal
coil, as if she had gone in search of Krishna. She breathed her last by
keeping her head on the lap of Dharmaja, who was with her side at that
time.
Dharmaja was not in a position
to get up. He summoned Bhima and told him to make arrangements for their
departure to the forest. He told Arjuna to get things ready for Parikshit's
coronation. Nakula and Sahadeva were asked to make preparations for the
last rites of mother Kunti. As per the command of Dharmaja, arrangements
were made for the Pandavas' departure to the forest, Parikshit's coronation
and Kunti's last rites, all at the same time and on the same day. Such
a thing is not possible for anyone else.
Parikshit's coronation took place. Immediately, Dharmaja started walking
in the northern direction. Droupadi and the four brothers followed him
one behind the other. They were not conversing with each other. They did
not even look at each other. Gradually, Arjuna, Bhima, Nakula and Sahadeva
fell down dead one after the other. But Dharmaja was unperturbed. He continued
his journey. He was one who adhered to the path of Truth strictly. Yama
Dharmaraja, the Lord of Death followed him in the form of a dog. They
reached Yamaloka (the abode of Lord of death). Dharmaja was moved by the
pitiable cries of the beings undergoing punishment. As soon as Dharmaja
entered Yamaloka, all those beings were at once relieved of their sufferings.
They said, "Dharmaja! We have become free from our sins by having
your Darshan. Your presence has relieved us of our suffering. Hence, please
remain here." Meanwhile, the messengers of heaven wanted to take
Dharmaja along with them. But Dharmaja wanted to remain in Yamaloka and
wanted to serve the beings there. Such were his noble feelings he had
maintained as his life-breath. However, during the war, he uttered, Aswatthama
Hathah Kunjaraha (an elephant by name Aswatthama was killed). While
saying so, intentionally he uttered the word Kunjaraha (elephant) in a
very low tone. Consequently, Dronacharya thought his son Aswatthama was
killed, and he too gave up his life. As a result of this sin, Dharmaja
had to spend some time in Yamaloka. Yama Dharmaraja extolled the virtues
of Dharmaja and sent him to heaven. Today nobody realises the greatness
of Sathya and Dharma. Whoever follows the path of Sathya and Dharma will
never be put to suffering.
Students!
Sometimes, you may be tempted to utter falsehood. Even if you have to
lose your life, never utter a lie. Sathyannasti Paro Dharma (there is
no Dharma greater than adherence to truth). Hence, follow the path of
truth and revive the ancient glory of Bharat. Do not give room for untruth,
unrighteousness and injustice. Truth can transform Earth into heaven and
heaven into earth. Hence, consider truth as your very life-breath and
experience bliss therefrom. This is the education you are supposed to
learn.
Bhagawan concluded His Discourse with the bhajan, "Sathyam Jnanam
Anantham Brahma
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