PURITY OF THE HEART
IS TRUE SADHANA
real work, chatting throughout the day, is this Sadhana, do
you think? Following a regimen of feeding your belly thrice
a day, do you think it is Sadhana? Vigorous activity by day
and deep sleep by night, do you think this is Sadhana? Is
this for which God has created you? You spend a whole lot
of time in this kind of regimen but this is not Sadhana. Do
not waste your time in this manner. From this moment strive
to know-recognise-God. This alone is Sadhana. (Telugu
The all-pervading consciousness is termed as Divinity. It
is also said that Divinity is present in all living beings.
But, there is none who has seen that omnipresent Divinity.
It is only a human being who can contemplate on and realise
the Cosmic Person. In fact, human life itself is the manifestation
of divine power. But, some people do not agree with this statement.
Divinity is manifest in every living being. The same Atma
Tattwa is present not only in human beings, but in
every living being in the universe. But, one has to have a
pure and selfless heart to realise this truth. In order to
realise this truth, every human being has to constantly contemplate
on God. By doing so, your heart will become pure and peaceful.
The moment you attain that stage, God will surely perceptibly
manifest in you. This must be your Sadhana.
It is not the practice of dhyana
alone that can make God manifest to the Sadhaka. God is present
as an indweller uniformly in human beings as well as insects,
birds and beasts. Suppose you put a question, “Where
is God now?”, the spontaneous answer would be that God
is present in you also. Several people undertake sadhanas
like dhyana (meditation) to find
answers to such questions.
Sage Narada affirmed that God could be realised
through the nine forms of devotion, namely, Sravanam
(listening), Kirtanam (singing),
on Vishnu), Padasevanam (serving
His lotus feet), Vandanam (salutation),
Archanam (worship), Dasyam
(servitude), Sneham (friendship)
and Atmanivedanam (self-surrender).
There is no one in this world in whose heart
God does not dwell as the indweller. Therefore, is meditation
required to visualise such an all-pervading and omnipresent
God? There are many who teach different techniques of meditation
today. However, meditation is meant to acquire purity of the
spiritual heart, for, without attaining purity of the heart,
the seat of awareness, God cannot be realised. Hence, one
has to strive to attain purity of the spiritual heart. What
kind of sadhana did Kamsa do
in Dwapara Yuga? In fact, he
was constantly abusing Lord Krishna. However, Lord Krishna
was so compassionate that He gave His darshan
to Kamsa. No sadhana would help
in realising God, if one is devoid of purity of the heart.
The different kinds of sadhana
like fasting, meditation, etc., would help to develop one’s
faith in the omnipresent God who, in fact, resides as the
indweller in you. People generally think that God gave darshan
to such and such person. But the truth is God never gives
darshan to people who have no
purity of the heart. Hence, if you wish to have the darshan
of God, you must develop purity of the heart. All kinds of
sadhana are meant only to attain
purity. The moment you attain purity of the heart, the omnipresent
God will manifest right in front of you. Unfortunately, today
in the world there is a dearth of Gurus
who can firmly lead the seeker on the path of purity. They
confine themselves to some mechanical techniques of meditation,
in exchange for money.
In fact, one does not need to undertake any
complex system of meditation. One can undertake the simple
sadhana of constant contemplation
on the omnipresent God. Few teach such simple methods nowadays.
People listen to and read about several intriguing kinds of
meditation and start their sadhana
that catches their interest or imagination.
If you want to visualise God, you must attain purity of the
heart. You refer to a certain individual and say that he is
your father. But, the father is embarrassed at such reference
since he is, in reality, the same Atma
Tattwa that is present in all the human beings. You
marry some girl and refer to her as your wife. But, she is
in fact, the embodiment of the divine Atma.
Similarly, you caress a child affectionately calling it as
your son. But, the same child may tell you that he is not
your son in reality, but the embodiment of divinity. Thus,
all relationships in this world are in fact, Atmic
To speak the truth, real Atma
Sakshatkara (self realisation) is the merging of the
individual self (Jiva) with Brahman
(Supreme Self). Anyone you come across, is verily God. How
can there be human beings without such omnipresent divinity?
Lord Krishna declared that He incarnated again and again whenever
there was decline in the practice of Dharma (righteousness).
He also declared that He was the beejam
(seed) in all the living beings. Though He moved intimately
with the Gopalas and Gopikas, He was never bound by their
relationship with Him. The Gopikas who were aware of this
truth constantly contemplated on Him chanting the divine name
“Krishna! Krishna! The very name Krishna brought the
embodiment of divine Atma before their eyes. The Gopikas were
highly realised souls who had the firm conviction that the
same Atma Tattwa was present in every individual, nay, every
living being. That is why they could visualise Krishna in
every individual and every object of the world. All that we
see in the objective world, say, for example, this Hall, this
pandal, the buildings around, etc., are not really objects.
People often get deluded into thinking so, seeing their external
forms. The universal Atma Tattwa is present in all these objects.
It is only the Gopikas who realised that Supreme Truth naturally
and spontaneously. They could visualise Krishna in all individuals
and objects. We often refer to individuals as my son, my brother,
my father, my mother, my wife, etc., keeping in view the worldly
relationships. But, the truth is that the same God is manifesting
through all those individuals. Hence, one has to consider
every individual as the embodiment of divinity. The entire
universe is permeated by Brahma Tattwa. All the names and
forms attributed to the Atma Tattwa are all our own making.
Ramakrishna Paramahamsa used to perform several
methods/modes of worship to Mother Kali throughout the day.
One day the Divine Mother appeared before him and enquired,
“Ramakrishna! You are getting mad day by day. You worshipped
Me in a particular form. Why do you confine Me to this form
and that form. In fact, all forms are Mine. Whomsoever you
come across, consider them as the embodiments of divinity.
God is pure and attributeless. Such an attributeless
and unsullied divinity is present in every human being. All
human beings are, in fact, the reflections of such an omnipresent
divinity. Hence, every human being has to be considered as
the embodiment of divinity and respected. Though God is omnipresent,
He assumes a particular form and serves the human beings in
many ways. Right from now, realise this truth that all names
and forms are His. Anybody you come across, consider him /
her as the embodiment of Divinity. When you develop such an
attitude, you can see God anywhere and everywhere.
You go to Mathura or Dwaraka and see how
people are still worshipping Lord Krishna with the same devotional
fervour, though He left His mortal coil in Dwapara Yuga some
5000 years ago. When God incarnates in human form, it is natural
to consider Him as an ordinary human being. This is not the
correct approach. I often reiterate that I am God. But, I
also remind you that you are verily God. You should not give
scope for any confusion and difference of opinion in this
regard. Everyone of you are embodiments of divinity in reality.
When you develop such a firm conviction, you can visualise
God in every human being. It is only in keeping with this
concept that the expression Yad bhavam tad bhavati (as is
the feeling, so is the result) asserted in the scriptures.
Since people are not aware of the real nature of divinity,
they refer to certain individuals as father, mother, uncle,
etc., keeping in view their physical forms and the relationships
with them. If people are so deluded on the basis of physical
relationships, they are bound to get confused about the real
nature of divinity. Lord Krishna declared once while revealing
His omnipresent divinity that there was none other than Him
in the entire universe. The same truth is contained in the
declaration Ekam Sath viprah bahudha vadanti (truth is one,
but the wise refer to it by various names). For example, the
number 1 is only 1. When you add three numbers to it, it becomes
4. Thus, we go on adding numbers to 1 and arrive at different
numbers. However, the first number remains the same, namely,
1. That is divinity. This is what the profound declaration
states, Ekoham Bahusyam (the One willed to become many).
People often use two terms ‘Deva’
(God) and ‘Jiva’ (individual being). In fact,
there is no Jiva at all! All are embodiments of Divinity only!
Then the question arises why do people die? Since people are
not able to realise the immortal nature of the Atma residing
in the physical body, they make use of the term death. Atma
has no death at all! It is immortal. Those who realise this
truth, merge in God. For those who cannot realise the truth,
Jiva remains as Jiva and Deva as Deva. The dual feeling persists
in them. What is the underlying meaning in the declaration,
Ekameva adviteeyam Brahma (God is one without a second)? Since
there is no entity other than Brahman in this universe, it
is declared thus. This is the Vedic declaration. The Upanishads
explain our true nature in the Mahavakya Tattwamasi (That
Thou Art). In another Mahavakya, they declare Prajnanam Brahma
(Brahman is Supreme Consciousness). To whom shall this declaration
refer? Again, it is to that God Absolute. Thus, all the Vedas
and the Upanishads proclaim the non-dual concept of Jiva and
Deva as one and only one. But, no one is making an effort
to realise this truth. In the end, they think God is separate
People often ascribe distinctions between
different forms of divinity, for example Rama, Krishna, etc.
Since they try to identify themselves with a particular form,
they entertain feelings of difference. By doing so, they move
away from God and remain as Jivas only. All such differences
exist in the individuals only. God is only one. In fact, He
is not different from you. He is in you, you are verily God!
If it is not so, why should the Vedas declare Tattwamasi?
You develop the firm conviction that you and God are only
one. When you attain such a firm conviction, you become one
with God. For example, you keep a number of photos of Sai
Baba in your Puja room. But, in all the photos, you will find
that the same God is photographed in different poses. When
you realise the underlying unity of divinity, there can be
no room for any confusion. You will be able to realise the
truth. Whatever I speak is only Truth. Since you are not aware
of this truth, you are unable to develop faith in it. There
are several people nowadays claiming to be godmen, who lecture
upon this concept endlessly. Believe Me, they are all meant
to confuse the devotees. In fact, when you develop firm faith
in the declaration that God is only one, you will be able
to realise the truth. One who is able to realise this truth
will have no confusion and doubt.
Do not use harsh words about anyone. In fact,
there are no enemies in the world. You should not consider
anyone as an enemy and abuse him or her. One day, he may be
an enemy to you; but, you may become friends on another. You
should not consider someone as separate from you. All are
You are worshipping and praying to God with great love. Continue
to love God and develop faith in Him. Only then all your doubts
will be cleared and you will be able to understand the nature
of divinity in full. Doubt implies duality, that is, a feeling
of separation between you and God. In fact, there are no two
entities – God and you. Everything is “I”,
“I”, “I”. Hold on to the truth Ekameva
adviteeyam Brahma. For example, how many hours does the clock
show? Twelve hours. When the hour hand crosses twelve, it
again moves to one in the clock. When it crosses one, it moves
to the next hour. Thus, it is only when the hour hand crosses
one, it moves to two. Similarly, there is nothing that can
be called the second. God is only one. However, when you wish
to entangle yourself in worldly matters, duality comes. In
fact, there is no duality with regard to divinity. Sometimes
I wake up the children sleeping in My room and ask them, “What
is the time now?” They reply, “Swami! It is 12
o’ clock.” I again enquire from them, “Is
it 12 o’clock in the day or night? They reply, “Swami!
It is 12 o’ clock in the night.” Thus, when 12
hours of the day are added to 12 hours of night, it becomes
24 hours. Strictly speaking, there are no 24 hours. It is
only because the day is followed by night and so on, that
you find 24 hours. Hence, do not make a distinction between
day and night. The railway people make such distinction for
their operational convenience. For us, night follows day and
again the day starts after the night. Both day and night are
one for us. Therefore develop firm faith in the principle
of unity in all that you come across in the world. God is
one and only one. If you do not develop firm faith in this
principle, it is possible that you will worship one form of
God and hate another. You should always hold on to the principle
of oneness of God. That is the truth. If you are not able
to develop such faith, ignore it and do not make it a matter
of dispute and strife. Do not ever attribute duality to God.
God is always one and only one. When you are able to understand
and develop firm faith in the oneness of God, your life will
go on smoothly.
(Holding a bunch of flowers in front of the
audience Swami enquired) What is this? It is a bunch of flowers.
There are a number of flowers strung together with the help
of a thread, with the result it assumed the form of a bunch.
Though the flowers are of different varieties, the thread
that holds them together is only one. The same principle has
been explained in the Veda as Ekameva adviteeyam Brahma. The
above example demonstrates unity in diversity. When you refer
to a single person, you say he is a man. When you refer to
a number of persons grouped together, you call them a group.
Though there is a vast difference in the terms we use while
referring to a single person and a group of persons, there
is a fundamental unity in the classification. That unity is
divinity, which shall never be forgotten. Unfortunately, in
the present times, people tend to look at the apparent diversity
in this objective world, ignoring the underlying principle
of unity. Take for example, the Pandavas. Who were they? The
five Pandava brothers were the sons of Kunthi. One mother,
but five sons. In the ordinary worldly sense, they are five
You may not be able to understand this principle
of oneness of divinity, but in due course when you are able
to recognise the principle with a mature mind, you will understand
that truth is one, not two. This is a handkerchief! (showing
a handkerchief to the audience). There are several threads
in it woven together. Since the threads are woven into warp
and woof, it assumed the form of a handkerchief. The cloth
is one and the threads are many. One has to recognise that
principle of unity in diversity. We find several students
gathered in this hall. Each one appears to be different. But,
they are all students of Sri Sathya Sai College. Thus, one
has to strive to develop that unity.
I am extremely happy to see you all. I attend to a number
of tasks and participate in a number of programmes right from
early morning till I go to bed. I feel very happy and energetic.
There is no one else who enjoys bliss as Myself. I am always
happy and cheerful. I do not at all pay attention to praise
or scorn from any quarter. They are only the outward manifestation
in words of one’s feelings. I have nothing to do with
them. I do not entertain any feelings of difference at all.
“All are one, be alike to everyone”.
(Bhagawan concluded His Discourse with the
Bhajan, “Govinda Krishna