Devotion is the Panacea

In this divine discourse on the occasion of Ganesh Chaturthi, Bhagavan Baba reveals the secret to the presence of the Divine: devotee’s love has to flow as a pure selfless stream.

God is without a second. He is infinite. It is impossible to measure Him, or compare Him with anything. He is omnipresent. Comparison is possible only when there is a second object. The Vedas [Hindu scriptures] declare: “Ekam eva adviteeyam.” (One alone without a second). The Divine willed: “Ekoham bahushyam.” (I am One; I shall become many). By His will, the Divine manifested Himself in the many. All religions have accepted this truth. The Bible declares: “God created man in His own image.” From the One, the manifold cosmos has emerged. Only man has been endowed with the capacity to control nature. With the growth of knowledge, the animal nature in man has diminished, and he has been able to develop culturally.

God comes in human form. As the saying goes: “Daivam manusha rupena” (The Divine appears in human form). Hence man should not be regarded as a mere product of nature, a creature of the senses and the physical elements. In terms of the corporeal body, all human beings may appear alike, but their thoughts may be different.

It is the uniqueness of the Bharatiya [Indian] culture that it has maintained an unbroken and unchanging continuity through the ages. Bharatiya culture bears testimony to the eternal verity that is unaffected by the tides of time or history, and it remains unchanged during creation or dissolution. This truth is the undercurrent of Sanathana Dharma (the ancient code of righteousness).

Pre-eminence of bhakti

Bhakti (devotion) occupies the pride of place in Bharatiya culture. Devotion cannot be confined to observances like worship, pilgrimages, or going to temples. These are merely actions indicative of devotion. There is a power that provides a basic impulse for these actions. That is the love of God. Bhakti means paripoorna prema (total love). This love is motiveless. Love based on a motive cannot be real love. As a river seeks to join the ocean by a natural impulse, as a creeper winds itself naturally around a tree to climb upward, the devotee’s love is a spontaneous expression of the yearning to realize God, free from worldly desires of any kind.

The Bhagavatam [a Hindu scripture] has expounded the nature of this sacred love from days of yore. To experience the presence of the Divine, the devotee’s love has to flow as a pure selfless stream. It proclaims that it needs no one except God. It is oblivious to all other things. It regards the Divine as One that pervades everything. God is in every object in the cosmos. All names and forms are derived from God. However, by regarding them as distinct entities, man becomes a prey to many difficulties.

Ego is the cause of bondage

Man’s ego is the cause of this divisive attitude. The man who is wrapped up in his ego cannot recognize God. When ego goes, God appears. When the ego merges in the atma [universal self], there is mukti (liberation). The aham (ego) arises from the atma. From the ego, thought emerges and thought is the source of vaak (speech). All these have emerged from the atma. It is only when the ego goes that the truth of the atma can be realized. It is ego that is the cause of man’s bondage.

The entire cosmos has emanated from the atma, is sustained by the atma, and ultimately merges in the atma. This truth is expressed in a sutra (aphorism) in the Brahma Sutras: “Tat Ja-la-an” (From That it is born, merges in It, and is sustained by It). Man also comes from the Brahman, grows in the Brahman and merges in the Brahman. Nara (man) is like the water bubble that arises in the water, grows in it and merges in it. Narayana is like the water. The aim of spiritual sadhana (exercise) is to make man recognize the unity that subsumes creation and enable him to realize the bliss in oneness with the Divine, through the means of karma, upasana, and jnana (deeds, meditation, and spiritual wisdom).

Although the cosmos may appear multifarious, there is one thing that is its basis. A seed that is planted grows into a tree with numerous branches, leaves, flowers, and fruits. Wherefrom did this variety come? All these exist potentially in a subtle form in the seed. That is the significance of Sri Krishna’s declaration in the Gita [the song of life]: “Beejam Maam Sarvabhootanam.” (I am the seed in all beings). Just as from a seed a tree can come, with innumerable branches, flowers, and fruits along with a seed in each fruit, from the single seed of the Divine, the infinite variety of prakriti (nature) has emerged. The relations between beings in the cosmos can be compared to the relations between the branches in a tree. Our feelings may be compared to flowers, and life itself may be compared to a fruit. In each being, there is a seed of the Divine.

Mark of parama bhakti

The cowherdesses of Brindavan [birthplace of Krishna] exemplified in their devotion, the devotee’s quest for oneness with the Divine. They saw Krishna in every manifestation in nature and welcomed association with it, whether it was a tree, mountain, or ocean. They wished to be always near Krishna, to sport with Him, listen to the music of His flute, and end their lives with Him. This is the mark of parama bhakti (supreme devotion). Everyone should strive through sadhana to develop such devotion. One should not adore God when he is happy, and blame Him when he is in trouble.

Apart from the gopis in the Bhagavatam, it is the eldest of the Pandavas, Dharmaraja, who is an exemplar of parama bhakti. Whatever ordeals he was subjected to, or humiliations he had to experience, Dharmaraja never allowed his faith in Krishna to weaken. He adhered steadfastly to the belief: “Oh Krishna! Whether I am in a city or a forest, whether I am high or low, whether in happiness or sorrow, You are my sole refuge.” It was because of this unflinching and single-minded faith in Krishna that Dharmaraja could achieve glory and stand out as an ideal to the world.

There are various reasons for the advent of the Divine in human form. For the human being, his past karma is the cause of birth. The circumstances of each one’s birth depend on his past actions. “Karmanu bandheeni manushya loke” (Man is bound by the consequences of his actions). It may be asked what is the karma that accounts for the advent of Avatars. For Divine incarnations, karma is not the cause. The evil deeds of the wicked, and the good deeds and yearning of the righteous are responsible for the advent of Avatars. The Narasimha Avatar (the Divine incarnating as half-man and half-lion) was due to the great devotion of Prahlada, and the bad qualities of Hiranyakashipu (Prahlada’s father).

Why Avatars come

The descent of the Divine is in response to the yearnings and actions of people, and not because of any karma of the Divine. This may be understood from a simple illustration. Crops grown on the ground look up to the skies for rain. They cannot reach up to the clouds. The clouds come down in the form of rain to provide water to the crops. To cite another example: Say, there is a child on the floor. It wants its mother. It cannot jump up to the mother. The mother has to bend down, take the child and fondle it. In the same manner, to offer relief to devotees, to protect them and foster them, the Divine comes in the human form. This is described as avatarana (the descent of God as an incarnation). God comes down from His high level to give joy to His devotees. Man does not try to understand the inner significance of such incarnations.

Devotion is the cure for all ills

There is nothing greater in the world than bhakti (devotion). Once the sage Narada demonstrated to his disciples how devotion is greater than anything in the world, including the Divine. While the Divine was greater than the cosmos, which the Lord as Vamana [an Avatar] could measure in two steps, the Lord Himself is held in a devotee’s heart by his devotion. “Devotion bestows the highest benefits. Devotion alone is the means to realization. Devotion alone confers Supreme peace.” Devotion is the panacea for all ills. There is no Veda or Shastra [scriptures] superior to devotion. Divine love encompasses all sacred acts. To achieve oneness with the Divine, one will have to be prepared to sacrifice everything.

All the sacred festivals celebrated by the Bharatiyas are full of spiritual and social significance. Every festival is regarded as a holy event surcharged with divinity. On such a holy day, each house is cleaned up, everybody takes a sacred bath to purify the body, special pujas [ritual worship] are performed, coconut is offered to the deity, and prayers are offered during the day.

The significance of today’s festival (Vinayaka Chaturthi) is explained by different persons in different ways. Is it possible to transplant an elephant’s head on a human body? The esoteric significance of the Ganesha image is: Ganapati has been given the head of an elephant because He is known for His extraordinary intelligence.

The elephant is symbolic of extreme intelligence. In common parlance, reference is made to the elephant’s intelligence. “Gaja thelivi” (The elephant is a highly intelligent animal). Ganapathi is described as “Buddhi Vinayaka” and “Siddhi Vinayaka” (Vinayaka the wise and Vinayaka the accomplished). Vinayaka itself means an unexcelled leader. Vi—exceptional and nayaka—leader. For whom is He the leader? He is the chief of the ganas (divine spirits) and hence, is known as Ganapati.

Vinayaka was Vyasa’s scribe

Vinayaka is the embodiment of intelligence. When Vyasa wanted to write the Mahabharata [Hindu epic], he prayed to Vinayaka for help. Vinayaka agreed to act as scribe on one condition: While dictating his verses, Vyasa should not pause at any stage. As Vyasa was reciting the verses, Ganesha was inscribing them on the palm leaf at a great speed. There was a race, as it were, between the two as to how fast Vyasa could dictate the stanzas, and how quickly Ganapati could inscribe them.

When the Mahabharata was completed, it ran into 100 crores [millions] of verses. It was a colossal compendium of all knowledge and ranked as the fifth Veda. It contained countless subtle truths. Human beings, the devas (celestials), and the asuras (demons)—all three groups desired to have a share in the sacred work and prayed to Vyasa. When the 100 crores of verses were divided equally among the three claimants, one stanza of 32 syllables remained. How were they to be distributed? After distributing ten syllables to each of the three, two syllables remained. How were they to be distributed? Ganapati said these two syllables should be given to the world in the names of Hari, Hara, Rama, Krishna, Sai—all the phonetic two-letter names of the Lord.

Vighneshwara removes obstacles

What is the significance of Ganesha worship? Man is confronted with many vighnas (obstacles) in the journey of life. Prayers are offered to Ganapati—who is better known as Vighneshwara—for removing such obstacles and minimizing impediments. Ganapati is an important deity for people of all sects. He is the deity to whom worship is offered first in any ritual. Why is the preeminence accorded to Ganapati?

Once upon a time, Parvati (Divine mother) and Parmeshwara (Divine father) wanted to decide who was superior between Vinayaka and Subrahmanya (their two sons.) They called the two lads and set them a task. They were told that they should go round the cosmos and whoever came back first would be entrusted with a high office. Subrahmanya immediately got onto the back of His peacock, and started flying on its wings. But Ganapati stayed where He was. Parvati and Parmeshwara thought Ganapati was out of the race. But on seeing Subrahmanya at a distance, Ganapati got up, circumambulated his parents and sat down.

Ganapati claimed that He had won the race. When Parmeshwara questioned Him, Ganapati replied, “The whole cosmos is a projection of the Lord. The Lord is immanent in the universe. When I have gone around my Divine parents, I have gone around the universe.” Ganapati also asked them, “Show Me any place where You are not present. You are omnipresent. You are in everything.” Because of the acute intelligence He displayed, Vinayaka was made the head of the ganas by Parmeshwara.

There is, thus, an inner significance for every name and form. Normally, an elephant’s head on a human body should present an ugly image. But anyone can see that Ganesha’s elephant head has an attraction all its own. There is no trace of ugliness in it. It is symbolic of extraordinary intelligence and intellectual ability.

To unity through love

We celebrate festivals like the Ganesha Chaturthi as holidays. They are not holidays but holy days. It is not easy for anyone to recognize the truth about the Divine. His leelas (miraculous sportive activities) are beyond the grasp of the mind and speech. Hence, one should make the best use of whatever one is able to get from the Divine. One should avoid getting into unnecessary and purposeless controversies that may cause more confusion.

Love is the most important element in everything. You can unify the world only through love. It is the absence of love that is the cause of hatred. It is this hatred that is undermining human nature. Despite the fact that it is difficult to nourish hatred while it is easy to foster love, men are engaged in doing what is difficult.

Truth is beyond time & space

Uttering the truth is easy. But indulging in falsehood is a tortuous process. One has to take a lot of trouble to cover up one lie with more lies. That is why it has been said: “Satyam brooyat; Priyam brooyat; na brooyat Satyam Apriyam” (Speak the truth, speak what is pleasing. Do not utter truth that is unpleasant). God is the embodiment of truth. Truth is the foundation of the universe. This truth transcends the mind and speech, and is beyond the categories of time and space. Vedanta has described it as ritam. It is also called transcendental truth. Truth is that which remains unchanged over time. You must live up to this truth. You must realize that the Divine is present in everything. Only when you can recognize the omnipresence of the Divine will you be able to experience the Divine.

Develop faith in God. All names are His—Rama, Krishna, Christ, or any other name. Every man is the embodiment of the Divine. True human relations can grow only when this truth is recognized. The first stage is where you recognize “I am in the light.” The next stage is when you realize, “The light is in me.” Finally you realize, “I am the light.” “I” represents love and light represents jnana (supreme wisdom). When love and light become one, there is realization.

The bhakti marga (path of devotion) is easier than jnana marga (the path of knowledge). The Gita has extolled the bhakti marga. Love should come from within, and not be enforced from outside. You should develop disinterested and spontaneous love. The attitude of petitioning God for favors should be given up. Love of God should not be based on quid pro quo, seeking favors in exchange for prayers and offerings to God. The object of celebrating holy festivals is to devote the day to meditation on God.

From today give up swartha (selfishness), turn your mind toward the Parartha (Supreme), lead a life of Yadartha (truth) and sanctify your lives. Place your faith in God and do your duty to the best of your ability. Saturate yourself with love and share it with all. If you earn the love of God even to the slightest extent, you will experience infinite joy.

Source: Sathya Sai Speaks, Vol. 21