God Alone is the Sadguru

Brahmanandam Parama Sukhadam Kevalam Jnanamurtim
Dvandvateetam Gagana Sadrisham Tattwamasyadilakshyam
Ekam Nityam Vimalam Achalam Sarvadhee
Sakshibhutam Bhavateetam Trigunarahitam Sadgurum.

Embodiments of divine love,

It is not easy to understand the divine principle. The ego of ‘I’ and the attachment of “Mine” are responsible for all difficulties. Man attains divinity very easily the moment he gives up ego and attachment. Atma is omnipresent. Atma is infinite. Atma is the One without a second. But it appears as many because of the diversity of forms. Spirituality is that which recognizes the One that subsumes all diversities as the Atma.

Unfortunately, today there are many intellectuals who divide the One into the many. But there are very few who see the One in the many. Here is an example. We have built a mansion. In this mansion we have one room for bath, one for cooking, another for dining, and yet another for living. What is responsible for this division? It is walls in between. If you remove the walls, the mansion becomes one again. Because of the walls in between, there are different rooms with different names and forms. Simi­larly, the mansion of atma is only one. Since we have created in this mansion of atma different rooms of the body, sen­ses, mind, intellect, will, and ego, the diversity appears.

Who is the guru

Since this divisive tendency is on the increase among mankind today, there is great need for the “guru“. Who is a true guru? What is the truth underlying the guru principle? Is he the one that teaches worldly education? Is the one that explores the properties of matter a guru? Is a guru one that describes in detail Natural Sciences? No, they are only teachers. A true guru is the embodiment of Brahmananda (trans­cendental bliss). Who is this Brahma­nanda? Where does he exist? When we enquire on these lines, we find that there is nothing comparable to it in the uni­verse. All the joys of the world are immanent in Brahmananda.

Brahmananda

What kind of joy does a man experi­ence when he is happy, healthy, and contented? What is the type of joy that man derives out of wealth, properties, pleasures, and fortune? This is called manushya-ananda (human joy). Hundred times more than manushya-ananda is Indrananda; hundred times more than Indrananda is Devendrananda. Hundred times more than Devendrananda is Devananda (God’s joy); hundred times more than Devananda is Brihaspati Ananda; hun­dred times more than Brihaspati Ananda is Prajapati Ananda; hundred times more than Prajapati Ananda is Brahmananda. This is the true measure of Brahmananda. Such an expression as Brahmananda (transcendental bliss) that is beyond all human imagination is used in common parlance to mean worldly joy. People say, “My daughter’s marriage was per­formed with Brahmananda!” or “My son is in foreign country with Brahma­nanda!” or “My son has secured good results in the examination with Brahma­nanda!” But is Brahmananda such an easy and cheap thing to be attained? Is it worldly or material? No, not at all. This Brahmananda transcends the mate­rial, moral, religious, and spiritual as­pects of life. The true guru is one who experiences the supreme bliss of Brah­mananda. Who is he? None except God has the competence to experience such bliss. All the other joys are inher­ent in this bliss.

Supreme happiness

The next aspect of guru is Parama Sukhadam (highest happiness). This happiness is higher than all the happiness in the world. This is not worldly happi­ness, which has a beginning and an end and is ever changing; it comes and goes. But Parama Sukhadam neither comes nor goes. Mundane pleasures are just water bubbles. They may burst any moment. The happiness that changes is not true happiness. All the pleasures enjoyed by man in this world change with time and place. A true guru is one who enjoys and confers changeless supreme happi­ness.

The third aspect of the guru is kevalam (the ultimate). What is keva­lam? It means that which transcends time and space. All the things in the world are bound by time and space. But He is beyond space and time; and there is nothing higher than Him. That is why He is called kevalam. He is none other than God.

Jnanamurti

He is Jnanamurti (embodiment of wisdom). What is jnanam or true wisdom? Is it material or worldly know­ledge? Is it the knowledge of chemistry? Is it science? No, all this knowledge is related to materials in the world. But true jnanam is the basis for all types of knowledge and is beyond them. It is infinite, not manifested, and remains ever as the One. “Adwaita Darshanam Jnanam” (true wisdom is the vision of Oneness). All this is One and there is no second object in the world. Even if there is a second object, it is nothing but the reflection, reaction, and resound of the first One. Real wisdom is the vision of one’s own true nature. Knowing oneself is true wisdom. Where does the man who seeks to know himself go? With which guru does he take shelter? Is a person who asks others, “Where am I” a wise one? No, he is ignorant. None would search for oneself in the external world. But today’s men are such ignorant ones. One who knows himself is the wise one. He is none other then God. God is the very embodiment of wisdom. He is the very form of truth and the infinite. Sathyam Jnanam Anantam Brahma (Brahma is truth, wisdom, and infinite).

Beyond duality

The next is Dvandvateetam or the One who transcends the pairs of oppo­sites. What is this principle? It transcends heat and cold, happiness and sorrow, gain and loss, or praise and blame. This principle can only be God and none else has this power. He is the true guru.

All-pervading

Gagana Sadrisham is the next aspect. Where is gagana or sky? It is all‑perva­ding. “Akasham Gaganam Shoonyam” Really, it cannot be seen. We look upward and say it is the sky. But it is not the sky, which is just a combination of clouds. Sky is the one that provides space for them. This sky (space) exists everywhere. Is it possible to show it? Yes, it is possible. It is there when you snap your fingers or clap your hands. It is there when Swami speaks. What is the nature of this aakasa (space)? Sound is its nature. Wherever there is sound, there is the space. Even inhalation and exhalation are sounds. Therefore, where is the place without space? There is no such place at all. Space is present every­where. One who is more omnipresent than space is God Himself. Therefore, such a God is the true guru.

The Mahavakyas [the great sayings]

Tattwamasyadilakshyam is the next aspect. What is Tattwam? There are four great pronouncements. “Prajnanam Brahma”—this is the essence of Rig Veda; “Aham Brahmasmi” is the essence of Yajur Veda; “Tat Twam Asi” is the essence of Sama Veda; “Ayam Atma Brahma” is the essence of Atharvana Veda. All those four declarations point to One Divinity. Though they state and explain differently, their goal is One Divinity.

The first pronouncement is “Prajnanam Brahma“. What is prajna? We call an intelligent person as a ‘Prajnasali’. Is Prajna merely intelligence or clever­ness? No. Where is this prajna? This prajna is present in the body, senses, the mind, intellect, inner will, and ego and all over. This prajna is present in all the living and the non‑living alike. It is called Constant Integrated Awareness. What is awareness? Awareness is nothing—To know what? Is it fractional know­ledge? No, it is complete knowledge. It is the knowledge of the principle that is immanent in the living and the non­living alike. Actually, Prajna and Brahmam are synonymous. Some scho­lars interpret that Prajna is Brahmam. But they are not two different things. What is Brahmam? Brahmam is the all-­pervasive One. It is the brihat [comprehensive] prin­ciple. The universe itself is the brihat principle. Brahmam is immanent in the whole cosmos. To put it in simple terms, Brahmam means pervasiveness. It is all‑pervading. True guru is the one with these attributes.

Omnipresent witness

The second pronouncement is “Aham Brahmasmi“. People think that “Aham” is “I.” No. It has another meaning also. It is a witness; He is witness to everything. He is the atma. Aham is the very form of atma. The Awareness or Consciousness that is present every­where is installed as atma in man. Atma, Consciousness, and Brahma are not different. What is this? (Bhagavan showed the handkerchief in His hand). This is cloth. If you remove the idea of cloth you see thread, and if you remove the idea of thread you see cotton. The cloth, thread, and cotton are one and the same. Similarly, the same principle takes upon the names of Atma, Brahmam, or Aham at different times and situations. Therefore, the statement of “Aham Brahmasmi” means that the witness Atma or “I” in me is Brahmam Himself.

The third declaration is “Tat Twam Asi“. This is the essence of Sama Veda. “Tat” means “That” and “Twam” means “This”, “Asi” means “one and the same”. When “I” and “You” stand apart, “I” am different from “You”. But when “I” and “You” get together, the difference is lost and they come together and become “We”. The two become one. The one with the upadhi (body) is “Twam” and the one without the upadhi is “Tat“. One is the Jiva (individual) and the other is Deva (God). Sama Veda explains clearly that Jiva and Deva are one and the same.

Three in one

“Ayam Atma Brahma”. You should enquire into this statement clearly. There are three words—Ayam, Atma, and Brahma. But they are one and the same. This statement depicts the oneness of the three persons—”The one you think you are”, “The one others think you are”, and “The one you really are”, i.e., the body, the mind, and the Atma. You act with the body, think with the mind, and you witness both as the Atma. In wakeful state you are the “Vishwa” (whole universe), you are “Tejas” (splendor) in dream state, and in the deep sleep state you are “Prajna” (causal body). Who is the Prajna? Prajnanam Brahma. Prajnanam is the Atma.

The real guru

The real guru is the very embodiment of the divine principle, which is the inner meaning of these four great pronounce­ments. He is the one who has experi­enced and enjoyed the essence of these declarations and takes upon himself a form to teach the same.

Ekam—Brahmam is the One without a second. It is only One. It is the One that exists before birth, after death, and during one’s lifetime. It does not change. God is the only One. All other things are diverse manifestations. A guru is one who has recognized that the many exist in the One. Take, for example, a banyan seed. It is one. Within this small seed exists the huge tree with branches and sub‑branches with flowers and fruit. Roots are different, the branches are different, flowers and fruits are different. But all of them come from the one seed. The tree is one but one person may look at the branches, other at the leaf, another at the flower, and yet another at the fruit. The guru is this Ekam (the One). Who is it? It is God Himself.

Nityam—The One who never changes under any circumstances. The sun and the moon move and change, but He does not change. When someone is born he is a child, at 10 years he be­comes a boy, at 30 a man, and at 75 a grandfather. Thus man changes with time. But He remains same in birth and death. In fact, He has neither birth nor death, neither beginning nor end. He is God Himself; He is the guru.

Vimalam—is the next attribute: He is the One without any type of impurity. He is pure, unsullied, and sacred. He is not tainted by anything worldly. Whate­ver is put into fire is burnt into ashes. The things thrown into fire may be pure or impure. Fire remains ever‑pure. You may burn the body, wood, iron or gold in fire, but the fire is not tainted. He is pure and sacred. Who is He? He is God.

Achalam—All things change and move. The earth rotates around its axis at a speed of 1016 miles an hour. Not only does earth revolve around itself, it moves around the sun at a speed of 66,000 miles. But we cannot see its movement. We think we are moving and the earth is still. No. The earth is moving. The moon and the sun and the planets are also moving. On a cinema screen 16 pictures of the film move in one second, but the screen is steady. Similarly, He is steady and motionless. He need not move any­where, because He is here, there, and everywhere.

The eternal witness

Sarvadhee Sakshibhutham: He is the witness of everything. A drama is being enacted on the stage. The king is speaking majestically, the minister is explaining something and the servant is standing with a stick in his hand. But the light on the stage is not affected by their conversation, it remains ever the same. Harishchandra is grieved; Chandramati is lamenting; Rohitasva is fallen dead by a serpent bite. But nothing affects the stage‑light. All the changes are for the actors on the stage. But the light is not affected by their actions. It remains as a mere witness. The guru is such an Eternal Witness.

Bhavateetam—He transcends mental comprehension and verbal expla­nation. None can explain His nature. He is beyond all feelings and thoughts. He is the true guru.

Trigunarahitam—The three qua­lities of satwa, rajas, and tamas (pure, active, dull) are the characteristics of nature. Wherever these qualities exist, happiness and sorrow follow. When these three are absent, there is neither happiness nor sorrow. Who is beyond these qualities? He is God; He is the true guru.

Guru and the cosmos

Who is a guru?

Gurur Brahma Gurur Vishnu Guru Devo Maheswarah
Guru Sakshat Para Brahma Tasmaiah Sri Gurave Namahah.

Guru is Brahma. He is the Creator, He Himself is the creation, and He is the One that exists in the creation. The universe is filled with Brahmam. It be­comes clear that the One who Himself has become the universe is the guru.

Guru is Vishnu. Who is Vishnu? Is He the one with conch, discus, mace, and lotus in His hands? No. Vishnu is one who has the quality of pervasiveness. He is the doer and also what is done. The universe is the action and God is the doer. God is the consciousness behind the cause and effect. The whole universe is the form of Vishnu. This Vishnu is the guru.

Meaning of ‘guru’

Who is a guru? Is the one who teaches a ‘mantra [formula]’ a guru? No.

Gukaro Gunaateetah, Rukara Rupa varjitah
Gukaro Andhakaarascha Rukaro Tannivaaranah.

‘Gu’ stands for gunateetah (one who transcends the three gunas) while ‘ru’ stands for rupavarjitah (one who is formless). Also ‘Gu’ means the dark­ness of ignorance. What can dispel the darkness? Only light can do it. There­fore guru is one who dispels the darkness of ignorance. Guru is not the one who gives a mantra or teaches you Vedanta. Those whom we call gurus in the common parlance are not real gurus! You may call them teachers. Those who practice and teach the same to others are called Acharyas. Acharya is the one who demonstrates through practice. Today we have neither Acharyas nor gurus. Today the so‑called gurus whisper a mantra in the ear and stretch their hands for money.

Guru is ‘Maheshwara’. Who is Maheshwara? He is the one who rules all beings in the universe. He commands and ordains everything in the universe in the right manner. Sunrise and Sunset go on according to His command. Sea­sons, rain, day and night are at His commands. Ishwara is one that makes everything follow its discipline without any lapse. Guru is not one who merely teaches. A guru is omnipotent, omni­scient, and omnipresent. He is God himself.

Recognize unity is divinity

Guru is Brahma, Vishnu, and Ishwara. Some people may say that Vishnu and Ishwara do not go together. But it is ignorance to think so. It is only the narrow‑mindedness of these devotees. Some call themselves Vaishnavites (the worshippers of Vishnu) and some others [call themselves] Shaivites (worshippers of Shiva or Ishwara). But Vishnu and Shiva are one and the same.

Vishnu holds in the four hands the conch, the discus, the mace, and the lotus. Conch is the symbol of sound, the discus of time, the mace of power, and the lotus of the heart. He is the master of sound, time, power, and the hearts of all beings. Similarly Shiva holds in the hands damaru (drum) and trishula (trident). Here damaru stands for sound and trishula for three-­pronged time. He is the master of time and sound. Thus both are same, only names and forms are different. Here is an example in the context of Indian traditions:

Both Vaishnavites and Shai­vites visit Tirupati [temple]. There is only one God there, Shaivites call Him Venkates­hwara and Vaishnavites call Him Venkataramana There may be difference in their feelings but God is same. They create differences in order to satisfy their petty minds. Another example, Shiva is called Pashupati, the Lord of pashu or beings. The individual with mind‑principle are beings. Vishnu is called Gopala, the Lord of cows or beings. Actually both mean the same. Only narrow minds create differences. Narrow-minded people can never attain higher states whatever practices they undertake for any length of time. We should recognize the unity in diversity. This is true spirituality. You are yourself God. As long as you do not know this truth you are jiva (individual); once you know, you are Deva (God).

The power of faith and surrender

Today you have heard Anil Kumar [Bhagavan’s official biographer] speaking with joy about the devotion and the experiences of devotees in Japan, Thailand, and Hong Kong. Some people think these people from far off places have such intense devotion, sense of surrender, and many experiences, but how is it that being so near Swami for so long we do not experience these? Swami does not shower any extra com­passion on them. God responds accord­ing to one’s faith. Their faith is respon­sible for everything. Of course, there are right and wrong things both here and there. But because of the great distance, they develop more intense devotion and a sense of surrender. Intense feelings remain secure under all circumstances. When the devotion is not intense, it becomes fickle.

Here is an example: There are huge trees on the roadside. These trees remain green in spite of famine and drought. On the other side, there is the paddy crop nearby. You have to water it everyday. Even if you do not water it one day, it will dry up. Foolish ones may think, “Paddy crop dries up if it does not get water for a day. How is it the trees remain green even in a long period of drought?” What is the reason for this? The roots of the tree have gone deep down to the water level, whereas the roots of the paddy crop remain on the surface. We do not have steady and strong faith. Faith is our breath. We listen to Swami’s discourses everyday, but we do not de­rive any benefit. There are some who hear only one but remain strong forever. Anil Kumar had delivered discourses all over India. His discourses are highly attractive and colorful. But his monkey mind is full of jumps and bumps. Sometimes, he doubts these things that he himself talks about. In order to remove his doubts I sent him to Tokyo. He went and saw for himself their devotion and sense of surrender. He has understood that their faith is responsible for everything. All the difficulties begin when one’s faith wavers.

Prahlada loved Hari (God) and his father Hiranyakashipu hated Hari. The father went on arguing and denying the existence of God, whereas the son went on establishing His existence. Who pro­tected Prahlada when he was thrown down the mountain? His faith protected him, not Vishnu. His faith took the form of Vishnu.

Divinity in all forms—the Shirdi episode

Once in Shirdi, Tatya’s wife prayed to Baba to visit their home and partake food there. Baba accepted her request and promised to visit their home. She prepared everything for Baba’s visit and kept everything ready. But Baba did not come at the appointed hour. She served food in the plate and went to Baba’s photograph and said, “Baba, why are you putting me to shame? More than my humiliation, you will be called a liar if you do not come. Why do you utter a lie? You should keep up your word!” Meanwhile, a dog came into the house and started eating the food in the plate served for Baba. When she turned round to see what was happening, she found the dog. She got angry and beat the dog with a stick and sent it out. She was very sad that a dog ate up the food served for God.

Next day she went to Baba and pleaded with him, “Baba! Should you not keep up your words? Why should you utter false­hood?” Baba got angry and shouted at her. “Shaitan! What is the need for me to utter falsehood?” In Shirdi, Baba used the word “Shaitan!” Often now Swami uses the word ‘Dunnapotu’ (he buffalo). Baba continued angrily, “There is no need for me to utter any lie even if it is to satisfy you. My form is truth, but you are not able to recognize it out of your narrow thinking. You assume that Sai Baba is only this body measuring five and a half feet. All forms are mine! You do not have such broad mindedness. You are narrow-minded. The dog was none other than Myself.”

Divinity is that which identifies it­self with all the forms. It is narrow-minded feeling to attribute Divinity to be in one physical frame and have all our acts of devotion on an assumption that God can come in any form. All forms are His. Swami tells something to some boy; He may tell something to Anil Kumar. He may send the message through anybody. One may die of serpent bite, another by being struck by lightning, and yet another by slipping and falling. People might think, “Why should he die in this way? Why did not God protect him?” But God Himself sent the serpent and lightning. They are none but the messengers of God.

The Super Specialty Hospital

We have built the Super Specialty Hospital here. Why did we start it? Many people suffer from many diseases. It is difficult to expect everyone to develop divine feelings of devotion and surrender. Some people have faith in medicines, some in operations, and some others in doctors. Whether it is a vera­ndah or a choultry [resting place or inn], it is enough if one sleeps. Similarly, here our purpose is that people should get rid of their ailments, are given good heath and live happily. Further, many medical experts like Dr. Venugopal and his team from Delhi, and the team from Hyderabad are performing the operations with great devotion and dedication. What is the reason for all these people to come here and carry on the operations? Apart from their faiths and devotion, they have the good aspiration to give joy to one and all. They do all this keeping Swami in view.

Earlier, heart operation was a very frightening thing and people would shudder at the prospect of this operation. They would be afraid of the consequences. The patients would cry and make their kith and kin cry. But in Prasanthi Nilayam today, heart operation has become an easy thing, like removing the thorn from one’s foot. None has any fear. That is fearlessness! Even little children come to our Hospital with a smile on their face. When Swami went to the Hospital, a little child in a cot who was operated upon salu­ted Him with a broad smile on her face. Neither her parents nor relatives were there, but she was full of joy. What is the cause? It is because of the environ­ment. Their faith is mainly responsible for this. All the things are going on very joyfully. Everyone thinks it is God’s work. There is no trace of ego in those who work here.

We may get fresh vegetables from the market. We prepare good sambar [a dish] with daal [lentils], tamarind, chilies, and salt. But the sambar is spoilt. Is it the mistake of the salt or daal or tamarind? No, the vessel is not tinned. The operation may be done spending lakhs [millions] of rupees [Indian currency]. If there is no love and devotion in the work, it is like cooking sambar in an untinned vessel. Faith is most important for suc­cess or failure. It is faith or lack of faith that is responsible. Without this faith if you get into argumentation in the name of devotion, it is only the effect of ego and ostentation.

God the only guru

Embodiments of divine love! If you want to understand divinity, you should have the firm faith that divinity is everywhere. There is no place or object with­out divinity. Gurupoornima means full moon without any defect or lacuna.

Moon is nothing but the mind. When the mind is completely perfect, it sheds light. Gurupoornima is not performed by cir­cumambulation and offerings to the guru. What is the real offering? It is the offering of one’s love. To know that God exists everywhere is circumambulation. If you understand these terms, everyday is Gurupoornima. There is only one guru, that is God, and there is no other guru. Contemplate on that guru.

Source: Sanathana Sarathi, August 1992