Recognize Your Divine Identity

In this enlightening divine discourse delivered on His 72^nd birthday, Bhagavan Baba urges us to celebrate His birthday by identifying with our inner divine principle, which indeed is the purpose of our lives.

Neither merit nor sin, neither joy nor sorrow;
Neither mantras (sacred chants) nor pilgrimages;
Neither charity nor yajna (ritualistic sacrifice);
Neither eating, nor food, nor consumer of food;
I am none of these.
I am the Eternal Bliss Divine,
The One Absolute. I am Shiva.

Embodiments of love! You are neither endowed with merit nor with sin. You are not creatures of happiness or sorrow. You are not creatures of mantras (sacred chants); nor are you the products of manual or mechanical skills. You are not renunciants or hedonists. Who are you then? Your real form is the eternal bliss divine, the Divine form of auspiciousness (Shiva).

But, because of the differences in external physical forms, you are ignorant of your true selves. From a pauper to a millionaire, from an ignoramus to a great scholar, irrespective of whether one is a male or a female, young or old, everyone uses the term “I” to describe oneself. The principle of “I” is the atmic principle. The scriptures have described it as atma or hridaya.

Hridaya means that which enshrines kindness. Hence, all of you are embodiments of kindness. It is only when everyone recognizes this quality of kindness that world peace will be realized. People pronounce the prayer: Loka samastha-sukhino bhavantu! (May all the people in all the worlds be happy.) But few practice that kindness which will make others happy.

The ‘’I” principle

No individual can introduce himself (or herself) to the outside world without using the term “I.” Birds and beasts do not use the term “I” because they do not know human speech. Otherwise, each of them would declare: “I am a cow;” “I am an eagle;” “I am a dog;” and so on. All beings in the world proclaim their existence by using the term “I.”

The “I” is present in all beings. The all-pervading Universal Principle is also the “I.” Without properly understanding the nature of the “I,” man identifies himself with the body, and is immersed in the delusion caused by this mistaken identification.

The whole cosmos is associated with plurality (duality) based on the distinction between “I” and “this” (the other). “This” refers to what is perceived. “I” refers to the seer. Without the seer, the seen cannot exist. Swami held up his handkerchief and said, “This is a cloth. The reference to the cloth cannot be made without using the term “this.” Pointing to a glass, Swami said, “This is a glass. Here, again, we cannot refer to the glass without using the term “this.” The term “this” has to be used to refer to a specific object. When I say, “This is a hall,” the statement points to a specific object that is perceived.

All names and forms are associated with objects of perception. It is the seer who testifies to the existence of what is perceived.

The seer and the seen

You see the bulbs that are shedding light in the hall. What is shedding the light is not the bulb but the current in the bulb. The bulb is a vesture.

If you ask a young boy when he came to Prasanthi Nilayam (Swami’s residence in India), he will answer, “I came on the 20th, Swami.” If he is asked, “Why did you come?” he will say, “I came for the Convocation.” Who is it that came? The body (of the boy). Identifying himself with the body, he replies that “he” came on the 20th. Yesterday, he slipped and sustained a fracture in the leg. Today, he comes to me and says, “Swami, My leg has sustained a fracture.” Does not this mean that his leg is different from him? At one moment, you identify yourself with your body. At another moment, you distinguish yourself as separate from your body.

That means that all that you perceive belongs to the realm of the seen. The perceiver who enters into the perception of all things is the Reality. He is unchanging, and remains changeless through all the categories of time—past, present, and future. The Shrutis (Hindu scriptures) refer to that unchanging entity as “I.” That “I” represents the atma. The atma becomes hridaya, the seat of compassion (karuna). All terms like “I,” karuna, atma, hridaya, or God are all synonyms. They are all different names given to the same entity in common parlance. The name Rama or Krishna by which one may be called is a name conferred on a person, and is not born with him.

The first name given to anyone at birth is “I.” Even for God, the first original name is “I.”

The Upanishads (Hindu scripture) declare: Aham Brahmasmi. (I am Brahmam). In this declaration aham (“I”) comes first and Brahmam comes thereafter. Hence, the “I” is the primal basis for everything. Very few make any attempt to recognize the nature of this “I.”

Many persons are engaged in different kinds of spiritual exercises. For whose sake are these exercises done? The usual answer is, “I am doing the sadhanas (spiritual disciplines) to seek God.” Where is the need to search for God when He is omnipresent? It is a ludicrous exercise. When you are yourself divine, where is the need for a quest? A man who goes enquiring about where he is will be deemed crazy.

Role of the mind

Man today has failed to recognize his divine identity. This situation has to be changed. How is it to be done? A bent branch may be straightened, a rock may be softened, but can a perverted mind be reformed? (Telugu poem) Man goes astray because of his incorrigible, perverted mind. The mind is the root cause of man’s happiness or sorrow, his health or disease, his goodness or wickedness. What, then, is the meaning of man’s search? It is the desire to experience a vision of the self (atma).

The different devotional exercises that people engage in are not really for experiencing God, but to experience some mental satisfaction.

If you want to go on with these spiritual exercises, you must do so with only one aim in view, namely, to get rid of the anatma-bhava (forgetting the atma and identifying one’s self with the body). You will then realize that the atma is the only reality. The anatma-bhava is like the darkness in a room. It has no existence of its own. The moment a light is brought in, the darkness disappears.

You may ask, “How am I to declare I am the Brahmam? (Aham Brahmasmi)?” Yes, you can do so. But, first of all, you must understand the aham, the “I.” The “I” principle is the Divine. Vedanta [scriptures] declares, Ekam eva advithiyam Brahma. The Absolute is only one without a second. In the work-a-day world, men are used to worshipping the Absolute with different names and forms. But the Supreme Reality is only one. Different names are used in the context of different functions. It is like calling the same person by different epithets according to the particular function he is discharging at any moment. God has no form or name. All names and forms are creations of the human mind. The Shruti has declared that the Lord is the Eternal Reality without attributes.

In this context, there is no point in people going after gurus and preceptors. You are your own preceptor. You must subdue your mind. Only then you can develop good qualities. Man is losing peace because he gives free rein to his mind.

The divine nature of the “I” must be properly understood. That “I” is the master of the body, senses, and intellect. It is the power that permeates the entire cosmos. To worship such an omnipresent power in a small shrine is hardly appropriate. To confine the infinite Divine to the limits of a small photograph for worship is hardly befitting. What is the need to have a number of photographs? It is demeaning the Divine to adore Him in a multiplicity of pictures. (Swami sang a song in Telugu which dilated on the futility of trying to erect temples, light lamps, or confer names on the infinite cosmic Lord who is boundless, infinitely effulgent, is the indweller in every being and contains within Himself the entire universe. How can such a God be offered food or adored in any way?)

All the forms in which God is worshipped are products of the human imagination. The proper way to experience God is to feel with all your inner being that you are the Divine itself. That experience will make you feel the presence of the Divine in all beings and in all things. With that experience, there will be no room for hatred toward anyone. Such a one will not do evil deeds.

What is the reason for the ubiquitous violence, discord, and disorder worldwide? It is the absence of the feeling of the spiritual oneness of all beings. The same Divine Indweller is present in all beings, like the current that illumines all bulbs. All are manifestations of the Divine, as declared in the Bhagavad-Gita. (Swami sang a song to describe how the gopikas [devotees of Lord Krishna] found it impossible to realize the true nature of Krishna, whose divinity was manifested in the subtlest particle and in the infinite vastness of the cosmos.)

The transformation process

When men begin to recognize the omnipresence of God, they will be transformed. All their thoughts and actions will get divinized. It may be asked, “Who is responsible for the evil in the world?” The persons indulging in the evil deeds are responsible. God is only a witness. The rewards or punishments people receive in life are fruits of their own actions, and are not conferred by God.

When all actions are done in a spirit of dedication to the Divine, and with recognition of one’s own divinity, all actions become sanctified. Identification of the “I” with the body is the cause of all troubles. It turns the “I” into the ego. The ego is at the root of all troubles. There is nothing wrong in looking after the body, but life should not be based on attachment to the body.

As I was coming to the hall, many devotees greeted me with the words, “Happy birthday!” They should wish for “happy birthdays” for those who are not happy. I do not need your birthday greetings. The Divine is perennially in bliss. “The Divine is ever blissful, confers supreme happiness on others, is the very embodiment of the highest wisdom, has transcended the opposites, and is vast as space, cloud-like in complexion, with perfect features.” (Sanskrit verse) Like the lightning in the heart of a cloud, wisdom should illumine your hearts. That wisdom will reveal the Divine in you.

Embodiments of love! You have all come here at great expense and trouble. Make the utmost effort to understand the spiritual basis of the “I” principle. When you regard the “I” as the self (atma), you will be free from all suffering. In case troubles come, they will vanish like the snow on a mountain. Why should you bother about these passing clouds? When you have realized self-awareness there will be no need for you to worry about anything.

All troubles arise because, obsessed with the mind, man forgets the atma. When your life is illumined by the effulgence of the atma the mind will be put in the shade.

When you ignore the body and the mind, you will understand your true nature, the atmic principle in you. When you have realized this basic truth, you can carry on all your daily activities and do your duties in a spirit of dedication.

Today, there is no peace anywhere in the world. What is the reason? People have forgotten the reality of the spirit (atma-tattwa). They have lost faith in the spirit, and have developed attachment to worldly things. People look at the phenomenal world, but they do not see it as a manifestation of the Divine. Herein lies their foolishness. All that is perceived by the eyes is divine. The perceiver is also divine. Spirituality points out the Divinity that is present in both the seer and the seen. When this basic spiritual oneness is realized, the division between man and nature disappears.

Have the conviction that God is with you always. A mother may forget her child, but God will never forget you. He is closer to you than any mother. Never forget God.

Are all those who are coming to Prasanthi Nilayam [Swami’s residence in India] experiencing prasanthi (peace)? No. They are engaged in too much talking, and are moving about from one place to another. What for have you come? For whose abode have you come? Why should you wander about restlessly? Make use of this golden opportunity to acquire peace of mind. Gather as much spiritual experience as you can while you are here, and ruminate over it when you go back like a cow that chews the cud.

You have come here to strengthen your relationship with the Divine. Hold on to it firmly. Put into practice at least one of the things you learn here. Of what avail is a mountain of book knowledge without a modicum of practice.

It is not enough to chant the names of God. God must be installed in the heart. Make your conscience your guide and preceptor. That will promote true devotion. All external paraphernalia have no use.

There are four mottos that all devotees should follow: Avoid bad company; Welcome association with good persons; Remember always the distinction between the transient and the permanent; And, ceaselessly engage yourself in meritorious acts. It is by these means that you become good. Remember the message of [sage] Vyasa epitomized in the dictum, “Help ever; hurt never.” If these basic rules are followed, all countries will be happy and peaceful. Each country is a part of the mansion of planet earth. Bharat [India] is a part of this mansion. When we have this broad vision, humanity will be one in spirit.

Swami does not rejoice in the celebration of birthdays. Since all of you have come for this celebration, I am obliged to give you satisfaction. I have no wants. Whatever I do is for your sake. Recognize this truth. I have no dislike for anyone, and no one dislikes me. All are mine, and I belong to all. My benediction is, “May all be happy.” Everyone should adhere to the path of righteousness. All should manifest their spiritual essence, and experience spiritual bliss. Till you realize that spiritual oneness, you have to perform devotional acts like bhajans [singing of holy songs], japas [repetition of God’s names], and prayers.

Advice to devotees

Bhagavan then sang His favorite bhajan, “Hari bhajan bina sukha shanti nahi” [Singing the holy name of God is the only way for peace and wellness], and concluded His discourse with words of practical advice to the devotees. He said, “You must install in your hearts the essence of today’s message to all of you. I want you to exercise control over five vital things in life. The first is to realize that “Misuse of money is evil.” Don’t waste money. If you wish to keep a photo (of Bhagavan), have only one. Why do you waste money on buying too many photos? Do not go on buying photos.

Second: “Misuse of food.” Realize that Food is God. Your body is the product of the food taken by your parents. Do not waste food. Waste of food is waste of God.

Third: Do not waste time. Time is God. The scriptures have extolled in many ways God as the Master of time. Time wasted is life wasted.

Fourth: Do not waste energy. Energy enters into every one of our actions. When you see, speak, hear, act or think, energy is expended. In every one of these activities, you should see that you do not waste your energies unnecessarily.

Fifth: Every moment, do not forget God whatever you may be doing. God is present wherever you may go. He is with you, beside you, and around you always. Hence, there is no need for you to go to a temple to pray to God. Your heart is your temple. Turn your vision inward. Thereby understand the atmic principle.

In your journey to Prasanthi Nilayam, you must have undergone many inconveniences. In future, avoid unnecessary journeys. You may do so when you need it for your contentment.Hence, do not waste time. Do not give room for useless thoughts.

Do not waste your love. Love is life itself. Without love, one is as good as dead. Install love in your hearts.

Avoid bad company

Avoid unnecessary and excessive association with all and sundry. Many of you have come here, away from your kith and kin. People have come from America or Japan, Germany or Russia, leaving their parents or other relatives. Why, then, should they cultivate new relationships with others here? Keep yourself to yourself as far as possible. Keep your mind pure. There is no need to indulge in talk with people in all sorts of places. Talk less, think more. Cultivate this habit.

Unnecessary association with strangers may have unexpected consequences of a serious nature. You might have noticed in the play staged by the students, how one person got into trouble because of his association with some undesirable persons. Ultimately, he recognized his mistake and felt that association with bad persons had poisoned his mind. Others should not be blamed. The mistake was his in not keeping his association confined to good persons. He cried over his folly in joining bad company. To join bad company and come to grief is a self-wrought calamity.

Keep your association with anyone to the barest minimum. Genuine spiritual aspirants should be particularly careful in eschewing bad company. They should create an environment conducive to their spiritual progress and mental peace. That is the only thing Swami wants. Having come to Prasanthi Nilayam, all of you must become exemplary devotees. Outsiders must feel spontaneously how exemplary is the behavior of Sai students and Sai devotees. That reaction will do you more good than satisfying me.

The devotee of devotees

I have no devotees. You may describe yourselves as Sathya Sai devotees. I am myself a devotee. Whose devotee? [I am] a devotee of those who claim to be my devotees. My duty is to fulfill their desires. I belong to you, and you belong to me. Understand and strengthen this relationship. This is my sole desire.

I do not relish the celebration of my birthday or pompous decorations for the purpose. Such ostentation is not good for anyone. Adopt a practical attitude toward the spiritual life.

With the holy thoughts in you on this auspicious day, you must go out into the world, and spread your sacred feelings among others. Do not confine your feelings to yourselves or retain them only during your stay here. Spread them wherever you go.

Swami is above all distinctions of caste, religion, or language. The caste of humanity, the religion of love, and the language of the heart—these are what I stand for. Experience this truth and share your joy with others.

Source: Sanathana Sarathi, Dec. 1997