26.03.01 (EN)






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The following discourse has been translated into English from Bhagavan's Telugu speech as heard on this festival's ashram audiocassette. It is a complete, literal translation made with the objective of preserving Bhagavan's precious original poetic style as much as possible. NOTE: Certain words or phrases may be added in parentheses to clarify the meaning. Such 'Notes' are not Swami's words.



(Telugu New Year Day)



Divine Discourse


Bhagavan Sri Sathya Sai Baba

Prashanthi Nilayam



Na Punyam, Na Paapam,

Na Santhosham, Na Dukham,

Name Tirtham, Name Karmam,

Na Santosam, Na Dukham,

Na Bhojaneva,

Na Bhojyam, Na Bhogyam.

Sada Shivam.

Shivoham, Shivoham.


I am not merit. I am not sin.

I am not happiness. I am not sorrow.

I am not places of pilgrimage. I am not action.

I am not happiness. I am not sorrow.

I am not the food.

I am not the eating. I am not the enjoyer.

I am always Shivam (auspiciousness).

I am Shiva. I am Shiva.

(Sanskrit Sloka)


Shivoham: I am Shiva

Embodiments of Love!

From the beginning, the Vedas taught feelings of equality to all men.

Na Punyam, Na Paapam, Na Paapam.

I am not merit, I am not sin, I am not sin.


I am not meritorious nor a sinner.

Na Soukyam, Na Dukham, Name Daanayagnyam,

Naham Paapa Punyam.

I am not comforts, I am not sorrow.

I am not Yagna (fire sacrifice).

I am not sin or merit.


I am not Yagna, not Yaga (sacrificial rites), not the flower and not Puja (ritual worship). Then, who (am I)? Aham Bhogyameva: You are always the Enjoyer (as Shiva Himself).

Na Bhojyam, Na Bhokyam.

Sada Shivam.

Shivoham, Shivoham.

I am not the food, nor the enjoyer (of the food).

I am always Shivam.

I am Shiva. I am Shiva.

It says that you are always one with the nature of Shiva. You are not a human being, not man, not animal, not beast. You are always the form of Shiva.

Every man, due to not being able to know the Muladhara Thathwam (the Fundamental Principle) is saying, "I am a man, a beast, a bird." They are saying the names, (referring to) the forms in this way.

Don’t feel about the forms at all. We should not have faith in the forms, names, or outer Pravritti (outward path). These are only characteristics of Pravritti. However, in the quality of Nivritti (inward path), the Muladhara Thathwam has to be understood well.


All is Chaitanya

(Swami materializes a lime). What is this? This is a lime. This, based on form, based on taste, based on its action, they say, "This is a lime." However, this is not a lime. It is the combination of cells. So, in every cell, this lime is present. There is no beginning and no end to this cell. These cells have great power. This great power is in space (Akasha). This is a space. This space is only (filled) with sacred Chaitanya (Divine Consciousness).

Lime is fully Chaitanya only. Even the individual, who eats the lime, the word ‘I’ within him is (filled) with Chaitanya. Therefore, the one who eats is the form of Chaitanya. Even the thing that is eaten is also the form of Chaitanya. All is full of Chaitanya. It is only seeing the forms and names, along with having sacred feelings that makes its taste come. These are only the characteristics of Pravritti, but they are not the feelings of Nivritti.

There are always two things in every man: 'Mine' and 'I'. What is 'mine'? This kerchief is 'mine'. This tumbler is 'mine'. This body is 'mine'. This mind is 'mine'. This Buddhi (intellect) is 'mine'. This house is 'mine'. This car is 'mine'.

All of this Prakritti is 'mine', 'mine', 'mine'. To think this is only the feeling of Pravritti. However, it is not the quality of Nivritti. The word of this (Nivritti) is ‘I,’ (which) will never change on any day, any time, or anywhere also. This is always Constant Integrated Awareness.

The word of ‘I’ is a word that doesn’t change. That is also the form of Chaitanya. In every individual also, due to the feeling of 'I, I, I' being there, every man is the form of Chaitanya. Therefore, we have to try to understand well the Muladhara Thathwam that is in man.


Three Attributes

In this also, there are three types of attributes (or qualities): Pravikriti, Paryanakruti and Pariprasna. It means, in the very first one (Pravikriti), he (one) offers himself. (Second one,) Paryanakruti is to offer to God everything that he (one) thinks of as his. (Third one,) Pariprasna, (means), until the true Atma Thathwa is recognized, one has to continue questioning, 'I am not the body, I am not the mind, I am not the Buddhi, I am not the Chittha (mind or will), I am not the physical things and vehicles. Everything that is seen in the world, 'I' am not of it.’ Until this Truth is recognized, it is Pariprasna. Therefore, from ancient times, the Vedas gave these kind of internal feelings.

The nature of these cells has to be inquired into, first and foremost. What are these cells made up of? These are only (made) with atoms with no beginning nor end. Atoms and molecules - what are these atoms and molecules made up of? They are with Divine Power. From where did this Divine Power come from? It is based on space (Akasha).

Sarvathah Pani Padam,

Tat Sarvathokshi Siromukham,

Sarvathah Sruthimalloke,

Sarvamauruthya Thistathi.

With hands, feet, eyes, head, mouth and ears pervading everything,

He permeates the entire universe.

(Sanskrit Sloka)


This Chaitanya (Divine Consciousness) came based on this space (Akasha). Chaitanya is fully everywhere (all pervasive). Wherever we put any object, it fills that space. Therefore, based on this space, it has certain tendencies. How is this space? It is (filled) with Chaitanya.


Matter and Light

When we inquire, first and foremost we find two words. The very first one is relating to matter: Vishaya (worldly desires). After relating to Vishaya, Velugu (light, radiance, effulgence) comes. That light only is called ‘I'.

Light is everywhere. Therefore, that very light is Chaitanya. Such a light, the form of Chaitanya, is God. This is called Atma (God viewed as a particular spark of the Divine), Paramatma (God viewed as the Universal), Param-Jyothi (the immanent, transcendent Splendor, boundless and benign), and numerous names. It is even called Shivam (Auspicious, graceful, blessed). Therefore, light is important to us.

A kind of light arises in every man. The principle of that light is ‘I.’ Every man gave this light the name of ‘I, I, I,’ and he is called thus. Therefore, light and ‘I’ are not different. This whole world has arisen out of this light. It is delusion only to feel that it arose out of somewhere else.

Everything arises from the light that is all pervading. It does not arise out of any one. No one gives this. Or, someone else does not make it arise. It does not change. It arises out of its own natural light. The name of ‘I, I’ was given to that light by the Vedas. Therefore, there is a permanent ‘I’ that is within.


‘Mine’ and ‘I’

There are different forms of Maya (illusion), things that (are called) ‘mine'. Therefore, ‘mine’ is Maya. ‘I’ is Atma. Therefore, that ('I') is something that will never change. All things are merged in the Muladhara Thathwam (the Fundamental Principle) like that, which does not change.

Many people, due to numerous illusions, due to numerous types of Vasanas (tendencies), due to numerous types of habits, are under delusion. "He is my father." "She is my mother." "He is my brother." "She is my child." All of these are based on form, and (hence) relationships come about. Truly, the relationship with the body is the main cause for these relationships.

After being born to you, you are saying, "This child is mine." Before that, who was that child? (You) don’t know. In that same way, after you got married, you are saying, "She is my wife." Before marriage, who was she?

Therefore, all of these are only relationships that meet in the middle. They are only waves that surface. Therefore, we should not think that all of these are permanent. These are all like clouds that come and go. We are deluded, as we take (seriously) these passing clouds, feeling that only they are important.

After this body goes to sleep, even you don’t know it (the body). In sleep, you don’t know your own body. In the state of Samadhi, you don’t know your own body. Then who are you? Therefore, you are one who cannot even see your body (in these states of sleep and Samadhi). (At that time,) who will you feel you are?

So, there are so many (things) that we don’t see. There are so many (things) that are seen. What is that proper Jnana (wisdom)? You say that what you see is the Truth. But what is seen is not Truth. Only the Truth that is in you is seen in front of you as reflection, reaction, resound.


The True and Eternal Principle

Nothing is yours. You only are You ('I', Atma, Self). It is not possible for anyone to create that at all. It is not possible for anyone to brush it aside. That is the true and eternal Principle (Atma). That only is:

Nirgunam, Niranjanam,

Sanathanam, Niketanam,

Nitya, Suddha, Buddha, Muktha,

Nirmala Swarupinam.

Attributeless, Ancient, Eternal,

Pure, Unsullied,

Immortal and Free from Bondage.

(Sanskrit Sloka)


That can be seen as the Principle of Easwara in every single man in the form of 'I'. Therefore, all are embodiments of Paramatma. Therefore, based on this, the Vedas declare:

Easwara Sarvabhutanam.

God is the Indweller of all beings.

(Sanskrit Sloka)


In all living beings also, there is the Easwara Principle. Based on this only, a Vedic pundit in his discourse chanted a few feelings. (He was repeating a few slokas of Panani's Grammar.). Based on that time (circumstance) only, Adi Shankara went to his side and he repeated Bhaja Govindam:

Bhaja Govindam, Bhaja Govindam,

Govindam Bhaja Muda Mathe.

Samprapte Sannhite Kale.

Nahi, Nahi, Nahi Raakshati

Dukhrun Karane.

Repeat the Name of God! Repeat the Name of God!

Repeat the name of God, oh fool!

When the hour of death draws near,

The rules of grammar will not protect (you).

(Sanskrit Sloka)


Names and Being Separate

We are giving a name to each man and calling him thus. These are all for the recognition of the physical (body). If we say, "Oh boy, come here!" what boy will come? If (we) say, "Hey Rama, come here!" the boy with that name will come. For the physical aspect (for identifying the physical bodies), we are putting these names.

Names are not born. They are only given. For what (why) did they give them? It is the name to the body that was born. However, even this body that was born is not yours. You are deluded thinking, ‘This is mine, mine.’ Due to increasing that delusion, it has become yours.

When you think ‘yours’, you have to be separate, isn't it? 'This is mine.' When (you) think, ‘This is mine,’ I am separate and (what is) 'mine' is separate. Therefore, "This kerchief is 'mine'. This mike (microphone) is 'mine'. This tumbler is 'mine'. This building is 'mine'." But who am 'I'? Who am 'I'? To recognize this, Vedanta taught numerous kinds of teachings.

Cells are the most important basis of all. Adi Shakthi (Primeval Power, the energy or physical power that permeates the physical world of matter) is important to these cells. The basis of this Shakthi is space (Akasha). The basis for that space is Chaitanya. This Chaitanya is all pervading. There is no space at all without Chaitanya.

When we are asleep, where did we put our body? We don’t know. The body is not yours. You are forgetting your own body (when asleep). If it is yours, then why are you forgetting it? This (the kerchief, mike, tumbler, building, etc.) is all yours, yours, yours. (It is) not you. (It is) 'yours'. Therefore, if these two principles of ‘mine’ and ‘I’ are understood well in the world now, we will understand all of the Divine Creation.

All that is 'mine' is separate: characteristics of Pravritti, outer actions, and physical objects. However, you are beyond all of these three. 'I' will never change. Therefore, the Vedas say,

Aham Brahmasmi.

I am Brahma.

(Sanskrit Sloka)


It means (is referring to), 'I, I, I'. It didn’t say, " ‘Mine' is Brahma." It didn’t teach,

" ‘Mine' is Brahma." It says, "I only am Brahma." (meaning, " 'I' only am Brahma.") Therefore, we have to try to understand well the principle of 'I'.

All is One

Embodiments of Love!

From the beginning, due to dividing into two parts, 'mine' and 'I', we are giving form to these doubtful relationships. We are unable to understand the nature of atom and molecule. What is atom? What is molecule? These (molecules) are all that with atoms.

(Baba again shows the lime.) This fruit is made up of atoms coming together. Therefore, this fruit is not a lime fruit. It is the form of atoms. For the utility in the world, for the use of the world, we are feeling this is a lime fruit.

Today in the whole world, we are putting names for utility. But it is not to recognize the Truth or to know Jnana (wisdom).

What is Jnana?

Adwaitha Darshanam Jnana.

The perception of Non-Duality is Jnana.

(Sanskrit Sloka)


It is not two. One only.

Ekam Yeva Adveteyam Brahma.

One, without-a-second is Brahma.

(Sanskrit Sloka)


That, which teaches a Oneness like that, is a true teaching.

This is a body. Blood is flowing all through this. However, how long does it last? It lives for some time. Afterwards, the life in it will drop. But there are only atoms (that remain). There are only cells. Atoms are important. This atom merges (back) in the atoms. ("from dust to dust") Therefore, in every matter, first and foremost (we) should try to understand the Muladhara Thathwam (the Fundamental Basis or Principle).


The Muladhara Thathwam: Sathya

Now, water is needed. This is water. What is the Muladhara Thathwam for this water? If both oxygen and hydrogen are mixed, there will be water. However, you will not try to drink hydrogen and oxygen (separately)! Mixing these two makes water, and you are drinking (it). This is only done for your convenience. But if true inquiry is done, hydrogen is different and oxygen is different.

In this way, for the purpose of the world, for physical life, for the changes of the world, we are doing these types of changes. However, all of these changes are Mithya. What is Mithya? Mithya is that which is neither Sathya nor Asathya. It is seen with the eyes. But afterwards, it cannot be seen. It is seen, (then) it becomes unseen. However, that which is seen should remain permanent. That only is Sathya. It is said:

Trikala Badyam Sathyam

Sathya is that which is changeless

in the three periods of time

(past, present and future).

(Sanskrit Sloka)


That which does not have change in the three periods of time is Sathya. However, man of today, falling into numerous delusions, aspiring for Adhikaari Dharma (positions of authority or power), he is holding on to numerous types of bad paths. Holding these bad ways, that which is achieved, how long will he be able to achieve it? It comes and it goes, comes and goes.

This is only that which is seen. But it is not permanent for us. Even this youth is only for some time.

Ma Kuru Dhana Jana

Yauvana Garvam.

Do not be proud of your wealth, progeny and youth.

(Sanskrit Sloka)


Sanctify Life with Dharma

What is this pride (of youth)? How long will it last? As we are being proud, it goes away again. This is that which goes in a moment. Therefore, worldly matters like these, we make them (into) relationships, we succumb to wishes, and (then) we are wasting the life. We have come to sanctify life.

Sareeramadhyam Khalu Dharma Sadhanam.

Body is a medium to undertake actions of Dharma, isn't it?

(Sanskrit Sloka)


Why has this birth come? Why has the body come? Doing actions with the body, we have to recognize Dharma through actions. The secret of life is to recognize Dharma.

What is our Dharma? Is everything I like (my fancies) Dharma? No, it isn't, it isn't! All of these are forms of delusion. (They are) reflections only. Your conscience is your true Dharma. It is always (coming) to you as a reflection. Leaving this reflection, you are having faith in the object of Maya, and you are succumbing to Maya.

You see your face in the mirror. However, are you thinking that your face you see in the mirror is Truth? That is also not Truth. When you look in the mirror, your right eye is seen as the left eye. How can that be Truth? That is not true. Your right hand is seen as the left hand there. These are characteristics of reflections.

Reflection of the inner being, we have to take that as the correct foundation. We have to take the Muladhara Thathwam as important. Only when we hold (onto) it, all these small, small outer things will fall away. However, from the time of being born till death, forgetting this Muladhara, we are experiencing outer Chinthas (anxieties, worries, mental agitations). This is not the aim of our life.

The sacred Truth of the Dharma of the body has to be recognized. That only is the important basis which has to be recognized. We have to catch hold of Muladhara Thathwam. Through that we have to reach the Mulasthana (the foundation or basis in the Self). That is the important recognition of man.

We have been born. We eat. We experience happiness (or comforts). We die. Is this why you come? No, no! Life has to be experienced. In what way should it be experienced? A life of Sathya has to be experienced. It is a real life only to experience that life of Truth.


Difficulties Increasing Over the Years

Today delusions are increasing a lot. Therefore, no matter how many years we pass (through), we only remain in the place where we are (have been). However, this is a New Year, the year named Vrusha. Everyone, in numerous ways, is expecting (to hear, to know) what changes will happen in (during) it (this year).

No matter what year (has) passed, these are feelings that will not change. Do not try (to change) this. That which must happen is happening. What has to be done, they will do. (One) must remain in the place (one) has to be. The mind should remain on this true Muladhara Thathwam. However, leaving that, no matter how many (things) are done, it is of no use.

So, over years, numerous difficulties are increasing. It should not be said, but it cannot be avoided being told. More than the year that has passed, this year there will have to be even more problems. There is no limit to that trouble.

The political agitation and disturbances will increase with a lot of (bad) influence. Earthquakes are increasing a lot. They will increase further. What is the main cause for this? The main cause for this is the actions of man. The good and bad in the world are dependent upon the activity of man. There are conflicts beginning even between elder and younger brothers. Matters relating to politics are completely destroying humanness (or human values). Not (only in) one country; it is also there in all countries.

(For this year) this name has come: Vrusha. What does Vrusha mean? Its meaning is a 'festival'. In the country of Malayalam (Kerala), they say, "Ours (our New Year) is (called) Vishu." Vishu means, like we say 'the festival of Ugadi', they say (call it) 'Vishu'.

However, there are so many names for the New Years: Prabhava, Vibhava, Shukla, Pramodhuta. Prajotpathi, Angirasa, Srimukha, Bhava, Yuva, Datha, Easwara. There are all names like this. However, there is not another name for this Vrusha. This Vrusha (referring to the New Year meaning of 'festival' given above) is not the right meaning.


No Dangers for Good People

Numerous kinds of our reflections frighten us. Only this reflection, reaction, resounds are fearful words to us. In what place, when, where, what will happen, we can't say. However, to good people, Dosham (fault, defect, deficiency) will never come. There will be no type of dangers at all for them. Therefore, the sacred Divinity has to be contemplated on first of all. We have to hope for the things that we don’t have.

In Gujarat, there is a devotee named Patel. He is a great (or ardent) devotee. He is rich. There is a lot of property. There is no shortage for wife and children. He is happy (or comfortable) in all ways.

He went to London. He looked after his business and he brought a partner back with him. He brought him (home) with him, took bath, sat in the Puja room (a room set aside by Hindus for ritual worship and prayer), and was doing Puja.

That friend that had come with him was a forester. He kept quiet as long as the Puja was going on. (Then) he questioned, "Patel! You have as much wealth as you want. You have as much progeny as you need. You are happy (or comfortable) in all ways. Why should you do Puja?"

He (Patel) gave a wonderful answer: "Sir! Forester! I am not (doing it for) money, not for wealth, not for comforts, not for happiness. That which is not with me is peace. That is not with me. Shanthi is not with me. That is with God. Bliss, bliss is only the Nilayam (residence or place) of God."

Nithyananda Parama Sukhadam

Kevalam Jnana Murtim.

Eternal Bliss, Supreme Happiness

Is the form of wisdom.

(Sanskrit Sloka)


"God is the Embodiment of Bliss. Therefore, I am hoping for the bliss that is with Him. I am hoping to receive the peace that is with Him. Only for that (I pray). But I am not hoping for increasing what I have." That is true devotion.


Pray To God

*Pray to God. Why? What we don’t have, it is with God. We have to attain that which is there (with God). Therefore, you do not have bliss. The bliss that you don’t have, pray to God and take it from Him. Therefore, all of our prayers are to receive from God that which is not with us. This is only with God. It cannot be got in any other place.

Bliss, bliss, bliss: Where is bliss? It is only with God. What is happiness? Happiness is union with God. It is only with Him. Pray to Him. We have to attain bliss through Him.

Peace: No matter how many situations (we) fall into, we do not gain peace. No matter who comes, no matter how many foreigners come, if "What do you want?" is asked, they say, "I want peace. I want peace." I keep saying, "Peace is the embodiment of you. You are the embodiment of peace. You only are peace. Why should you desire yourself? That (peace) is with you only." The whole external world is pieces, pieces, pieces, pieces. You only are making those pieces. Peace is with you only.

So, every single thing is within you. Hence, you only are Shanthi. You only are Truth (Sathya). You only are Prema. You only are Ahimsa. You only are God. Therefore, you feel that you are God. (When you feel this,) there will be no chance for this sorrow. There will be no chance for this worry. It will be possible to live blissfully.

Therefore, if we want to experience bliss, you contemplate that you are God. "I only am God, I only am God, I only am God." Foster (or develop) that faith. "God is someone separate, I have to pray to Him." If (this) is thought, you will become a servant.


The Devotion of Hanuman

(Regarding) This question only, Rama questioned Hanuman. He said, "Hanuman! In what way are you meditating on Me?" He (Hanuman) said, "Swami! In the way of the body, You are the object and I am the reflection. In the way of the mind, You are only a part and I am a part. But, in the way of the Atma, You only are me. I only am You. You and I are one. I am praying in this way."

Then He praised him saying, "Dear One! This prayer is very important to you." Then He gave him a present. What did He give? He gave a necklace of pearls. As soon as He gave it, he (Hanuman) was a monkey. Actions of monkeys will not be stopped. He was biting and biting and throwing them (the pearls) away.

Sita became very surprised. "When my father gave such a valuable necklace of pearls, he is biting and throwing them away!" But Rama knew. Yet, He wanted Sita to know the meaning, (so) He asked again: "Hanuman! Why are you biting and throwing them away? You are throwing away valuable diamonds."

He answered, "Swami! Why (what is) their value for me? I am seeing whether my Rama Nama (the name of Rama) is in it or not. Whether it is a pearl or a jewel, without Rama Nama, I don’t need it. I only want You." Then He (Rama) became happy (and said,) "Then, dear one! You take Me!" Rama embraced him. From then (on), Hanuman is always in the place where there is Rama, and Rama is in the place where Hanuman is.

Therefore, the one who tries to recognize this oneness is Hanuman. Due to recognizing such a oneness, Hanuman is always blissful. He (Rama) also gave him (Hanuman) great titles: Shantha (the one of peace), Gunavanta (the one of virtue), Balavanta (the one of strength). There is no one more peaceful than Hanuman. There is no one with as much virtue as he. There is no one with as much strength, (being) greatly powerful. What kind of strength? The strength of Rama Nama is a mighty strength. So, he kept the Name inside.


Have Purity of Chittha

Today numerous people, we are thinking of Rama Nama. We are saying it from the lips. But it doesn’t come from Hanuman like that. From the lips, sending it down to the navel, and from the navel also, he used to bring it back from there. Then only it is true devotion.

Bringing a golden vessel studded with diamonds, pearls, emeralds and rubies, no matter how many valueless things are put inside, they will not become valuable. Even if poison was poured in it that will take away life, but it will not protect (you). In a brass vessel, even when ordinary water is poured in it, or even if Amritha (the Divine nectar that gives Immortality) is poured, its good fragrance, its scent, its sweetness will not go away anywhere. Therefore it is said, "Purity of Chittha (mind or will) is Truth:


Chitthassa Suddhiye Sathyah

Purity of Chittha is Truth.

(Sanskrit Sloka)


What is thinking of God for? We are thinking for purity of Chittha. Therefore, if the Chintha (contemplation) of God should be done, it means the Name has to come from the heart. It is no use coming from the lips. Therefore, only when it comes from the heart, that will have the right type of sweetness. Hence, no matter what name we say, the Name of God should come from the heart. It should be offered to God.

The very first in importance is charity. What kinds of charity? To offer to God is charity. It is no use to give charity to someone. He will take it and go. How will he use it?


Pujas Should Be Done Personally

Then, many people give money and have a Puja done by Brahmans. The (merit of the) Puja that the priest does comes only to the priest. But what will come to you? You have to do it yourself! (Swami hits the desk while saying this). It is no use to have it done by someone else. If someone eats to appease your hunger, will your hunger be satiated? You only have to eat for your hunger. For your peace, you only have to do worship. In this way, (for) our Self, we have to pray ourselves.


Physical is Impermanent, but Look After It!

In Divinity there are a lot of secrets. However, no one is able to recognize these secrets. The Muladhara Thathwam is, "You only are God". Only remembering this lowly body, you are thinking, 'This (body) only is 'I, I'. It is a big mistake. This is:



Anithyam Asukham Lokam

Imam Prapya Bhojusva Maam

Having reached this world,

which is temporary and unhappy,

contemplate on Me.

(Sanskrit Sloka)

This body is a basket of dirt, disease prone,

and cannot cross the ocean of Samsara.

Oh mind!

Do not be under the delusion

that the body is permanent.

Instead take refuge at the Divine Lotus Feet.

(Telugu poem)



Won't you take refuge at the Feet? We have to do like that. As long as alive, (we) should live permanently. It should be seen that no diseases, Baadhas (troubles) or difficulties come. It is not wrong to ask for that.

Only if the body is OK, we can do (any) works well. With a healthy body, healthy work can be done. Only when you have a healthy body, there a healthy mind will come. If your body is not healthy, mind will also not be healthy. Therefore, first and foremost, protect the body. Then the mind also will progress. It will become a sacred mind. It will become a pure mind. It will become steady. It will become selfless. So, (make the mind) steady, pure and selfless.


Pray For Happiness of All

We have to contemplate on that Atma Thathwam first and foremost. We should also hope for the happiness of all. 'Not only I, this society is here, isn't it? I am living in this society. Without society, then where am I?'

Therefore it is said:

Loka Samastha Sukhino Bhavantu

May all in the world be happy.

(Sanskrit Sloka)


All should be happy. Many people keep narrow feelings: 'I only should be well. It is not necessary for others to be well.' Feelings like that are very narrow. It is low (mean, small). Such lowly feelings should be put aside. Broad, equal-minded feelings have to be developed. Then only the true types of bliss will be gained in us.


Years Named After Children of Narada

Embodiments of Love!

Today is the New Year. We are feeling it is a new year. There are these 60 years: Prabhava, Vibhava, Shukla, Pramoduta, Prajatpathi, Angirasa, Srimukha, Bhava, Yuva, Dathu, Easwara, Bahudhanya, Pramaadhi, Vikrama, Vrusha, Subhanu, Tarana, Patibha, Sarvadhari, Virodhi, Vikriti - all names like this.

All of them are children of Narada, (the given) names of Narada. Narada had 60 children. (Laughter) So, they (the children) were not born when he was Narada. They were born when he changed into Naradi (female form). Hence, due to Narada wishing that the names of these children should remain permanently, they all became (the names) of the years.

The form of Vishnu was very dear to Narada. He was one who always remembered the name of Vishnu. Wherever he went, (he chanted): Govinda, Damodhara, Madhaveti. Narada was one who used to contemplate (chant, remember) sweet names like this.

So, this year is Vrusha. Vrusha means, there is also some goodness in it. We should develop this goodness. We should develop sacred feelings. A life of bliss should be lead. A gainful life should be lead. Then only our life will be sanctified by celebrating the New Year.


Good Behavior is Important

Therefore, Embodiments of Love! Students!

Today, thinking it is some New Year, only making Payasam (sweet rice pudding) today (and) eating, this is not only the (meaning of the) New Year. The food that we eat or our Vihaaram (recreation) is not important.

Our behavior has to be very important. We should act properly. All the good and bad in the whole world is dependant upon our behavior. Our conduct depends upon our Sankalpa (one's intention or resolve). Therefore, only when we develop Sath (truthful, good) Sankalpas in us, we will live a life of Sathya (Truth). Therefore, we have to lead a life like this.

We should give an ideal for others. Others should be made happy. No matter what the situation, you should not become angry. Look with compassion. Speak with love. Then their heart will blossom a lot.

All of this also can be gained with (when we feel) the Love of God. With a Love of God like this, we (should) remember the Name.


Bhagavan concluded His Divine Discourse with the Bhajans, "Hari Bhajana Bina Sukha Shanti Nahi" and "Prema Mudhita Mana Se Kaho".


                  THOUGHT FOR THE DAY  -  PENSAMIENTO DEL DIA :   2000    2001