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.
DISCOURSE BY SRI SATHYA SAI BABA
Dasara #3
October 11th, 2002

There are sages like bright suns without body attachment, without illusions of the physical body, without any feelings of attachment, who have characters of sacrifice and who help the needy. These are the true preceptors then and now. This word of Truth is the word of Sai.
(Sanskrit sloka)

GOD IS THE PRAANA WITHIN EACH OBJECT
Embodiments of Love!
God is involved in spreading, shining, declaring and displaying His presence in every cell and in every atom also. The Upanishads also declare that God is omnipresent, moves everywhere and can be seen everywhere also. Today man is not making the appropriate effort to recognize such words of the great sages.
The Upanishads teache so easily that the nature of the Absolute is circulating in every atom. However, it is very surprising why man of today isn't trying to understand God who is within the cells. Numerous opportunities come to recognize such Divinity.
Whose prabhava (power, majesty or effect, influence) is the sweetness in sugarcane and the hotness in the chilli? To recognize such Divinity only, realise that God is present as the praana (life principle) within each object. What prabhava is the bitterness in the neem and the fragrance in the flower? All of this is that nature of God. Every atom and cell declares this expression, in the form of its nature.

HOW IS IT POSSIBLE TO RECOGNIZE?
Not only this. So many ideals can be observed in order to recognize such Divinity. How is it possible to recognize the fragrance in the flower? Yet, we conclude that it is its nature. However, where did this nature come from? No, no! If one sees a mountain, one experiences great bliss. If one sees a river, bliss flows. If one sees a forest, bliss overflows. Are all of these the nature of prakrithi or God’s wonder? It is not the power of prakrithi. Divinity expresses itself in many ways even in the prabhava of prakrithi.
A bird in the egg: how are we able to behold the bird in the egg? Such sacred indications are signs made to prove Divinity. Hence, to recognize Divinity we don’t need to go anywhere and we don’t need to do any sadhanas. He is always seen in every cell and in every atom.
The child in the mother and the bird in the shell takes form. How do we recognize (our) mother? However, to recognize Divinity it is difficult. Human beings are born from the mother and father. You, I, and people everywhere are ones who were born from the womb of the mother. However, human beings who arise from the womb of the mother are forgetting the Divinity of the mother. What is the reason?
In humankind, a kind of ordinary (natural) trait takes place (or forms). So many differences are noticeable between Divinity and humankind. God is able to recognize man’s desire but man cannot recognize God’s wish. No one can know God’s sankalpa. God can recognize your resolves. God can recognize your good and bad. Yet, this is the difference between this and parents.
The mother and father feel and recognize the resolves of the child. The mother understands what the child likes and what the child doesn’t like. However, devotees cannot recognize God's likes and dislikes. The child knows what is dear to the mother. However, devotees cannot recognize what is the sankalpa of God. This is the difference between human beings and ordinary nature. Therefore, there are so many differences observed between the ordinary quality of man and God who is extraordinary.
So we, human beings, are unable to understand (other) human beings. (Then,) How can such human beings understand God? The feelings of God are transcendental. The feelings of man are very narrow. How can man who is narrow understand God who is transcendental?

THE NATURE OF DIVINITY
Hence, it is not easy to worship Divinity and to pray to God. This is a very difficult problem! Only when the nature of God is understood well, we will understand the inner meaning of worshipping God. Hence Divinity is:

Nirgunam, Niranjanam, Sanathanam,
Niketanam, Nuthanam.

Attributeless, unsullied, eternal, always pure, new.
(Sanskrit sloka)

In what way can man who always worries, understand such an eternal and ever-new Divinity?
Now, before I mentioned about the fragrance in the flower and the bird in the egg. We are unable even to subtly understand this. The sweetness in the sugarcane: where did the sweetness in the sugarcane come from? This sweetness only is the nature of Divinity. The hotness in the chilli, the sourness in the lime, the bitterness in the neem: where did all of these originate from? All of these are God’s expressions. God made such a creation in order (for us) to know the acts of God within ordinary things.
What beauty is there in mountains? What beauty is there in flowing rivers? What beauty is there in the overflowing ocean? All of these are wondrous and amazing beauties of God. It is not possible to describe God's beauty. It is not possible to recognize the power and capabilities of God. However, you are unable to recognize minute feeling because of your low mind and narrow feelings. In what way can you understand the infinite form?

KNOW YOURSELF
Embodiments of Love!
God is beyond speech and mental comprehension. He cannot be reached through word or the mind.

Yatho Vacho Nivarthanthe
Aprapya Manasa Saha.

Words and the mind fail to comprehend It
(God or the Absolute).
(Sanskrit sloka)

You are attempting to describe Him only to the extent you understand. When in the position of not understanding, you become silent. Even language doesn’t come there. You don’t know grammar (to describe) it. Even engineers cannot understand this. God can understand God's plans, God's engineering and God's natural nature, but not others. So, don’t try to understand God's attributes.
Achieve (understand) your own qualities completely. Try to recognize your true quality, your quality of Truth. You can't even understand the very small matters that arise in your mind. Then, how can you understand the Infinite nature? Hence, don’t try to understand the (nature of) Divinity. First and foremost we should try to understand our own nature.
For that reason, in Vedanta it is said: “Dear son, know yourself.” One small word was spoken: “Find out who you are.” Many modern boys of today ask the foolish question, “Why should I make the effort to know who I am? I am so and so’s child. My name is such and such. I am doing such and such job, I am from such and such country.” You may tell all of the answers well. Yet these answers are only worldly answers with body attachment but they are not the true (answers).
“This body is the child of so and so. This body is doing work in such and such office. This body took such and such degree. This body came from such and such country.” If all of these are inquired into, it is only body attachment but not atmabhimana, isn't it?
When it is said for you to know yourself, just by saying the answer “I have known myself. My name is such and such, my height is such and such and my colour is such and such,” it is not the suitable answer. You are not just an individual. You have put on samashta swarupa (the form of the entirety, or community). You who are in all, are also within yourself. Hence:

Sarvata Paani Paadam,
Tat Sarvatokshi Siromukham,
Sarvato Srutimalloke,
Sarvam Avritya Tishthati.

Feet, eyes, head, mouth, and ears pervading everywhere,
God permeates the entire Universe.
(Sanskrit sloka)

The Atma that is present everywhere is only one but it is not (different) in all bodies. Bodies may be different, there may be differences in height and weight, forms and names may be different, education and thoughts may be different, but the nature of Atma is one. We should try to recognize such Divinity that has unity.

THE UPANISHADS
Embodiments of Love!
Today whatever we inquire into, we are not doing it to see the unity in diversity. We are separating unity into diversity. To consider the unity in diversity is the secret of Vedanta. Vedanta is the quintessence of the Upanishads.
Upa-ni-shat: What is the inner meaning of this? ‘Upa’, near. ‘Ni', down (below). ‘Shat’, sit down. It is said. “Though you are omnipresent, sit down and listen.” Why should one sit down to listen?
The teacher is one who teaches. Student is one who listens. The one who listens should sit down. The one who teaches should sit in the higher position of the teacher. Therefore, if we go to any classroom, they only put a chair for the teacher. The children sit down. Meaning, the Upanishads demonstrated the high level and the lower level. All the Upanishads gave these kinds of teachings. It is said:

Upasamipena Nakshedasye Manet Upanishat.

‘Upanishad’ means ‘sitting near’ (God).
(Sanskrit sloka)

This means the nature of truth, the higher feelings, that with sacred feelings and that which teaches are the Upanishads. Such truth is only in the Atma.
What does ‘Atma’ mean? Does it have a form? No. Does it have a shape? No. Does it move? Yes. It goes about everywhere. It listens everywhere. It catches (or holds) all objects. It circulates everywhere. Yet, nothing can catch it. Atma cannot be caught by anything. Everything submits to Atma. This only is the power that is only in the Atma.

IF YOU RESPECT EVERYBODY, GOD WILL RESPECT YOU
Now, inquire into only one small matter regarding the mind. In this mind, we have two meanings (aspects). If we respect anyone, the other individual will respect us. This is a shakthi. If you respect everybody, God will respect you. Therefore, if we wish to gain the respect of God, we should respect everyone. (Applause) We should respect all. That only is the nature of the mind. Whatever individual you respect, only that individual will respect you. The individual that you love, only that individual will love you.
Yet how is the second nature? If you love all, God will love you. (Applause) Therefore, we should be deserving of God's love.
So the Divine sankalpa in man is so vast. It is not possible for anyone to describe its measure at all. However, we may consider the physical forms as signs (of the inner Divinity).

***************************************************************************************************
(THE FOLLOWING IS PRESENT IN THE BOOKSTORE PRINTOUT BUT NOT ON THE AUDIOCASSETTE.)
When someone asks you, “Sir, have you seen Anil Kumar in Prasanthi Nilayam?” You say, “Yes, I have seen him. He wears a good suit, speaks good English, is brown-complexioned and talks in a humorous manner.” You are able to recognize only his physical features and behaviour. But there are many more things in him that you cannot see. Can you recognize the feelings he has in his mind? It is impossible.
You are able to see only the physical body and the external behaviour. But you are not able to visualise the eternal flow of bliss within. All types of power are latent in man. You may be highly educated, but from where did you acquire your education? You have not acquired it from outside. It has originated from the Self.
***************************************************************************************************

A MAN WITH DUEL MIND IS HALF-BLIND
Vedanta cannot be (easily) understood. What is Vedanta? It is the end (quintessence) of the Vedas. What is the meaning of the Upanishads? Jnana. What is that?

Adwaitha Darshanam Jnanam.

The perception of Non-Duality is Jnana.
(Sanskrit sloka)

Such adwaitha is not possible for everyone. Every man has a duel mind, duel mind, duel mind. So, due to there being duel mind, much vacillation comes up. It is said:

A man with duel mind is half blind.

He is half blind. How will it be possible for such a half-blind man to recognize this sacred vision? Hence, Vedanta it is not possible for everyone to understand. However, the sacredness in Vedanta is not in anything else. If each sloka is described, observed and inquired into, deep bliss is contained in it. If we wish to describe about that, it would not be enough even if all the water of the ocean is turned into ink. There is such greatness in each sloka.
Unable to comprehend the correct meanings in such slokas, people are unfortunate and drowned in shoka (sorrow). Therefore, the one who is drowned in sorrow won't understand the sloka.

SITA’S BIRTH IN THE RAMAYANA
Therefore, Valmiki said, “Sir, I demonstrated my entire strenuous effort in this, my Valmiki Ramayana.” It is not possible to recognize the inner meaning of the Valmiki Ramayana as like this or like that.
At one time, a great astrologer (and a saint, G.G. Krishna) was reading the Valmiki Ramayana. When he was reading this Ramayana, gradually, reading and reading, he understood new meanings.
In the Ramayana, it was the time of Sita’s birth. How did Valmiki write about the birth of Sita? King Janaka found this child when he was ploughing the land for a yajna. So at a time like that, how did he (Valmiki) write about Sita? He (G.G. Krishna) wanted to discover and observe. Then he saw also the second sloka underneath.
It was said that Sita was found in the ploughed land. However, no one was able to say where she came from. She was Bhujaatha (the daughter of Mother Earth). So even Janaka called her Bhujaatha: the child who was born out of the earth. Not Bhu Matha (Mother Earth), (but) Bhujaatha. When it was being told like this, the Upanishads described this nature very well.
How should the quality of the birth of Sita be understood? He was unable to know. He tried well to understand her power.

THE BOW OF SIVA
When Sita was going about in the house, Janaka observed her every step. In the house he had a weapon (the Bow of Siva) that the ancient sages (gifted). She (Sita) went near to the Bow of Siva. Sita came playing with (other) children. Even this playing was to teach her father her natural nature.
Suddenly the ball went under the Bow of Siva. All the girls who were playing gathered there and they made so many efforts to get it out. Just count the number of friends: so many people came! All the men in the palace came. Very strong people came. People of different kingdoms also came. All of them came (but) were unable to move that.
Janaka was sitting and observing this from above (on the balcony). How will Sita take it (the ball) out? However, Sita did not discover that he was watching.
After some time she went smiling (and said), “All of you go.” She pulled it (the Bow of Siva) with her left hand. The Bow of Siva moved easily. Janaka saw this. “Sita is not ordinary. Not only this. She is full of virtues. Through some merit I discovered such a virtuous Sita. Due to the merit of birth after birth, I could obtain her (as a daughter).” He was sitting and describing thus within himself.
Then that day he made a resolve: “Sita, who lifted this Bow of Siva, should be given in marriage to the one who can move the Bow of Sita. Only the one who lifts the Bow of Siva should marry this girl.”

A GRAND YAJNA
Alright. For that reason, he performed a grand yajna. All kings came regarding the matter of lifting this Bow of Siva. However, many young kings came wanting to marry Sita. What kind of youth? The ones who came were from very young boys, even up to the big Ravana. He was a very mighty man. No one could determine his age as ‘this much’. No one could discover how much strength he had.
He came. He came and when the Bow of Siva was brought and placed there, how did they bring the Bow of Siva? They brought a few hundred elephants, and with the elephants they dragged it and came. (People thought,) “Who can lift such a thing? This is ridiculous.”
Yet very strong and valorous people came and sat in the front seats. You know, don’t you? Wherever one goes, the VIPs are given special seats. There also all the VIPs were specially seated. When each king was observed, their radiance was quite effulgent. If one observed the servants who were with them, they were very fear-inducing.
First and foremost, wanting to marry Sita, he (Ravana) came. Ravana came. When Ravana came, everyone became afraid. “This delicate and beautiful Sita, marrying this evil and disgusting form?”
However, Sunayana was Sita’s mother. She was feeling very bad. “Oh dear, my delicate child, to be given to this foolish one?” She prayed to God. As it was regarding the Bow of Siva, she prayed only to Siva. She prayed, closing her eyes.
However, Ravana came. He (tried to) lift it and he fell down. The bow of Siva fell on him. There wasn’t even someone who could lift it (and take it off him). There wasn’t one who could remove it. Ravana succumbed to such a difficulty.

SITA WAS VIRTUOUS
After all this was recognised, slowly Sita came. She stood there. She was virtuous.

Sarvo Loka Hitaratah.
Sarva Jnana Sampanah.
Sarvo Guna Hitaratah.
Sarvo Jiva Hitaratah.

One who is beneficial for the whole world.
One who has all wisdom.
One who has all beneficial qualities.
One who is beneficial for all living beings.
(Sanskrit sloka

She used to love all living beings. She came and stood. When she stood there, Viswamitra gently told Rama to go (to lift the bow of Siva). He said, “Go and lift it.”
Lakshmana was observing everything. He also knew the humiliation that happened to Ravana. “But that sort of humiliation will not happen to my elder brother. That sort of disrespect will not happen.” Thinking that, even Lakshmana was full of courage.
Among so many people, that very young boy like a college student, a delicate boy, beautiful, noble and having a good history, walked very slowly towards Ravana. Slowly he went step by step.
When they observed His way of walking, many people were joyful. Seeing His face they were even more filled with peace and happiness. They pacified Sunayana. “Mother, why are you worried? Look here, a beautiful boy came. He will be able to lift (the Bow). That son will become a husband to your child.” She looked (and said,) “Such a young boy? Will he be able to lift the Bow of Siva?” She was worried.

HE IS RIGHT FOR SITA
He came and He lifted the Bow of Siva with His left hand. In the very beginning Sita had lifted it with her left hand. He bent it in order to string it. When he bent it, it broke. All the people there could hear all the seven types of sounds.
Then only they played the instruments (indicating success). “He is right for Sita.” Meaning, who is suitable for whom? Who is able to know the true power that is present in Divinity? Only one who has the (same) power will be able to know. How is it possible for human beings, who have low thoughts, to understand Divinity that has infinite power? So, this is not possible. Viswamitra said this.
He (Rama) took it (the Bow of Siva) and immediately Janaka came with his daughter and brought the garlands. “Son, this is my promise. It is my resolve that I will give my daughter in marriage to the one who is able to lift and bend the Bow of Siva.”

Sarvo Hite Ratah.

One who is beneficial for all.
(Sanskrit sloka)

That is one (dictate) in Rama:

Sarvo Guna Sampanah.

One who has all beneficial qualities.
(Sanskrit sloka)

Such a one who has such sacred qualities, came here. What are the characteristics of those sacred qualities?

I AM NOT READY NOW FOR MARRIAGE
When Janaka came and prayed (for Rama to accept his daughter in marriage), He (Rama) said, “King Janaka, I am not ready now for marriage. I want the command of my mother and father. As long as I don’t have the command of my parents, I won't even look at her face.”
Janaka felt very disheartened. “Why is this boy talking like this?” Nowadays if anyone offers (a girl) in marriage, they will forget everything. Where is the consideration of the commands of the parents? So Viswamitra came (and said), “Son, this is the order of the king. Accept it.” (Rama answered, “I won't accept anything.”

Sarvo Hite Ratah.

One who is beneficial for all.
(Sanskrit sloka)

“I accept what I like. What is it that I like? I like the nature of my Atma.

Sarvo Guna Sampanah.

One who has all beneficial qualities.
(Sanskrit sloka)

“I want someone who has all virtues. Therefore, until my father comes, I won't accept this at all.” Janaka sent all chariots and messengers and sent for Dasaratha. Then Viswamitra said to Rama, “Rama, you may wait until your parents come. However, at least look at her once.”

Sarvo Dharma Hitoratah..

One who practises Dharma beneficial to all.
(Sanskrit sloka)

At that time He explained about dharma. “Until marriage is completed, I won't lift my eyes and look at other women. She is like a mother to me. Therefore, until marriage is completed, all women are mothers to Me.” Saying that, He went to His room.

I WILL ACCEPT IT WITHOUT FAIL
Afterwards Vasishta came. Afterwards Dasaratha came. All came and spoke so much. He spoke to all of them with humility: “Dharma itself spoke like this. Dharma said it in this way. I will follow this dharma but won't follow the commands of individuals at all. However, I will respect all individuals.” He said that. Viswamitra said, “Alright, at this time Rama should not be forced,” and he closed his mouth.
After three days, they came from Ayodhya. All came from Ayodhya and even Vasishta came. They met and he went near to Rama. He (Vasishta) asked (Rama), “Tomorrow morning at 8 o’clock the function will be performed. Have you accepted this?” He (Rama) said, “Call my father.” (Dasaratha came and said,) “Son, all of us came for Your marriage, all of us are happy.”
(Rama said,) “If that is so, you have given your commands therefore I will accept it without fail. However, I haven not accepted only one thing. Even if the father says, I will not be coroneted. Even if the guru Vasishta comes, I will not listen.”
He said, “My determination is to obey the orders of the father. I have to fulfil the commands of the father. If I only follow your orders, I will be one who has disrespected My father. I will not bring about such disrespect to My father. I don’t need this kingdom. I have no need for this coronation. I am going to the forest.” He said this. However, in the matter of marriage, he obeyed the commands of the father.

RAMA DID NOT LOOK AT SITA
All happened. The marriage was going on. The curtain (between the bride and groom) was put up. After the curtain is put up, they should not look at each other. When the curtain is removed, the girl should look at the boy and the boy should look at the girl.
It was not only Rama who was great, even Sita was greatly virtuous. When the curtain was removed, even she didn’t look at Rama. Rama did not look at Sita. Then, what was He looking at? He was only looking at the earth. Then Viswamitra came, “Dear, she is Bhujaatha. You are looking at the earth, but you are not looking at the one who was born from the earth!”
Even then He didn’t look. What was the reason? The marriage was not completed. Rama felt, “Before the marriage is completed, it is a terrible sin to look at other ladies.” This was Rama’s determination. Then all (the marriage) happened. Even the parents came and due to their force, He looked.
In this way, the vows of great people were such sacred vows. One should have the appropriate authority for anything (undertaken). Though the husband is greatly virtuous, if the wife is not so, it is useless. Even if the wife is virtuous, if the husband is not virtuous, also that is not right. Virtuous people should have virtuous people (as spouse). The noble-learned should have the noble-learned (as spouse).
Seeing to that, he had such a determination. After, He began a type of vow. Why? Because He had not fully tied the mangala sutra (sacred marriage thread, around the bride’s neck). “Before the mangala sutra is tied, she is not my wife. Until then, she is equal to my mother.”

I WON'T BEND
Alright, everyone brought the garlands and they garlanded each other. Only Sita did not garland Rama. Rama did not garland Sita. What was the reason? First, only when the bride does it, then the groom should do it.
She brought the garland. She held it for a long time, paapam! However, He didn’t bend His head. Then Viswamitra went and said, “Bend your head.”
“Guruji, if I bent my head to a women in such a big assembly, what would happen to my respect? What would happen to my father’s respect? I won't bend. I won’t bend and I won't garland her until she garlands Me.” The dialog went on like this.
Thinking that Lakshmana is the right sutra dhari (director or chief actor) for all this, softly He (Rama) said to Lakshmana, “Lakshmana, do it.” What does it mean? He asked him (Lakshmana) to raise up the earth a bit (where Sita was standing, to make her taller). Lakshmana had very subtle (keen) intelligence.

Could a monkey cross the ocean?
Could He be tied to a stone used for grinding?
Would Lakshmi Devi love Him?
Would Lakshmana serve Him?
Lakshmana with subtle intelligence,
Looking and looking, would he bow down?
How very great is devotion to Rama!
(Swami sings a Telugu song)

The devotion that Lakshmana had for Rama was not present in anyone else. Lakshmana offered his whole heart. He said, “No, it’s not possible.” Then He (Rama) said, “Then, what is the proper yukthi (plan, scheme or stratagem) for this?” He (Lakshmana) said, “I will do it, keep quiet.”
Lakshmana who was just there, came running and fell on the Feet of Rama. Lakshmana who had fallen did not get up. Then thinking, ‘Why did Lakshmana fall like this?’ Rama bent over in order to bend and lift him up. Immediately Sita garlanded Him. (Applause)
Rama will not ordinarily bend His head. When he bent His Head to lift up Lakshmana, Sita had such subtle (keen) intelligence too. She noticed the time when He bent down and immediately put on the garland. (Applause)
Such wives and husbands, were made for each other. Therefore, each one obtains a person who has the same capabilities. Hence, if one wishes to attain Divinity, he should obtain such shakthi (eligibility, power or capability) suitable to that Divinity. Therefore, we should earn that suitable power to (attain) Divinity. That is true spirituality.

THE ESSENCE OF THE UPANISHADS
Even the Upanishads and Githa said this. Have you earned the Grace of God? It is said that if you know the essence of the Upanishads, everything will be under your control. Therefore, the embodiment of the Upanishads will be obtained only to the ones who understand well the nature of the Upanishads.
What is the form of the Upanishads? Is it Rama, Krishna, Govinda or Narayana? Not these! There is no form for this power. Today, navarathri (Dasara) is the manifestation of that power. It is the manifested jnana swarupa: Siva shakthi. There is nothing else present in this except for total jnana. There is no slight dearth at all.
So, if we want to behold such sacred shakthi, we should obtain sacred shakthi. If only impermanent Grace is obtained, we won't be able to obtain it nor retain it. Therefore, something temporary should not be present here. There should be very permanent devotion. There should be firm faith and steadiness. Purity should enter into us. Attributelessness should be obtained. Give up selfishness. Then only you will behold this Divine shakthi.
Therefore, tomorrow we will (convey), the prabhava of this Divine shakthi in a way that can be understood. Today (explanation of) the essence of the Upanishads was started. Truly, it is not possible for anyone to say that the essence of the Upanishads is like this or like that. It is a great fortune just to listen to the essence of the Upanishads.

THE MANTHRAS RECITED IN THE YAJNA
Embodiments of Love!
You don’t know. Observing the manthras that the Brahmans recite in the yajna, no one can recognize the prabhava of the manthras as like this or like that. The devotees, meaning the Brahmans, who recite in our Prasanthi Nilayam have very sacred hearts.
I am telling you a small example. All came for meals at 12 noon. However, the Sapta (Sahasra) Lingarchana was going on. Until it was completed, he (the priest performing it) did not get up. One man was reciting the Maha Bhagavata. He also, though everyone else came, he didn’t come. The ones doing the Veda Parayana (recitation of the Vedas) were there. The four of them also sat there. They said, “You go, we will come when it is fully completed.” Each one said that until that which they vowed was completed, they would not move.
The one who did the Sahasra Lingarchana sat only there until 2 o’clock. Due to such Brahmans with purity of mind coming here, each manthra has so much sacred significance.

GREAT GOOD FORTUNE JUST TO LISTEN
So, it is a great good fortune to recognize the inner meanings contained in these manthras. Truly, even if one doesn’t recognize the (inner meanings) of the manthras, it is also a great good fortune just to listen to them. Hence I said that listening to the manthras is one of the eight ways. From listening they will go deeper until it merges within one.

Sravanam (Hearing), Kirtanam (Singing),
Vishnu Smaranam (Remembrance),
Pada Sevanam (Serving the Lotus Feet),
Vandanam (Salutation), Archanam (Worship),
Daasym (Servitude), Sneham (Friendship)
and Atma Nivedanam (self-Surrender).
(Swami sings a Sanskrit sloka)

When one reaches the state of friendship, self-surrender also comes. As long as the state of friendship is not attained, it is not possible to have self-surrender. Therefore, we should do sadhana to attain friendship (with God). It has to begin with listening. With that Divine listening, feeling arises.
Therefore, sacred feelings are present in all that we do here, every ritual. The object in view is not that others are doing yajnas so we will also do them. Yajna is done with full thyaaga. We have no desires at all. No (aspiration for the) results at all. No expectations at all. It is only for the welfare of the world. It is for the joy and welfare of all. Everyone should have full hearts. (Applause), We are beginning this yajna for the sake of having such full hearts.
(Some people perform yajnas thinking,) “Famine has come to the country, drought has come to the country, so it is to remedy this drought.” I won't look towards the famine and drought. What are these droughts? All of these come and go. I won't try (act according) to these petty thoughts.
Whatever
is done, it should be done permanently. It should be done as eternal and truth. It should be sacred. It should be so there is praapti (attainment or deservedness).
Hence, tomorrow may you listen to the nature of the Upanishads and also its inner significance.

Bhagavan ended His Divine Discourse by chanting the bhajan, ‘Hari Bhajana Bina Sukha Shanti Nahi…’)