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 #4
October 12th, 2002

Brahma creates the entire universe.
Vishnu fosters and develops.
Supreme Siva destroys sinners.
The word (truth) that exists, is the word that is being conveyed.
(Sanskrit sloka)

BRAHMA, VISHNU, MAHESWARA
Embodiments of Love!
In this vast world containing infinite materials and deep thoughts, what is dissatisfied man searching for? What for is he yearning? A few people are wasting their time for worldly worries and others for what cannot be obtained. However, numerous people in the spiritual path are thinking about and want to have the Darshan of God, want to contemplate on God and want to converse with God.
Man is contemplating on (God,) saying, “Brahma, Vishnu, Maheswara”. Yet Brahma, Vishnu and Maheswara are not in human forms. They have no forms. They have no basis. There is no joy that one can obtain through this (worshipping the forms).
However, what form do these three have? If this inquiry is made, (one discovers that) they are in the form of attributes without specific vesture. What are these forms? It is said:

Easwara Sarva Bhutanam.

God is in all living beings.
(Sanskrit sloka)

EASWARATHWA, VISHNUTHWA, BRAHMATHWA
Eswara is in all living beings. But what form is He in? What is the use of contemplating on a form unknown? Therefore, ‘Easwarathwa’ means the Divine breath in man that can be seen, heard, thought of and makes one to forget oneself.
However, in what way is this sound perceptible? What should be done if one wants to experience this sound in a specific form? The Upanishads say this is Brahma or Atma. No matter how many of such words without specific forms are said, man cannot understand.
However, what is the form of this sound? With what form should we contemplate on such sound, Easwarathwa? This is called Easwarathwa. What is the meaning of ‘Easwarathwa’? The meaning is auspicious breath. How can we obtain such auspicious breath?
This Easwarathwa is perceptible to us in the sound of man’s breath: ‘Soham, Soham, Soham’. Meaning, it is said ‘So’ is My form. It is said, ‘That only is My form.’ However, is it possible to recognize that form? To recognize oneself, is (to recognize) the form of this breath. Bliss will not be obtained no matter how much we contemplate on such a Easwarathwa.
Therefore, Easwarathwa proves that this sound is within man. We don’t recognize the sound. When one keeps only the form as the aim, though the inquiry is done of ‘what is the meaning’, it cannot be perceived at all.
Therefore, a form should be determined. The form of guna is the suitable form for this. Meaning, this is the guna of sathwa: Soham. This guna of sathwa is true Easwarathwa.
However, another thing arises from this breath. That only is Vishnuthwa. Meaning, what is the form of Vishnuthwa? It means the feeling in the mind. The nature of the mind that arises from the sound of Soham. All kinds of sounds arise from Soham. This sound proves as the form of the mind. He only is Vishnu. It is said that the mind is Vishnu.
Another form arises from Vishnu’s navel. That only is Brahma. Therefore, (there are three,) Easwarathwa, Vishnuthwa, and Brahmathwa. Vishnuthwa arises from Soham. The nature of the mind defines Vishnuthwa. Easwarathwa which is Divinity, comes as Brahmathwa from the breath. This only takes the form of speech. Meaning, all that comes from our speech is Brahmathwa.
Every word is the principle of Brahma. Every sankalpa is Vishnuthwa and every breath is Easwarathwa. Therefore, Easwarathwa is breath. Then, the mind: mind is Vishnuthwa. From Vishnuthwa arises Brahmathwa, which is the true word.
Hence, Divinity means that which arises from our breath, Soham nature, which is Divinity. That will never leave us. As long as we have a body, that breath continues to arise from us. The mind has both sankalpa and vikalpa. This only is Vishnuthwa.

SOUND AND SOHAM NATURE
Sound is the word, which comes from the navel of Vishnuthwa. That only is Brahmathwa. What is the root cause of Brahmathwa? Brahmathwa attracts sound. It is said:

Shabda Brahma Mayi, Charaachara Mayi.

Brahma is Sound,
everything mobile and immobile.
(Sanskrit sloka)

This sound attracted Saraswathi through words. Therefore, Saraswathi, Durga and Lakshmi are forms of these three only. So, we worship the forms (but) there is no bliss that can be observed from it.
Without the Soham sound in each man, the breath cannot exist. Words cannot arise without sankalpa, which is the mind. Therefore, there is the word that comes from our breath and the inner meaning that comes from the word. The unity of these three (the Soham sound, sankalpa in the mind and the word) is an interrelated feeling and interdependent relationship.
We are making so many efforts to recognize such a nature. This is not obtained by sadhana. This cannot be obtained by inquiry. This is obtained by investigations (or, close examination). So only when investigation is undertaken, we will understand the Divine nature. Man should attempt to recognize the unity of these three: the Truth which is the complete standard (measure), the Eternal embodiment of Truth and the blissful Ultimate.

THE ESSENCE OF THE UPANISHADS
So, man today is reading so many of the Upanishads. What is the essence of the Upanishads? The essence of the Upanishads teaches your (true) nature. It demonstrates the unity in diversity.
We have a body. However, we are fostering the body. Yet, for what are we fostering it? What is the result that comes from fostering this body? Nothing at all. As long as the body exists one should eat. As long as the body exists one must sleep. As long as one sleeps, bliss should be gained. After getting up, where is that bliss?
Hence, we are forgetting the essence of the Upanishads. We are taking refuge in wrong meanings. The names and forms should be forgotten. Therefore, name is important. There are no names for God. All names are His. He is within all names. Something that is not Him and something that He is not, cannot be observed anywhere.

THE FUNDAMENTAL BASIS
Embodiments of Love!
Importantly, the nature of God is Love. We are not trying to recognize at all such a nature of Love. All of these can be obtained through the body. There are so many yanthras (machinery or systems of operation like the digestion system, etc.) in the body. No matter how many ways we investigate this machinery, we cannot recognize its inner meaning. There is a main switch for everything.
The eyes see. We can see numerous (light) rays. The tongue eats different preparations. There are numerous taste buds, meaning we can recognize different types of tastes. However, there are ears. Many sounds are heard. What is the main basis for all of these?
Due to there being a basis, it is called fundamental. There is a foundation for everything. That fundamental (principle) is its suitable basis. That we call Atma. Because of this nature of Atma, many feelings arise from our heart. What is the root cause for these sankalpas?
Importantly, these sankalpas come from our heart. This heart is Veda. These sankalpas are the many sruthis (sounds or tones). The inner meanings that come from these sruthis are Vedanta. Therefore, we should not consider that the Vedas are somewhere. The sounds which are present everywhere are with us, beside us, in us and around us.

NUMEROUS MEANINGS
Hence, we should recognize these sounds and a few names from the Vedas of our heart. The suitable effort should be made to recognize these words. The inner meanings of these words are Vedanta. It is said:

Sarvata Paani Paadam,
Tat Sarvatokshi Siromukham.

Feet, eyes, head, mouth, and ears
pervading everywhere.
(Sanskrit sloka)

If we recognize well this type of inner meaning, then only we will understand Vedanta.
When it is early morning in our Poornachandra, they (priests conducting the worship for Dasara) repeat many of the Vedas. However, a kind of joy is obtained just listening to those sounds. However, though just by listening to the words joy is experienced, we don’t understand the substance.
What is the use in taking the meaning? We should recognize it just by the sound of the words. There are so many different types of meanings. However, there are different meanings and taking the distorted meanings, we are having faith in the wrong meanings. Due to forgetting the reality, it is not possible for us to recognize the nature of Truth.

THE QUALITIES OF PRAKRITHI
Embodiments of Love! Students!
Thinking we don’t understand the words, don’t leave them. There are numerous meanings. Each one should take their own meaning. We will understand the true substance only when such personal meanings are taken.
If we want to be in the spiritual pursuit, true silence should be sustained. Don’t enter into the inquiry of the meaning. Or, we should not enter into criticizing. We should enter into inquiry. Such an inquiry is only based on our own likes. How our nature of Love is, will prove the type of suitable inquiry. So if we want to do inquiry, we should begin based on our feelings.
Yesterday I said: where does the sweetness in any material come from? It is not what man thinks. Man doesn’t make it arise. But, it is natural. Where does the sweetness in the sugarcane come from? Where does the hotness in the chilli come from? Where does the bitterness in the neem come from? Where does the smell in the jasmine come from?
We think all of these are qualities of prakrithi. No, they are not. In what way do we understand the qualities of prakrithi? No, no! The nature of God is seen as the form of prakrithi. Therefore, we should understand well the quality of Nature. There are numerous types of feelings in Nature. There are also many kinds of differences. There are also many meanings. It is impossible to understand such prakrithi that has the nature of God.
Hence, if one wants to understand the nature of Divinity, we should put our mind on God. Where did this mind come from? It came from your sankalpas and vikalpas. It came from your breath. However, how does the sound that comes from this, arise? After that, we have to breath out a certain sound. That only is true nature of Brahmathathwa (nature of Brahma). Soham in the Brahmathathwa is our true nature of Atma. So, if we want to understand the Atmic principle we should recite this breath (Soham).

SOHAM
We are living in Soham but without Soham there’s no use for this life. No matter what kind of sound comes, the sound of Soham is present. We live based on this sound. Our life has no meaning without this sound of Soham. Therefore, for what are we living? It is to understand the nature of Soham. So what is its meaning?
Soham is called ‘Hamsa Gayathri’. ‘So’ is ‘that’. ‘Ham’ means ‘I’. ‘That’ is I only. What does it mean to say ‘I am that’? What is there, to say that it is me?
Mind is there. If one thinks that this mind is I, the mind comes as an obstacle to sadhana. Therefore, if I think that I am the mind, there is no meaning for this mind at all. It is said that the mind is only like a mad monkey. Believing in such a mind, what path will you be able to go on? No, no! One should not think of the mind as a mind. We should have faith that the mind is God. This mind is the form of Vishnu.
Without this mind, there is no breath at all. Due to there being breath, mind arises. Due to this sound coming, we obtain Brahmathwa. If one wants to recognize such inner meanings, we won't understand the Upanishads at all. There are so many sacred meanings like this contained in the Upanishads. However, what should we do to perceive such meanings? Inquiry should be done.

PRANAYAMA
You have sat. When sitting, Soham comes. This should be watched. What is ‘so’ and what is ‘ham’? What is the entrance that ‘so’ comes from? What door does ‘ham’ go through? One is going and one is coming. So, when one continues to recognize only the sounds that are coming and going, it is Soham.
One is going inside. That only is ‘so’. ‘Ham’: this is ego. That goes out. Therefore, we should leave that which goes out. We should hold tight that which goes in and gives praana (life). So (after inhalation,) ‘so’, we should do kumbhaka (hold the breath).
Therefore, numerous people, those who do sadhana, say rechaka (exhaling) puraka (inhaling) and kumbhaka (retaining the breath). ‘So’ has to be inhaled in one nostril. ‘Ham’ should be exhaled from the other nostril. Between these two, there is kumbhaka: it should be retained for some time.
The nature of these three should depend on time. If we do not recognize the measure of time, if one does just as they wish, this is not pranayama (control of breath), it is apaayam (danger) to praana (one’s life)! Therefore, the time you take to inhale, ‘so’, the same amount of time it should be retained. The amount of time you retain, the same time it should be left out.
Hence, they say Brahma (God) is:

Kala Swarupaya Namah.

Salutations to the embodiment of time.
(Sanskrit sloka)

Soham is the nature of Brahmathathwa. So the nature of Brahma, which is the embodiment of time, we should go carefully according to time. In going according to time, duty has to be recognized. What is this duty? That is the sankalpa of the mind.
So what kind of sankalpas does the mind have? When there are sacred sankalpas, then it will become (true) duty. Therefore, it is said Vishnu is sathwic. So all sankalpas are sathwic. So our sankalpas should come as sathwic sankalpas. If sacred sankalpas should arise, inhalation and exhalation should proceed in a sacred way.
Hence, Brahma, Vishnu and Maheswara, the three, are interdependent and interrelated. They are not only certain names. They come through conduct. They don’t come only through conduct. They join with sacredness. They aren’t only joined with sanctity. They merge in unity. Therefore, we should understand such nature that is in unity.

THE SUITABLE MEANING
The Upanishads get by rote these in many ways. But no one is able to recognize the inner meanings of what the Upanishads get by rote. If one wants to describe each sloka, if the inner meaning of each sloka should be taught, it would take at least one month for each sloka. What does this mean? They have numerous meanings, but appropriate meanings should be taken according to our time and situation. Whatever is said, that has an inner meaning.
There is a small boy. He cannot speak. In a situation like that, based on the extent of the age, if you say ‘Rama’ for him to repeat, then that boy will say ‘Lama’. Meaning, there is also meaning to that. That is the suitable meaning for that age. If he says ‘Rama’, that won't be the right meaning. At that age, at that time, ‘Lama’ is the right meaning. However, in our sight, we say that ‘Lama’ is wrong. However, Lama is right for that age, for that sound and for that prakrithi.
In this same way, the extent of the age, extent of the body, extent of the time, extent of the word, only when we take all these standards (into consideration), it can be decided whether it is right or wrong.
Now, there are numerous people. There are also many educated boys. If they are told to say ‘chaapa’ (mat), they cannot say it. If they are asked to say chaapa, they will say ‘chepa’ (fish). (NOTE: Many Telugu people who don’t know how to write Telugu and aren’t aware of the spelling of the two words, pronounce the word ‘chaapa’ to sound exactly like ‘chepa’.)
Cha, che, saha. The three meanings should be recognized. Therefore, make many efforts in some ways and thinking within yourself, say chaapa. The tongue is important to say chaapa. However, there no matter how much effort is made, chepa comes but chaapa doesn’t come. Chaa, che, saa, se, saha. There are so many difficult meanings in these words.
After going home, say it and let us see. “He said chaapa, I can say chepa.” Say it. You can't say it! However, only the one who recognizes the nature of chaapa can say (correctly), “This is chaapa.” To the one who doesn’t know the meaning of chaapa, no matter how many efforts are made, he can't say chaapa.

VISHNU WENT RUNNING
In that same way, at the time of the Mahabharata war fighting was going on in many ways also. But, (In the Gajendra Moksha episode in the Bhagawatha,) Vishnu was starting off to protect Gajaraja (the elephant king, from the jaws of a crocodile). He said, “Gaja, Gaja, stand there, stand there! I am coming!”
Meaning, Vishnu went running. Lakshmi was by his side and there wasn’t even time to ask where was He was going. Then He attempted to describe her.

She went quickly, wanting to ask what had happened. She was not sure whether
her husband could reply or not.
(Telugu poem)

Will He tell or not?

Her locks of hair loosened.
(Telugu poem)

When she was going running, even her hair loosened.

There was no room to put down the foot
and no room to raise up her foot.
(Telugu poem)

There was no room to put down the foot and no room to raise up her foot.
This is not the right time. When one uses words when it is not the right time, instead of having inner meaning, distorted meanings come. The language of each country and each area are also like that.

THE MEANINGS OF THE UPANISHADS
So, students!
If one wants to recognize the meanings of the Upanishads, only go to great ones who know the Upanishads and the inner meanings have thus to be recognized.
All of the essence of the Upanishads comes from Brahmathwa. This Brahmathwa is the embodiment of vaak (word or speech faculty). The nature of the mind is Vishnuthwa. Vishnuthwa has good feelings. Only when there are good feelings, good words come. When good words come, good meanings come.
Hence, Brahma, Vishnu and Maheswara mean, the three are not separate. Brahma is breath, Vishnu is mind and Maheswara is word. So, the unity of the three, Atma, mind, and word, are the natures of Brahma, Vishnu and Maheswara.
So in what way are you able to say the meaning of Atma? How can you say the meaning of the word? If you want to say the meaning of word, it has to be said in the form of words.

PURITY OF BREATH
Embodiments of Love!
If I continue to say like this you will get a headache. The reason is, the ones who don’t know the meaning, the ones who don’t see the Upanishads and the ones who don’t understand the essence of the Upanishads, create many wrong meanings.
Therefore, one should be very peaceful, at the completely right time, with sacred conduct and with purity of speech, then only we have to say the Upanishads with purity of breath. Even our breath should be pure. Hence, a kind of manthra is said for this in the Upanishads. It is a kind of manthra for the breath.
Meaning, through the sound of the manthra and through the breath, numerous kinds of diseases will also be cured. What will happen through this? First and foremost our breath will be purified. Not only being sanctified, the flowing of the blood is a little thick because of cholesterol. Through saying that manthra, the blood will become a little thinner. Even the cataract in the eyes will be cured. The form of the sound that comes from the throat also will become sacred.
Therefore, we, have to take the sound in the proper sense. Only when they are taken in the right way, the right meanings will come to us. If we only take the essence of one Upanishad, it will be possible to recognize the whole nature of the body.
How does our tongue tell the taste? We perceive the taste of the kind of food that is taken. However, how many taste buds are there? Meaning, there are 51,000. Then, how are the hearing buds? Means, there are 36,000 to hear. 51,000 taste buds.
Not only all of these: sight, the power of light. There are 51,000 crores (light rays). So how are we able to see so much sight? So, when there are so many light rays, what do we think is the right sight? Hence, you should use it based on the time and situation.
Not only curing numerous types of diseases, when you recognize the right meanings, even the conduct will change. When the conduct changes, our existence will change. When the existence changes, proper feelings will arise in us. So only when proper thoughts come in us they take forms as suitable words.
OMKAR
Embodiments of Love!
In the world there are so many kinds of words and there are so many kinds of meanings. However, a close interrelated relationship between the meanings and words has to be arranged. In spiritual field, there is no use in taking these meanings. Instead of taking its meaning, repeat only its sound.
Now see, many people are saying there, the spelling of Omkar should be noticed. They say (Swami chants,) OM. This is not the (actual) spelling of Om. It is a word. When it is a word, what is its spelling? If one wants to observe this spelling, when the three, A-U-M come together, the word AUM comes about.
If one wants to say this word, (Swami repeats twice “Om” distinguishing the three letters, a-u-m). ‘A’ comes from the throat. ‘U’ comes from the tongue. ‘M’ comes from the lips. Omkar consisting of these three comes from the navel. Therefore, the sound that comes from the heart is the true sound.
Many people, if one wants them to say a-u-m, they sit saying it just like the spelling. When they say Omkar in the early morning, they say (Swami demonstrates by loudly saying aaa-uuuu-mmm). (Laughter) There should be unity in these three and they should be said all at once.
A plane comes from somewhere. Where does the sound of it come from? However, when it comes close, it is very loud. Afterward, it is observed to go away somewhere else. That is the true sound of Omkar. (Swami demonstrates, making the OM sound first low, then a little more, then lower again.) It should come from somewhere. It should come from the navel. When it comes to the throat, the sound is heard louder. Yet again when it goes again, it gets softer. Therefore, when all of this sound is taken properly, we will obtain the correct feelings.
Numerous people in this word remember (chant) Omkar. They repeat it for many years. “Swami, I am repeating the sound of Omkar from so many years (but) devotion doesn’t come!” How can it come? Only if you do it with the right meaning, isn't it so? Only if you keep the correct sruthi, isn't it? There should be unity of sruthi (tone), laya (rhythm), raga (tune, melody) and thala (beat). Therefore, there should also be sruthi. Along with sruthi there should be laya. There should also be thala. So we should recognize well the unity of these three and act accordingly.
So the Upanishads are observed as so tough. However, if their meaning is known, there is nothing easier than them. Hence don’t try to take the essence of the Upanishads. Know the meaning of the Upanishads and practise accordingly.
In something like this, one should recite the essence of the Upanishads well. Due to lack of teeth, even the sound changes for numerous people. So you don’t need to say it externally. Repeat it within yourself. You know, the fault in this music is like this in some people.

THE BODY SHOULD ALSO BE CONTROLLED
A few people have a swara (sound). But their voice should be changed according to the swara. When they change their voice, the akaara (shape, form, physical posture) should also be changed. When the akaara is changed, bliss should also arise. However, when the akaara is changed, when the sound changes, the akaara becomes distorted.
You know many people: when music is started, many people say, (Swami sings a beginning tone, Uhhhhh). However, when that is begun, it should be according to the sruthi. When it isn't suitable to sruthi, a apaswara (discordant note) comes.
The body should also be controlled along with this. You see many people during bhajan. When they have a high note, it comes as a one yard length. The tone (voice) should not change. It should not be so distant. It should be put under control.
A few people close their eyes. Even with the eyes, one eye goes up and the other eye goes down. Their postures also change and become awkward. For that reason, when they play the harmonium, on top of the harmonium they place a mirror. Do you know why they have that mirror?
When they sing a song, they look into the mirror. It should be recognized how their eyes, mouth, and throat changes. (Laughter) If the tone (voice) is not correct and has the wrong sound, their face will look distorted to them. No matter how well someone like that sings, everyone will feel disgusted with his distorted form. They form also should be kept suitable. If the akaara is not proper, it becomes all distorted. It is good if someone like that doesn’t even sing. Therefore, we should not make others have many kinds of ashanti because of their akaara.
This also is the inner meaning in the Upanishads. There should be good feeling regarding the Upanishads.

ONE SHOULD NOT SPEAK WHILE EATING
We do a few activities. Even those activities should be correct. They should be done appropriate to the situation. If we speak while we drink milk, all of that milk falls down. Not only that, even one’s throat will become spoiled. We should not speak when we are eating or drinking. Even all the great ones in ancient times (said that) one should not speak while eating.

Brahmarpanam Brahmahavih,
Brahmagno Brahmanahutam,
Brahmavataina Gantavyam,
Brahmakarma Samadhina.

Brahman is the offering;
Brahman is the melted butter (ghee);
By Brahman is the oblation poured
into the fire of Brahman;
Brahman verily shall be reached
by him who always sees Brahman in action.
(Sanskrit sloka)

You should not talk with anyone until these two (slokas) are said. So until one is completely done eating, we should not eat and talk. Then only (if one talks while eating), digestion will be destroyed. When that (digestion) is spoiled, so many kinds of diseases will come. Peacefully close your eyes, pray, and then eat.
Many children don’t know this: one should eat peacefully. One shouldn’t continue laughing while eating. Or, don’t continue to cry while eating. One should eat peacefully without either one (laughter or crying). We should eat in the appropriate way according to the meaning of each word. Even before eating, one should not bring to mind any worry. If we want a life of Truth in daily life, we should bring about a few of these kinds of conveniences.
There is Vishnuthwa, the nature of speech and the nature of the Atma: Atma, speech and mind. Therefore, without these types of disputes, without ashanthi, one day (I will discuss about) Atma, one day mind and one day speech. Tomorrow, let us only talk about speech. That only is the nature of Rama. This means a sathwic nature. When it is the third one, Brahmathwa, words begin. There one succumbs to a few kinds of ashanthi.
Instead of Brahmathwa, first and foremost we should take Vishnuthwa. Vishnuthwa is very sacred. So there are many ________ that come about, called Vishnu kranta, jayakranta and ___________. So tomorrow, taking all of these krantas, we should try to obtain sacredness. It is no use only in taking the slokas. You should practise that sloka with its proper inner meaning and thus experience it.

FRIENDSHIP AND SELF-SURRENDER
Embodiments of Love!
People think, ‘sadhana, sadhana, sadhana’ but sadhana is not so easy. In the nine different paths (of devotion):

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

It is very easy to say these. When will self-surrender come about? Only after friendship comes about, surrender comes. Before there is sneham (worshipping God as a friend), there won't be a chance for friendship (surrender) to come. ‘Sneham’ means friendship. Until that comes, no matter how many efforts you make, they are useless. It is not Atma Nivedana (total surrender to God; Self-surrender) at all. Only after friendship, self-surrender comes.
However, numerous children don’t know what friendship is. If they are asked, “What is friendship?” (They will answer it is,) “Hello, hello! Hello, hello, hello, hello.” What is this hollowness? There is no meaning at all here. That is not friendship.
There should be only one praana between two people’s bodies. That is true friendship. However, when two feelings come separately to two bodies, that is not friendship at all. There should never be two thoughts. It is said:

A man with dual mind is half blind.

Hence, if you have two thoughts, that will be a dual mind. When there is a dual mind, then how can you contemplate on God?
So children are aspiring a lot to do sadhana. Therefore, because I have so much sraddha (interest or earnestness) regarding them, I aspire to say so much. Practise the (spiritual) path without fail. You will have a sacred life only when you don’t leave the sacred path. Without fail you will be able to achieve. All of this can be obtained in only an instant.

DON’T WASTE TIME
Don’t waste time regarding this at all. Due to you not knowing, you are wasting a lot of time. However, we should not waste much time at all. Time is our life.

Kaalaya Namah.
Kaalakaalaaya Namah.
Kaala Pramanaya Namah.
Kaalatitaya Namah.
Kaala Swarupaya Namah.
Kaala Nimittaya Namah.

Salutations to He who is Time.
Salutations to the Master of Time.
Salutations to He who standardizes Time.
Salutations to the One who transcends Time.
Salutations to the Embodiment of Time.
Salutations to the One who determines Time.
(Sanskrit sloka)

All is only time. Hence, if we make such time unsacred, how will we be able to catch time (get it back again)? God created time for us for the purpose of sanctifying time. If we want to put time on the right, correct path, actions should also be proper. Kaala (time), karma (action), karanam (reason or cause) and karthavya (duty) should all be unified.
What is the body? It is a water bubble. When will it go? When it goes, it goes. It goes someday or the other. If not today, at least tomorrow it will go. We should not worry about that which goes. If it comes, it cannot escape going. That which goes cannot avoid coming back. Therefore, we need not worry about things that go and come. We should recognize the nature that doesn’t have these two.

ONE SHOULD ASPIRE FOR DIFFICULTIES
What is sacred and what is unsacred? So, some people say sacredness is good for me. Some say unsacredness is good. However, my opinion is unsacredness is better than sacredness. Troubles give a lot of happiness to us. It is a big mistake to say we want happiness, want happiness. One should aspire for difficulties. The jnana that comes in difficulties, we cannot obtain in happiness.
Any jnanis or any sacred rishis it may be, go and ask, “Sir, how did you acquire such jnana?” (They will answer,) “Sir, the difficulties that I have experienced are not just like these. I experienced so much suffering! I obtained this happiness due to those difficulties. Those difficulties are the root cause for me to have such jnana.” Difficulties give results. (Or, one who strains gets results but) So when we experience such difficulties, the right result will be obtained. Hence, we cannot get the bliss that is in difficulties, in anything else.
However, children of today feel they should not have any difficulties. No money should be spent. The foot should not go outside the doorway. Kaivalya (liberation) should simply fall into their lap. How will it fall? This is impossible. So we should bend our backs and do work. We should do work sweating. If we only sit and experience happiness, difficulties will give us even more suffering. You should experience as much bliss as the difficulties you experience.

GIVE ME DIFFICULTIES
One time Krishna came and Kunti asked, “Son, when did You come, dear? How are all of our people who are in the war? Is the war going on well?” (Krishna answered,) “Auntie, at this time of war, good and bad, both happen to both parties. Birth and death happen to everyone. Don’t you worry at all about this subject. Hence, you should stop this worry.” Saying that He said, “Mother, what do you want?”
She (Kunti) said, “I don’t want anything, son. Until I leave my life, until I fall at Your Feet, give me difficulties.” He (Krishna) asked, “Mother, isn't what you have experienced so far, enough? Even at the time of Pandu Raju (her husband), you were experiencing difficulties. Then, why do you want more difficulties? Why do you desire it?”
“Krishna, You don’t know the happiness in these difficulties, but I know. So, I have so much happiness because I am experiencing these difficulties.” “What happiness do you have?”
She said, “My happiness is to obtain Your proximity. All of my sons are deserving of Your Grace. All of the sons born from my womb are deserving of Krishna’s Grace. That only is my bliss. Without such bliss, what is the use of so many sons being born?”

There were numerous Kaurava sons.
Was any joy experienced through them?
Wasn’t Suka, who had no sons, happy?
(Telugu poem)

Therefore, there was no happiness experienced due to sons being born. Due to no sons being born, there was no loss. When sons are born, they should attain good reputation. They should live in good conduct. They should join good company.
She said, “They reached the company of God. All of my sons are contemplating on the Name of Krishna. From getting up in the early morning till lying down at night, they are saying, “Krishna, Krishna, Krishna.’ That only is my bliss.” Hence, she prayed (to Him, to) grant that bliss.

REACH THE PROXIMITY OF GOD
However, nowadays will mothers ask for that? They will not ask. The sons should certainly be well. However, they won't desire that they reach the proximity of God. They will have fear thinking, ‘If they go near God, what will happen to my son?’ What if anything happens? That will happen. They should reach the proximity of God. If they don’t reach (God’s presence), and instead sit somewhere else, what is the use? Therefore, because being born, wherever they must reach, they should reach there. It is said:

That which is determined, you have already determined.
Stay like that until it is given.
What you have desired, you have already requested.
Don't leave it until it is fulfilled.
What has been asked for, you have already asked for it.
Until it is given, don't leave it.
What has been thought, you have already thought.
Until it is realized, don't leave it.
Unable to bear the pressure, I should protect you.
Or being unable to bear it, you may collapse.
Only that but it is not the determination of a devotee to go back.

(Telugu poem)

(Applause)
So many difficulties, losses and sorrows come in this life. Don’t worry about them. God's sannidhi (proximity) should be experienced as your pannidhi (treasure). Unwavering devotion to God should be developed. Therefore, faithless thoughts should not come. There should be unwavering devotion on eternal and true Divinity. That only is what you need. Hence, unwavering, pure, selfless and steady devotion is needed.
But now people desire everything. (People) want this and want that. How can it be obtained? There is only one mouth. In that mouth, one wants to drink milk and one wants to drink water. If both milk and water are mixed together (and poured into the mouth at once), both will be spoiled.
So there is only one heart. We should only request one thing. That only is Divinity. If Divinity is desired, all thathwas (natures, principles) will come to us. God will look after (you) in all ways.

GOD WON'T GIVE YOU SORROW
Yesterday I said: in the victory of the Pandavas, what is the important thing? What is the joyful thing? What is the permanent thing? What is it that gives bliss? If it is thought over, that which gives bliss is God's proximity. That which gives bliss is God's bliss. There is no sorrow with God. God doesn’t have any ashanthi. God doesn’t have worry. Hence, if one comes near God, there is no sorrow, no worry and no kinds of suffering at all.
So, someone came and said, “Swami, I am a devotee of God. But I always have only sorrow.” If you were truly a devotee, why did this sorrow come to you? What you receive from God is happiness but not sorrow, isn't it so? Therefore, if you are experiencing with God, God won't give you sorrow. God doesn’t have any sorrow, so why do you have it, what is it?
What you are receiving and experiencing is not God's sorrow. You have taken sorrow from somebody. You are taking someone’s else’s thing and saying, “God gave it.” God will never give something like that. God always gives happiness.

Mamaivamsho Jeeva Loke
Jeeva Bhuta Sanathanaha.

The Eternal Atma in all beings
is a part of My Being.
(Sanskrit sloka)

“Only My feelings will come to one who is a part of Me. My prasad (gifts granted) comes with sweetness to the one who is (a part) of Me.” Will bitterness come in the prasad that is received from God? It will never come, it will never come, it will never come! However, a few people feel like that. They are ignorant.

FASTING ON EKADASI
One time Madwacharya used to be in the Kannada region. He was a very pure devotee of Krishna. He who was a devotee, had a disciple. That disciple contemplated on Madwacharya. Madwacharya conveyed pure feelings with a pure heart, (repeating,) “Krishna, Krishna, Krishna, Krishna, Krishna, Krishna.” Krishna will never give difficulties. What He gives is only happiness.
All right, tomorrow it will be Bheeshma Ekadasi. Bheeshma Ekadasi means it is for three days. It is said that for three days one must contemplate on God without even taking water. During those three days he didn’t even swallow salvia, paapam! This is all craziness. Then at night, Krishna came in his dream. “Mother, this isn't sadhana.” He said:

(Swami repeats a poem in Kannada.)

Meaning, he said in Kannada:

(Swami repeats the same poem in Kannada.)

“The thathwa of this siddhantam (ideology) never leave. That which is given up, don’t take to it again. Don’t leave that which is taken up. Giving up and taking up, giving up and taking up, if it continues like this, when will it be meaningful? If you take hold of it, then don’t leave it, no matter what happens. However, that is what I experience.” That is what Madwacharya said.

Today is Ekadasi, tomorrow one can eat 40 dosas.
(Swami sings a song in Kannada)

“Sir, saying, ‘Ekadasi, Ekadasi, Ekadasi,’ they continue to fast for three days. The fourth day, they mix batter for 40 dosas. (Laughter) Is this my Ekadasi?” Hence, though remaining (fasting) for three days, the fourth day they eat 40 dosas. Saying that (Ekadasi is over), one should not eat (so many) dosas. One has to have His Love. If that Love enters into us, there won't even be any hunger. For the reason of forgetting hunger and thirst, this blissful nature of Soham was mentioned.

INITIATION INTO A MANTHRA
Viswamitra was taking along Rama and Lakshmana to protect his yajna. However, king Dasaratha’s sons were delicate sons. They never experienced any difficulties. They never even ate other foods. “So if they are taken to the forest, what will he give them (to eat)?” Worried about that, Dasaratha was suffering a lot.
When they went to the shores of Yamuna (Sarayu) River, he said, “Rama, Lakshmana, come.” They went (to him) with a heart full of joy. He taught two manthras to them, bala and athibala.
Many people argue, “Though he knew that Rama was an avatar why should he give them initiation into a manthra?” However, though he was God, the body has (necessity) for ahaara (food) and vihara (recreation, going about), don’t they? For that reason, to be without hunger there is one manthra. For the sake of being without sleep, there is another manthra. Without these two, food and sleep, any amount of sadhana may be done. Any kind of war may be won. One may gain victory over any kind of demons.
Therefore, when they went to the shores of the Yamuna (Sarayu) he gave initiation into the manthras bala and athibala. After going a little distance Lakshmana asked, “Swami, why did you initiate us into these manthras?”
“Son, you are delicate sons. Hunger is jataragni (the digestive power in the body). There shouldn’t be such hunger. If you sit eating meals, where might Putana (Tataki, the demoness) come from? When you are sleeping, this demon might come once. So, your entire sight should be on the demon. Your whole feeling should be filled with bliss. Therefore, due to repeating both bala and athibala, Rama and Lakshmana won't need either sleep or food.
Great ones are given initiations for such reasons. However, when initiations are given the argument should not be made of, “Though knowing that I am Krishna, though knowing that I am Rama, why did he give me initiation into a manthra?” You may be God or another man, it is not the point here of just being given initiation into a manthra. It is conducted according to the time and situation.

I TALKED A LOT
Therefore, students!
I am giving you a lot of suffering. I talked a lot. So, tomorrow without fail I will teach you about this mind, Vishnuthwa. It will be simple. It will be gentle. It will be comfortable. You won't get headache like this.
Hence, the nature of these two, the nature of the Upanishads is only Atma, mind and speech. The unity of these three is the essence of the Upanishads. Tomorrow may you get to know the nature of these three, Atma, speech and the mind.

Bhagavan ended His Divine Discourse by chanting the bhajan, ‘Prema Muditha Mana Se Kaho…’