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.
Dasara #6
October 14th, 2002

The entire Creation has been created out of Truth and it will merge back into Truth. Is there any place in this Universe where there is no principle of Truth?
Behold the pure, unsullied Truth.
(Telugu poem)

Sathyam Bruyath, Priyam Bruyath,
Na Bruyath Sathyam Apriyam.

Speak Truth.
Speak pleasantly.
Do not speak unpleasant truth.
(Sanskrit sloka)

Sathyam Vada, Dharmam Chara.

Speak Truth, act righteously.
(Sanskrit sloka)

These are the important sentences demonstrative of the Vedas. Food is first to living beings that are born in the world. A living being dies without food. However, the sun is most essential to food. The radiance of the sun brings about rain. Through rain, crops become ripe. The extent of these crops takes the form of food.
Just as the Upanishads say, in everything there are three words that are important standards. There is food, hunger and satisfaction. Three words are contained in Truth. ‘Sath’ is the extent, meaning praana. ‘Yee’ means food. ‘Mm’ means the sun. Food is obtained due to the radiance of the sun, and the body thus obtains strength, happiness and a life span.
Truth is not only saying things as they are and saying what was seen. Among these three letters (which makes up Truth, Sathya), the first is ‘Sath’, that only is praana. There is hunger, ‘ee’, in this praana. ‘Mm’, the sun, satiates this hunger. Truth means praana, the hunger in praana and the sun which satiates the hunger. The essence of these three is contained in Truth. I said:

The entire Creation has been created out of Truth and it will merge back into Truth. Is there any place in this Universe where there is no principle of Truth?
Behold the pure, unsullied Truth.
(Telugu poem)

This is Truth. This Truth protects the whole world, satiates hunger, gives strength and fosters health. Truth means to create praana, give the appropriate food to these living beings and foster life through the food. This only is the inner meaning of Truth.
And then, the second meaning is Sathya. Sathya means Sath: sa-tha-ya. This is Sathaya. Sa-tha-ya. This also has three letters. However, instead of us reading it from this direction, if we read it from the backward direction, it has to be recognized what meaning it gives. Sa-tha-ya.
‘Ya’ means only when man does austerity through yama and niyama (control of the inner and outer senses), the sound of ‘sa’, Sathya manifests. Sa-tha-ya. ‘Sa’ means the manifestation of Truth will be obtained only when austerity is done with yama and niyama.
This Truth only is God. Where is Truth? It is all pervading. There is no place where Truth is not present. There is no object that doesn’t contain Truth. All is contained within Truth. Therefore, Truth means that which is changeless in the three periods of time (past, present and future). The power of austerity that has yama and niyama is Truth. This austerity is the manifestation of Truth.
So, where is truth? Meaning:

Sathyam Jnanam Anantam Brahma.

Truth, Wisdom and Eternity is God.
(Sanskrit sloka)

Truth is jnana. What does jnana mean?

Adwaitha Darshanam Jnanam.

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

It is not two. It is One. That only is Truth. Its meaning is: such a Truth will be gained through jnana. This jnana means: that which is infinite is jnana. The jnana that is read, this or that much, through books, is not jnana. Jnana is an infinite form. It has no beginning or end. That which teaches such an infinite nature of jnana is Truth.
Hence, Truth is not what we experience physically, speak, or the inner meanings of words. The essence of the Vedas is Truth. The birthplace of the infinite Vedas is Truth. So the very form of the Vedas is Truth. Whatever meanings are taught regarding Truth is jnana. That jnana only is Truth. So if inquiry is continued in this way, there is so much inner meaning in Truth. Hence, if we give up Truth there would be no world.
From ancient times numerous great sages, ones who achieved austerity, renunciates and yogis spent life by taking refuge in Truth spent their life with happiness. All prosperity, wealth and all sense pleasures are contained in Truth. Therefore, Truth doesn’t mean conversing worldly meanings.
For such a Truth not only in the present day, from ancient times, in order to search for Truth sacred sages gave up all wealth and comforts, went to the forest, undertook austerity, and recognized the true form of Truth.

Sath means what is eternal. Sath is not something that changes. It is a kind of form of God. The direct form of Sath has to be inquired well. Sath is fundamental life. More than anything else, Sath is the foundation (for all). Without Sath, another one that is created in this world, Chith, couldn’t be seen.
Sath is a sacred and powerful shakthi. It is called positive. Chith takes refuge in this, and due to this basis, Chith undertakes its dutiful actions. This isn’t the direct form. This (Sath) is positive. Sath is positive. Chith is negative. Only when Sath, the positive, joins with Chith, when both Sath-Chith, are united, Ananda will come about.
I said that Sath was food. Sath also quenches man’s thirst, like water. We may live without food but it is not possible to survive for a moment without water. Therefore, Sath is a form of praana like water. Chith is negative. This negative has no use at all without Sath.
Water (Sath) is joined with sugar, Chith. Sath is water; Chith is sugar. There is also taste in Chith. There is also fragrance in the sugar, Chith. Hence when these two, Sath and Chith, come together, Ananda comes about. People won't say water is syrup. They won't say sugar is syrup. Only when both sugar and water are joined, they call this syrup.
Therefore, what form is God in? He is like the sugar in syrup. It is not possible for syrup to remain without sugar (water). It is not possible for syrup to remain without sugar. Therefore, all of these have interdependent relationship like butter in milk and ghee in butter.
Therefore, since ancient times, the sages undertook infinite austerity, recognized Sath and Chith, and taught them to the world.

One time a big Vedic conference was going on and these great rishis entered in it. Numerous rishis made efforts to search for Sath-Chith-Ananda. No matter how much austerity they did and in spite of how many vows they undertook, it wasn’t possible to recognize the form of Sath. The form of Sathya Swarupa came out of that. He came there and he said:

Vedahametham Purusham Mahantham,
Adithya Varnam Thamasa Paarasthath.

I know the Supreme Being, who shines with the effulgence of the sun and who is beyond Thamas, the darkness of ignorance.
(Sanskrit sloka)

It is not possible to describe the Vedas being as like this or like that. This is in everything like sugar in syrup. However, how is it? Adithya Varnam: it is like the radiance of the sun. Not only the effulgence of the sun; there is also the radiance of the sun.
Thamasa Paarasthath: it is also darkness. There is both light and darkness in it. There is full radiance to both light and darkness. There is an effulgent light in the radiant darkness. Without darkness there is no radiance of light. Without the light it’s not possible for us to recognize the form of darkness. Therefore, it is said:

Adithya Varnam Thamasa Paarasthath.
(Sanskrit sloka)

God is like this. God has the brilliance of the sun. It is said:

Adithya Varnam Thamasa Paarasthath.
(Sanskrit sloka)

However, many sages questioned, “Where did you see this? Have you seen it in the daytime or have you seen at night? Did you see in meditation or did you see in wakeful state? Did you see it in thuriya or brahmavasta?” In this way they asked about everything, the three states, the three periods of time and the three states of consciousness.
Then that Truth, which is Sathya Swarupa said, “There is no differences of time in it. There is no difference of position. It won't take any type of form. No difference day and night can be seen in it. So, we saw this Truth in such a place and in such a situation.”
“However, in what way did you see this Truth? Have you seen it in the state of meditation? Or have you seen it in the waking state?” They told him to tell them.
Then Sathya Swarupa said, “Oh rishis! In the waking state the physical eye is present. We are seeing everything with these physical eyes. These physical eyes are not only in human beings. Even animals, birds and beasts also have physical eyes. Insects and worms also have physical eyes. Hence, all living beings in this world see with physical eyes. It is not great to look. Therefore, the physical eyes of man show the physical form.”
However, that which proves the inner form contained in it (the physical eye) is a true eye. That only is the eye of wisdom. Therefore, you can see (experience Divinity) wherever you are and regardless of the place, time and situation. Its power cannot be caught by place, time and situation. So, it is always present.

Sarvada, Sarva Kaaleshu,
Sarvatra Hari Chintanam.
Contemplation of God always,
at all times and in all places,
(Sanskrit sloka)

He said, “So, even now it is alright, once you (P) contemplate on the form of radiance in the heart.” Immediately when they contemplated, Sathya Swarupa put his thumb on their forehead. Without them knowing, they also started uttering:

Vedahametham Purusham Mahantham,
Adithya Varnam Thamasa Paarasthath.

I know the Supreme Being, who shines with the effulgence of the sun and who is beyond Thamas, the darkness of ignorance.
(Sanskrit sloka)

O people! O scholars! Oh Yogis! Oh jnanis! We also have seen that Sathya Swarupa. Where did we see? We have also seen where Sathya has been seen. We have seen the Supreme Being who shines with the effulgence of the sun. It isn't seen in only one place. It can be seen everywhere. That which is seen in only one place is like an atom of Truth. This is not an atom. It is infinite Truth.” It is said:

Anoraneeyaan Mahatormahiyaan.

(God is) Smallest in the small,
biggest in the big.
(Sanskrit sloka)


Small when seen in the small atoms,
Big when seen in the huge things,
It is present in both the atom and big things.
This Truth is Bliss.
(Telugu poem)

So, this Truth contains bliss. What is the colour of Bliss? Bliss is radiant white. Hence, it doesn’t have darkness. Where did such bliss come from? It came from Truth. Rishis discussed about truth in this way.
After all of this happened, those rishis asked him, “Who are you?” He said: “Thamasa Paarasthath (I am beyond darkness). I came after the darkness.”
Where did this darkness come from? This arose out of radiance. So the light that came out of radiance stood (was) in darkness. Meaning, Divine Truth is moving about in the physical (worldly) darkness. However, it can see everything. It can't be seen by anyone. This is the Truth which we should know today.

Today so many people gain the name of being educated, jnanis, scholars, intellectuals, and ones of knowledge. But what is it that they know? What they know is nothing at all. It is not possible for them to know their nature. If they close their eyes and contemplate, they don’t know who they are.
However, one can't see one’s own form even outside in the light. One can see one’s form only when a mirror or something that reflects is present. So this is not the actual (direct or manifested) form. It is the reflected form. Therefore, everything that you (P) see are only reflected forms but they are not direct forms. Therefore:

Adithya Varnam Thamasa Paarasthath.

He shines with the effulgence of the sun and who is beyond Thamas, the darkness of ignorance.
(Sanskrit sloka)

I am thamas (darkness) that has the radiance of the sun. ‘Thamas’ means darkness. But he says that he is the light which contains darkness. Meaning, he is the unity of both, the unity of good and bad. Without evil, good has no value. Without good we could not recognize evil.
So he said, “It is not possible for you to recognize my form. However, if you have the determination that you must recognize me, look! All of this is my form.”

Sahasra Seersha Purushah.
Sahasraksha Sahasra Paad.

Thousands of heads has the Purusha
(The Lord or Supreme Being),
Thousands of eyes, thousands of feet.
(Sanskrit sloka)

How can you recognize the nature that has so many heads, so many forms and so many kinds of chaitanya? A different chaitanya is observed in each body. However, so many chaitanyas cannot be seen! However, there is chaitanya in everything.

It is very difficult to know the nature of spirituality. Spirituality means to know the Sathya Swarupa that one doesn’t know. It is to discover the bliss that is not observed in what one sees. One should behold the form that gives bliss in the bliss that is not seen. Who is trying to behold this? They (or you, P) sit in meditation. They (or you, P) close their eyes. They (or you, P) create a form. However, all of these are only reflected forms but not direct forms. How long do these reflection, reaction and resound exist? Where does the resound come from?
I am talking. You are hearing the sound that I am talking. What is the basis for this sound? However, you (P) say that it is My mouth. No, no, no, no, it isn't! Hence, this is not silence. Then, reaction: what is this moving of My Hands? What is this moving of My Mouth? Is this reaction? Even this reaction is the reflection of that resound. Reaction, which is the reflection of resound, comes and it covers reality. These two arise from the place of the navel.
If you want to converse with any individual, you have to enter into that individual. The situation of that individual should be recognized. You should understand that individual’s prabhaava. Then only it will be possible to describe that individual.
In that same way, action, reaction; sound, resound. However, there should be reflection to this resound and reaction. You have to recognize this reflection. What is this reflection?
If a flash (camera photo) is taken, a light (flash) comes once. Immediately when the light comes, there is darkness. Where did this darkness come from? Darkness is seen because of the light going away. That only is reaction. What is the resound that comes in the reaction? It is sound. What comes out of resound? Out of reflection comes reaction and reaction comes out of reality. This is the true form.
You should not put on the body (have body attachment). The body attachment should be forgotten. Keep Atmabhimaanya as the aim. Through this Atmabhimaya we should recognize the resound, the resound that comes out of the navel. This is real Truth.

However, do you know how Truth is (understood) today? Each one talks appropriate to whoever is in front of them. Would they (or you, P) call that resound? Or would they (or you, P) call it Truth? Not at all! Their words near them, his words near him, one’s own words within oneself: when it is like this, it is not Truth at all. Truth is what doesn’t change in the three periods of time. Truth is that which doesn’t change in past, present and future.
So are you speaking today the word that was said the day before yesterday? No. The day before yesterday’s word is the day before yesterday’s. Yesterday’s word is yesterday’s. Today’s word is today’s. Hence Truth is when change shouldn’t come in the three periods of time.
How many people are there who recognize that Truth today? Never mind, are there at least ones who recognize the worldly truth? No! Even if one asks, “What did Swami say?” You don’t listen well and give the resound. If one says, “Is this Truth?” They say, “It isn't Truth.” Then what is Truth? That which one doesn’t know is Truth. So what is the use in you uttering such a truth (only a fact but not the Truth)? You should speak of the Truth that you recognize.
Past, present and future: the time that has passed, the time that is happening now and the time that will happen, the three periods of time should be unified. There shouldn’t be the three gunas in these three periods of time, either. It is said:

Trikalam, Trigunam, Trinetram.

The three periods of time,
the three attributes and three eyes.
(This is part of a sloka
referring to Lord Siva,
who embodies all of these.)
(Sanskrit sloka)

There is difference between the three periods of time, the three words and the three looks. So the three periods of time, the three sounds and the three actions all should become One. That is Sathya Swarupa (the form of Truth).
It is not possible to change the place. However, change occurs in some things. That which changes is not Truth at all. One minute you say one thing and in another minute you say another thing. That is not Truth. It is always One:

Sathyam Bruyath,

Speak Truth.
(Sanskrit sloka)

Truth is One, not two. Truth is what is One but not two. How can it be One? Whenever real Truth is observed, it maintains only one sight, only one sound, only one form and only one bliss. The Upanishads described such a Truth in numerous ways. How did they describe it? There’s no description of Truth. Truth has no form.

Truth has only one proof: bliss. (It comes) only when you contemplate on such a Truth. You (P) yourself (P) contemplate once on Truth, closing your (P) eyes. Without you knowing it, you will smile. You will begin to smile. Where does that smiling come from? That comes from within yourself. What is the reason for that bliss? When dual mind is present, bliss won't come. Therefore, from where did bliss come from? It comes from God. Therefore, you think it comes from yourself. It is said:

Happiness is union with God. Union with God.

It is bliss that mixes. It is not mixing within anyone else, as it contains God. The bliss that contains God is always permanent. The joy that is obtained through prakrithi is joyful one day and another thing on another day. In that way, they won't call joy that changes bliss. There is one, Truth, which never changes.
However, whether you recognize it or not, I am always blissful. I am always smiling. Have you ever seen Me with a castor oil face? I will never have that kind of face. It is always blissful. Where does this bliss come from? It is bliss that reflects from the inner feeling.
One minute some people are joyful and another minute they look serious. Then only, when they are seen, we will say, “Uh-oh, he has undergone some change.” So, we should be in such a state that others do not know the change. This is real Truth.
Truth is what doesn’t change. It doesn’t hide if it is concealed. If it is put (somewhere), it won't stay. If it is grasped, it won't get caught. If one grasps, it won't be caught and if it is kept, it won't stay. It won't be held in the hand. It can't be acquired or obtained. That is true bliss.

Embodiments of Love!
The true bliss of the Upanishads is ‘shath’. It is Upanishat. ‘Shat’ means to exist. How does it exist? It should be unmoving. ‘Upa’ means it should be near to us. However, it also won't move at all with our vibration. Such Truth is real Truth.
Sometime though we don’t smile, our vibration makes us smile. So our vibration isn't even present. No vibrations will come to us. There isn't even any reaction, resound or reflection. Therefore, something like this is true bliss. We can obtain such bliss through the Upanishads only. The rishis in the Upanishads experimented with this in numerous ways.

(Note: The following story traditionally refers to Romarishi, not Rshyasrnga as Swami said. ‘Roma’ means ‘hair’ and Romarishi got this name because of his very long hairs.)
You know; I told you numerous times: there was one rishi. He had no fears. He did austerity, wanting to obtain God's bliss. His name was Rshyasrnga. He was in Dandaka forest. Why was he in Dandaka forest? There was a big tree in front of his Ashram. On that tree there was a fruit called Amritaphala (“the fruit of immortality”). However, he did austerity for numerous days to obtain that fruit.
While going about in the forest on that same path, Draupadi’s sight went on that fruit. Immediately she told Dharmaja, “If you pluck that fruit, all of us could eat well for three or four days.” To give her help Dharmaja hit it. It fell down.
Dharmaja was trying to pick it up. He couldn’t do it. Draupadi also reached there. She couldn’t do it. Draupadi was Maha Shakthi Swarupini (an embodiment of great strength). She was born out of the flames of fire. Yet she couldn’t do it.
Arjuna, Nakula and Sahadeva, who had gone for (to gather) fruit, roots and fibres, all came and saw. They ridiculed them saying, “What is this? Both (Dharmaja and Draupadi) are aged. Will such old people obtain it?” They also tried a lot. But the fruit didn’t move. They looked on.
Bheema came. Bheema took the roots and fibres and came running. He said, “Where did my elder brother (Dharmaja) go? Where did my younger brothers go? Where is Draupadi?” Saying that, he came searching. He saw. His eye saw that fruit. When he saw it with his eyes (he asked), “How many people do you need to lift this fruit, elder brother?”
“People say that my brother Arjuna lifted the Gandhiva (a very heavy and powerful bow). When he lifted it, what Gandiva was it? Maybe only a Gandiva made of cork. Come here, I’ll lift it!” He went and lifted it with his left hand. It didn’t move. He held it with two hands. He moved all his strength and all his muscles. (But it still didn’t move.) However, all of them looked on.
Rshyasrnga had laid down all of his long hairs. Rshyasrnga was doing austerity in the ashram, and all of his long hairs spread all over the Ashram. When Bheema, Arjuna, Nakula and Sahadeva stepped over them (the hairs), they (the hairs) rose up softly (to tie them up). If they fully rose up, Rshyasrnga would become angry (and curse them). They (the Pandavas) would succumb to a curse.

At that time Draupadi prayed to Krishna, “Krishna, anatha rakshaka (one who protects those who have no other refuge)! You protected us so many times, but today also we have no one else except for You. There is no one except for You. Protect us, O Krishna! Won’t Your protect (us)? Won't you safeguard (us)?”
Krishna came laughing. He saw. He also saw that fruit. He said, “It’s not possible for you to remain here any longer. I am telling a yukthi (stratagem, plan). This is a path that reveals Truth. Follow that.”
“Swami, is there any day when we didn’t follow Your order? We are always following. We are doing whatever You say. We are carefully listening to the work that is told.”
He told them, “Dharmaja, all of you (P) stay here. I will go to the ashram of Rshyasrnga. After five minutes, you (P) come. Come and however I act, you (P) also act like that.

Brahmavit Bramaiva Bhavati.

The Knower of Brahman becomes Brahman Himself.
(Sanskrit sloka)

He said, “Whatever I do, you have to act like that.”
Krishna went to Rshyasrnga’s ashram. Rshyasrnga was ready to come and curse them. Krishna went inside there at the exact correct time. (Rshyasrnga said,) “Swami, did you come to our ashram? How lucky! Our good fortune is fructified and our ashram is sanctified.” Rshyasrnga was saying so much.
A little distance away Dharmaja, Bheema, Arjuna, Nakula and Sahadeva were coming. All of them were coming. Though Krishna was talking with Rshyasrnga, his whole drishti (sight, seeing or attention) was on them (the Pandavas). This is God's drishti. In spite of what work they are doing, their sight would go where it should. For that reason, seeing that they (the Pandavas) came there, Krishna slowly fell on the feet of Rshyasrnga.
Rshyasrnga said, “What is this, Krishna? You are God! You (P) fell on my sacred feet and made them unsacred. (Note: An understanding in India is if someone elder or of higher status than us falls on our feet, we will get bad effects.) Who are You (P) and why are You (P) doing namaskaar? Who am I and who are You (P)?”
Truly, just as He thought, slowly Krishna said a wise thing. He said, “You are I and I am you.” As soon as He said this, the Pandavas came. When the Pandavas came, they stood there. Rshyasrnga saw this sight.
Krishna who had risen up, did namaskaar to Dharmaja (Bheema), Arjuna, Nakula, Sahadeva and to Draupadi also. Krishna did namaskaar to six people. However, before Krishna had said (to them), “Don’t even open your mouth (in objection). Do as I do, that’s all. What is spoken must be done.” All right, all of them put their hands up, as if to bless (Krishna). (Note: traditionally, the person who receives namaskaar should bless the one bowing at their feet.)
Rshyasrnga saw (and thought to himself,) ‘What is this? Krishna is the manifested God! He is doing namaskaar to the Pandavas! Who are they? What kind of people? What powers do they have? How is their devotion and surrender?’ He was watching to understand.
When Krishna did namaskaar, Rshyasrnga also came to all of the Pandavas and did namaskaar to them. Rshyasrnga also did namaskaar to them and when he fell on their feet, he had no (more) anger.
Krishna acted so many dramas in order to cool that anger, so that the fire of his (Rshyasrnga’s) anger did not burn them (the Pandavas). Meaning, the Pandavas should not be cursed. He (Rshyasrnga) should not become angry. If his anger came, then no one could bear it. So He (Krishna) cooled the anger of Rshyasrnga.
Then after he (Rshyasrnga) got up, Krishna said, “They are great kings. They are Pandurajas (kings in the line of Pandu, their father). They are emperors. Pandurajas like this came to the forest and are struggling (to obtain) fruits.”
Then he (Rshyasrnga) said, “Chi! My desire is so low. I came in the way of the desire that those emperors have.” Saying, “Come,” Rshyasrnga took all of them there (to his ashram). He touched it (the fruit) while saying a manthra. When he touched it, it fell into his hand. Then he offered it to all of the Pandavas.

Meaning, how is this fruit? It is Amruthaphala. There wouldn’t be any more types of birth or death for the one who eats it. There would be no more death at all. Such a fruit was the fruit of Rshyasrnga. This Rshyasrnga did austerity and told all of the Pandavas the inner meaning (of the fruit). He also told Krishna.
After slowly sitting they cut the fruit and everyone ate. They also gave a piece to Krishna. He said, “Ayyo! (Oh dear!) Don’t you know that I don’t eat fruit? I won't touch any fruits. So, you eat.” That day, this day or any day, I won't touch even one fruit. “This came for you, you eat.”
Unable to bear (Krishna’s refusal), Draupadi said, “Put Your Hand and touch it, we will take it as prasad.” Among women, (the most) supreme devotion arose.
Due to the sanctity of women, even from ancient times men became greatly valorous, great warriors, dignified persons and transformed into ardent devotees. Therefore, every devotee and every emperor, if they want to enter a supremely sacred path, the basis for this is women.
Then finally Krishna sat. When He observed that bliss, Rshyasrnga shed tears. Krishna didn’t have any cloth to wipe them away. “Dear one, the tears that are falling are not tears (of grief). They are drops of bliss. Look here, your birth is now sanctified.” Saying that, He put both His Hands on his head and touched him. He (Rshyasrnga) gave up his life and his praana joined Krishna.

Then seeing all this, all the Pandavas also desired this. “Swami, what else do we need? We have experienced everything that should be experienced. We have experienced so many difficulties, losses, blames and accusations. Now sanctify this birth of ours also.” (Krishna answered,) “No, no, there are so many more things that need to take place!”
An individual took on a role in a drama. He has so many stories (scenes) left to do: second, third, fourth scenes, and there is also the last scene. If he comes once and says, “Swami, I won't play this role any longer, it is enough,” they (directors of the drama) won't let him leave. (They will tell him,) “You have to remain until the story is complete.”
In that same way, Krishna told them (The Pandavas), “There are so many more you (P) have to do. There are so many that you (P) have to spread in the world. There are so many causes to recognize the proof of Truth. You haven’t recognized Truth yet. If you die before recognizing this, what is the (meaning of) your (P) life?”
“Births come to every human being to recognize Truth. Due to being born it must be achieved. If one thinks, ‘We were born, we grew, we died,’ it is useless. We were born. We grew, but achieve that which should be achieved. Afterwards, one must go (die). Therefore, you (P) stay.”
Saying that, Krishna disappeared. They looked, (but) wherever they looked, they couldn’t see Krishna. Then they recognized the nature of Krishna. “As long as we exist, we should follow the order of Krishna.” Dharmaja told this to Arjuna, (Bheema,) Nakula, Sahadeva and also to Draupadi. That day they made a promise to Dharmaja: “Swami, whatever way you conduct, we are perfectly ready to follow.”

(Explanation of the following story: First Krishna killed Kamsa. Jarasandha was a king who had given his two daughters in marriage to Kamsa. Hearing that his daughters were now widows, he was very angry at Krishna and wanted to kill Him along with all of Krishna’s family clan, the Yadavas. Jarasandha and other allied kings stalked Krishna and went to attack Mathura. However, Krishna avoided Jarasandha and took all the inhabitants of Mathura to a new place. Krishna built a city here and named it Dwaraka. At a later date, Arjuna went to Dwaraka to visit Krishna. When there, Krishna gave up his life. Arjuna returned to his brothers, wife and mother and reported the news of Krishna’s departure. Then Kunti gave up her life immediately, Arjuna’s son was coroneted king and all the Pandavas left to the Himalayas, giving up their lives one by one on the way.)
That promise (was fulfilled) after Arjuna went away after the war (and then returned). The one who went (Arjuna) did not return in spite of the time that passed. (Kunti, his mother) felt very bad and said, “Arjuna hasn’t come, he hasn’t come yet! Krishna hasn’t come!” However, where did he go? He wasn’t seen.
There was a village that was created just then. Its name was Dwaraka. Arjuna went to Dwaraka with Krishna.
How He (Krishna) created Dwaraka also has to be told to you. After Krishna killed Kamsa, Sishupala, Dantavakra and Jarasandha, He killed His uncle who gave his two daughters to Kamsa. He killed Jarasandha. Everyone became angry. They became angry and all the kings made the determination that, “In whatever way possible, Krishna and all of the Yadavas should be killed.”
That day Draupadi (the Yadavas) prayed, “Swami, we are living life with fear moment to moment. Take us to a place where there is no fear.” Then He said, “Go to Repalli. All of you contemplate on Me, closing your eyes. Feel that you are asleep.
That night they closed their eyes and when they got up in the early morning, they were somewhere else. This means that they had come and reached Dwaraka. They didn’t walk, they didn’t go in a plane, and they didn’t go in a bus. When they sat in the state of samadhi, they went and arrived in Dwaraka. Even all their belongings went and arrived in Dwaraka. It’s not possible for anyone to describe Krishna’s nature and the things He does. In that way, they (the Yadavas) went and arrived in Dwaraka.

Thinking that Arjuna hadn’t yet returned from Dwaraka, Kunti was feeling very bad. The news was then known that he was coming back again. “Arjuna is coming! Is Arjuna coming? Is he coming?” Paapam! She got up, she watched and (hearing the news that Krishna had left the world,) she closed her eyes as if she was in search of Krishna. Dharmaja sat. Kunti laid her head on Dharmaja’s lap and she gave up her life.
It wasn’t possible for Dharmaja to get up. He called Bheema. He said, “Get ready all the things needed to go to the forest.” He called Arjuna, “Arjuna, get ready to coronate your son (named Parikshit).” He gave the entire responsibility for the coronation of his son to Arjuna. Nakula and Sahadeva became ready to do the last rites (of Kunti).
On one side, Kunti’s last rites were going on. Bheema was doing all the actions preparing to go to the forest. Arjuna took the responsibility for (the coronation of) his son. This did not happen anywhere else in Bharata. At one time, on one side funeral rites, the last rites of their mother, on another side the matter of the coronation. The third one, total renunciation. All were going on, on one day and at the same time. Will anyone perform it like that? It doesn’t happen anywhere.
Therefore, when they did like that, Krishna’s last rites were completed. After Bheema completed everything, Dharmaja started out. “I am going. What word did you give me in Rshyasrnga’s ashram?” There he held them to it (the promise). They said, “We are ready, Swami.”
Dharmaja was walking in front and Draupadi was walking behind. Arjuna coroneted him (his son). Arjuna, Bheema, Nakula and Sahadeva, each walked after the other. They didn’t talk to one another. They didn’t look at each other.
After going some distance, Nakula and Sahadeva fell down. Then Sahadeva fell down. Then Bheema fell down. Arjuna fell down. However, even Draupadi fell down. He (Dharmaja) said, “Let everyone go, I am going on alone.”

He used to live by the words of truth. Dharmaja was Sathya Dheera (valorous in Truth). He described such a Truth and acted accordingly. Yama Dharmaraja took a manifested form. (Yama is the god of death. He is also called ‘Dharmaraja’, meaning the king of Dharma) “Sir, you are Dharmaraja. I am Yama Dharmaraja. I will come with you.” Saying that, he took the form of a dog and he followed (went with) Dharmaja.
Even Yama Dharmaraja doesn’t like to give up Dharma. “Dharma is our praana. How can we live when we give up such Dharma?” Saying that, even Yama was journeying with him.
After going some distance, he (Dharmaja) saw a vision. A frightful scene came up. He thought, ‘What is all this yelling and such screaming? So many sufferings, so many sorrows are coming up! Where are they from?’ Krishna’s resolve is that every single thing has to happen according to karma.
“Dharmaja, you never told a lie. You only said once the lie:”

Aswatthama Hathah Kunjaraha

An elephant by name Aswatthama was killed.
(Sanskrit sloka)

That also was not a lie at all. Just to make him cry you said:

Aswatthama Hathah Kunjaraha

An elephant by name Aswatthama was killed.
(Sanskrit sloka)

“‘The elephant Aswatthama has died.’ (But, you) didn’t say ‘Kunjaraha (the elephant)’ loudly. Saying that lie, you made it seem like the son of Dronacharya was killed. Hence, because of that sin it became necessary to be in the world of Yama for some time.” He went inside (the world of Yama).

In Yamaloka (the world of Yama, or the nether regions), all the ones who were suffering a lot said, “(We now have) bliss, bliss, bliss! Swami, due to you Dharmaja, by your touch, your conversation and by your entering (into here), all of our suffering has been removed.” He made the visit then immediately he was coming back. All the bhootas (ghosts guarding there) didn’t let him stay. They said, “Now your time is finished (here). You have to go to heaven.”
All the people in Yamaloka were feeling bad. They sad, “Leaving this happiness, where will we be? We will also come.” Yama’s guards said, “It’s not possible for you to come.” However, he (Dharmaja) said, “I myself will remain in Yamaloka and I will give all of them bliss.” The quality of Dharmaja was so sacred, so vast and so truthful.
Therefore, he (Yama) said, “Sir, you are Dharmaja. I am Yama Dharmaja. If that ‘Yama’ is removed, it will become yoga. The Truth which contains yama and niyama is your form. That Truth only is the form of Dharma. Saying that, he (Yama) sent him (Dharmaja) to heaven. He taught the inner meaning of all of it.
Therefore, no one knows how the forms of Truth and Dharma are so great and so deep. He (Dharmaja) achieved everything with Truth. Therefore, when we take such Truth, when we follow Truth, regardless of the situation, we won't get any sufferings.

During many troubles, it becomes necessary to utter some lies. Never speak untruth. Even if a situation arises where your life is in danger, speak the truth.

Sathyam Naasti Paro Dharmah.

The highest Dharma is Truth.
(Sanskrit sloka)

There is no Dharma higher than that. So keep your whole life on the path of Truth. Uphold the entire land of Bharath again with the vow of Truth. Make distant all of the injustice, wrongful actions, misconduct and untruth. You (P) be happy on the path of Truth.
So, Yajnavalka undertook so much austerity to teach such Truth to us. He did so much austerity and finally he obtained Divinity. He joined with good company. He experienced all bliss.
Therefore, we can obtain so much with Truth. There is not a single thing in the world that cannot be obtained through Truth. We can obtain so many with Truth. Earth can be turned into sky and sky into earth. Uphold Truth. You (P) protect Truth. Live with Truth as your (P) praana. This is the education which you should learn.
Wherever you (P) go, don’t give opportunity for untruth. You (P) speak Truth. Experience bliss. You (P) don’t worry, “What trouble will arise with this Truth?” If such a Truth is spoken:

Bhagavan ended His Divine Discourse by chanting the bhajan, ‘Sathyam, Jnanam, Anantam Brahma…’