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| Sri Sathya Sai at the Prasanthi Nilayam Campus Hostel |
Without getting rid of ignorance, awareness of the Supreme cannot be experienced. Jnana (the higher knowledge) is the embodiment of the Paramatma (the Oversoul). It is self-effulgent. It is only when man is conscious that he is that Knowledge and that Light that he can have the Advaitic (oneness with the Divine) experience.
What is light? It is the means by which we are able to see various objects. During the day we see things by the light of the sun and at night by the light of the moon and stars and of lamps. What is it that enables us to know that we are seeing things by sunlight or other sources? It is through the eyes. In the dream state we see many objects although our eyes are closed. Who is the seer in that state and who is the experiencer of the dream? It is the Buddhi (the intelligence) that is able to see things by its own Tejas (luminosity).
Three Aspects of the Advaita Principle
In the Sushupti (deep sleep) state even the Buddhi is not present, but a blissful feeling is experienced. Who is the experiencer of this bliss? That is the Atma (the Indwelling Spirit). “I am the Atma and the Atma is I” is the truth that has to be recognised by everyone. It is the Atma that activates the Buddhi, which enables the eyes to perceive objects. The Atma is the Truth and you are the Atma. It is when this truth is experienced, can man realise the transcendental unity that subsumes everything. For this purpose, an enquiry has to be made into ‘Advaita Trayam’ (three aspects of non-dualism). These three are – Bhava-Advaitam, Kriya-Advaitam and Padartha-Advaitam.
Bhava-Advaitam is the enquiry which leads to the recognition of the common basis of different objects like cloth and thread, namely, cotton. To recognise the One that underlies the many is Bhava-Advaitam. This involves recognition of the one indwelling Spirit which is common to all beings. Kriya-Advaitam relates to the performance of actions, with purity of mind, speech and body, in a spirit of dedication to God. Padartha-Advaitam calls for recognition of the elements that are common to all objects and all living things. The Pancha Pranas (five vital airs) and the Pancha Bhootas (five basic elements – earth, water, fire, and ether) are to be found in all beings.
There is only One Divine in all things
The understanding of these three aspects of oneness will lead to a realisation of the basic unity of the cosmos. Failing to see this Divine unity, men are caught up in differences. There is only one Divine in all things. It is shining effulgently in everyone. But like the ashes that cover the fire in a burning charcoal, this light is covered by man’s own ignorance of the light within. To see the fire in the charcoal, the ash covering it has to be blown off. Likewise, the light of the Atma in the individual is covered by the sense of separateness and multiplicity. When through Sadhana, this feeling of manifoldness goes, the real nature of the Self is thus recognised.
Source: Five Types of Human Beings, Discourse 22, My Dear Students Volume 2; Divine Discourse on July 23, 1987 at Prasanthi Nilayam Campus Auditorium
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