As The Sweetness Of Sugar Is The Same In Sweets Of All Forms And Names, Divinity Is The Same In People Of All Forms And Names

May 1977, Summer Course 1977, Brindavan

Published English.

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The devotees who recognise God, the who recognise wisdom and the who recognise eternal truth, are all one and the same. This is what the have described by saying that truth is one, but the people who have described it in many ways are different and diverse. When our mind contemplates on a situation, the mind itself gives it many different forms. So, also, the primordial power which is the basis of this world takes many different forms. have described this situation by saying that what exists is only one, and that is recognised by many people in diverse ways.

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Not only this, during your dream, you see many things, mansions, trees, fruits, and so on. Where have these mansions, trees, rocks come from? It is the life-force in us that creates these mansions, fruits, and rocks and gives them a form. In the same manner, the Creator puts His creative force in all the things that He has created. This sacred aspect has been men tioned in the by saying that the aspect of is present inside, outside and everywhere. All the five elements and all the materials that come out of the five elements depend upon this one primordial strength. In all the things that we see around us in the creation, the power or the is one and the same. So, in that context, if we can enter deeply into and think of something, then the in that life force, which is the object of your and the in you come together and merge into each other. The names and forms of different things may appear to be different from one another, but the life-force or the which is present in all of them is really one and the same.

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Today, if people are taught that human nature is quite different from divine nature, man is simply creating these differences; and since he has not got the discriminating power, he believes them to be different. Man is God, is , people are Divine. Some day or other, it is inevitable that will become and will come as an and will become . In that confluence of and is the manifestation of all creation. It is this confluence that has been described to us in three different ways, namely dualistic philosophy, non-dualistic philosophy and qualified non-dualistic philosophy. Here, the dualism recognises two distinct things and says, “I am in the light,” whereas the qualified non-dualism says, that “Light is in me.” , the highest form of non-dualism says, “I am the light.” This Divine spirit which is omnipresent is seen by different people in different ways because of their varying degrees of attachment to their own human body.

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Truly, when we look at it from the aspect of the human body, we only think of a name and a form of that body. Depending upon one’s own background, we also decide what is good and what is bad. To both good and bad, the is only a witness. It is in that context that it has been said that you are not one person but you are three different persons, namely: the one you think you are, the one others think you are, and the one you really are. These are the three different aspects. When once we recognise the totality of truth and the totality of divinity, then we will experience the identity of all these three aspects of human personality.

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Today, the reason for our getting these different ideas and different opinions is that there is no co-ordination between our thoughts, our words and our deeds. The preaching is on one footing and our notions are quite different. We teach and we believe that these qualities, the quality of truth, the quality of , the quality of are very great and very strong; but in our daily life we conduct ourselves in a manner very different from what we say. Not only this, we believe that truth is our sacred religion, but we are ready to dispense with all this and what we do not seem to need is truth itself. Man is not making an attempt even to find what is good relating to himself. Man utters the word ‘truth’ repeatedly, but he is not able to establish the truth relating to himself. This is the reason why he is not becoming a total human being. When he himself is unable to become a total human being, how is he going to rise to the level of God?

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Thus, today, if man can rise to greater heights, he will become a divine being; but if he slips lower down, he will become an animal. We should always try and take the path of promotion and not demotion. In every human being, the aspect of divinity is present. The aspect of is much closer to us than all friends and relations. This kind of consciousness in regard to the relationship of the A t m a to us should be promoted. All our ideas should be so refined that they are not narrow but are broad enough. We should not take the view by which we are concerned only with our family, our home and our self. This will be too narrow an approach to life. Our ideas should be so broadened that we move from home to one village, from one village to one district, from one district to one province, from the province to the country and from the country to the world.

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In the same manner, in our , we should broaden it so that we regard the which is present in ourselves as the same , which is present in everyone else, and that is the same which is present everywhere in the universe. By that feeling, we will be able to broaden our ideas and realise the meaning of the statement that there is only one truth that exists, and that this one thing is being seen by many people in different forms. We are always looking at things which keep on changing. We are looking at creation which is not permanent, and we make the mistake of identifying such creation with Divinity. We do not realise the truth.

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The world is only an illusory projection and God is the basis. But to understand this situation, one has to make an attempt. This auditorium is now visible to us with all its nice windows, all the good carpets; and it presents a beautiful appearance to us. The roof is resting on these walls as a support. Looking at the roof and looking at the walls, we think that they are the important constituents of the auditorium. This is not correct. We should realise that the foundations, which we do not see, are really the basic support for this big auditorium. So, also, for everything that we see, there must be some basis which we do not see. In order to realise and understand that basis, which is not visible externally, we should adopt the path of . Such people who do not recognise the existence of the very basis and who only confuse the external appearance, which is a consequence of that basis, as the truth, are really ignorant people.

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Today, people only see the consequences of the existence of and argue that there is no and say that there is no basis for what we see. This statement is like saying that, in the ocean, there are waves because I see the waves and that there is no water. They are unable to recognise the basic truth that is contained in our ancient Vedic statements. If we examine this carefully, it will then become possible and, in fact, quite easy for us to see the oneness of Divinity.

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What we have to establish today is not a new society, not a new religion nor a new organisation. What we have to do is to recognise the contents of what we have already had in our ancient times and bring them up to the present day. Young people, who are capable of making sacrifices, are very essential today. Not only this, we need very urgently, courageous young people who can proclaim to the world the Omnipresence of Divinity. It is necessary to have young people who can face, and fight with courage, situations arising from injustice, unkindness and cruelty. It is necessary to have young people who will not depend only upon worldly and material benefits, but will give sufficient importance to the ethical and spiritual aspects; young people who are prepared to give up imitation, give up selfish ideas and be able to serve the community in a selfless manner. Young people who can, by their own experience, proclaim and tell others that is the most important thing, are very necessary.

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The divinity that is present in everyone is one and the same. Divinity is not present only in . You are all divine. Divinity is present in everyone. The fact that divinity is present in millions of people has been conveyed to us by our in a slightly different manner by stating that God has thousands of eyes, thousands of legs and thousands of heads. It has also been said that you will find Him wherever you look for Him. This is why we say that God is always available to you, is behind you, is with you whenever you are in trouble and pain. To save you from trouble and pain, He is with you, behind you, in you and is looking after you.

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It is in that context that you must first strengthen your faith that God is behind everything. There are various steps to be taken in this context. The first thing is self-confidence, next comes self-satisfaction, then follows self-sacrifice, then self realisation. In everyone the principle of ‘I’ is self-effulgent. He is in the form of the self-effulgent in every human being. There may be millions of people in one place. In all of them, is only one. In this apparent diversity, we must make an attempt to recognise the Unity.

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Thus, if we enquire in some depth into these things, we will realise that whatever the nature of that material may be, the divinity that is contained in man can transform that material into another human be-ing. As has been said in the , in addition to recognising that one God who has no second parallel is manifested in different ways. He has also declared that He is the seed for all creation. All the branches, the leaves, the fruits and all that we see on the tree have come from one single seed. In the same manner, all the forms that we see in the creation have come from one seed of divinity. The individual who recognises this truth becomes wise and becomes one with divinity. The individual, who is ignorant and who does not recognise this truth, goes down to the depths of ignorance.

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Man wants to get happiness, peace and bliss. But he is not making efforts consistent with what he wants to have. How do we get bliss and happiness? It is only possible when we know and understand what we should know and understand. We will get bliss only when we give up what we should give up. We will get bliss and happiness only when we reach the destin-ation which we should reach. What is it that we should know? We should know the truth about the creation around us. What is it that we should give up? The feeling that the human body is real and permanent. What is the destination. that we should reach? We should reach divinity which is the permanent state of . It is only then that we can experience true bliss. That is the reason why it has been said with Upanishadic prayer:

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When sometimes other people conduct them-selves badly, then you should pray to God that they be purified and they should not conduct themselves badly. But do not subject yourself to jealousy and bad conduct. I am hoping that you would recognise the divine aspect of , the one aspect for which there is no parallel and that you will promote your sacred ideas.

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