In plain words
How will humanness come? Man must be full of compassion. Compassion itself must be his heart. The world must appear as the reflection of the heart. The principle that pervades the universe is in the heart alone. We must recognise its meaning well. Hṛt, daya: hṛdaya. What has compassion is the heart. That is karuṇā. A heart without compassion is a hard heart! In this hard heart only hard feelings arise. Will the qualities of a goat be born in a tiger! In a fierce beast only fierce qualities are born. It knows only fierceness. All its behaviour is fierce. If we give a tiger pūris and chapātis because it is hungry, will it eat them! Stinking meat alone is its taste. So, for this physical, worldly life, people think fleeting pleasures are the real pleasures. These are not true pleasures. That is why Tyāgarāja asked himself, ‘Is wealth the greater happiness, or is the presence of God the greater happiness? Tell me truly, O mind.’ Even such a Tyāgarāja, in some circumstances, in some sufferings, in some troubles, was a little shaken in mind. Unbearable sufferings came upon him. The images of Sītā and Rāma, whom he worshipped as his very life, disappeared. ‘Where shall I search for You?’ he cried, and searched many times in many places. His mind grew weary. Then anger arose. ‘Rāma! I took You to be very powerful; I was mistaken. But is there no power in You? Or is there no Bhakti in me? I know my own Bhakti. At all times and in every state I think only of Rāma. Always thinking of Rāma. If You say there is no Bhakti in me, I will not accept it. It is in You that there is no power. Because there is no power in You, You cannot end my suffering.’ In his passion, in his discontent, in that hopelessness and despair, he criticised Rāma in many ways. But afterwards he recognised his own fault. ‘Rāma! If there were no power in You, would such people have taken refuge in You!
Would a monkey cross the ocean? Would a lady tie You to a mortar? Would Lakṣmī Devī love You? Would Lakṣmaṇa serve You? Would Bharata, of pure mind, gaze and gaze at You and bow down? Oh! How great Rāma's power is!!!
If there were no power in You, would all these have taken refuge in You? You can understand from this one matter. If there were no power in Sai, would people come pouring in from America, London, from 108 countries? Did anyone call them! Are they simpletons! Or fools! No, no, they are great intellectuals. Intellectual power alone is not enough. There must be divine feeling in it. The divinity in humanness cannot be weighed against wealth, gold, possessions and vehicles. This Prema must be weighed with Prema alone. Man today must grasp that principle of Prema. Where there is Prema there is no hatred. In a society with no hatred there is no room at all for unrest. If society is to flourish in peace and security, we must foster the principle of Prema. We must make the right effort to recognise the divinity in humanness. We must attain such a full state of mind.
‘Candramā manaso jātaḥ, cakṣoḥsūryo ajāyata.’ This is a word of the Veda. The moon is the reflection of the mind. Only when such a moon becomes full can it be called a full moon. How did Pūrṇimā come about? Only when it goes back and arrives where it began does it become full. It begins here, goes round and round, and must come back to the very same place. That is the full. This full must be a kind of circle. When this full is made into a half, it becomes a half-circle. This half-circle is worldly life. It begins in one place and stops in another. What is new today becomes old by tomorrow. Tomorrow something new begins. The full is not like that. It always stays new. In the same way, only when we fill our mind with full Prema can we say that today is Guru Pūrṇimā. Guru means that which wipes out ignorance. What drives darkness away is Pūrṇimā. What drives away the darkness called ignorance is this Guru Pūrṇimā. So we must shape our principle of Prema into a principle of Prema that is complete.
Pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate.
That alone is the power of true Bhakti and surrender. But today ours is not complete. Then how is it? It has some lack. It began here, and it came back and met here. In the middle there is a great, fathomless, meaningless valley. That is why what is not complete does not bring a complete result either. A complete heart has only a complete result.