Ravana was a most powerful king, fully accomplished in all the arts, with mastery of the Vedas. He had performed a severe penance. But, because he used all his talents for his selfish purpose, he met with an ignominious death. He was warned by his wife Mandodari, who was a paragon of virtue, standing for Sujnana (right knowledge), that he was not following the righteous path as he had stealthily kidnapped Sita, wife of Rama. She questioned him whether he would keep quiet if his wife had been kidnapped. She thus taught Sujnana (beneficial wisdom). But Ravana ignored her advice.
His brother, Vibhishana, tried to teach him Vijnana (discriminatory wisdom) by telling him that he was not using his Buddhi (intellect) in the right way and was doing a reprehensible act which was unbecoming of an emperor like him. Ravana igonred this too.
Later, Hanuman advised him in terms of Prajnana (Supreme Wisdom). He told Ravana that in spite of his Vidya (vast scholarship and knowledge), he had failed to recognise the Atma as the reality of an individual and with body consciousness he was indulging in a despicable act, losing control over his senses and mind. He had brought Sita, the Mother of the Universe, with a base motive.
Ravana paid no heed to the three types of advise and as a result courted disaster. The life of one who acts out of selfish motives is in the hands of others, while the one with a pure heart and selfless motive, seeking the welfare of the world, has his life in his own hands. Rama was an example of this. A really virtuous human being will see divinity in himself and also in others. Human life is nothing but a reflection of Divinity. It is ignorance to consider God as living elsewhere in a remote place. When you are yourself the embodiment of Divinity, of what avail is it to seek the Divine elsewhere? You are the Supreme Brahman. Forgetting the truth of man’s inherent Divinity, worrying themselves about what is happening somewhere, people lose their moorings. These worries are not natural, but acquired from outside. All have to realise that death is the end of everyone who is born.
Birth is what is important. When the meaning of birth is realised, one transcends birth and death (Janma Rahityam). Therefore, in human life, one should understand this Para tattva (transcendental truth) and seek to realise the Divine. That is the main task of the aspirant. (SSS Vol.27, p.255-256)
The entire nature is suffused with power of attraction. The world attracts one and all. This power of attraction originates form the changeless and the eternal principle of Truth, which is the basis of creation. This is known as Transcendental Truth. It is present in Trikalas, Trilokas and Trigunas (three periods of time, three worlds and three attributes). It is only one and not two. Ekam Sat viprah bahudha vadanti (truth is one, but the wise refer it to by various names). All that we see in this world is only this principle of truth. Pashyannapicha na pashyati moodho (he is a fool who sees, yet does not recognize the reality). What the man sees in front of him is not the world, but verily God. But, out of his ignorance, he fails to understand this truth and tries to search for God in the external world. All that you find before you are verily the forms of God. Though you see God before your eyes, you think you are yet to find Him. How foolish it is! When you develop firm faith that all the embodiments of God, you will certainly find Him in everyone.
Sarvatah Pani-padam Tat Sarvato ksi-siro-mukham,
Sarvatah Srutimal loke Sarvam avrtya tishthati
(Bhagavad Gita, Chapter 13 verse 14)
(with hands, feet, eyes, mouth and ears pervading everything, He permeates the entire universe).
There is nothing in this world that is not the manifestation of God. What is the form of God? Daivam manusha rupena (God manifests in human form). But man is getting deluded by his physical form and considers himself to be a mere mortal. All that we see is the form of God. He is the embodiment of bliss. Nityanandam paramasukhadam kevalam Jnana murtim (God is the embodiment of eternal bliss. He is wisdom absolute, the One without a second). The entire world is pervaded with bliss. There is no trace of sorrow anywhere. But you may not agree with Me. You say, ‘Swami, you do not see sorrow, anywhere but we see it everywhere.’ Whether you see or I see, there is only bliss everywhere. As you think of only sorrow forgetting the bliss, you only find sorrow. But I don’t find sorrow anywhere. I see bliss, bliss and bliss alone. When we are the embodiments of Divinity, how can we ever be afflicted with sorrow? You are afflicted with sorrow because you don’t realize the temporary nature of the world. Whatever you see and experience is only the reflection of God. Do not criticize anyone, for criticizing others amounts to criticizing God whom you worship. Ishvara sarva bhutanam (God is the In-dweller of all beings). Isavasyam idam jagat (the entire universe is permeated with God).
Only through love can you attain the principle of Transcendental Truth. You might have read various books on transcendental truth. But nobody has understood what it means. It is the changeless and all pervasive Atmic principle. Such sacred love is available only with God. (SSS Vol.36)