By: Seetha ‘Priya’
René Descartes, a 17th-century French philosopher, studied in-depth Vishnu Sahasranama and other scriptures and introduced the statement ‘I think, therefore I am’, as a fundamental element of his philosophical method of self-inquiry. He started doubting everything, the external world, and its existence, to find an undeniable starting point to know the self.
In his meditations, Descartes realized that while he could doubt everything, he couldn’t doubt that he was doubting. The very act of doubt required a thinking entity. With this realization, he formulated the famous proposition that thinking is evidence of existence. If one is doubting, questioning, or thinking in any way, it implies the existence of a thinking self. It underscores the priority of consciousness and self-awareness in the process of philosophical inquiry on Lord Vishnu.
The philosophical concepts of ‘I think, therefore I am’ and ‘Neti, Neti’ as well as ‘Tat Tvam Asi’ of Vedanta share common threads of self-inquiry and understanding but unfold within distinct philosophical frameworks and have unmistakable emphases of Vishnu Sahasranama.
While the proposition ‘I think, therefore I am’ serves as a foundational certainty, centers on self-awareness, and establishes a starting point for knowledge, ‘Neti, Neti’ – Not This, Not This, is a method of negation, where seekers systematically negate aspects of the self and the world to reach an understanding of Brahman, the ultimate reality. It is a broader framework for understanding the true nature of reality including not only the material world and thinking processes but also extends to the negation of the body, mind, and other aspects of the phenomenal world.
Similarly, Sai Baba often repeated ‘Tat Tvam Asi’, translating to ‘That Thou Art’, highlighting the inquiry into the nature of the self and the realization of its identity with the ultimate reality. This concept goes beyond thinking, involving a profound experiential understanding achieved through spiritual insight and contemplation. It conveys that Brahman is identical to Atman, the individual self. This concept emphasizes the unity of the individual soul with cosmic reality, highlighting the interconnectedness of all existence.
While both Descartes and Vedanta explore the nature of self-awareness and existence, ‘Tat Tvam Asi’ goes beyond individual thinking and self-awareness to assert a profound identity between the personal self and the ultimate reality. The Vedantic concept is more inclusive, addressing the oneness of all existence, whereas Descartes’ focus remained on the certainty of individual consciousness.
However, these three philosophical ideas collectively illustrate diverse approaches to self-inquiry and understanding, offering valuable perspectives for contemplation.
The 29th shloka of Vishnu Sahasranama is –
Subhujo Durdharo Vagmi Mahendro Vasudo Vasuhu
Naikaroopo Brihadroopah Shipivishtah Prakashanaha
Lord Vishnu is of creative prowess (Subhuja), beyond comprehension (Durdhara), from whom proceeds the speech (Vagmi). He is the Lord of Lords (Mahendra) and the giver (Vasuda) of wealth (Vasu). He has numerous forms (Naikaroopa), few could be huge (Brihadroopa), and like Sun (Shipivishtah) is the Illuminator (Prakashana).
Sai Baba told Nana Chandorkar and Ganesh Rao – “When you say ‘Guru Brahma, Guru Vishnu, Guru Devo Maheshwara’ you confirm that Guru is Brahma, Guru is Vishnu and Guru is Maheshwara. The alternate meaning is that Brahma is Guru, Vishnu is also Guru and Maheshwara is Guru too! Brahma, Vishnu, and Maheswara – three different forms of the same 
God!” He gave a new meaning! Baba continued – “Then what is wrong if Hindu devotees see in me these three forms and adore me as ‘Sadguru’?” Baba put up a straight question.
Ganesh Rao spoke bluntly, “Then your feet should be considered a sacred place of pilgrimage.” Baba replied – “Right you are! That is why I say you have darshan of my feet and you will have the merit of visiting Prayag.” Ganesh Rao was also outspoken – “Baba, I do not see Ganga or Yamuna in these two feet. I do not have the insight.”
Baba happily said – “Good. At last, you accept it! That is why one needs a spiritual guide!”
Ganesh Rao replied – “Baba, I will accept you as a spiritual guide, a Sadguru, provided I see Ganga and Yamuna within your feet! Your sacred feet must prove they are ‘Theertha Raj Prayag’ themselves!”
Ganesh Rao openly challenged Baba! Baba was not angry. He needed Ganesh Rao in his mission for the welfare of mankind. He decided to oblige him. The entire gathering of devotees got up to watch! There was now pin-drop silence in the mosque! All eyes were fixed on Baba’s feet. Baba stretched them and said – “All right Ganu, look at my feet attentively now! Look!”
The moment Baba uttered the last word, water gushed out from both the toes of his divine feet! Distinctly two different streams of Ganga and Yamuna! As their water flowed both currents mingled into one and looked like the confluence of the great Ganga and Yamuna at Prayag! A wave of joy passed over the entire gathering and cheerfully shouted ‘Jaikar’ to Baba.
Ganesh Rao was convinced of Baba’s divinity. He accepted him as his Sadguru. He visualized him as God Vithal of Pandharpur. Ganesh Rao accepted his defeat. Now he prostrated to Baba’s feet accepting him as ‘Sadguru’ – “Sainath you are my Sadguru indeed! Please initiate me into a ‘Mantra’ and accept me as your disciple.”
Baba told him – “No! never! Dear Ganu, I have never initiated anyone in a ‘Mantra.’ My own Guru has never done it! For twelve years I served him. He loved me and protected me.
Likewise, even if I do not initiate you into a ‘mantra’, I am always with you! You will have my protection forever! Remember this much – YOU LOOK TO ME – I LOOK TO YOU!”
Because of Ganesh Rao, everybody had a feast of an important discourse by Baba! Baba’s great saying – ‘You look to me; I look to you’ came into existence on this momentous day!
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