Sab Ka Malik Ek: Unraveling The Meaning & Significance Of This Powerful Phrase
The phrase “Sab Ka Malik Ek” has been a fundamental teaching of Sai Baba that has been passed down through generations of devotees. As a Spiritual Master, Sai Baba understood the importance of unity and the need for everyone to realize there is only one truth, the ParaBrahm. His teachings have been instrumental in bridging the divide between different religions and promoting peace and harmony.
Sai Baba often used the phrase “Allah Malik” in His teachings and talks, and this is believed to be an expression of His deep spirituality and belief in the oneness of the truth “Para Brahm”. Although some may interpret this phrase as a way of bridging the gap between Hindus and Muslims, it is important to note that Sai Baba’s teachings go beyond religious differences and are focused on the commonality of all humanity.
In the context of the society in which Sai Baba lived, caste prejudices were prevalent, and this saying was a way of challenging those prejudices and promoting equality among all people. By proclaiming “Sab Ka Malik Ek”, Sai Baba was emphasizing the need for individuals to look beyond the differences of caste, religion, and social status and recognize the divine presence in every person.
As a Sathguru, Sai Baba’s teachings are not just superficial expressions of unity, but they contain deeper spiritual meaning that is relevant to all of humanity in fact to all living and non-living beings. His teachings have inspired countless people to live a life of love, compassion, and humility, and to recognize the divine presence in all living beings.
Sai Baba’s saying “Sab Ka Malik Ek” is not just a phrase, but it is a profound spiritual truth that emphasizes the oneness of all existence in all forms. It is a reminder that we are all interconnected and that our differences should not divide us but instead unite us in our shared humanity. It is a message that has stood the test of time and will continue to inspire generations to come.
As we delve deeper into the essence of this phrase, we begin to understand its significance and how it can transform our lives. At its core, “Sab Ka Malik Ek” means that there is only one God for all. It emphasizes the oneness of all creation (existence) and the interconnectedness of all living beings. It is a reminder that we are all part of the same consciousness (Brahmanyan or Ishvara Chaitanya), and that our differences are just “Maya” (Maya is generally interpreted as an illusion but it is not so, we will come out with a separate post on this soon) that separate us from each other.
By understanding the deeper meaning of “Sab Ka Malik Ek,” we can begin to shift our perspective and see the world in a new light. This shift in perspective is what we will be exploring in today’s post, as we examine the connections between “Sab Ka Malik Ek” and the Chatur Vakya or Maha Vakyas, as well as the concept “Ekam Sat” expressed in Rigvedic Upanishad.
Understanding The Chatur Vakya & Maha Vakya: Insights Into The Ultimate Truth
The “Chatur Vakya (Four Statements) or Maha Vakya (Great Statements)” are four important insights that are found in the ancient Vedic scriptures known as the Upanishads and represent four Vedhas. These statements summarize the essence of The Advaita Vedanta philosophy. The four Maha Vakya are in the order of gross to subtle are as follows:
“Aham Brahmasmi” is formed by Aham + Brahm + Asmi meaning “The Aham (I am / Jeevatma) is Para Brahm or Paramatma”.
This means “I am Brahm” or “I am Parabrahm”. This statement emphasizes the idea that the individual (JeevAtman) is one side of the same coin (Paramatman) and the other side of the coin (Paramatman) is “Atman” or “Paramapurush” or “Maya”. Realizing this identity is said to be the ultimate goal of spiritual practice. The true nature of the individual self is not separate from the ultimate reality but is instead an expression of it. It implies that the limitations and illusions of the ego are temporary and illusory and that the ultimate reality of Brahm is the true source and essence of our being. Realizing this identity with Brahm is said to be the ultimate goal of spiritual practice which is called “Brahmanyan” which our Baba addressed in Satcharit Chapter 1. It involves transcending the limitations of the ego and realizing the true nature of the self as an expression of the divine consciousness that pervades all of existence.
“Tat Tvam Asi” which is formed by Tatt + TuVa + mAsi (asmi) meaning “That (Paramatma) is this (Jeevatma)” which is interpreted from the individual perspective as “That Paramatma is this Jeevatma”.
This statement expresses the idea that the individual (JeevAtman) is identical to the ultimate reality (Brahm), and that realizing this unity is the key to spiritual liberation. the individual self is essentially the same as the ultimate reality. In Advaita Vedanta, this statement represents the highest realization of spiritual truth. The statement emphasizes that the apparent duality between the individual self and the ultimate reality is “Maya”, and that the true nature of the self is part of Brahm. Realizing this identity is said to be the key to spiritual liberation or Moksha, as it involves transcending the limitations of the jeevatman and recognizing the true nature of the self as an expression of the divine consciousness or Parabrahm that pervades all of existence. This realization (moksha or Atma darshan) can be achieved through various spiritual practices, such as self-inquiry or Atma Vichara and Dhyan but compassion and devotion are the basic essence one need to practice Atma Vichara and Dhyan. By recognizing the inherent unity of the individual self (Jeevatman) and the ultimate reality (Parabrahm), one can achieve spiritual liberation (moksha) and find eternal peace and tranquility. Overall, “Tat Tvam Asi” induces us to recognize the true nature of ourselves and all things as expressions of the infinite and eternal consciousness that underlies all of existence. Through this realization, we can transcend the limitations of the individual self (Jeevatman) and connect with the ultimate reality (Parabrahm), leading to spiritual liberation (moksha) otherwise called enlightenment.
“Ayam Atmam Brahmam” which is formed by Ayam + Atma + Brahmam meaning “I am Brahmam”
This statement expresses that “This Atmam” which is Paramapurush or Maya is not separate from the ultimate reality (Brahm), in other words, the whole existence (maya) that we see as the universe and its parts (planets, stars, beings, and non-living beings, just everything gross existence) is a reflection of the ultimate reality (Parabrahm). In Advaita Vedanta, Atman refers to the individual self or soul, which is believed to be eternal and unchanging. According to our Vedic scriptures, the cosmic consciousness or Maya, known as Atman or Parampurush, is the source and ground of all existence, including the individual self. The statement “Ayam Atma Brahma” induces us to recognize the essential unity of the individual self and the ultimate reality. It proclaims that the self is not a separate entity, but rather an aspect or expression of the ultimate reality. In other words, the true nature of the self is a reflection of the ultimate reality (Brahm). This understanding has important implications for spiritual practice and personal growth. By recognizing the true nature of the self as Brahm, one can begin to transcend the limitations of the ego and connect with the infinite and eternal consciousness that pervades all of existence. This realization (Moksha) is said to be the key to spiritual liberation otherwise called enlightenment.
“Prajnanam Brahma” which is formed by Pra + jNan + Brahm meaning “The one who realizes the ultimate truth is itself is Brahm”.
This statement emphasizes the idea that the ultimate reality is the ultimate consciousness or awareness of it. The realization of the awareness is Brahmnjan and that also gives us the realization that this ultimate realization itself is Maya because the Brahm doesn’t need any realization whereas the non-realized only needs this realization. The idea is that the ultimate reality, known as Brahm, is the ultimate consciousness. Brahm is the ultimate reality or absolute consciousness that underlies all of existence. Which is even beyond the states of unchanging, eternal, and infinite ground of being that pervades everything in the universe, in a nutshell, cannot be expressed as which is beyond the understanding thru the five senses, these 4 great statements are the highest expression of the ultimate truth even these 4 great statements cannot express it completely as it is but Our Baba, as our Sadhguru, the simple master teaches us this highest truth in his simple words “Sab Ka Malik Ek”!.
Let us see one more Vedic reference that goes parallel with Baba’s words.
Exploring the Profound Message of the Rig Vedic Verse ‘Ekam Sat Vipra Bahudha Vadanti
The verse “Ekam Sat Vipraah Bahudha Vadanti” appears in Rig Vedha (1.164.46) and can be refined as “Truth is one, but the wise describe it in various ways.” This implies that there is one ultimate truth that underlies all reality, but realized people perceive it in different ways”.
Furthermore, the verse “Indram Mitram Varunam Agnim Aahur Atho Divyaha Sa Suparno Garutmaan Ekam Sad Vipraah Bahudhaa Vadanti Agnim Yamam Matarishvaanam Aahuhu” can be elaborated as follows:
- Indram – Indra
- Mitram – Mitra
- Varunam – Varuna
- Agnim – Agni
- aahur – they call
- atho – also
- divyaha – divine
- sa – that
- suparno – having beautiful wings
- garutmaan – Garuda
- Ekam – one
- Sad – Truth
- vipraah – wise men
- bahudhaa – in many ways
- vadanti – describe
- agnim – Agni
- yamam – Yama
- Matarishvaanam – Matarishvaan
- aahuhu – they call
“They call Him Indra, Mitra, Varuna, Agni, and also the divine-winged Garuda. The Truth is one, but the wise call it by various names, such as Agni, Yama, and Matarishvaan.”
People refer to the same Supreme Reality using different names, such as Indra, Mitra, Varuna, Agni, and Garuda. This is because the Absolute Reality is infinite and cannot be encapsulated in a single name or form. Similarly, the wise describe the same Ultimate Truth in different ways, such as Agni, Yama, and Matarishvaan, based on their individual perceptions and experiences.
Moreover, the Absolute Reality is beyond the limitations of existence and non-existence, cause and effect, space, time, and causation. It is the source of everything and transcends it as well. The Supreme Reality is the ultimate Truth that pervades all existence and non-existence and is beyond all limitations and dualities.
Recognizing The Connection Between ‘Sab Ka Malik Ek’ And ‘Ekam Sat’
Sai Baba’s Words And Actions hold great significance for us as Maha Vakyas. When devotees approached Him with their troubles, He would often say “Allah Malik,” emphasizing the importance of surrendering to the Supreme Reality to transcend physical limitations and broaden one’s perspective. Baba emphasized the need to take care of the body, which is like a chariot on a journey, but also to recognize that the ultimate goal of a human is to understand and reach the Oneness with the Supreme.
Sai Baba’s teachings were accessible to all, regardless of their level of understanding, and He used simple language to convey the highest teachings. His phrase “Sab Ka Malik Ek” is a prime example of this, as it emphasizes the truth that the Supreme is One and that there is only one absolute truth. For those seeking a deeper understanding of life’s ultimate goal, Baba’s teachings provide guidance and inspiration.
Baba is considered to be the Parabrahm avatar. Who descended on earth as Avadhootha to teach us the essence of Veda and Upanishads practically. In His discourses, He vigilantly imparted these teachings to His devotees. Baba’s teachings were so profound that they were understood by everyone, including those who were not learned, as per their capacity. Baba had a unique ability to recognize the purpose and journey of each soul, and He helped them to move forward toward their ultimate goal accordingly.
Baba’s teachings revolved around the concept of Ekam Sat or Sab Ka Malik Ek, which means that the Supreme Reality is one, and there is only one absolute truth. His Avtaar was in accordance with this principle and encouraged His devotees to do the same. Baba believed that surrendering to the Supreme Reality would take us beyond our physical limitations and help us broaden our perspectives.
Sai Baba’s message of Sab Ka Malik Ek is a simple yet powerful phrase that encapsulates the essence of all spiritual teachings. It reminds us that we are all part of the same source, and there is no distinction between us based on religion, caste, or creed. Baba’s teachings and His way of life continue to inspire millions of people worldwide, and His message of unity and oneness is more relevant now than ever before.
Bhagavad Gita Quote
At the end of each post, we will conclude with a relevant Shloka from Bhagavad Gita and its meaning, to provide deeper insights and inspiration for our readers.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज | अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच:
— Bhagavad Gita: Chapter 18, Verse 66
Transliteration: Sarva-Dharmān Parityajya Mām Ekaṁ Śharaṇaṁ Vraja
Ahaṁ Tvāṁ Sarva-Pāpebhyo Mokṣhayiṣhyāmi Mā Śhuchaḥ
Translation Word by Word:
Sarva-Dharmān Parityajya Mām Ekaṁ Śharaṇaṁ Vraja
Ahaṁ Tvāṁ Sarva-Pāpebhyo Mokṣhayiṣhyāmi Mā Śhuchaḥ
“Sarva” means all or every
“Dharman” means religion, duty, or virtue
“Parityajya” means to distance from or sense of dettachment
Putting it together, “sarva-dharman parityajya” means “be a witness to all varieties of religion” or “give up all your duties and responsibilities.”
The second part of the verse is:
“Mam” means me or mine
“Ekam” means one or only
“Saranam” means refuge or shelter
“Vraja” means come or take
Together, “mam ekam saranam vraja” means “take refuge in me alone” or “come to me as your only shelter.”
Finally, the last two lines of the verse are:
“Aham” means I or me
“Tvam” means you or yours
“Sarva-papebhyo” means from all sins or sinful reactions
“Moksayisyami” means I will liberate
“Ma sucah” means do not fear or worry
Together, “aham tvam sarva-papebhyo moksayisyami ma sucah” means “I will liberate you from all sins, do not fear.”
So the entire verse, “sarva-dharman parityajya mam ekam saranam vraja, aham tvam sarva-papebhyo moksayisyami ma sucah,” is a proclamation to be a witness to all attachments and surrender to Lord Krishna as the sole refuge and shelter, with the promise that he will liberate us from all sins and grant us spiritual liberation (Moksha).
This verse is spoken by Lord Krishna to Arjuna during the conversation that takes place on the battlefield of Kurukshetra. The sloka “sarva-dharman parityajya” means “be a witness to all the dharmas” and surrender to me”.
The verse is advice to Arjuna, who is facing a dilemma about whether to fight in a battle against his own relatives, friends and acharyas, to surrender to Lord Krishna, and place his faith in him. It is a call to be detached from all actions and preconceptions, and to completely surrender to the will of the divine.
The verse suggests that true spiritual liberation (Moksha) can only be achieved by becoming a witness to all bondages, and by surrendering to the divine will. Lord Krishna promises to relieve Arjuna of all karma and to grant him liberation (Moksha) if he places his complete faith in him and surrenders to his will.
In essence, the verse is an invitation to be detached from all worldly attachments and to surrender to the divine, as this is the path to true spiritual liberation.
Our Interpretation: “Detaching the attachments to the senses and body as oneself by being a witness, considering one as Atman and as a part of the Ultimate Reality or Brahm, we should move towards our ultimate liberation (Moksha)”.
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