|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru. Jai Guru.
Yesterday I told you about,
I am wondering when the more studious people who are given to Brahmavidya pursuit, who have been initiated by me into Brahmavidya sadhana, when are they going to realize the relevance and depth of all these statements the way I had understood. See, the emphasis is something that you should not miss.
If you look into this verse you will find that all the words are addressed to the mind and intelligence. The entire sadhana is mind-intelligence focused, mind-intelligence focused. Nirasta-rāgāh. Rāga means desire. Nirasta-rāgāh. You have to look into your mind and find out is there any desire play there. If there is, you should awaken the mind, say that your desiring for objects of the world is unnecessary, a waste of time. You may have the objects of the world in your focus but you should understand, rāgāh, what you have is a desire for the objects. The objects by themselves do not involve you or attract you.
So, it is rāga, desire that your mind throws up towards the objects. Now, you analyze the two and find out where is this involvement for you. Are the objects your involvement? No, objects are far away from you. And you are never going to have them within you. You only have a desire for the objects. This desire is behind your effort. Desire is purely personal and mental. After you fulfill the desire for the objects, what happens? The desire gets eliminated. So, I would like you to be sharp in understanding what? - In the whole process, what is the mechanism that works? Your mind picks up a desire or many desires and your mind goads the body and its limbs to work. And after working, you get the objects. Now all these are in your mind. Your mind picks up the desire and your mind makes the body work, and it feels they are working. As a result, the mind feels that you have got the objects, there is a fulfillment. Is it not all mind and mental? So, in the mind level, do you need these things?
The mind desires, the mind puts up efforts and the mind feels the efforts are fulfilled and therefore, there is a satisfaction the mind produces. So, the whole process is in your mind. Satisfaction and fulfillment are also in your mind. What does it mean? Why don’t you ask the mind to generate satisfaction subjectively, not desiring or getting any objects? In this way, nirasta-rāgāh, all the desires should be dispensed with, dispensed with.
Vinirasta-bhogāh, naturally your body, senses etc. will refrain from the objects. When these two take place, sāntāh, you become peaceful and quiet. Who can do it? - mahāntah. You must have a great aim in life. I am not going to use my life like animals to chase objects of pleasure, get them, have the pleasure, no, no, no. I understand that the whole process is in the mind and the mind itself is the bestower of delights. So, I will resort to the mind, rely upon the mind, look to the mind and I will say “Without desiring any objects you create delight for me.” And that is this ātma-jnana and ātmānanda.
Ātmānanda comes to you, akritrma ānandam, without any effort. Sit, close your eyes, let the mind become calm and quiet. In that placidity of the mind, you get whatever you want. Sudhiyo, to understand this, you must have a very good, lofty, subtle intelligence.
Sudāntah, the senses should sufficiently controlled. Mahāntah.
Now what happens to them? Vijnāya tattvam parametad-ante. Ante etat param tattvam vijnāya. At the end, knowing this Supreme Truth. Tell me, what is this knowing? Is it not purely mind-intelligence based? Desire is mind-intelligence based, pursuing it is mind-intelligence based, fulfilling it is mind-intelligence based. So, when you understand the truth that all these are inner and mind-born, when you understand that, that understanding itself is the sadhana and loving it, culturing it, cherishing it, getting nourished by the understanding, that is called sadhana.
You don’t perhaps find me to be particularly doing any sadhana. But I was the same person who used to plunge himself in meditation for hours every day. Now, if at all I do something, I do far more than meditation. It is just like somebody who was sleepy while riding on the horse. So I am sleeping while I am wakeful. What does it mean? While I am wakeful, mind is not picking up and thickening any agitation. On the other hand, the mind nurtures sublimity, purity. The same path is available to all of you, my dear girls. Why don’t you nurture it and be very happy and cheerful? Why are you pointing your fingers at x, y, z, x, y, z? Why? Be sympathetic to them, considerate to them. So, their presence is elevating you by evoking sympathy, evoking consideration, evoking softness. You are losing the entire opportunities.
Vijnāya tattvam parametad-ante. So, the spiritual pursuit progresses through the mind and intelligence, getting confronted by various emotional and intellectual challenges but you try to gloat over them, row over them. And every time you do so,
you attain the supreme redemption by ātmayogā, ātmayogā, ātmayogā. What is ātmayogā? There, you understand that the mind is always in a state of oneness with its own essence. While the water is flowing powerfully in a river, the water-ness of the flow is not affected at all. Similarly, in all your activities you will find this self-sublimity that you are able to generate and preserve will not undergo any kind of a fluctuation at all. But this works constantly in your mind and intelligence, nowhere else, nowhere else, nowhere else. People want to do work and they smoke. The smoke is necessary for them to work. Here, this oneness, not dropping it, not losing it, not missing it, that acts as the fillip or motivation for them. Will you learn this verse and understand its inner, inner, inward applicability?
Harih Om Tat Sat. Jai Guru.