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Harih Om Tat Sat. Jai Guru. Jai Guru.
Spirituality and spiritual science are two common words for us. We generally say yoga, yoga, yoga. Everything is a yoga now. But people do not understand what yoga itself is or it represents. Yoga means a kind of a union; apparently there are two. When the two join themselves, no more two are available. There will only be one. Can there be such a union, such a yoga anywhere in the outside world with regard to matter and energy?
When sodium and chlorine blend together, sodium chloride is formed. In that, sodium and chloride will be there. When we blend gold and copper, still gold and copper will be there. There is no question of anything joining another and becoming only one. Such a blending or union is not possible anywhere in the field of matter and energy.
Yoga is possible only inside the body. And you know what is that yoga. We have thoughts, naturally there should be a thinker. Equally there should be thinking. So, a thinker is formed in us. He gives rise to thinking as an activity as a result of which thought is produced. So there are three items. When you understand the truth of these, you will find that the thinker, the thinking and the thought are not three different substances. It is all just one. So the thinker, thinking and thought as separate entities disappear once and for all, for you. In spirituality, this is called Triputi nāśa.
Spoken in the language of devotion and religion, everything becomes God. You may be shocked. “Swamiji, when somebody hits another, there are no two persons like the hitter and the hit?” No, there is only one. Just like in all the waves, there is only one ocean and water. In the case of ocean and wave, there is a lot of water-free area around. Air is there. That is how the wave pushes the air and goes up. In the case of what is within your body, such separation, elevation, depression etc. are not possible because God is full.
Suppose you fill air in a bottle and seal it with a cork, with no empty space within. Even if you shake the bottle, will the air get shaken? Like that, God is full in the universe. So there cannot be any vibration or movement. This is the truth that you will understand. That is called yoga where there is no entity different from another. Our knowledge become so much one, oneness that whatever happens or does not happen, this knowledge is never shaken.
In the same manner, spirituality is something that takes you to the core of the knowledge and the knowing process. It is a process of delving into the consciousness that animates your body and activates it. You go into it, delve into it and find out what it is. Then you will find that it is all just one.
What is this knowledge? Knowledge is generally of three kinds. One is called the pratyaksha knowledge. The word ‘aksha’ means the eye. ‘Prati aksha’ means anything that is in front of the eyes, in front of the other senses. Whatever is there in the world, everything can be perceived, approached by the senses. So the sensory perception, that is called ‘prati aksha’ – opposite the eye. Throughout the wakefulness, we are dealing with this pratyaksha facts and pratyaksha propositions.
Next we have Paroksha. Paroksha is actually that knowledge where the senses do not work but the mind and the intelligence start working on the sensory data. A Judge listens to the case that is being discussed before him. There are people who uphold the case. There are others who deny the case. He listens to both. He has not seen anything but he comes up with the decision that this is what has taken place and this is the punishment or “I don’t convict anybody; I acquit the culprit”.
What the judge relies upon and does is only paroksha knowledge. Sensory reports are what the prosecution and the opposition provide before him. He arrives at inference and then says the crime is committed or not. Actually, he has not seen it but his verdict is final. So there are areas where the paroksha knowledge alone is applicable. Paroksha means what – inferential knowledge. In Sanskrit it is called anumāna, inferential.
There is a third category of knowledge called aparoksha. In pratyaksha, the senses work; in paroksha, senses do not work; only the mind and intelligence work. In aparoksha knowledge, even the paroksha factors do not work. Senses do not work, mind does not work, intelligence does not work. Yet you have an experience and knowledge. Now this is what you are having about sleep.
While sleeping, you did not know that you were sleeping. The senses were not active at all. Was the mind, was the intelligence active - no, they also were not. Yet you get up from sleep and clearly say “I slept comfortably”. Wherefrom did you get that knowledge – not from your eyes and ears, not from the mind and intelligence. Even when the mind and intelligence do not work, the senses also are ineffective, what knowledge you will have then, that is called aparoksha knowledge. In fact, I believe all our knowledge is aparoksha.
The sleep knowledge is not paroksha, it is aparoksha. In the same manner, a thought arises in your mind. How do you know it? You cannot know it with your senses. Then how do you know? You are not using the mind to know it. Then a thought arises or an emotion springs, instantly you know it. So, our own inner faculty, something is able to sense the thought, the misery, the happiness etc. Because it is not senses, it could be said as paroksha. But here, even the mind does not work. These are days when both men and women were equally dealing with the aparoksha affair, there is no difference at all. Women are able to know when the thoughts arise, when the thoughts subside. How do they know? So, that knowledge is called aparoksha knowledge.
You say ‘I am’, ‘I am’. How do you say that? Is it using your senses, mind and intelligence? Or the mind and intelligence, senses etc. come after you sense the ‘I’? ‘I am’, ‘I am’, ‘I was’, ‘I slept’, ‘I am miserable’, ‘I am happy’, ‘I am confused’, ‘I am ignorant’, ‘I am a seeker’. All this knowledge, how do you have it? That is called aparoksha knowledge. This aparoksha knowledge when properly developed, it becomes self-realization and God realization.
You probe into the ‘I am’, to some extent I shall speak about it. You say ‘I am happy’. After some time, you feel ‘No I am unhappy.’ What do you mean by ‘I am happy’? ‘I am 5’ 5” tall’. You, always remain 5’ 5” tall. Similarly, when you say ‘I am happy’, you should always be happy. But we feel after some time ‘I am unhappy’. So I was in happiness, the same ‘I’ survived happiness and now I am in unhappiness. Again I will leave the unhappiness, go to become happy. Is it not very clear from your statement that you are neither happy nor unhappy but you get into happiness and unhappiness like putting on a blue dress and a white dress? You are not the dress but you put it on. Now explaining it and making you understand is paroksha but experiencing and realizing it is called aparoksha.
This spirituality belongs to the aparoksha category. You are not able to realize God either in the pratyaksha domain or in the paroksha domain. But you have to have this aparoksha. In other words, the senses should not work nor the mind and intelligence should work. When all the three are suspended so to say, whatever experience you have will be aparoksha experience. It is an experience of the ‘I’ and ‘Am’, ‘I’ and ‘Am’. What is the ‘I’ in you; what is the ‘Am’-ness in you? This aparoksha knowledge is a finding and contribution by India long long back. All the others, they speak only about the sensory experience and the inferential finding.
I will put it in a simpler manner. In pratyaksha knowledge, the senses are working. In paroksha knowledge, the mind and intelligence work. In aparoksha knowledge, neither the senses nor the mind and intelligence work. Yet you have the knowledge. So it is the knowledge of the subject, knowledge of the consciousness, knowledge of what – of the subject. That is why it becomes difficult.
The need for a Sadguru is very very important. The Sadguru will take the trouble of explaining to you variously. First of all, you see him as a knowledgeable person. So, you don’t have any doubt. Whenever you have a doubt, you go to him and ask him. He will explain to you in one way or another until at last it becomes clear to you.
A good seeker, if he goes on talking, talking, talking to the Guru and the Guru goes on explaining, while they are explaining the whole process, the seeker will realise the truth. Vasishtha was explaining to Sri Rama when Rama was sixteen years old, the entire spiritual philosophy. It was from morning to evening for eighteen days in Ayodhya Palace where the mothers were there, father was there, ministers were there, citizens were there, defence personnel were there. Vasishtha went on explaining, explaining, explaining and halfway through, Rama closed his eyes and got absorbed into himself. Vasishtha stopped. Valmiki who had recorded the whole episode says, “Along with Rama, some others were also dissolved into their inner being”. I feel you should think about it and grasp it.
A Guru becomes absolutely necessary. Why people doubt about it, I don’t know. You want to reach a destination; you don’t know where it is. So, you ask somebody where it is, “Please help me, come along with me”. They will reach you there very fast. Similarly, a man of realization will always be guiding you, instructing you and demonstrating also what you want. If ten years of struggle are necessary, properly guided by a Guru, the ten years will reduce to 2 or 3. So much of difference is there.
Harih Om Tat Sat. Jai Guru. Jai Guru.