Is it not a fact that I am the blissful self? If I am the blissful Self, why should I experience non bliss? Where from does it come? Is it that the soul gets dimmed? What will dim it? Itself, it will not dim? So my mind must be dimming it like a cloud around the sun. This mind should be touched, it should be set right. Setting right the mind is setting right the offshoots of the mind. And what are they? Either a desire or a hatred or a fear or various derivations and outcomes of these.
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Harih Om Tat Sat. Jai Guru.
Yesterday I was speaking about the true nature of spiritual saadhana and emphasized that it is the asaadhana that has to be constantly looked into and redressed. What does this mean? In actual functioning, what is the process of dealing with asaadhana? You know, I have always mentioned one point - in the mind level whatever bad qualities and habits are there, they have to be eliminated and whatever are desirable, they are to be incorporated. So elimination of the undesirable and incorporation of the desirable is the twin pursuit that everyone should take up. This is not merely for a spiritual seeker.
For any individual living in this world who wants to be effective, successful, happy, and also progressive, this is necessary.
In fact that person alone is considered to be good and efficient if he is constantly given to eliminating the undesirable parts in him and incorporating the more and more desirable ones. This is the summum bonum of life. I think this is the only thing to be done. And we have got the power of consciousness, the power of the mind called will, wish, etc to help us in doing this. Now let that remain. What do I mean by removing asaadhana? See, the fundamental and ultimate concept is that the Soul is ever present. Ever present. So you don’t have to bring the soul nor can you drive it away. It is always present and you are that.
If you are the soul, and it is ever present and blissful, why is it that you are having non-blissful moments or occasions? If I am the blissful Soul, which part of my system or personality feels the opposite, and why am I doing it?
So, whenever your mind is disturbed, hurt, agitated, immediately the thought should come – why am I getting hurt and agitated? What has happened to my mind? The external cause may be there. It may be a person, his actions, his words, his attitude. That is his! But why is it impacting your mind in a manner that you lose your peace and blessedness?
Now, compare it with the position: I am the blissful soul, and ever so. If blissfulness of the soul is getting covered, that aavarana I spoke about, and I am being distracted by something else, now these two are extraneous elements. Because they are extraneous elements, they have to be removed and I have to remove it.
So, besides thinking about the external causes of your agitation, or your affliction, besides thinking about your affliction and torment, take it that it is your mind that gets affected. Why is that mind getting affected? Is it because of its intolerance? Is it because of its constriction? Is it because of its clouding? Is it because of its preference and prejudice? Do I have anything like a desire?
I wanted to have a very good set of children or set of good children. But what I find is that one of my children is not alright. That means you were expecting two good children and one of them happens to be not good. Therefore what?
You have to understand that it is alright to piously hope for having good children, but there is no means available to us to ensure that they are good. The very thought that I must have this, I must have that, is defeated in actual fact. So let me not have any expectation. Tell the mind that to be expecting is to be getting hurt.
Either there is a desire in the mind or there is a dislike in the mind or there is a fear in the mind. It is because of the desire that the mind links itself with the external causes and becomes preyed by them. The mind is getting subjected to many external factors and causes. I don’t say that the causes externally are not there. But they are impacting your mind. You can certainly have the defence against these external causes provided you go into them and find out why is it that the mind of mine, my mind, is getting affected or afflicted.
Is it not a fact that I am the blissful self? If I am the blissful Self, why should I experience non bliss? Where from does it come? Is it that the soul gets dimmed? What will dim it? Itself, it will not dim? So my mind must be dimming it like a cloud around the sun. This mind should be touched, it should be set right. Setting right the mind is setting right the offshoots of the mind. And what are they? Either a desire or a hatred or a fear or various derivations and outcomes of these. This is why I always say, all your actions and interactions are in the external field. Side by side with them, concurrent with them, along with them you must also have a self–introspection done by the mind and intelligence. A seeker is one in whom a constant self-examinational note is vibrant and active. Your mind is enormous in its resources. Only a small portion of your mind is used for regular activities. The mind has so much of vastness and depth that if you feel like, you will get another portion of the mind comfortably, which will go on doing this examination.
So let there be a self examination and introspectional note constantly vibrant and active in you. Under that you must be able to always think or as much as possible think, whatever may be the external causes, why do I lose my peace? Why do I lose my tolerance? I think this is called dealing with asaadhana. If the mind is free, instantly it will be peaceful. Free from what? From its own clouding and distracting notes.
Vasistha tells in Yoga Vasistha Ramayana
Swaroope nirmale satye nimeshamapi vismrute
vishvam ullaasataameti praavrusheeva payodhara
If the nirmala and satya swaroopa of oneself if forgotten even for a nimesha, a second, this viswa of multiplicity, vilasataam eti, it starts flourishing, beaming and shining, pravrusheeva payodhara - It is just like the arrival and spreading of the clouds during the rainy season. At one time the sky will be clean. Just the very next moment, by the time you feel it is clean, you will find clouds rising up and spreading. It is like that. So, I think an examination of the blissful nature of oneself has to be done and also an introspection to find out what are the mind’s offshoots which disturb or obstruct this blissfulness.
If you start thinking in this manner you will find every time, besides the external causes, whatever they are, it is your own mind’s insufficiency, mind’s impurity, mind’s lack of assimilativeness, mind’s lack of expanse and depth, that act as a cause for your misery and agitation. So, deal with the asaadhana portion always and be awake to that.
Harih Om Tat Sat. Jai Guru. Jai Guru.
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