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Harih Om Tat Sat. Jai Guru.
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ।।
gacchanty-apunar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ ||
(Bhagavad Gita 5.17)
I think all of you must have chanted this verse quite a number of times as a part of the Bhagavad Gita recital, chapter by chapter which goes on in the Ashram Samādhi Mandir, for many years now. So, every time you go through this chapter, you will have to recite this verse. But I don’t know to how many minds it has made a special appeal. It is the same truth, śreyas, Ātma, Mokśa, Samatvā, Yogā, Yogārūḍatā, Sthitaprajñatā, Stithadheetvā, Bhaktah – all these words are around the same concept and the same attainment. Here He says:
tad buddhayah tadātmānah tanniṣṭhāh tat-parāyaṇāḥ.
If this much is had,
Gachhanty apunarāvrittim jñāna nirdhūta kalmaṣāḥ.
Then the knowledge that you have, it begins to wash off the stains and blemishes in your personality. It is one thing to have knowledge, it is altogether different to have the same knowledge, act and function in a manner that it removes the stains, blemishes and constrictions of your personality. Have you wanted the wisdom to bring about this change and correction? If you have wanted the wisdom to do it, then the wisdom will do it. What place have you given to the wisdom? Is it merely a satsang product; is it merely an articulational excellence? Is it merely the reading of a book? Or knowledge is to be concurrent in your personality, in everything that you do? It is true that the intelligence as a tool helps you to absorb or gain information, knowledge. That part is okay. After gaining the knowledge, what place, importance and wholesomeness you give to that knowledge, is the next question. I think every one of you will have to answer this question to each person, himself or herself.
तदात्मानः tadātmānah – First of all you know. You know what? May be I am the Soul. The supreme attainment is within myself. It is in the nature of equanimity. It is in the nature of sublimity. It is in the nature of purity. Whatever you may call it, that knowledge is there. After getting the knowledge, tadātmānah, have you taken your identity with it? Have you felt that I am one with this knowledge and the knowledge should be present and active in everything that I do?
Now, if you ask me, “Swamiji, how to do it?” I have no answer. No answer at all. It is for you to decide whether the knowledge which you have gained will become a governing factor in your life. It is a very simple thing. Are you hearing these things to be governed by them? To be governed by them means, in your thoughts, in your words and also in your deeds, you should be governed by them. If you try to become governed by them and you have any problem or difficulty, you can discuss it with us. But the decision that you should be governed by them is something to be taken by you. I cannot interfere there at all. But I assume that you are all seekers, and as seekers, you are always wanting to be governed by the wisdom that you get. So tadātmānah. That wisdom should become your very identity.
तन्निष्ठाः tanniṣṭhāh – That wisdom should become a functional practice, a functional pursuit.
Am I lazy?
Am I indifferent?
Am I attentive?
Am I sincere?
Am I zealous?
Is it sufficient?
Where was the pitfall?
Where did I fall?
Why did I fall?
It is not correct. Why is it that I miss this, I miss that?
Your mind and intelligence will have to be constantly active and vibrant. To check, to evaluate, to examine your own behaviour and find out where you missed, where you lacked, where you slipped and where you were inattentive. No other job is there for you. You have to do this self-evaluation or self-examination ceaselessly and endlessly.
Suppose you do this examination and feel miserable, then you can come and tell me or tell the others here, Mā or Naya Swamiji. 'Oh! I feel so disappointed because I am always finding fault. What shall I do?' There is a solution for it. In the Brahmavidya Abhyasa book, I have dealt with the obstacles in the pursuit of a seeker.
लयस्तमश्च विक्षेपो रसास्वादश्च शून्यता
एवं यद्विघ्न बाहुल्यम् त्याज्यं ब्रह्मविदा शनैः ।।
layas-tamaśca vikṣepo rasāsvādaśca śūnyatām
evam yad-vighna bāhulyam tyājyam brahma-vidā-śanaih ||
All these obstacles are to be abandoned. Sankara has not said how to abandon them. Abandoning is something is very easy. I have an uttareeya on my shoulder. If I want to avoid it, I get rid of it. That is all. So, if these are the obstacles in your system, you should feel that they are to be abandoned and from that moment onwards each of them gets abandoned. Nobody can interfere there. It is your decision, your choice, your feeling, your fervour, your zeal, your enthusiasm, and your perseverance. If you ask me, “Swamiji, how to persevere?”, I think, I will not answer you at all. How to persevere? What does it mean? To pursue means to do. By your words, by your thoughts, by your understanding, by your physical actions you should be after that. That is called perseverance and pursuit. Apply your senses, apply your tongue, apply your mind, apply your intelligence. Apply them, apply them, apply them, apply them again and again.
तन्निष्ठाः तत्परायणाः tanniṣtāh tad-parāyaṇāh – Consider that to be your Supreme Refuge, refuge, refuge. This is the only refuge I have, not my husband, wife, children, parents, property, wealth, position, power – no, no, no, no. This is the only refuge. What is the refuge? This eka-niśtatā. tad buddhayah tadātmānah tanniṣtāh tad-parāyaṇāh. These are four different propositions. Why don’t you think about them and find out whether these are true of me. May be I fall in the category of tad-buddhayah, but tad-ātmānah I have not had. tanniṣtāh, I am not full. Tad-parāyanāh, that also I can give only 25% mark. See, it is for you to evaluate. If you have doubts, you can ask us. Then what happens. gachhanty-apunarāvrittim jnāna nirdhūta kalmaṣāh. All the kalmaṣās, stains and blemishes in your personality will be removed by this knowledge. jnāna nirdhūta kalmaṣāh.
I was speaking about consciousness reflecting plurality. So, the entire plurality is not a material solid reality. It is only a reflectional appearance. So, from the concrete, gross reality level, the entire material world has been reduced to a reflectional phenomenon. Something similar to that is the dream phenomena. The dream phenomena, you have no doubt, is not a real thing. It is only a projection and display of the mind. In the jāgrat also, this phenomenal world is only a reflection of the consciousness. Once you feel it is a reflection, beat your mind with that. My dear mind, you are getting enamoured of the external phenomena, thinking that they are solid, gross and real. But in reality, when I introspect I find we are only dealing with the world as a reflection in my own mind.
When I see you, I never interact with you visually. I interact with you mentally, with an image which my mind produces in itself. So, my interaction is always, is always, is always inner. It is always a mental process. So, the mind interacts with its own images. I never get to see a concrete object outside. I only see its reflection. Everything is reflectional. So, if consciousness only reflects and the external phenomenal world is never there, then what should be your evaluation? Can you be enamoured of it? So, beat down your attractions. Beat down. Question it. Question it. Beat it down. Beat it down. Beat it down until at last the mind starts feeling the reality of your effort and you start getting internal sukha. The sukha or the santośa is always mind born. Even in your interactional facet, all the comfort and happiness that you feel, is only internal. So, understand the inner nature of everything. And when the phenomenal world is disposed of as a reflection by consciousness in itself, automatically that state, that illumination will completely change your mind. It will become lighter and purer. And the mind will start producing comfort and happiness directly, directly, directly. When the mind starts affording this direct happiness, automatically the other thing will lose its relevance and importance.
Every time I take up a subject I explain it in this manner. Maybe when I discuss dispassion, the tool I use is different.
दुष्पारे भवसागरे जनिमृतिव्याध्यादिदुःखोत्कटे
घोरे पुत्रकलत्रमित्रबहुलग्राहाकरे भीकरे ।
कर्मोत्तुङ्गतरङ्गभङ्गनिकरैराकृष्यमाणो मुहु –
र्यातायातगतिर्भ्रमेण शरणं किंचिन्न पश्याम्यहम् ।।
dushpāre bhava sāgare janimrti vyādhyādi duhkhotkate
ghore putra kalatra mitra bahula grāhākare bhīkare |
karmottunga taranga bhanga nikarair ākrishyamāno muhu-
yātāyāta gatir bhramena śaranam kincinna paśyāmyaham ||
(Sarva Vedānta Siddhānta Sāra sangrahah-263)
There it is a practice of dispassion by pointing the various ills and evils of the world. Here, we are philosophically and spiritually approaching the subject by regarding them, understanding them as reflections of the consciousness. In any reflection of the consciousness, nothing additional to the consciousness will be there. So, all the comforts and delights I feel in the interactional world are really originated by, authored by the consciousness. So, let me look to the consciousness and feel content with itself. This is the way you have to think. Then all the impurities will be washed off and you will reach a state of ‘no punarāvritti’. I don’t know whether I can explain it in any better manner.
Harih Om Tat Sat. Jai Guru. Jai Guru.
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