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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
I generally close my eyes and speak. Maybe some of you or many of you also close. I think whatever I speak you hear; it becomes only at that time interaction. I don’t know whether you pick up the thread and start doing manana of it. That is why the other day I did not close my eyes. Today also I will open my eyes and speak. Look at me.
See, my life has been one of spiritual research. That is why I became a sannyāsin, I became a Vedantic person. Our śāstrās clearly say, Athāto Dharma jijñāsā. At one point of time when you become an adult, there is a feeling, what is the real dharma. Dharma means what is propriety, what is dharma, what is morality, what is ethics. This enquiry should occur to anybody at one point of time.
Our Saraswati’s grandson came here. He is not speaking well. I asked him but he was not doing it. He said, “Suddenly a thought comes to me that the world is like a dream” and the whole day is spoiled for him. I said, “The world is like a dream. Yes, it is like a dream. You can spend some time thinking about it. But you never mentioned to me so far.” He always was telling me about “I have negative thoughts, negative thoughts, negative thoughts.” But he never told me that it is anything like this. Why I mention this? Athāto Dharma jijñāsā. This is a stage of human life. What exactly is expected to be done by us? We are a child to begin with, a brother, a sister, thereafter a husband or a wife, then parent, then grandparent etc.
So after getting married, people are generally pulled, the wife feels that “My husband is more given to his family, not to me.” Maybe the vice versa feeling also is there. So we should understand what is this dharma. It is a full subject of enquiry. You should know what am I expected to do from time to time.
When this dharma jijñāsā grows, there comes another stage where Athāto Brahma jijñāsā - What is that Supreme Truth. This is the Sutra with which Brahmasūtrās commence, Brahma jijñāsā. So Dharma jijñāsā is one, Brahma jijñāsā is another. In answer to Dharma jijñāsā is generally our Vedas, smritis etc. What is to be done? So they open the smritis and find out what has Manu said, Yājñavalkya said, Vyāsa said, Bodhāyana said.
But when it comes to Brahma jijñāsā, it becomes very philosophical and ultimate. We become spiritual when we are Brahma jijñāsus, not Dharma jijñāsus. Only when you are a Brahma jijñāsu, you become spiritual. Until then religious, moral, ethical. So I have always been trying to cut short this difficulty of the seekers. Very often I have said that don’t try to do your sādhanā but become a sādhaka (masculine) or a sādhika (feminine). When you become a sādhaka or sādhika, all that you do will become sādhanā. You don’t have to differentiate between sādhanā and asādhanā. You call, you feel, you understand, you announce, ‘I am a sādhaka’, ‘I am a sādhaka’, ‘I am a sādhaka’.
A simpler way of putting it will be everyone has got one identity called, ‘I am the son or daughter of X’, we say. So we have a filial identity. We also have a descendent identity. I don’t know whether you understand the difference between the two. We are a son or a daughter of our parents. But we, our parents, their parents, all of us are belonging to a certain succession, a certain lineage. That lineage identity runs parallel to the filial identity. Does it become technical? Arjuna is the son of Pāṇdu. Arjuna, Pāṇdu, Bheeshma and all of them are, they belong to the Kuru dynasty. So the immediate reference is to our parents. But the long line reference is to a certain lineage. Don’t you think that your lineage is God? The fact that you are born of your parents, does it take away your lineage? So wherefrom are we born? Your lineage. You have your parents, parents have their parents, parent’s parents, parent’s parents, parent’s parents, parent’s parents; the first parents born from God. So wherefrom are you born? Are you not carrying this Godly identity in you? And can you not bank upon it and feel that, ‘I am Godly’, ‘I am a son or at least a descendent of God’. When you start feeling in this manner, if you can feel it, feel it, think about it, reflect upon it, make it stronger and stronger and stronger, there will come a time when you feel, ‘I am Godly and the world around me is Godly; what is taking place is a Godly interaction.' It is just like my own two hands joining together, clapping and producing sound, I am Godly and the world around me is Godly, and Godly ‘I’ interacting with Godly many. In order to arrive at this, you tell me what is your problem? Is it not a fact? Now what is it that prevents you from thinking like this you tell me except your Mahāpāpa! Except your colossal sin!
See, everybody should catch it up like a fish, plunging into water. See, we are afraid of some of the mistakes, some of the sins, some of the errors, some of the wrong desires, greed, possessions. Let all these things be there. I have one question to ask. Wherefrom did we pick up these tendencies? We have picked up these tendencies either by seeing the world or from our own ancestors. In both cases, are we to blame? Our ancestors had it from the world. So God could have made a different world from where all could have absorbed only right and noble tendencies.
In our Ramayana telecast of Ramananda Sagar, there is one portion which I found to be very interesting. Rama was ruling the kingdom very well. It was Rama-rājya. So the guptacharās went, and one day they came. Then Rama was asking them, “What do the people say? What do you find in the Kingdom?” He said, “Everybody is happy. Everybody is happy. Everybody is moral, everybody is ethical. No complaint about anybody; no complaint about oneself so much so that people have lost interest in life.”
There are some people who study well. Why are they taken on a mountaineering? Why are they taken on a risky adventure? Because they feel stale. Why did China start eating opium? One day somebody was saying Chinese civilization was so very old, very good and happy so much so that they did not know what to do. They had nothing to do. Everything was plentiful. So they started eating opium only to become drowsy. I think this is what we will do. I don’t know whether it makes sense to you.
One of my devotees came here and she was telling me, “We got a house, my father did a lot of repair work, and the house was very good, very good, very nice. Swamiji, we have not lived there enough, we have not lived enough there. Before then, we had to sell the house.” And she was expressing a lot of pathos. I said, “Why are you thinking like that? You have purchased a house, you did repair etc. and now when a necessity came, it is like money, you are withdrawing the money from the bank, you sell the house, take the money and give it your son who is in a distress and relieve him. You should be happy.” But she was so touchingly telling that “Swamiji, we have not lived there enough.”
See, our Ashram was a different Ashram with laterite worked in clay, lime plaster etc. We made this new building and then we shifted here. I don’t know whether Mā remembers. We lived here for one or two or three months. I said, “We have made a new building and we have lived here. I am prepared to go away from here.” Suppose I live here for another two years, three years, four years; what difference does it make? Why should you live for ten years? I am always interested in doing something, finishing it, and after finishing it when I look at it, I will have a joy no doubt. But thereafter, it becomes nothing new.
So this guptacharās told Sri Rama, “Unless we make a national plan, our subjects will not have any interest. So don’t try to perform any Aswamedha Yāga because that requires fighting and killing. So let us perform a Rājasūya Yāga. So if you announce that the palace is going to perform a Rājasūya Yāga, the decision of the palace is the decision and festivity of the subjects. So announce that plan. So they will come out of their staleness and feel very much enthused”, he said. I don’t know whether people have observed this remark. I heard it and it went very deeply into my mind.
I find two categories of people. One category of people are, “We should live leisurely, leisurely, leisurely. I must have my breakfast. Thereafter I must have my lunch. Then I must have my dinner, afternoon snacks.” How many days will you have it? Say you can have it for a week. Again you will like to have. I don’t think that it will be a life of interest. It is a life of I don’t know what. So what I would like you to understand is make your sādhanā a very simple and easy process. Everybody will agree that God is all-pervading. Everybody will also agree that God is within oneself. So why don’t you Godize you and Godize the world and start living?
Making a routine of every day in the morning, why don’t you convert and transform the whole day into one of worship? If it is worship, worship. Let God reflect in whatever you do, whatever you do. Try to do it and see the effect. Immediately people tell me, “Swamiji, we want to do it but we are unable to do it.” What is this inability in doing it? Can you oppose what I am saying? You are the son or daughter of your parents. But you and your parents, grandparents, all of them put together are the children, successors, descendants of God. Just like you feel, “I am the son, I am the daughter”, can you not also feel “I am the descendant of God”? No? By thinking “I am a son or a daughter” have you gained much? What have you gained? Have you progressed in your seeking?
At least start an alternate, start thinking that you are a descendent of God, descendent of God, and as a descendent start singing, dancing. What do you say Arpita? Not possible? Now what prevents man from doing so? I can only say you are great sinners. That is why you are not listening to what I say. It is to make the whole effort simple, simple, simple, simple, simple. Maybe people don’t want such simplicity.
So all that I am explaining in a seemingly rational and scientific manner as I did yesterday, and what I am saying now in the language of devotion or facts of life, I think it is to make yourself feel comfortable, relaxed. Why should you live enjoying life for 10 years, 100 years, 120 years. Will there be any difference? Suppose you live ninety years, even then you will have to go. So I think we must have practical wisdom to deal with the whole problem of life. And be easy, natural. Rather than saying “I have problems”, why don’t you say and feel this problem-free thinking? Why don’t you try it a few days? I asked you not to do pooja for one month, is it not? Did it work well or not? See, I asked her (to) stop her pooja. Because she was not finding any effect from pooja. I say “You stop it and see whether you miss your pooja or not.” Because doing everything every day, every day, how many days! I think every day we are eating, again we have to eat, again we have to eat. But thank God that we have hunger and thirst. Otherwise life will become absolutely stale. Only because of hunger and thirst we are able to feel well in life. Suppose one day we eat and no hunger is there, I don’t think life will be interesting. So the point I want to convey is that as you are biologically a son or a daughter, lineage-wise you are of God. Can you accept this later proposition and then do away with all your problems, start singing and dancing?
Harih Om Tat Sat. Jai Guru.