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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
I am wondering whether anyone of you reflected upon what we discussed last morning about feeling divinity throughout. If you have not done so, I think you have misbehaved. What is meant by misbehavior? Why have you come to the Ashram, what you are expected to do, that is not taking place. We are speaking with a view to generate some kind of an attention and an enquiry in your mind. The subject was a very interesting one, “Finding or feeling divinity everywhere, throughout the day”. It is something which anybody would like. Divinity is something which is faultless, which is beautiful, which is very delicious. So if you are able to feel divinity throughout, there is nothing like that. It is having nectar throughout.
When I was discussing this subject, how dear, near, useful and beneficial the subject is, was? Naturally everyone of you who heard me should have judged, “How much I have gained whatever is said, how much is in my mind and what am I supposed to do on the basis of what Swamiji spoke, I heard and I understood and accepted?”. This is a natural corollary of satsang especially when you are in an Ashram where you have come after leaving your household routines and chores.
You have come here only for only for getting involved in spirituality. Our programs are there, speeches are there. Rest of the time, you can take books from our library, sit there and read. You can also necessarily do introspection. I think, about one hour at least you must introspect and if you had some good exposure, then introspection can be further extended. This introspection is the only means by which the mind is directly involved and because of that, the mind becomes more and more pure, sublime and focused. It becomes more and more qualitative.
The whole day is available for you to build your mind and if you are not doing it, I am wondering what else are you doing here. When we talk, you can hear, you cannot do anything else. When the morning and evening programs are on, you are occupied in that. The rest of the time, what are you doing? So if introspection has not been done, I am very sorry about it and you have to reevaluate, rewrite your own position in the matter.
I will discuss the subject again. Look at the world. We are living upon the Earth and we are surrounded by water. And after water, we are surrounded by air. This means solid, fluid and gaseous substances. Substances are of three kinds – solid, fluid and gaseous. The next of the panchabhutas is fire. Fire is full of heat and light. Both of them are energy. All these are hovering in the sky or space. And space by itself is nothing; it is not a substance. It does not have the properties of matter and energy. But that is what includes and contains the four elements - earth, water, air and fire. All the four elements must have come from space. I have often said that if you were to collect and consolidate all the heavenly celestial bodies in the space, the aggregate that you will get will be in proportion to space, 0.00000000000000000001. This will be the proportion. Being so, is it not instantly clear that all the celestial bodies have come from space and space is nothing but everywhere? So the origin of the world is from space.
Now you have to find out wherefrom space is born. You will leave the subject but this Swami will not leave. He has not left. I have found wherefrom space has come. How? From my own experience, from your own experience. What is that experience? At the end of the day, you get totally disconnected from the world, from the body, from the mind, from the intelligence and ego and you are sunk in sleep. Thus, in a totally disconnected state you slip into dream. So that dream has nothing to do with the wakeful world, wakeful body, mind, intelligence or ego. Are you following me?
Sleep, totally disconnected from the world, from the body. In that sleep you slip into dream. So that dream is not a result of any of the world items. Now for the dream to be, there must be space. In the dream space, dream earth, dream air, dream water, dream fire, dream space, all are there. So you have already gone in sleep to a state where there was nothing! From that nothingness, the sleeping identity produces a world including space. Who is the author of space now? What is the source of space? This space, infinite in character, how can it subsist and where? It subsists on the dreamer, on the sleeper. And in the sleeper, what is there? Nothing of the world is there, it is all gone, himself alone is there. That himself, his Self, the Self, from there, space and other things of the world have come. If this is so, you tell me, is not the entire world divine and spiritual?
If you can draw a line between spirituality and materiality, the entire world is an outcome of spirituality just like gold ornaments made out of gold are golden, in the same manner, all the world objects having been born from where - From the sleeping identity, from the sleeper, from the self, all the things are equally spiritual. This is what Prahlada, the seven-year-old boy tells his class mates.
एकान्तभक्तिर्गोविन्दे यत्सर्वत्र तदीक्षणम् ॥
The supreme object of human pursuit in this world is this specifically - ekānta-bhaktih-govinde. It is unflinching devotion to the Lord. What is that? Yat-sarvatra tad-īkṣaṇam, seeing Him everywhere, seeing Him everywhere. Overcome that bheda buddhi, differential feeling.
What is the differential feeling? Where I live is world and what I want is God. So my God is not the world and the world is not God. As long as you foster this differential notion, you are destroyed. If the entire world is born of the spirit, born of the soul, in the born character also, is it not the same God, the Self? Therefore, you see everything as laden with the Self. I think for any intelligent man, this is inescapable.
Ekānta-bhaktir-govinde yat-sarvatra tad-īkṣaṇam. See every bit and particle of existence as Govinda-maya, Govinda-maya, Govinda-maya. Ekānta-bhaktir-govinde yat-sarvatra tad-īkṣaṇam. Sarvatra tad-īkṣaṇam - seeing Him everywhere and in all. If you are able to understand it by virtue of your reasoning about it, enquiring about it, well and good. Even if you cannot understand it, take it as a piece of advice and instruction and work on faith and acceptance. Ekānta-bhaktir-govinde yat-sarvatra tad-īkṣaṇam. This bheda buddhi, differential outlook is the most sinful. Dissolve it, transcend it, disregard it.
The spiritual practice is to be done by the spiritual constituents of your personality. Spiritual constituents are mind and intelligence. The sādhanā should be mind-intelligence oriented. You need not go to the market, buy materials, light the stove, wash all of them and put the vegetables, add salt. Or if you are making a pudding, make the pudding by jaggery or something like that. You have to go to the market, buy the material, bring it, clean it and work on it. That involves material and physical body but this sādhanā does not need both. No material product is taken up and no worship is done of an object like an idol.
You start understanding and practicing devotion in this manner. What happens then? You start floating in your own mind, you understand what is the mind substance. What is the mind substance? If the mind substance is X, then thoughts which are arising from the mind substance, are they not X? Is there any non X possible? Thus, partly by thinking, partly by enquiring, partly by faith, partly by regard for your Guru, śāstras, practice it, practice it, practice it and you will find every day there is improvement. My dear souls, it is such a simple practice, such an effective one, very effective, very effective. So refuse to recognize that there is anything besides God and refuse to recognize that God will be reduced by a measure. No. Sky will never increase or decrease.
Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.