All the dependence that we have on the external objects of the world, calling them, “It is this, it is that, that is alluring, this is appeasing, that is enchanting, this is fascinating.’, all these descriptions you make, the mind makes, as a result of which it becomes a slave to all of them. The same mind which seeks joy through the external objects and their interactions, it is capable of having and delivering joy without any one of them. In both cases, mind you, the mind is the generator of joy.
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Harih Om Tat Sat. Jai Guru. Jai Guru.
From today onwards, we are having a five-week intensive program on Experiential Vedanta. I was very particular that the word ‘Experiential’ should be prefixed to ‘Vedanta’. The idea is, the whole programme is based upon experience and experience alone. I would explain it better and more elaborately when I start speaking to the participants. But I want you to understand that our whole life is experiential. There is no point of time when you cease to experience.
When you sleep, forgetting everything and unaware of everything including your body, mind, intelligence and ego, then also that experience is going on. That is why when you wake up, you say, “I slept and I knew nothing.” The same applies to unconsciousness. Then when you wake up, there is no doubt we are all experiencing. The interaction is an experience, action is an experience, interactional outcomes are experience. It is experience alone that undergoes a mystic transformation to become knowledge and memory.
In this particular case, the way I look at it is, the participants will be addressed by us. When we are talking to them, our talking, they are hearing. That hearing is an experience. Whatever is talked becomes a sound or sound-wave up to the eardrum. But beyond the eardrum, it is not sound at all. It is something entirely different. I don’t know whether I have vocabulary or even medicinal people have got vocabulary to explain the process. Only the idea, the emotion, the knowledge, that part of the words heard, that alone sinks into the brain or the inner personality. It is almost like sugar being put into tea and you stir it, the sugar gets dissolved. In the same manner, deeper down, from the eardrums, the ideas transmitted by the words alone get dissolved into your being, what part of the being, into your mind, into your intelligence. If you understand the whole process you will find, whatever you hear, you not merely hear but something more happens. That part, many of the listeners are unaware of.
So I would like our participants to become very sensitive, so that this beyond-the-eardrum process of assimilation, dissolving into the mind, that is facilitated and everyday as they talk, they will not merely get newer and newer measures of knowledge, they will also have had some kind of an inner transformation in them. That transformation will be in the form of a greater purity, a greater subtlety, a greater expansion, a greater elevation and refinement. It is a challenge, my dear participants, for all of you. Are you able to bring about this inner transformation in you as you experientially listen to what we say? Or it is only like reading any other textbook or a novel? Words are very, very powerful. The words carry, apart from the sound waves, there is a personality element in the speech. When I speak, it carries my personality.
My personality has its own austerity coordinate. From austerity, the entire jnana is a jnana-tapas. It is an austerity. Krishna would describe it as jnana-tapasa. I think it is a new concept for all of you. Understanding itself is an austerity. It is not that you submit to your body to a lot of persecutions. Panchāgni-madhya-tapas, Parvati did, lighting fire on all the four sides and above the hot sun. She started standing in between the five items. That is a kind of a physical, torture-some one. We are not speaking about that kind of an austerity. Our austerity is in the nature of knowledge.
So my personality has its jnana tapas, the sublimity and enlightenment this process has brought about. So with every word I utter, you will find this personality reflected, radiating. And this coordinate differs from person to person. What I talk may not be like another person talking. And a third person talking will be unlike and different from what both of us talk. I feel that if participants are able to listen to us, listen to me, and absorb, assimilate what is said, I think inch by inch, millimeter by millimeter, meter by meter, transformation will take place. This is where you succeed or succeed less, in a lesser measure. The experientiality comes here and here alone.
I don’t want you to just physically hear me. I would like you to hear me. Not only that, become what you hear. You must be flexible enough, open enough, humble enough, pure enough, attuned and harmonious enough to facilitate and bring about this inner transformation.
There is nothing in the whole creation like human mind. Human mind is very, very powerful. Its potential is indefinable. But we only know about the conventional human mind. What does it do? It interacts with the world through the senses, then develops some desires, try to fulfill them, often fail, get dejected, disappointed and through disappointment it drags, drags, drags and finally somehow the body falls. This is the conventional human mind. But you can make the human mind very, very flexible and assimilative. It can bring about any revolution in your inside. All the dependence that we have on the external objects of the world, calling them, “It is this, it is that, that is alluring, this is appeasing, that is enchanting, this is fascinating.’, all these descriptions you make, the mind makes, as a result of which it becomes a slave to all of them. The same mind which seeks joy through the external objects and their interactions, it is capable of having and delivering joy without any one of them. In both cases, mind you, the mind is the generator of joy.
I see somebody. I find that he is very pleasant, so I look at him, “ What a good boy, what a good person! He can be my friend and my mind becomes delightful.” So that pleasing-ness the mind imposes on the person and it generates joy. Another man I see, I find it is disharmonious. “No, I won’t like to look at his face.” So I create unhappiness. But take away the objects from the mind, looking at the objects, the feeling of pleasantness and unpleasantness is generated by the mind. The joy or the emotion, it is always belonging to the mind. So the same mind can, without any objects whatsoever, can become joyous. This is what Vedanta upholds. So we would like you to become very joyous, delightful, rejoicing, only because of the purity of your mind, and whatever is necessary do, in order that the mind will be more and more pleasant, more and more joyous, more and more exalting. And in order to be able to do so, make the mind better, enrich, enrich the mind with whatever qualities are necessary.
So during the five-week programme, all of you will have a kind of a mind-building, mind- transforming, mind-refining, mind-delighting, mind-ecstatic spell. Just understand the one point. Joy is emotional and all emotions belong to and are generated by the mind. Therefore mind is the source of joy, not the objects outside. Even the objects are sensed by the mind. If the mind is not able to sense or does not like to sense, no object will be there at all. The mind is so supreme, so supreme, so exalted, so magnificent, so great and glorious.
I am very sorry that most of you do not value the mind. You don’t believe that there can be such a thing like the mind which is extremely splendorous, glorious and incomparably so. Now this is what I would like you to experience during the course, right from the first syllable I begin to talk. It must be an interaction, interaction with the speaker and the interaction should be assimilative as a result of which every word that you have heard. I am the speaker, keep me apart. You have heard, you have heard. Therefore, it should have an impact and an input in you. That input should be like sugar put into tea or coffee or milk and you start stirring. I am asking every one of you, can you give me this assurance that you will be able to hear it and get transformed? The purpose of the talk is to transform your mind, nothing else. I am using, if at all, the intelligence as a tool for the purpose. It is a tool. Because I can only talk to you in terms of wisdom, knowledge and that is received by the intelligence. That is the only agency which can bring about any change whatever in the human mind. No outside source can access the mind.
Harih Om Tat Sat. Jai Guru. Jai Guru.