|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru. Jai Guru.
I called ‘U’ to my side and I spoke to her a few words very lovingly. You know, we have been discussing about the mind. To a large extent, the discussion relates to her also. I would continue to say one important point. Please listen to me and absorb what I say. If you absorb, the whole of your spiritual quest will be completely resolved and fulfilled.
There is only one substance. We cannot call it a substance, there is no other word. There is only one thing in addition to the external panchabhūtās in this world and that is the sentience, S-E-N-T-I-E-N-C-E. You can call it awareness, consciousness, I don’t know what other word is there. Consciousness is that which makes one conscious of other things as well as itself.
You say ‘I am’. That means, the am-ness is revealed by something in you. That is that sixth factor other than matter and energy. It first of all says ‘I am here’ and then says ‘I have a body.’ ‘I have a sense or senses. There is a world around me.’ All these are expressions of the ‘I’. First of all, the am-ness is revealed. So, the consciousness reveals its presence and it makes one conscious of other things. Which are the other things - Body, senses, world. Go inside - The mind, intelligence, ego. This consciousness is the sixth factor.
The moment you go beyond the body, step inside the body, whatever you encounter in the way of the mind, intelligence and ego, these are only functions of consciousness, not different entities. When the consciousness does mentation, it is called the mind. When it does intellection, it is called the intelligence. When it does assertion and coordination, it is called the ‘I’. It is something like legs, they are running, they are standing, they are walking, they are squatting, they are lying. Is there anything in all these words other than legs as the substance? Legs alone walk, they alone run, they alone stand, they alone squat, they alone lie. So, thing-wise or substance-wise, entity-wise, it is only the legs but functionally many. In the same manner, the consciousness alone functions as the mind, as the intelligence, as the ego.
Why am I saying this? There is only one thing besides the body, the panchabhūtās. That is what you are interacting with throughout. I have written a verse in which I say,
Antar-bahis-cha bahudā vyavahāryamāṇam
Antaḥ - Inside, Bahiḥ - Outside, Bahudā vyavahāryamāṇam - You are interacting with it variously. Internally in which manner? As mind and thoughts and emotions, memory, as reason, logic, enquiry, finding, as ego, self-respect, prestige. You are transacting with it in this manner and externally you transact with in the way of physical, chemical, other substances, properties, entities etc. And this is the true daiva, I am also that. This is the meaning. Tad-daivam-eva mama sarvam aham tad-eva - I am also that. Let that remain.
This consciousness has actually evolved your body, evolved the senses. And through the body and senses, it creates the world, perceives the world, interacts the world. It creates a distinction and a difference like internal and external, subtle and gross. These are all notionally made by consciousness. This consciousness has supreme power. It chooses to create a number of thoughts, a number of emotions and make you deluded by this variety.
So, what I was telling ‘U’ is that you have only to resolve or dissolve consciousness's alone products, mind's alone products. When a memory is to be treated, you are treating a mind's product. So the mind is great like an ocean, much more than that. And can it not handle its waves, why is it afraid of the waves? Sometimes it is a tide, sometimes it is a wave, sometimes it is a breaker. The water of the sea alone produces these and finally they come back to the sea to remain as the sea. Similarly, any emotion in whatever manner you think of, arises from the mind and finally it dissolves into the mind. My dear souls, please remember this.
I am giving you the knowledge, standing on which you can face all your mental products. Let me know of an emotion which does not subsist on the mind. Let me know of a fear which has any other route than the mind. Suppose fear arises, can it go and dissolve anywhere else outside? As it arises from the mind, it also gets dissolved in the mind. So, understand mind is the source and terminus of everything and whatever arises will subside in the mind also. If you hold on to this knowledge, you will find instead of getting afraid of things, instead of getting repelled by things, instead of getting attracted by things, you will have the stability and confidence to remain unruffled. When you remain unruffled, it is as good as having no emotions at all.
When a memory or an emotion comes and you are not affected by it, then even if it comes, what of it? So you cannot avoid its incidence but you can remain unruffled by it. For this, only this knowledge will help. If you cannot understand it in full, at least accept it that your Swamiji is saying and he lovingly tells you. As Krishna puts it,
bhakto’si me sakhā ceti rahasyaṁ hy-etad-uttamam ||
‘You are my bhakta, you are my friend. So, I am disclosing to you this secret.’, He says.
So, at least accept it like that. Then any extent of thought, let it come. Any extent of emotional variety, let it occur. You will remain unruffled, unruffled. Practice it, bring all kinds of vulgar memory, cruel memory, obscene memory, nonsense, treacherous things, let all of them come. When you imagine fire, you don’t get hot. When you imagine ice, you don’t get cold. So, this is an exercise by virtue of which you remain unruffled by the mind's creations and products.
Harih Om Tat Sat. Jai Guru. Jai Guru.