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For the past two days I was discussing the subject of the mind – its vastness, depth and potential whereby it is capable of solely treating all kinds of agitational inputs from the interactional life, day to day. I think the only way you can imbibe this truth or instruction and make it practical and effective is by spending enough time in introspecting over it until at last the knowledge becomes a functional note in your personality. Because all of you are not doing sufficient introspection I thought I would myself discuss this subject over and over again. Then, many of you may come up and say, “Swamiji, we have heard it over and over again; change the subject, let us hear something else.”

This is how people are falling short of the required extent of manana. I would like to speak on the same subject even today. I have mentioned this earlier also. My idea is to make the whole subject of spiritual life, spirituality and attainment very simple, soft, light, easy. That is the idea. Bhagavad Gita describes this yoga which Sri Krishna has been explaining as:

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ।।
rājavidyā rājaguhyam pavitram-idam-uttamam |
pratyaksha āvagamam dharmyam susukham kartum-avyayam || 
(Bhagavad Gita 9.2)

This is a practice which the Kings and the Emperors sitting on the throne can take up and pursue effectively. It is generally a secret, as much as a secret resting with a King is very difficult to be extracted. So much difficult it is to extract this secret from the Knower of Truth. It is very, very purificatory and the best and the most excellent. It can be directly experienced. It is only to be applied and as you apply it the benefits are instantaneous. Susukham kartum-avyayam – it is very easy and comfortable and sweet to practice.

Why don’t you pay a little attention to what Sri Krishna has said and understand that the practice has to be sweet, light and soft?

The whole world is a material world. We can say that it is consisting of matter and energy. So it is a material cum energial world. And this world consists of only five factors or elements, the panchabhūtās. All the panchabhūtās are equally inert, insentient. At the same time, we find on the earth at least a number of life forms, the power and the presence that animates matter and energy and makes both of them very functional, active, interactive and all that.

So we find something besides the panchabhūtās, and I would like to tell you that the one additional factor, say the sixth, is nothing but Consciousness, the power and presence that animates the body. When you arrive at the sixth factor, then the entire constitution of the world, creation, is complete. What you call the mind is this sixth factor. Actually the mind does not refer to it in toto. The mind is only one functional aspect of cētana or consciousness. When you say intelligence, it is another aspect of it. I would like to call it the refined form of the mind. Mind, intelligence and the third factor is the ego. That is also another locus that the consciousness itself provides for conducting all the activities and coordinating their outcomes in our personality.

Whether you call it the mind or the intelligence or the ego, substance-wise, entity-wise it is the same cētana or consciousness. When I tell you that the mind is infinite and vast, it has got untold potential, you may initially find it very difficult to accept and understand. But when you know that in the whole world apart from the five elements which are inert, insentient, there is only one consciousness – the sixth element. And that consciousness is like the sky – present wherever the panchabhūtās are. It is in fact this cētana or Consciousness that holds the five elements in their respective positions with their respective properties. You know very well that nothing in this Universe is stationary. Everything is in a state of movement or vibration. Whether it is in the field of micro-sphere or macro-sphere, everything is vibrant and moving.

Think of our very earth. It goes on spinning at a great speed. And while spinning at a great speed, it also circumambulates the sun. If this is the way, this is the nature of the earth, what should be the nature of the moon, sun and so many other stars! While everything in this Universe is moving, the Universe as a whole remains stationary. That is another contradiction- not only a contradiction, an enabling factor. Whenever there is a movement, there must be some ground on which this movement is possible. That ground should REMAIN immovable. It is something like our body which remains still but inside the body the air and blood are circulating. The heat is radiating. They are all moving. But the body as a whole enables these movements itself remaining stable.

Why I said this? To make you understand that the cētana or consciousness is not just the mind that is enclosed within your body. Mind is only a functional name, one aspect of the cētana’s function is called the mind. But as a substance the mind refers to the cētana itself. Instantly you should understand it is as vast or even more than the space. When you understand that the mind refers to such a substance, what should be its potential? What should be its infinitude? It is such a mind that you feel that it is getting affected by interactional impacts.

The interactional impacts assume their power and force only when we are not able to extend the knowledge that the mind is infinite and immensely potent to these impacts. Whenever the impacts take place, we tend to think that the impacts are more powerful than the mind on which they are caused. Understand that all impacts are like ripples and waves and the mind is that huge water collection, the huge jalāśaya - the ocean, which has got great depth and great vastness. So even if there are roaring waves on the surface of the sea, the sea itself is not subdued or overpowered or afflicted by it. In the same manner, whenever agitations and impacts take place, you have to bring to your own mind the awareness, the memory, the infusion that: “Oh it is only on the surface of my mind. My mind represents a great vastness, a great depth. Its potential is very great. On the surface it causes these agitations. But far below the surface, it remains firm. So I don’t have to be unduly bothered about or shaken by the agitations caused on the surface. The agitations will subside in the same manner as they are caused. They are perhaps caused by interactions. But they are really caused in the mind and on its surface. Let it be. Let it be. Let it be. I am not going to be tormented. I am not going to be afflicted.”

This is what you have to think. You may think of it graphically. Maybe sometime now and then or once in a day, you can sit in a place and then assure yourself about the vastness, about the immense potential of your mind. That is why Śankara in his Vivekacūḍāmaṇi has put in this idea:

आदित्यवद्भास्यविलक्षणोहम् ।
अम्भोधिवत्पारविवर्जितोSहं ।।
Ādityavad-bhāsya-vilakshaṇō'ham |
Ambhodhivat-pāra-vivarjitō'ham ||
(Vivekachūdāmani 500)

Ākāśavad lēpa-vidūragō’ahamĀkāshavad like the space, lēpa-vidūragō’ham I am unaffected. Unaffected. Unaffected. Unaffected. I am THE VAST consciousness whose expression is the mind and on whose surface is the agitation or torment. That torment and agitation cannot mean anything to the infinitude of the mind. I am like the sky and therefore unaffected, unaffected. Ādityavad bhāsya-vilakshaṇo’aham. Ahāryavat nitya-viniśchalō’aham – Like the mountain I am unshakeable, I am immovable. Ambhodhivat pāra-vivarjitō’aham – Like the sea, ocean, I don’t have any boundary. I am endless, endless, endless!

When you infuse into your mind, functional mind, this truth about its infinitude, its potential, vastness and depth, in that contemplation or in that introspection you will find all the agitations of the mind will prove to be nothing, nothing. That is what I mean by digesting or assimilating the agitational impacts. This can be concurrently at work while your interactions are going on. The mind is very vast as I said. One portion or one percentage of the mind can always help the other affected portion by bringing this introspection. After sometime, the introspectional part will naturally cease and you will be conscious that you can digest any extent of agitation. The presence of agitation will instantly make you think of digesting it and the digestional process starts.

This is a hundred percent, hundred percent possible! This is where that you have to accept the words of the Guru. I say it is possible and it can be done. Simply accept it and start practicing it. That is what is called for. Otherwise you apply your reason until at last the point becomes clear. It is available to the intelligence. It is equally accessible to the mind in the way of a ready acceptance, intelligence in the way of a challenge for clarity and comprehension.

Harih Om Tat Sat. Jai Guru. Jai Guru.