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Harih Om Tat Sat. Jai Guru. Jai Guru.

See, we are having a very important session on Ashtavakra Samhita. This is the second year I am taking this kind of a session, a full-fledged session, particularly in the regional language. When I speak in English, naturally the listeners are to some extent filtered and people who are used to English alone will come and listen to. We generally can expect a certain standard, both in the quality of the listeners and their ability and readiness to receive a very subtle exposure. But when I speak in the regional language because the language lends itself to practically anybody, an assortment of people will be listening. Whether all of them have the readiness and also the potential and subtlety to receive the exposure, we cannot say. But nevertheless, I have a very good audience in Trichur and you should think that it is an enlightened audience.

Nevertheless, I have my own reservation in discussing this text in the evening which is generally a much more attended public meeting. Yesterday I found a Christian who was present there. He said he has a problem with his son, what can be done? So I said: “You are a Christian, what shall I do? Why don’t you go to the priests and discuss this subject with them?”

“They will say pray, pray, pray. That’s all. I’m not able to find a priest who will help me in breaking the barrier so far as my son is concerned.”

Then I said, “Why don’t you listen to my Muktisudhakaram (Malayalam TV discourses). That will give you a lot of insight and I shall talk to you later.”

I only say this that there are non-Hindus also coming there. I am preparing a literature to be distributed as usual as the Prasāda on the last day. It is generally called Moksha-Sādhana. Sādhana means the dedicated effort to get liberation. The word liberation is not yet understood by people even by those who should know it well. What is moksha? It is that state of freedom which your mind and intelligence beget, enjoy, and exult in. As you feel a number of shackles now – we call them bondage – in the same manner, the mind and the intelligence will start feeling freedom also. Never give any other interpretation to it.

You have to decide - what is your bondage? Is attachment your bondage? Then you have to be free from it, and you will feel free. If desire is your bondage, doubt is your bondage, the feeling of doer-ship is the bondage, possessiveness is the bondage, whatever is the bondage, the shackle, psycho-intellectual shackle in you, the ascender of it, that shackle gets loose or broken. That is the state of freedom that you are looking for. It has got no bearing for death and post-death development. Whatever you are experiencing in the form of suffering now, here itself you must be able to feel the opposite of it, namely the freedom.

Rama went on a pilgrimage after he completed his lessons and training in archery. Vasishtha says that he was only 16 years old. He took the permission of his father and went on a pilgrimage. Many of you think that pilgrimage is to visit a number of Gods and Goddesses. My dear seekers, it is not so. Pilgrimage was the only means in olden times whereby one gets away from his hometown, home village, home kingdom and he is exposed to the life of the people in general outside his pet country. So far as Rama was concerned, he was a prestigious prince too beloved to Dasaratha. Dasaratha loved him so much like the pupil of his eye. So you can imagine the comfort, the luxuries, the affection, anything that was showered on him. So he grew in such beautiful and comfortable environments. But do you mean to say, all people were like that, the entire country was like this?

So for the first time he got out of Ayodhya. In the name of pilgrimage what happened was varied interactions with the people of different parts of the country, the whole of the subcontinent. That was the time he was exposed to “Oh, is the world like this? Is humanity like this? Are people like this? Is this the way the hidden mind within the body behaves, tempts people?” The result was, he was totally dejected. Dejected to such an extent that he did not want to live, eat, bathe and perform his Sandhyāvandana and other details. Just imagine.

Vasishtha is first of all giving a sermon on Paurusha. What is Paurusha? The inherent power within every human being by virtue of which he does whatever he does. Now I speak. I have got the power to speak. I can apply my intelligence, study the subject, introspect over it and make sure that whatever I speak is good, correct and enlightening. Suppose I become careless in speaking, then what happens? So there is a lot of scope for using my own inherent power, choice and will. The other day, a physiotherapist, a disciple of mine, came from Bangalore. I asked him. I am a person interested in bodily poses, exercises, etc. So I said, “Can you do something to my stomach? I would like my stomach to be reduced a little.” Then he introduced me to a few exercises. I simply was amazed. I am a person who was always very flexible with my body. But I said, “What? How many exercises are there like this?” He said, “I cannot off-hand say. It maybe 300 exercises.” What do you think of it?

Our body with hands and feet and neck and thigh and elbow and knees and calf muscles and wrists and ankles, these are the joints we have. Using these, if 300 poses, exercises can be taken, what do you think of the potential of the human body? But are we aware of it? No. In the same manner, my dear souls, our mind’s capacity is unlimited. Its scope and choice are much more varied than you can imagine. So the first lesson that Vasishtha tells Sri Rama is that everything in this world is attained by the right employment of Paurusha, the inherent will and wish that man has. The man who employs the Paurusha goes wherever he wants and reaches whatever goal he wants to achieve. And the other man lies helpless, useless, suffers.

Rama decided to go on a pilgrimage and the pilgrimage revealed to him a plight and fate of the country which he was unprepared to see or welcome. The whole mind was eaten up by dejection. Tell me who brought this plight to him? Did the air bring it? Earth bring it? Water bring it? Sun and moon bring it? No. He wanted to see the world. He went, he saw. And the result, the impact was that he was absolutely steeped in melancholy, sorrow. Now Vasishtha says, “As your mind has begotten sorrow now, in the same manner, your mind has to be activated into another process of introspection by virtue of which the sorrow which has inflicted it now by seeing a set of things outside, the same sorrow will mitigate, will completely be wiped off by the power of the introspection that you do.”

The world is not alone what you see outside. Infinite number of times more is the world within the senses, within the body. Using the simple, small eyes and the inner mind, we are able to picture infinite expanses and variety and we say the world is various, the world is infinite. The world doesn’t say, we say. So if the mind has got capacity to see infinitude, to telescope it in itself, make an imprint of the expanse it sees through the eyes, what do you think of the capacity of your mind? My dear souls, all of you are fools, simply fools. You know why? Because you don’t know the power of the mind, the might of the mind, the expanse of the mind, the depth and loftiness of the mind and we start grieving over “’X’ has gone,” “he has spoken something,” “this person was discourteous,” “he got angry with me.” You have nothing else to think and remember? Should you start narrating the nonsense which others do and speak or should you start introspecting over and trying to understand the infinite majesty that is hidden within your own body? This is what Vasishtha says.

So the whole literature which I am preparing now is only the glory of the inherent Paurusha in everybody. If our body can be put to 300 exercises, physiotherapeutic exercises, what do you think? Who discovered this? Who understood this? Who employs the different parts of the body to do it? An exercise which he was asking me to take, I took it, got tired, I was not able to complete it. I said I will do it in 3-4 days. I started doing it, lifting the body in a very special manner, resting on a particular point. See, my body weight I have to lift. Normally we lift the body weight standing on foot. Here you have to lift it in a different manner. Just imagine, my body is about 63 or 65 kilograms. Maybe part of it, 50-45 kilograms I have to lift lying, resting on perhaps my hands and feet, I have to lift. So I was amazed, enlightened, allured, attracted, fascinated, enchanted by whatever he said and showed. In the same manner, my dear souls, there is no sorrow which the spiritual introspection will not be able to deal with and dissolve in its own source.

Vasishtha started speaking, Rama started hearing, he started questioning, and by the time they reached halfway of the dialogue, the same Rama sat mute. Vasishtha had to stop his dialogue. Rama got absorbed. His eyes were closed. Not only Rama, many others who were in the assembly also had the same inner withdrawal and inner dissolution. This is what Paurusha can do for man. I will be very happy if you understand the message and stop blaming others, stop pleading the weaknesses of the mind. Try to understand - my mind produces thoughts, it can also wipe off all thoughts, as it does every day at the end of the wakeful hours and you go to sleep. So the Paurusha is very much there and we have to harness it and employ it. So, the whole literature is on paurusha, paurusha and paurusha alone.

Harih Om Tat Sat. Jai Guru. Jai Guru.