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Harih Om Tat Sat. Jai Guru. Jai Guru.
This year’s Ashtāvakra Samhita session, 'Ātma Tattva Sameeksha' in Thrissur was completed yesterday. Many of you are here only to participate in that session and to get a reinforcement of whatever understanding you have. In spirituality, I would like you to clearly understand, the focus is only on one’s own personality. Our personality has what the entire creation has. The entire creation, the visible creation consists of only five bhutās, he solid earth, the fluid water, the gaseous air, the different forms of energy represented by fire; and ultimately space - the ground for all the other four. Wherever you go, these three forms of matter, material existence, then the different forms of energy and space alone will be there and these five are combined into our gross personality. That is why I say, in our personality we have everything that the creation has.
In addition to these five matter-energy aggregate, there is only one power or presence called the power and presence that animates and activates matter and energy. Anywhere and everywhere you search in this world, this matter-energy aggregate plus the power and presence of animation, these are the only six constituents in the whole world. Now, we have all of them. Not only that, the sixth factor namely power of animation, you can never have a touch or a feel of it in any place or object in this world. It can be felt. You can have a touch and feeling of it only within your own living body. Once this proposition is accepted, then the whole focus of spirituality will be on one’s own within. You cannot move an inch from your own within. If you are not able to get into the within, it is a failure, I agree. But nothing can be a substitute.
You want to reach the ocean and you walk towards the mountain. How can the two be possible together? Spirituality makes its area of research, area of handling, area of employment, very, very specific. Now spirituality goes on explaining that this power animating and activating your body is itself what you call 'The Self' and indicate by the term ‘I’. So, the self is not a matter of doubt. It is already a matter of experience. Everybody says 'I am'. I don’t think he says it wrongly or deludedly. He is very clear that he is, ‘I am’. He may not be able to know it and he may not have conducted a research into it. Our śāstrās are experiences, experienced verdicts of the people who have gone into this subject and realized whatever they had. So, our scriptures are actually veritable records of the truth and experiences of the people.
Krishna actually spoke as a man to Arjuna but because we have deified Krishna, made Him a God, that godliness takes over and we always forget the fact that it was a human dialogue between Arjuna and Krishna. But the dialogue between Ashtāvakra and Janaka, you cannot suddenly bring just like Krishna, a Godly element in it. Ashtāvakra was a sage; Janaka was a ruler. He was sitting on the throne surrounded by his scholars. Sage Ashtāvakra stepped in there, that led to a conversation between the King and the Sage.
Nobody will say that Ashtāvakra was God or Janaka was God. So it is a human dialogue. The same applies to Vasishtha Maharshi speaking to Rāma. Rāma was a prince. Vasishtha Maharshi has been with Daśaratha as a family preceptor for decades. So, you cannot suddenly attribute Godliness to Vasishtha. And the conversation lasted for 18 hours intercepted by breakfast, lunch, dinner, sleep etc. Yogavasishtha says that Vasishtha and the rest terminated the assembly every evening for performing sandhyā vandana. All these are human.
The difference between many of you and perhaps a person like me is this. Whenever I read the śāstrās, they are only pointers to me. I never doubt them. I never debate them. I think about them, argue about them in my own mind to find out the meaning, relevance and ground. Say, how did Krishna say,
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ।।
ahaṁ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ ||
How can Krishna liberate all of us? He has already gone. Then how could he make such an assertion? What is the meaning of that statement? How did it become justified in terms of scriptural thinking, rational thinking? In this way I will always think, but I have never doubted any statement of the śāstrās. The success of anybody’s life consists in looking at the śāstrās and accepting their statement as if a man who has seen God or truth, he comes and reports to you. He does not have a photograph because it cannot be photographed. Can your mind be photographed? Otherwise you would have brought a photograph and shown it. It is so much vivid, reliable and acceptable.
So, my point today to you is that will you have a frame of mind to accept the revelations of the śāstrās are as absolutely good, true, wholesome, endearing, benevolent, beneficial, enriching? A lot depends on how you look at them and how you receive them. Whatever śāstrās I started reading from my Kolkata life, all of them I read them, learnt them, kept them in my heart and I was trying to understand them and actualize them. And only the things which I have actualized, I speak about. Not otherwise.
So, what do I want to convey to you is, my conveyance is, please read and hear the śāstrās as veritable accounts of the substance. When Ashtāvakra says “tvayā vyāptam-idam viśvam tvayi protam" .., the whole creation is permeated by you and everything is resting on you. This is not an imagination. This is not a speculation. It is a fact. How did Ashtāvakra say that everything is pervaded by you and everything is resting on you? It is a fact. It is a realization. Don’t question it, but consider it to be a pointer and then say "In what manner does the statement become true. Is it true that I can also say and feel it or feel and say it?" In this way, if you can think of śāstrās and accept them as the most dependable, reliable, endearing and beloved revelations, I think your progress in the spiritual path will be meteoric, very, very fast.
Harih Om Tat Sat. Jai Guru.