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Harih Om Tat Sat. Jai Guru. Jai Guru.
Generally I walk in the morning for about half an hour. That is the time some good, relevant and sometimes very deep and refreshing thoughts come to the mind. Yesterday I sat with ‘Science of Inner Redemption’, the article to be published this month, that means on the first of April. I read through the chapter; I was not happy at all. It does not seem to be having any enlightening episode. So I was wondering, what shall I do? So, the mind was caught up in some kind of imagination. In connection with that, I would like to tell you something, I don’t know whether you will hear it properly and absorb and assimilate the message.
The entire spiritual life is a wisdom pursuit. Whenever we speak about spiritual life, we go back to the Upanishadic days and whatever is the message contained and conveyed in the Upanishads, that is the fundamental and the ultimate of spiritual life, pursuit and attainment. Every word expresses an idea, so whatever is conveyed through words, sentences, whether they are in poetry or prose, it will always be jñāna, knowledge. Why is it jñāna? Because 'Prajñānam Brahma'. Brahman, the only goal of the Upanishads, the subject of the Upanishads is 'prajñānam', it is in the nature of knowledge. So naturally the Brahma-jñāna pursuit can be only in the way of a knowledge pursuit.
Once you understand this, what are the factors or constituents of this pursuit? It cannot be the body and the limbs, including the five knowledge organs, jñānendriyas. It can only be the non-bodily factors like the mind which is capable of thinking independently, cognizing things through the senses and without the senses, then intelligence which goes into the details of what the mind senses, and takes up a journey through comparison, contrast etc. So, mind and intelligence are the only factors which can be involved in a knowledge pursuit. That is why you will find in all our scriptures and scriptural writings, the entire jñāna becomes a subject of discussion between an exponent and a recipient. Be very careful in understanding this point.
Arjuna was confounded, baffled, Krishna started speaking, enlightening him. Rama was confused and dejected. Vasistha started speaking to him. Parikshit was under the clutches of repentance and impending death. Śuka Muni arrived and also started speaking to him. In a speaking and hearing interaction, there can only be the application of knowledge; giving knowledge and receiving it. Have you understood this? Are you conscious of this? That the whole sādhana is a jñāna sādhana which means the sādhana is applicable, relevant to the mind and intelligence.
Srimad Bhagavad Gita says, बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते, 'buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte' (Bhagavad Gita 2.50). Buddhi-yuktah - the yuktata is to be attained by buddhi, and when the buddhi become yukta, one is able to transcend and abandon sukṛta and duṣkṛta. व्यवसायात्मिका बुद्धिः, 'Vyavasāyātmikā buddhih' (Bhagavad Gita 2.41) - in the whole of karma yoga, he says, there is only the resoluteness of the buddhih.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ, 'Sukha-duḥkhe same kṛtvā lābhālābhau jayājayau' (Bhagavad Gita 2.38). Sukha-duḥkhe same kṛtvā, this is how Krishna summarizes the Sankhya yoga. Evenize the sukha-duhkhas, lābha and alābha, jaya and ajaya. What are these? Where are the sukha duhkhas? Are they released outside, are they material, are they energial or are they psycho-intellectual in character? Any experience is not sensory or bodily, it is not material or energial. Experience is inner and it is occurring in the level of the mind and the intelligence.
When I ask you, add 5 and 3, where is the 5, where is the 3 and where is the addition? Five, three, 5, you are imagining or remembering or conceiving the figure 5, then the 3. Addition is also a concept; you are supposed to join the two. The entire process becomes mind, mental and mental alone. All our experiences are inner and mental. So, the sukha duhkhas, lābha and alābha, jaya and ajaya, all these are concepts, pratyayās occurring in the mind level. So, the sameekarana, evenizing them should be in the mind level. Have you ever tried to evenize the two? What is meant by sukha, what is meant by duhkha and what are we to do to evenize them? The intelligence has to start thinking about the whole matter. So, it is the sādhana where the mind is first involved and the intelligence is later involved. The entire sādhanais a psycho-intellectual process. Are you conscious of this?
One of inmates always gives us trouble. What is the trouble? When a question is asked or a suggestion is made or some deficiency or insufficiency is pointed out, the reactions come. ‘No, it is not so, Swamiji.’, ‘No, it is not so, Swamiji’. What is meant by, ‘No it is not so, Swamiji’? It clearly indicates that the person is not trying to receive what is said and then understand it properly, relating to his or her mind and trying to bring about the necessary improvement or correction or refinement. I think all of you are losing the game only because we are not able to understand that it is a sādhanain which mind and intelligence are involved. Will you understand something to be wrong, wrong, wrong? What does it mean? My intelligence clearly tells me that it is wrong. What does it mean? The intelligence is blabbering for nothing? It is giving you an assessment. When that assessment is made by the intelligence where the intelligence alone is supreme, that assessment is to be accepted by the mind and acted upon in the sensory plane. The difficulty in acting is the difficulty of the mind and the intelligence. Either the intelligence is not analyzing matters properly or the analysis of the intelligence is not being heeded by the mind well. This tussle between the intelligence and the mind, the apathy or inertia that is capturing the mind or the intelligence.
So, the entire sādhanayou will find.. स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्, 'Sv-alpam-apyasya dharmasya trāyate mahato bhayāt' (Bhagavad Gita 2.40). जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते, 'jijñāsur-api yogasya śabda-brahmātivartate' (Bhagavad Gita 6.44). आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन, सुखं वा यदि वा दुःखं स योगी परमो मतः, Ātmaupamyena sarvatra samaṁ paśyati yo’rjuna. sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ (Bhagavad Gita 6.32).
What does all of this mean? Is there anything to be approached by the hand and fingers, by the eyes and nose or the entire concept and revelation is to be assimilated by the mind, understood further by the intelligence, and the assimilated product, the assimilated process, it should result in a transformation in the mind and the intelligence? I think you will have to ignite your mind and intelligence with whatever you read. This is where the scriptures become far more than mere words uttered or statements made. In the ice-cold ambience, suppose fire is brought and you want a little heat, how the heat will start radiating and you will start feeling comfortable, in the same manner, the scriptures must be able to provide you a radiance which your heart, mind and intelligence are yearning to receive.
So, I am wondering when will scriptures start talking to you. It is not just scriptures, anything good and great uttered, seen or otherwise felt from anywhere, from any source whatsoever. This Ashram as far as I am able to understand is a place where this jñāna sādhana, the sādhanain the level of the mind and the intelligence is being upheld, is being explained, is being pursued, is being perfected.
So, my dear children, I would like you to instill your life in your mind and intelligence. I sometimes feel bad in using the word 'intelligence'. That is why all people say, the scriptures say, purity of mind is important. Purity and subtlety of the intelligence is important. How will you make the mind pure? Not by physical action. Impurity of the mind is in the mind, purity of the mind is again to the mind. So, the impurity will have to be rubbed off, that 'rubbing off' is not through a physical process using some aggressive elements. It is not so, not so, not so! That is why we say, read Srimad Bhagavatam. When you read, words and ideas get absorbed into your system. Read Bhagavad Gita, try to absorb, absorb, absorb, absorb, absorb! Anything that you absorb into the mind becomes part of the mind and the black mind becomes white and the white becomes still brighter, and at one time it becomes radiant, luminous, effulgent and scintillating.
Harih Om Tat Sat. Jai Guru.