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Harih Om Tat Sat. Jai Guru. Jai Guru.
Our body is the seat of all experiences. It is also the medium for all our interaction with the outside objects. The body itself is actually hosting ten sensory organs. Five of them are knowledge organs, jnanendriyas, the other five are karmedriyas. With the karmendriyas we act and interact. With jnanedriyas, we only perceive, grasp. Suppose I speak, you look at me. With your eyes you see me. With your ears you grasp what I speak. Similarly with other senses.
All the sensations are contact born. The sensations are produced by the senses, in their own level, not even a millimeter away. These jnanendriyas and karmendriyas are activated and employed by the mind. So without the mind, you will not find any kind of an action or even a perception taking place.
Why I say this? You should understand that the inner personality, the being inside, that is the sole focus of life. I sometimes wonder whether any one of you thinks about it. Mind is the focus of all our life. Focus of experiences, knowledge, everything. The body itself is a recognition or cognition the mind makes. The mind can make the body felt and also unfelt. ‘Swamiji, how do you say this?’
Everyday when you sleep are you conscious of your body? Out of 24 hours, 6, 7 or 8 hours of the day, you are totally unconscious of your body, similarly unconscious of the world. So what makes you conscious of the body and unconscious of it? There is something different from the body. This mind generally has an emotional facet. The emotional facet, that is how you are getting joy, then sorrow, jealousy, hatred, competition. Our sastras describe them as,
Kāma krodha lobha moha mada mātsarya
Six kinds of emotion. It is almost like taste in the tongue and colours in the eyes. Apart from emotions, the mind has thoughts and memory. When it comes to the question of intelligence, the intelligence only deals with knowledge, no emotion. Arjuna was emotionally crumbled and then when Krishna accosted him, suddenly he rose to the level of intelligence and started asking questions. I am mentioning this. I have a purpose.
We are giving Brahmavidya deeksha. Deeksha is done in a very sublime, silent manner. The power of the soul is transfused into the incumbent, the recipient and in the process, the power and the presence of the recipient soul is so to say, stirred up. The deeksha is done uniformly and well. All the difference is in the recipients. There are people who are emotional in character. There are others who are intellectual in character. In the emotional people, emotional tastes and experiences may arise.
In our parampara, people who take deeksha, their focus has to be on the sadhana. And the sadhana is implanted in the seeker by the Guru. So it all depends upon the fondness for the Guru, reliance upon him, how much of bhakthi and reliance and dependence, the seeker has. Because for him, Guru alone is everything. Guru again becomes a focus and the mind generates all the fondness, bhakthi and reliance possible. Are you able to generate these items from your mind will determine how well you get emotionally attuned to the sadhana. But there are some people with poor emotions. For them what will happen? The sadhana will start working as knowledge. In knowledge, you have no emotion at all. Srimad Bhagavatam repeatedly emphasizes that all the emotional undercurrents and expressions will finally come to a stop.
Devotees, param-etya tūṣṇīṁ, they become silent after reaching the supreme. So, all the emotions are beforehand. There will come a time when all the emotions subside and you will attain param tūṣṇīṁ. Because what can be retained and what can remain constantly with you is knowledge. Say 2+3 are 5. That 2 and 3 together make 5 is a knowledge which you will not forget even in your sickness. Suppose, you are sleeping and I awaken you, then also you will say 2+3=5. It is knowledge that remains constantly with one. So in that knowledge level, this deeksha will start functioning. And by the time, they develop an emotional susceptibility and affinity, it may take a few years.
To the emotional man, he doesn’t wait for logic and reason. He is very fond of and he has a lot of faith. Faith is the culmination of reason. God is everywhere. Start seeing him everywhere. Suddenly a devotee picks up. He begin to see. He has not understood the meaning of the statement but he begins to see, practice it. The other man, “Swamiji, how can I see God in everything?” So, he will have to undergo all the process of reason and logic until he becomes convinced that God is present everywhere. Maybe it will take years, decades. And then ultimately what happens? The man of reason also starts seeing God which he could have done emotionally right in the beginning.
Our body has a lot of energy. As I said the other day, sound, light, heat, magnetism, electricity, all these are prodeuced by the body. If you have deeksha and you do sadhana, what will happen is, from within the body, not caused by an object or interaction, some experiences will start arising. But you must have the fondness and the affinity for it. In one sense, it is a very scientific and logical process. In another sense, it is simply emotional affinity and fondness. You can try both or you may try either.
The deeksha and sadhana will work to bring about a purity in the mind, and a purity in your emotional structure. You will have love but no hatred. You will be fond of people without any jealousy. You will have affinity with others but without suspicion. Somebody whom you like, if he does a wrong, that wrong will not contaminate your love and reliance for him. “Swamiji, is it possible?” If you ask, yes, it is possible.
Our sensibilities will be more but all to make sure that our emotions are not contaminated. Say, you love God, you rely on God, but you enter into some difficulties. So there are some people who say “I have started hating God.” Because something unfortunate took place in the house or in your life. Some thing unfortunate taking place and your reliance on God, what relationship do they have? Do you know why it took place? Whether it could have been avoided or that itself is better ? Can you find fault with God? Or is God supposed to help you even in all misfortunes?
So there is a misfortune, you should rely upon God all the more. ‘My dear God, you should not have put me into the misfortune, but you have thrown me into it. Okay. Atleast be with me all the more, to see that I am able to make light of the misfortune and carry on. Wipe off the effect of misfortune to such a extent that I will not feel it at all.’ This is what a fond devotee should say.
Our Poonthanam, a very illiterate devotee they say, of Guruvayoorappan, on the birthday of his son, so many people came with so many presents. It appears that presents were received, the child was lying there, they were thrown, and ultimately it so happened that all these presents put together, were heaped on the child’s body or the heap slipped into his body and he became breathless and the child died. This Poonthanam started singing with an open heart.
ഉണ്ണികൾ മറ്റു വേണമോ മക്കളായ്?
'When the Balagopal is playing in my heart, do I need a further, physical, biological child outside?' My dear souls, this is devotion.
“Oh, I am so much of a devotee. You have taken away the life of my child. I don’t rely upon you at all! You are not a well wisher, you are a bad wisher.”
You tell me where is the wrong? I can only say, Bhakti is something very, very rare and not many are fortunate for it. Jnana is still rarer and many are not fortunate for it. But the practice is very simple and straight forward. So you may have an emotional susceptibility or or you may have an intellectual attunement. Does not matter. Proceed, proceed and proceed and you will find your body, your mind, they become more and more susceptible to the inflow or the outflow of devotion, spiritual undercurrent and the like.
Harih Om Tat Sat. Jai Guru. Jai Guru.