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Harih Om Tat Sat. Jai Guru. Jai Guru.
In the whole of spiritual life, which is nothing but a science of living our life properly, getting fulfilled thereby and also making the maximum possible enriching contributions to the world. There are two points. Your life must be a contribution to the world and that too an enriching contribution. At the same time, it should also be fulfilling to yourself. The entire spiritual science or spirituality is a discussion of the ways and methods of doing it. I don’t think spirituality addresses any other question. But when I say human life, everything comes under that. The world we see is a part of human life, so the sun, moon, stars, the sky, of course this earth, all the surrounding planets, the whole of environments, everything becomes part of human life and its study.
Then if you think of the world as a whole, the world can be divided into two sectors, one is the sensory or outward sector, another is the inward or inner sector. The inner sector is called the sphere of the subject; the outside sector is called the sphere of the object. Spirituality deals with both equally alike, until at last it finds that the entire object is an extension of the subject. The world is phenomenal. It is a phenomenon. Whenever we speak of a phenomenon, there is something opposed to it inside it. What is that, the noumenon. Spirituality deals with the noumenal dimension and also the phenomenal display.
That one thing that spirituality emphasizes is that our mind is the fulcrumatic point in our life. It is the mind that has shaped our body and senses. The mind alone employs our body and senses, interacts seemingly with the world and the interactional impacts are figured and shaped and drawn and imprinted by the mind in itself. This mind has got infinite potential, infinite potential. We are using only the conventional notes, that’s all. Nobody probes into the mind to find how vast, how deep, how lofty it is, how much potential it has. As it has potential, it has also the possibilities. So, spirituality discusses and exposes the enormous potential the mind has and also lays before you down, the enormous possibilities that you have. Nobody worries about both, how much potential my mind has and what are the possibilities which are extended before me. This enquiry is never taken up.
Arjuna began to cry in the battle field which he was not supposed to do. Krishna addressed him and in a matter of two or two and a half hours, the same Arjuna rose up with a great Himalayan determination and resolve to fight the eighteen day, the most challenging war, painful war. Was it not the mind’s potential? Arjuna initially was on the surface level of the mind, crying and weeping with emotions of sympathy and the like. It was all misplaced. Krishna said, “No! Your mind is capable of thinking in a different manner and this is the right line of thinking.”
Now, in harnessing the mind and in making the mind sufficiently potent and resourceful before us, it is possible that most of the people are helpless. As they are helpless, there are some people who are capable of showing them the way of helpfulness. Such knowers or such devotees are there, have been there. You take one instance – this science of self knowledge was developed in the prehistoric times. Prehistoric times we cannot say how back it was. It could be millions of years, it could be crores of years. We say the Vedas were there even before Krita yuga, that means quite a lot. Kali yuga itself is rated to be 4,32,000 years. Ten times, this will be a whole four yuga. So how much is it! So our Vedas were evolved right then. From then on, when we did not have printing and technology at the time, the entire Vedas had to be learned from mouth to the ear. So, every generation had this knowledge and there were people who wanted to learn, who wanted to imbibe, who wanted to pursue and practice and perfect it. And after perfecting it, they started passing it on to the others. So, every generation was active and alive in this sphere of imbibing and dissemination.
I think all of you belong to a generation whose predecessors have been cherishing and preserving and nourishing this wonderful knowledge for countless number of generations. Understand this, never forget it. What do you think of such a society which has been able to preserve this treasure for countless number of generations! So this is not an obsolete knowledge. This maybe a very ancient knowledge. But it is an ever-new knowledge and ever-relevant knowledge. Krishna produced it and imparted it right in the battle field, the most distanced place so far as this knowledge dissemination was concerned. Everyone has passed it on to another when an occasion came.
So, we must know the potential and we must know the possibilities of the mind. In this matter, a Guru is indispensable. As you are reading the scriptures and understanding them, also understand that the scriptures will make meaning and the right focus will be had only when you go to a knower of truth who lives by this knowledge and whose only role is to impart it to the others. It is not that every person who discusses the spiritual text is a knower. You can ask him, “Have you known the truth? I would like to know.” He will give you some reply from which you can make out whether your purpose will be served or not.
We are not interested in taking up an academic course for anybody but nevertheless we landed on the Experiential Vedanta course. And then we emphasize every time, “Is it some old story that we are telling you or is it a current need, problem and conflict of the mind that we are discussing and dealing with?” I think right from the beginning, our students have admitted that “We understand the currency of the subject. We understand the relevance of the subject.” In making a discussion very current and very much related to the mind and the intelligence, therein lies our distinction. So for us, Vedanta is not an academic subject. It is not a theory at all. It is an experiential science; it is an experiential pursuit.
It is directly experienced, experiential and it is dharmya. If you take up Vedanta, you don’t need any other dharma at all. Our ‘X’ Ji, he spoke to me quite something about his life in a very simple, innocent manner like a child. He also spoke in Bengali to Mā and Nutan Swamiji yesterday. They were so delighted and happy to hear him. He was narrating that spirituality, spirituality, how he looks at it, how he landed on it, how he is interested in knowing Sanskrit with word meaning etc. See, what a lovely inspiration he has imbibed! It is something very, very good. I was cherishing to hear his conversation and I also cherished the content and the message he has conveyed. You know, it is actually an experiential one. That experientiality is important. I think this has touched him to some extent. That experiential, experiential. Without experience, this has got no meaning at all.
The entire spirituality speaks about the mind, mind, mind and mind alone. When the mind is pure, you have attained your goal. And with purity of mind, you can live in this world, move in this world. I have evolved some capital sentences in my life. One such sentence is,
There is a way of living in this world without being bound by it.
You will always get what you rightly deserve. In other words, 'whatever you get is that which you rightly deserve'.
You may not understand. Probe into it and try to understand the harmony.
Every moment you are being irresistably driven to fulfillment.
And one other sentence is 'Unaffectedness of the mind is liberation'.
There is something called self and knowledge. You may pursue it. Whether you achieve it or not, understand you must be able to remain unaffected, mentally. This unaffectedness is only possible when you are fulfilled, when you have this experiential, that self-realization. Unaffectedness. I also use phrases like, 'There is something called psychological sufficiency.' You feel sufficient; mentally, inwardly. There is a sense of abundance, affluence and fulfillment. This is what we want from spirituality. I also say 'the mental poverty is a curse'. There are people who will not be able to interpret matters properly.
I have written a little long letter to one Mr. X whose brother Y had come here. They had entrusted their sister in our old age home, a very immobile sister, we looked after her. She breathed her last. That is the connection in which they first came here. I asked them one question – “Your loved sister, how is it that you entrust her to us? We are not known to you; what kind of a confidence do you have that we will look after her? There is a lot of attachment for people to their blood relations. We sannyasins who do not know you, whom you do not know, how is it that you entrust your sister all of a sudden to our care? It is a matter of surprise. I can only say it is godly machination.” Now, this Y is suffering from dementia and nasal feeding is done. And Y to the extent I know, I don’t know him much, he is very good and a noble person. That is what I understood by hearing him. Now, that person in spite of all his goodness, why is he suffering in this manner? I think you should read what I have written. I have written to him that “This bodily condition is biological. It has nothing to do with the inner part of the person namely mind, intelligence and ego. The goodness of a man is not the goodness and health of the body. It is goodness of the heart, goodness of the mind, goodness of the intelligence. So, Y is good, was good. That does not mean this bodily plight is disharmonious with him.”
“His body is governed by biological laws. We have physical laws, chemical laws, biophysical laws, biochemical laws, biological laws. These are operating in the body. Under these laws, a condition called dementia has come. You cannot interpret it as an outcome unsuitable to or disharmonious with a good man. The goodness is in the mind and the heart. That is rewarded in its own manner. And you say he is suffering. I doubt whether he suffers at all or not. Normally when he does not take food, the nourishment will be lesser and the body will perish.” In such an open manner I have not written. “But suppose you nasally feed with medical interference, naturally the life will prolong. Otherwise he will, the body will fall within a few days but if we start giving nasal food and nasal nourishment, then the body will continue to live here. Is it necessary actually? No. It is only a trouble for nursing people. But we have no knowledge, partially we have knowledge. So, whenever we interfere with the course of nature, automatically many seeming disharmonies will be there. So, I would not like you to consider that your good and noble brother has an adverse plight like this and it is not called for. Don’t think like that.”
So, we have to update a lot of knowledge and information. Spirituality deals with this and in order to make spirituality meaningful, you must have a Guru. Then the whole process becomes clear, fast and definite. But to find such a Guru, if you are deserving it, you will always get what you rightly deserve. The Guru will appear before you with no difficulty at all. You don’t have to search for him. Better deserve him and then after getting the Guru, that Guru Bhakti is much rarer than Iswara Bhakti. I am wondering how many people have real Bhakti towards the Guru. When you have enormous Guru Bhakti, that guileless devotion to him, I think the path becomes golden. It is laden with rose, beautiful petals and it will be a great and a beautifully cherishable path of evolution. Nowhere is it mentioned in the sastras that a man can himself get fulfillment. Everywhere the Guru’s role is suggested, insisted upon and repeatedly mentioned.
Harih Om Tat Sat. Jai Guru. Jai Guru.