|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru. Jai Guru.
What I would say in the next few minutes, I would like you to take it to your heart. I have been explaining this point many, many times in different ways but what is it that prevents you from focusing your attention to understand this point?
We have got a body. This body is made up of matter and energy. Such simple words - matter and energy. There are altogether panchabhutas in the world. The whole world is a creation of panchabhutas. Out of the panchabhutas, earth water and air are the three forms of substance. Three physical substances – earth, water and air. Earth is solid, water is fluid and air is gaseous. When you think of fire, it is not a physical substance. It is an energy in the form of heat and light.
Besides these four, there is something called ākāśa. This ākāśa to some extent, according to me is indefinable. Can you say it is a substance? What is there in it? We call it place. The place will be there only when objects are there. However, ākāśa is perhaps neither matter nor energy, but it is there. Everyone will admit that there is something like ākāśa is there.
Now our body consisting of these panchabhutas has something still different. That is what works as the mind doing mentation, intelligence doing intellection, ego doing assertion. These are three distinct functions we find within the body. You may not see the substance as such which does these functions. But we are conscious of mentation, intellection and ego assertion.
Whenever there is an activity, either in the way of a movement or vibration, there must be a thing, an entity about which or in which or by which this activity takes place. So, don’t you think that there must be something besides the body? And that is what we call the mind, intelligence and ego. Mind, intelligence and ego are functional names, not substance names. There is nothing specifically called the mind and in addition to that, intelligence as a substance and ego as a substance. All the three are different functions, functional notes of the same source. Without a source or a medium, no activity of any kind can take place. These are modifications in the form of mentation, intellection and ego assertion.
Why don’t you think there must be some entity about which these activities or processes take place? Now, everything that I say refers to that substance or that entity. Why don’t you spend a lot of time to understand that there is something different from the body? You are sensing the thought. You are sensing the doubt. You are making the enquiry. You are asserting. All these functions you do, I agree. Sometime, can you not spend to think about what is this thing that does all these functions? When you start enquiring in this manner, automatically you will be able to know that whatever that entity is, it should be much, much finer and subtler than the panchabhutas. If it is finer than even ākāśa, it is maximum fine, par supreme. If that is what does mentation, intellection and assertion, then I ask you, can that substance be the least affected by anything that you can think of? Because of its subtlety, sukshmata. What is the trouble in understanding this basic point? I think otherwise we are not worth the salt that we are eating.
Everybody knows that we have thoughts, we have emotions, we have doubts, we have knowledge, we have memory. So many things are emerging and subsiding within our body and there must be a source and a medium for this. That source and medium will necessarily have to be very, very subtle like space. You can call it sentient space, chidākāśa we call it; ākāśa but in the nature of ‘chit’, consciousness.
The other day X was asking me, a seed sprouts, is there any consciousness in it? Certainly! What is consciousness? Consciousness is the power and the presence that animate and activate the body. If there was no power and presence, how can the seed sprout? Consciousness is defined, life is defined as – it reacts to external stimulus. It is capable of reacting to external stimulus and this reaction results in growth. When the seed becomes moist and it also gets other factors from the earth, automatically it reacts in the form of sprouting. Whatever is inside the seed comes out in a manifest manner, breaking the skin or breaking the shell. It does not have mind. Even the mind part is there. It does not have articulation, it does not have knowledge in the manner in which we have. But a plant also has knowledge. Suppose you plant a tree and 5 or 6 feet away there is some fertilizer in the earth or particular chemical, the seed goes away, goes away, goes away and finds it, after some time, may be after 2 or 3 years.
There are big trees standing on the surface of the earth. When we dig a well, when we go down and down, you will find fibrous roots of trees. And when they start seeing it, they will say water is very close by. So the roots go to the level where water is. Our well is here, big well is 55 feet deep. There are trees standing nearby whose roots go to 55 feet depth and take the water. How does the root know about it? So it has its own sensibility, whether it is a root or whether it is our hands and skin, it makes no difference. It is only a question of degree of manifestation.
So, what I want you to understand is please think that there is something within the body. You may not directly know it but at least come to the conclusion that it is there and it is extremely subtle. And being subtle, it cannot be acted upon by anything. Anything means what? Anything in the world. Means what? By the Panchabhutas. Somebody beats your body. It is a physical action done by the solid body. Suppose water enters your lungs, that is a fluid substance entering. It is a physical impact. Suppose the wind dries you up, your system, you don’t take any water, the whole body dries up, by sweating and drying, that is an action of wind. Suppose you get burns, it is an action of fire. Somebody speaks to you something wrong, it is an action of sound. Suppose you are on the burning sun, that is an effect of hot rays. So, the mind part, I call it the mind substance (though it is not a substance) is such a thing that it cannot be affected by anything whatsoever.
Why don’t you receive this knowledge, understand it, and look into any thought process that comes to your being? Allow the thought process to come. What can happen? Nothing can happen, nothing. The mind produces the thought and it deludes you to think that you are affected. But in reality, no thought acts upon the mind. Niagara water falls, the water falls from a tremendous height. It strikes the bottom. There is such a huge splash but in all this process you tell me whether water is affected. Suppose you take water to a height of 5 km and you drop it from there into the sea or into a lake, there will be so much of turmoil there, splashing there, but even then, nothing happens to water. If this is the case with water, what should be the case with the Consciousness or Chetana or Chidākāśa? Will it be affected and ruffled by any thought, any emotion, any tears, any smiles, any misery, any happiness, any jealousy, any intolerance? The moment you are able to understand this truth, and knowing it you face all the assaults and attacks. What are the assaults – different types of thoughts, different types of emotions, different types of memory, different types of response. The mind is capable of producing plural responses and out of the plural, almost half is troublesome. The remaining half is not.
So, we will meet the troublesome responses by this knowledge and you will find you become unassailable. I don’t think there is anything else to do. Only this. This is called knowledge. Jnana sadhana, Jnana sadhana, Jnana sadhana. Arjuna was crying and Krishna said “No, no, there is no cause for grief at all!” The war was fought. Arjuna did not cry. It is not a story. It is a discussion of the current plight and fate of the mind and the means to arrive at how it can be nullified, minimized and made extinct.
Harih Om Tat Sat. Jai Guru. Jai Guru.