|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru.
Our spiritual scriptures are very comprehensive. They start discussing the subject of spirituality from the lowest level to the highest level. They then go to the extent of saying this lowest-highest distinction itself is fallacious, unnecessary, and should be shunned. This is how they progress.
Our Vedas have a ritualistic section. There a number of rituals are prescribed with great and glorious rewards. Some of the rewards are post-death rewards. You will get into heaven; get into Brahmaloka etc., after you shed your body here. Even then people who are always enmeshed in desires, they become very ambitious and they are interested in performing those rituals. They wish to die thinking that, “I will get heaven and still higher regions.”
In as much as the psychology of human is like this, the Vedas have to take note of them and try to do something so that such a psychology also will be attracted to the Vedas and (be) led to purity. So while they prescribe the rituals, they also critically evaluate the rituals and their rewards in the end portion of the Vedas called the Upanishads. There with a lot of strength, force, and clarity, they say, people who believe in rituals and only the rewards that the rituals promise are ornamented fools, and they are rambling about within the fold of ignorance repeatedly. Even if they go to heaven, they will fall from there either to the human kingdom or to the sub human ones.
All the rituals and ceremonies are leaky boats. If you enter them, initially you may not know that they are leaky but when the weight of your body and the others' bodies is there, then water will start entering, you may not know, and ultimately you will find you will sink, you cannot come back nor can you go forward.
Therefore to understand the truth, recognizing that everything is useless and transitory, go to a wise man who will tell you how the imperishable abode has to be achieved. It cannot be achieved by activities done by the mortal body. It is beyond cause and effect. That which is beyond cause and effect, cannot be achieved by any kind of a means and end. So, there evidently remains a mystery. This mystery is known to the knowers of truth. Approach them. This is how they teach.
Why I mention this? Yesterday I was speaking about how important it is to remain active and while being active, to look into and bring about inner purity. See, why are we doing meditation? We are doing meditation, withdrawing ourselves from all the other active involvements, so that we shall be able to observe and direct the mind exclusively without any interception. The purpose of doing so is to purify, sublimate, and elevate the mind. So, the purpose of meditation should be taken into account. Suppose in meditation, silently you are able to do it, before and after meditation you are interacting. In the interactive phases, if something counter to meditation takes place, what is that, the mind is breeding desires, following desires, breeding all kinds of emotions like intolerance, jealousy, hatred, fear, stealth and other things, then, is this meditation worthy? Is there not a better way of dealing with our own personality, mind?
Meditation, initially you may do, but what is sought to be done is, meditation itself becomes necessary when the mind is impure and thereby, peace is disturbed. And where is impurity accruing? In the pre and post periods of meditation. In interactions, impurity comes. So, you have to be guarded and think about interacting in a manner that will never cause or bring impurity. What brings impurity? Desire. What brings impurity? Possessiveness. What brings impurity? Ego. Is desire necessary to live and function very effectively? Is hatred necessary? Is possessiveness the right attitude, or we can overcome this possessiveness and feel that we are a cog in the wheel of nature. Nothing is possessed by anyone. Everything is held by the earth, held by nature. Is that the right of thinking? Suppose you start thinking in that manner, and possessiveness drops, then the mind becomes free.
So, you are free to do anything in this world, but free from possessiveness, desire, and ego. So the focus in your mind will be, when you are interacting before and after meditation, “Am I becoming possessive? Can I not strike a dimension whereby dis-possessively I will work, I will live, I will move, and I will not have any false ego about anything that I do?” The moment you foster ego, troubles and torments are there. The moment possessiveness grips you - you will never be able to rest. The moment ego comes, too much of causality will disturb your mind.
So, our introspection should be, “Is it not possible for us to live and move in this world without desire and without possessiveness and without ego? Is ego-centric nature the right way or ego-lessness is the right way?” Arjuna remained in the battle field and began with ego, desire and possessiveness. After listening to Krishna, the same Arjuna felt he did not have an ego, and he was not possessive, and he did not have any desire or greed also. This outcome took place in Arjuna, only by the strength of the exposition that he was able to get from Krishna.
So, what acts on our mind is the right exposure, the right introspection, the right knowledge. How will you get right knowledge? Simply by meditation will you get? Meditation may help to sharpen your mind and intelligence. But, you will get these benefits only when you are able to get exposed to all this by the process of reading or by a process of hearing. We have found that any extent of reading oneself will not be sufficient. Ultimately you have to know what is the sādhanā to be done, from a sadguru. Try to know that sādhanā, get initiated, and then, come and spend some time with the Guru, discuss whatever you have, try to know. Even if you don’t do anything - a fond association with the Guru!
The other day P. came. He said, “Swamiji, I only want to sit by your side.” So, he was sitting. I was working. I asked him, “Do you have anything (that you want) ?” “No, I only want to sit.” he said. So, it all depends upon you. Don’t think that it is always verbal communication that matters. Mind can be very swift, it can be very subtle.
So that fondness, intimacy, trying to absorb whatever is said, all these are the decisive factors in bringing about purity and expansion to the mind. So the interactive sādhanā is very, very important. I would like you to always keep this question. Question your mind, “My dear mind! Why are you losing the peace? Why are you getting tormented? Why? There may be an external cause. But the effect is on you. So can you not be sufficiently anchored and armored in a manner that you will never be affected by the external causes?” This question, if you can simply take up and then discuss it with me, “I am not able to assimilate this particular impact or this particular situation, then, what should be done? What is the greater attitude I must have in order to remain unaffected by this kind of a situation or an impact or an input?” That you can ask.
But my dear souls, it is by a process of clarity, enlightenment, and consequent sublimation that the mind is going to be peaceful, contened and fulfilled. Meditation is only a precursory for this. Even if you sit in meditation and remain absorbed for two hours a day, if you wake up and in your interactions you lose all your peace and joy, then I don’t think that meditation is worth it. Meditation is to help you to spend the remaining part of the day, while you are interacting, in a good, nice, pure and noble manner. I don’t know how many times can I stress it. You should question. “Why am I losing my peace? Why should I not be cheerful? Whatever may be the outer situation, can I not drop my ego? The entire world is not on my head.” I think this introspection and this constantly assimilating and constantly purifying attitude is what is called for.
Harih Om Tat Sat. Jai Guru.
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