|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru. Jai Guru.
See, whenever you start teaching a child, right from the beginning, every degree of teaching is giving something additionally to the child, is it not? Suppose we teach addition. The child doesn’t know how to add. So, addition is a knowledge that is given to it. So initially it is ignorant. To that ignorant level, you are adding one knowledge after the other. And every knowledge that the child gets, does he not keep it with him and make use of it? Is it not the way that every one of us is doing?
Now, in the Ashtavakra Samhita, Janaka is being told something additionally. And whenever that knowledge is given, the recipient or the listener is supposed to take it and act upon it. The whole knowledge is based upon one important factor. There is no subject discussed other than ‘I’ there. What is discussed is ‘I’. And every description given to the ‘I’, you must be able to take as an additional knowledge or information and absorb it.
अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम् ।।
One point that he was saying was, eko draṣṭāsi sarvasya. The world consists of multiple things, innumerable, but all of them are referred to by a word, ‘all’, everything and ‘all’ in this world. This is one reference. For all these things, be it an atom or a mountain, sea or even ākāśa - space, you tell me how many draṣtās are there for all these? I see ten people, hundred people, ten thousand people, one million people, I see a small portion of the world, bigger portion, I see the whole world. In all these, the objects may multiply and increase in number, but the seer of the objects, is he ever changing? He’s only one. So, the entire world and our life can be referred to by two propositions. One is the object seen or interacted with, and the other is the subject interacting with the objects. In this, the subject is only one. Do you agree or not? And all the other things are objects.
Now, what is your position or our position? We are the draṣtā, the 'seer', and all the other things are the ‘seen’. Let any number of things be seen by us, interacted with by us. When I say interaction, you should understand we have sensory interaction, mental interaction, intellectual interaction. So, the interactions can be external and internal. If it is external, you call it the world and objects; internal - you call it thought, emotion, knowledge, doubt, inquiry etc. But in all these things, the draṣtā remains the same. When you are enjoying something, there is an object of enjoyment. You are enjoying the object, but you remain the subject. The subject position, does it ever change the least when you interact with a number of things in this world, externally and internally? So, this statement has got a lot of meaning. Eko draṣṭāsi sarvasya. You are the single witness, seer of all things in this world. That singularity of the seer, it never undergoes a change. Now you tell me, what is your problem? Not changing, it does not depend upon you. It is a changeless thing.
Once you agree that my position is that of a seer, and as a seer I continue to be a seer. When I enjoy, I am the seer of enjoyment. When I suffer, I am the subject of the sufferer, not the object suffering. When I am sleeping, when I am dreaming, when I am wakeful, every time you will find that ‘I’ remains the same. This cannot change, this does not change, it has not change and it will not change. Then you tell me, what is this moksha? Understanding that this is so, and remain firm in this understanding, that itself is liberation.
You don’t have to liberate the ‘I’. The ‘I’ is muktaprāyo'si sarvadā. Eko sākshi vibhuh. This one is the sākshi . The sākshi never becomes the other. The bondage that you are suffering from, draṣṭāram paśyasītaram. You are seeing the drashta as someone or something different. If you understand that this is a knowledge that is given to you, what prevents you from absorbing it and remaining seated in this? You should not give me any excuse.
You tell me, throughout your life, has the ‘I’ changed? It is inward, it is only one, and it has never changed. When you are sick, when you slept, when you become unconscious, when you are suffering, when you are enjoying, when you got, when you lost, when you remembered, when you forgot, every time, in remembering it is the rememberer, in forgetting it is the forgetter, in losing it is the loser, in gaining it is the gainer. That witness position or ‘I’ position, it never changes. Is it not something to be understood by us? Maybe you don’t think about it. That is different. You have to think.
By any standard of imagination, tell me whether the ‘I’ ever changes? The entire world is the object - the other, and I remain myself inwardly. And all the changes that you are reporting to me are either in the world or in my body or in my mind or in my intelligence or in my something else. But you never report or feel a change in ‘I’. What change is there? Is it possible? Has it ever occurred? Can it ever occur?
Now, this knowledge, is it difficult? Never say it is difficult. Then you chop off your brain. You cannot say it is difficult. It is a simple fact that the ‘I’ remains alone the ‘I’. It never changes. And all the other things remain separate from the ‘I’. And let there be any degree of change anywhere in this world. I think you can grasp it and start dancing this very moment. Then you may ask, “Swamiji, then why is it that we are feeling, I am suffering?” Yes, you will suffer, you will enjoy, you will be born, you will die. All these things are occurring in the world. Your body was born, one day it will die. The body will become sick. You will lose, you will gain. You will have suffering, you will doubt, you will know, you will forget. All these things will take place. The world is supposed to be incessantly changeful. But the changefulness is not in you.
We are always living in the world of objects, but never have we thought about a subject which all the objects imply. The object comes next, the subject comes first and last. Only when the subject is there, with reference to that, you can say this is an object. That is why I say, even if God were to come and stand before me… Maybe he has come. Why has he come? To be present before me. Therefore what? He has to involve me. “Swamiji, I have come here, you open your eyes and see me.”, he will have to say. Otherwise I will not see him. He has come, what for? To be seen by me. So his being seen by me depends upon me. So he will have to beg of me to say, “I have come. Please see me.” You know, unless the things are related to the ‘I’, there is not going to be anything at all in this world. This ‘I’ is only one, and it never changes.
You understand, you cannot directly see it. So to understand the measure and magnitude of the ‘I’, the whole world is there before you. I don’t know my capacity, but when I see five feet distance, I can see five feet. Then I see five hundred feet, then I see five thousand feet, then I see five million feet. The more and more I see, I am understanding my own greater measure, my own greater magnitude, my own greater capacity. To make you understand the capacity of yourself, the whole infinite world is around you. By seeing the infinite world, you understand your infinitude. But what are we doing? We call the world infinite, but not knowing that, we are comprehending the world as infinite. Has the world ever said, “I am infinite?”
Is this not a beautiful knowledge? To understand this, what difficulty is there, I don’t understand. Such a simple proposition! Your attention is taken to the ‘I’, which you have been missing. Without the ‘I’, I cannot speak, you cannot hear, I cannot walk, I cannot live, I cannot breathe, I cannot eat, I cannot sleep. Everything is posited about the 'I'. In the birth of a child, you tell me what is first? You say, “I have a child.” In the whole process of having a child, is the child first, or ‘I’ who is going to have a child first? Without this ‘I’ there is nothing. Constantly involved, why don’t you probe into it, think about it, reflect upon it? Once you reflect, I think it’s very, very, very, very simple. You may not be able to initially start reveling in it and recognizing it, but the time you spend on it, the mind hours, will make you really knowing that ‘I’. We cannot escape that knowledge.
If you have the knowledge of the object, it has to be supplemented or complemented by the knowledge of the subject also. But the subject is invisible, the object is visible. That is our problem. So the invisible subject can be approached only by your mind and intelligence through a process of reasoning. I don’t like to call it reasoning, but I have no other word. Employing the intelligence and probing and probing and probing. This is what we have to do.