|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru. Jai Guru.
I would like to ask you something. See, there are two parallel pursuits. One is God. This God remains invisible and also infinitely distant and we are trying to approach Him. We are trying to praise Him, read about Him, think about Him etc., this is one. But out śāstrās say very clearly that God Himself is a thought of man, a saṅkalpa of man. Between God whom we infer and world which we directly perceive, if you ask me, what is more evident and more compulsive, if you ask me, the perception of the world is more compulsive. But we are trying to understand that the world itself is God’s expression. That is an inference that we are arriving at. So, this is one thought.
Another thought is that, think about the self, think about the ‘I’, ‘I’, ’I’. What is that ‘I’? What does it denote? Between these two, what exactly do you find to be more pleasing and more purposeful? In the case of God also, what I am finding is that people are worshipping God, singing the praises of God, singing songs. They are also not able to progress and arrive at this Godliness. They are also not able to. Only when you feel that thinking about God, praising Him, doing worship etc. that practice is there, in the same manner, thinking about the self, reflecting upon Him, trying to understand, this is also an equally parallel path. Unless you think like that, I don’t find any meaning in speaking about the self.
Yesterday I spent so much of time in explaining, this morning also I was thinking, we are not trying to understand this ‘I’. For example, you will find in the most wicked man also, the ‘I’. The cruel man, the wicked man, the wrong doer, the thief, the dacoit, the prostitute, the immoral person, in everybody this ‘I’ is there. It is equally there in the most virtuous person. In both these people, don’t you think that it remains a koodastha? Koodastha means, see in the blacksmith’s house there is a very special steel base prepared and kept. It is called Anvil. That anvil does not move at all when he (Blacksmith) puts even huge iron pieces there and starts hammering it. The anvil will not move, but the anvil enables all kinds of treatment and hammering for the pieces he handles. In the same manner, this ‘I’ remains absolutely unconditioned and immovable in us.
See, Ratnākara was a robber. How is that suddenly he became a Maharishi? You should think about it. So what was robbing in him? Maybe his body was a part, mind was a part, intelligence also was a part. When he understood that robbing is bad, he turned inward and he suddenly became a Maharishi. So, there was something in him which was not robbing at all. Apart from the fact that he had a plundering life but the fact remains that, how is that he became pure and noble all of a sudden? So, there is something unconditioned in us. This unconditioned, ever pure thing is what we call the 'self'.
Then immediately you will ask me, “Then who does the sin?” Our mind does it. Our mind motivates the senses to do crimes. Our mind is deluded. Because of the delusion, it does it. The deluded Ratnākara was plundering and when the truth was pointed out to him, he suddenly became conscious and he said, “I will stop it.” So, did he not have the ability to stop as much as he was doing?
See, you have a mind which can reflect upon the self. You have a mind which can reflect upon the world. Now, in the jñāna śāstra, we try to prove repeatedly that even the world that you are seeing is no other than the self. Yesterday our 'X' was telling me “Swamiji, you should speak about it more. It was so very clear.”
You know, I was speaking about that 'Vivarta vāda'. When you are looking at a mirror, when the mirror is reflecting an object, that reflected portion, that reflection, there the mirror totally disappears. And the reflected image is seen there. But actually has the mirror disappeared? Has it ever become the reflection? But are you not seeing the reflection? Exactly in the same manner, our mind is becoming the thought, our mind is becoming the knowledge, becoming the doubt. But in reality, the consciousness does not become this. But where people lack is, you are listening to these truths. But your devotion to them, acceptance towards them and wanting to live after them, abiding by them, that part is missing. That sincerity, compulsion and feeling. As a matter of fact, to a good seeker, the thought of God, the glories of God, praising God, it will be very, very nice.
There was a person named Balakrishna Śāstry in Chennai. He was a Bank Manager I think, but he took earlier retirement and he started giving Upanyāsams. You should (hear him), I love to hear that person. The manner in which he will speak in Tamil about God “Rama…” …. very interesting, see, with so much of familiarity, colloquial language he speaks. Have you heard him? It is so beautiful and you know, they talk with so much of diction and style. I have heard him speak about ‘Thyāga Brahma’. The confrontation the brother had with him and all that, the brother beat him and all. The manner in which he would speak, he would speak with so much of realism. You know when I hear him speak, my whole body is drowned. It is completely overpowered by horripilation. Actually that susceptibility, devotional susceptibility and equal spiritual susceptibility, they are not different at all.
Somebody came in the other day (and said) “Swamiji, when you were speaking day before yesterday, my body was trembling, it was completely shivering, shivering, when you were speaking.” One man, yesterday he came and said that. It makes no difference whether it is the Self or God. It makes no difference at all. God is also immovable. In the whole world He is present. But all the atrocities… You see, when bombing was taking place in Iraq, Palestine etc. do you mean to say God was a party to it? Children were killed by bombing. So naturally God should be involved in it and then He must be punished. So, there is an unaffected nature of either God or the Self or the Supreme Reality. And people should understand, especially in these days of science, technology etc. we must be able to know that our śāstrās are dealing with this subject from various angles and we should have an unassailable position, unassailable position. I have an unassailable position because from my childhood, I was a very devoted person brought up with tradition, all the traditional elements I had, I was very traditional, never questioning anything. So, all these traditional practices, everything that I have done, they are so much standing in good stead that I can deal with anything.
See, this whole of the first chapter (of Ashtavakra Samhita), he only speaks about the self. From one point, another point, this way, that way, this way, that way and applies it saying that “Be comfortable, never be worried, don’t be moved, don’t ask for anything, feel contented, feel full". Something very, very great. In one sense, I would like to say it is a psycho-intellectual mastery. Using the intelligence to build up your mind and to evaluate the mind in such a manner that you have something what I call psychological sufficiency. "Are we able to build this?", is the question. Psychological sufficiency and intellectual clarity and stability, nothing but the whole of religion is a psychological science, the whole of philosophy is an intellectual science. Okay.