|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
Our whole life consists of experiences, experiencing, experiencing. It is the experience that always becomes knowledge, becomes memory but primarily it is experience. Knowledge and memory give rise to further experiences. In the whole experiencing process, will you understand that there is a clear division? The division is the object experienced and the subject experiencing.
So, in our whole life and also in the whole creation, we can make a clear-cut division between the object phenomena and the subject noumenon. You may not easily understand the word. One is phenomena, another is noumenon. It is something like the circle and its center. The center is not the circle but the circle is formed from the center. When you draw a line equidistant from the center, go on drawing, then it will become a circle. Wherefrom you began, there you will come back, keeping the same distance from the center. The center is an unmistakable point. The circle is an expansion of the center.
I think this geometrical illustration will be sufficient enough to explain our life, the world, the creation and the like. In the object hemisphere or ken, we have only two items - matter and energy. The matter-energy are interconvertible. Matter can give rise to energy and energy can give rise to matter. And you will find the total of both remains the same whatever happens to the world. If a seed sprouts and it starts shooting up, to the extent the sprout shoots up, to that extent respective substances around have been reduced. It has taken water, air and sun-rays, moon-rays. It has taken different types of nutrition in the form of matter from the earth. So, it appears as the tree but to that extent, other materials have been reduced.
So, what is taking place in the world is only transformation. Matter is transformed into energy; energy is transformed into matter and the total quantity remains the same. Neither matter nor energy has got intelligence. It cannot design, it cannot activate but the whole world is fully designed. The earth goes on revolving on its own axis and around the sun ceaselessly. Everything is moving on in a cycle beautifully. This is, first of all designed and put into orbit. Secondly, it is preserved. So the designing as well as the preservation, both requires a conscious factor. That conscious factor is the third in the whole creation.
Will you please understand that this conscious factor can be traced only in your own living body, only in one’s own living body? In the dead body, it is not available. There are so many doctors. They treat a number of patients. Their medicines are material or energial and they apply it to the matter-energy aggregate called the body. But they have no medicine as such to act on the consciousness because their medicines go to the body! Consciousness is not the body; it is different from matter and energy. That is why words alone will be effective.
Arjuna was in doldrums after having come to the battlefield of Kurukshetra after thirteen years of preparation and austerity. He was fully equipped to fight and display his valor and greatness. But he was not able to do it, not for a matter-energial reason but for a mind reason. Have you thought about it?
Arjuna was unable to stand, he kept his bow and arrow down and sat. He told Krishna whatever he wanted to say and then kept quiet, Uktvā tūshṇim babhuva ha. The word ‘ha’ is used to indicate how surprising, uncontemplated it was. There was no such instance earlier. What did Krishna do? Krishna only spoke to him. His words were not addressed to the body, matter-energy aggregate. The words were addressed to the mind. Arjuna used the ears but the actual reception was by the mind. So, it was a mind-to-mind transaction. It was an intelligence-to-intelligence transaction.
Krishna provided him the wisdom, the insight, the qualities of the mind like stability, composure, tenacity, dedication, commitment, exclusiveness, fidelity. All these are qualities of the mind. These were imparted by Krishna through sounds, through words. Every word is a unit of knowledge. So, it was a knowledge communication that enabled Arjuna to get over his weakness and delusion, stand up, taking his bow and arrow to fight.
What I want you to understand is in the whole world we have only matter and energy constituting the object, and consciousness constituting the subject. This consciousness is available to us only in one’s own living body. It manifests as mind doing mentation, as intelligence doing intellection and assertion, coordination as the ego. We are walking, standing, sitting and running. It is something like that the consciousness doing mentation, intellection and assertion. There is only one substance or one presence there and that is consciousness.
So, when you think, you are involved in consciousness, when you reason out, you are involved in consciousness, when you make your assertion, coordination, then also you are in consciousness. So, it is very specific what you have to know in this world. You have to know only the consciousness that animates and activates the body.
Are you not conscious - Yes. Is there any time when consciousness manifests from you - No. Can you have anything more than consciousness - No. Can you have anything less than that - No. Anything different from that - No. What is required is that you should know that you are consciousness. As consciousness, you are remaining as the subject and this subject is different from the object. So, the objects cannot act upon it, produce any effect upon it. This is a fact.
You are having water in a tank. You pump it high up and there are a number of pipelines with so many angles, bends, so many. Water passes through all of them. It is being used variously. Tell me, is the water in the pipe affected the least? Similarly, by becoming the mind, by becoming the intelligence and by becoming the ego, the consciousness is not affected at all. Then why are we feeling we are affected? Because we don’t know this truth. So, what is to be done? You have to contemplate upon this truth and make it stabilized in you.
Repeatedly sing, hear, think, reflect upon the qualities of consciousness. What are the qualities? In many places it is mentioned. To quote a verse from Bhagavad Gita:
Na jāyate mriyate vā kadācit - Consciousness is not born nor does it ever die.
Nāyaṁ bhūtvā bhavitā vā na bhūyaḥ. After having been for a while, it does not cease to be. Existence will exist; existence cannot cease. Then it is not existence. Existence means existence. To exist, to exist, to exist; this is the nature of existence. So can it ever become different? Can it ever change? Change means non-expression, extinction. When do you say a thing changes? The thing ceases to be that and something else it appears to be. So, the first look has disappeared, has died. That is not acceptable. Existence is existence. It knows only to exist, exist and exist.
Mriyate vā. It does not die.
Nāyaṁ bhūtvā bhavitā vā na bhūyaḥ. Having been for a while, maybe a few years, it does not cease to be. It will be contrary to its own nature.
Ajah – unborn; Nityah – eternal; śāśvatah – changeless; purāṇah - most ancient; na hanyate hanyamāne śarīre - even when the body is slain, it does not get slain. This is the consciousness that you have. It is not something that you have to make. No, it is already there. You have to know it by repeatedly hearing about it, by contemplating upon it, by reflecting upon it, thinking about it, reflecting upon it in your intelligence. The intelligence will go on contemplating upon it. So it will be a full fold intelligential application pursuit until at last the very process will stop!
When walking stops, what happens - Legs do not disappear. When walking stops, the movement of the legs stops and the legs are available for you to look at steadily and understand. In walking, you may not be able to understand them properly. So, the intelligence’s intelligential functions cease and when they cease, you understand ‘that’ which was doing the intellection; you understand ‘the thing’ in place of its function.
We are thinking, reasoning, asserting, we undergo emotions. In spite of all these things, the thing in itself continues, there is no change. What I wanted to say is in the whole world, there is the world seen and there is the ‘I’, the ‘me’ seeing. The seer and the seen are different. You are always interacting with the visible, the seen. Learn to reflect upon the seer and grasp his nature properly. This much, can you not do?
All the knowledge of the object is generated by the subject. So the subject which gives you all the object knowledge, why don’t you ask it to give you the subject knowledge also? When you start applying your mind and intelligence inwardly to know the ‘I’, I think it will be revealed. The Upanishads say - yamevaisha vṛṇute tena labhyah (Kathopanishad 1.2.23). Whoever opts for it, like a maiden will opt for her husband in a swayamvara ceremony, if you opt for it, tasyaisha ātmā vivṛṇute tanūmsvām, his self will reveal itself. My dear souls, this is such a very simple process. Here what is important is your wanting to have it. And you have to be exclusive in this aspiration, in this yearning.
The entire Ashtavakra Samhita repeatedly says the Self is unaffected! It is unaffected by everything, all the panchabhūtās and pānchabhautik formations. It remains unaffected, not that you have to make it unaffected. Know that and be liberated. Know this fact and be liberated.
You cannot miss the Self because it is only because of the Self that you see the objects. All the objects are reflected in your Self. You see everything as self-reflections. In the reflected phenomena, is there anything other than your Self?
Harih Om Tat Sat. Jai Guru. Jai Guru.