|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru.
I am writing on a very important point in the 18th chapter of Bhagavadgeeta, where Sri Krishna makes exclusive propositions. The one I wrote about last time was, ‘Be performing all your activities but having a supreme reliance on the supreme reality. Here, the additional factor means all people are already doing all activities, so there is no question of additionally doing anything; the only additional factor is incorporating a wholesome and continuous reliance in the mind, on the supreme. So the whole spirituality comes reduced to this one point. Then in the next verse he says, ‘Abandon or renounce all activities to the supreme.’ So what is the difference between the two? And ultimately what is this renunciation? So, I am explaining in a very delicate manner what is the difference between the two and where is the transition and ultimately what is spirituality and spiritual wisdom? It is very very interesting and revealing.
Yesterday I was discussing the Yogavāsiśtha Rāmāyana, especially the Siddha Gita, wherein in a few verses Vasishtha Dev and Vālmiki explained the whole of spiritual wisdom. If you had reflected upon what I said yesterday and the days before, you can easily understand that the real effort of a seeker is to locate as well as understand an undeniable presence within the body from which neither the individual as an entity nor his activities, physical and sensory, nor his words from the tongue, nor the thoughts, feelings and emotions of the mind, nor the doubts, enquiries and the wisdom of the intelligence, none of these ever gets separated.
Vasishtha was telling Sri Rama that whatever is called the mind, which is generally located within the body, is constantly giving rise to a triple process of seer, seeing and seen. It is something that gives rise to this three-fold process. That something is not merely preceding the three, it’s also in between and all of them. What does it really mean? Have you thought about it? It is this presence that is manifest in all forms of existence which we refer to by words, using letters from ‘a’ to ‘ha’. That means whatever we refer to in the form of an existence or an experience, comes within this consciousness, the chetanā that animates the body remaining constantly there.
At any point of your experience whether it is good, bad, or indifferent, you have a factor other than, besides or additional to this consciousness which is already there. This consciousness can never be increased or decreased. It remains ever the same. All experiences are its own creations. All knowledge is equally it’s own. All activities are its own manifestations. And at no point of time there is a change, an addition or a reduction. What does it mean? It means that you are a full person. And you need not look to anything for making you full from anywhere. Somehow this fullness is shielded. There is a constant delusion that we are not full and we have to become full. What is therefore required is an allaying, a quietening of the multiple processes which are apparently given rise to by the mind or consciousness. And the tool that helps you to quieten the multiple processes is the understanding that these processes are no other than a sheer delusional display of the consciousness itself.
Once you understand that Consciousness alone is present, was present, will be present and all are its own elusive manifestations, that knowledge that everything is elusive and delusional will make your mind turn away from them. This turning away of the mind from all that you are looking for as alluring or enchanting, this is a must. This is the quality of a seeker. The entire discussion is focused on generating this recessional process, receding process. And that quality is given the name dispassion or vairāgya.
There is no seeking without vairāgya. There is no realization except through dispassion. Once with the tool of dispassion, you are able to recede from the elusive and delusional display of consciousness, you understand that whatever comfort or happiness I look for is in reality generated by the consciousness alone in itself, by itself, then the flair for externalities naturally dwindles. This dwindling process and this recessional process is what we call upasama.
Instead of having agitational comfort and delight, you look for quietitudinal comfort and delight. Between the two generally, a good man, a discreet man will always prefer the quietitudinal comfort and delight, and not the agitational one. When the quietitudinal comfort is had, that comfort and delight is called atma sukha.
upasama sukham āharet pavithram
Yogavasishta Ramayana, Siddha Geetha verse 18
So the entire spiritual sadhana is one of receding from everything, quitening the agitation and display of the consciousness and by what? By the strength of the knowledge that the consciousness alone, by virtue of its inscrutable power, gives rise to all these things. Any kind of a comfort, delight or joy, which we experience during the course of the interaction, it is a mistake for us to understand that it comes from outside. A tongue coated during the typhoid attack will never have a taste of anything at all. The objects are placed on the tongue, but the tongue cannot taste it. So the taste is generated by the tongue. In the same manner, all kinds of joy and delight are generated by the consciousness alone. And normally it chooses a method of interaction for it, and that interaction makes us feel deluded to think that experiences and delights come from the outside objects. One has to develop the discretion, the discrimination to know that though we are interactional, the interacted with objects are not the cause of the comfort or the delight which I experience inside. It is experienced because of the consciousness itself, there is nothing besides what consciousness can bestow and provide. So you must have a total restfulness on your own mind and consciousness.
In one way it is a heroism. In one way it is a great stroke of paurusha. Being placed amidst an alluring and attractive world of plurality, carrying the conviction, carrying the discretion, discrimination that all this plurality can mean nothing to me, what really matters is the presence of the consciousness, which is already within me. Besides the kind of a sternness by virtue of which you sweep through all delusions put up by the mind and remain focused on the mind’s own primitive splendour, the grandeur the mind has by itself, I don’t know how you describe it. To me it appears it’s a very great stroke of heroism, a great display of viveka. And that viveka will instantly generate all the dispassion that you look for. The beauty of it is that, when armored with dispassion, you are able to live and move in this world much more freely, much more heroically. You can buy and sell the whole universe. You can dismiss all the heavens and you can forget all the hells. You can have any number of things around you. You consciousness, there is no plurality that I can experience. Everything is experienced because of the single power of animation I have in the body.
To arrive at this conclusion and to make it a pursuit and prevalence, and also derive the satisfaction, the contentment, the joy and the fullness from this pursuit is really a great skill. That is why many people are not able to become efficient in spiritual pursuit. It requires a lot of keenness, a lot of strength, a lot of discretion. Whenever the mind produces its witchcraft, we must be able to feel and say, ‘No, I will not be victimized by it. I want you to give me the purity that I look for. So never throw me into delusion. I want you, my dear mind, your purity and the comfort and delight that arise from it alone.’
Now this will still be able to feel ‘Nothing belongs to me and I don’t belong to any of these things’. It is a great sense of independence by virtue of which you are able to become a mighty performer as in Yogavāsiśtha Rāmāyana, Vasiśtha puts it, a mighty enjoyer and a mighty sufferer. This is a beauty. I have been speaking about it. May be I will continue to speak. But I would like you to reflect over and understand the subtlety of the whole process.
Harih Om Tat Sat. Jai Guru. Jai Guru.
* * *