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Harih Om Tat Sat. Jai Guru.
I think we have been discussing the pre-requisites or qualifications for a good spiritual seeker. It starts with the art and process of discriminating between what is real, everlasting, and what is ever changing. With this discrimination in hand you try to evaluate the entire world including your own body, mind, intelligence and ego, which are the ones with which you interact with the world objects to find out that all of them are ephemeral. Being so, our discrimination should always goad us up to rise above and find out what is not so. Then you understand it is the Self, called otherwise as Brahman and God. Both God and Brahman are synonyms of the Self. The Self is the first and last in the form of experience, in the form of knowledge, in the form of a conclusion.
Then we have a number of traits – śama, dama, etc. six of them. Then we also have the burning aspiration for liberation, mumukṣutva. If the aspiration for liberation, means what, don’t give it an unnecessarily spirituo-philosophical definition. It is the ability, the skill, to live in this world without being bound by it. I always say, one of the sentences I have made is “There is a way of living in this world, without being bound by it”. Living means interacting, living means acting, living means achieving. Doing whatever is necessary from time to time, but without being bound by it. Everything is governed by nature, provided for by nature, motivated by nature and nature’s own purposes. Why are we born and why are we dying? I don’t think it is our design. In this way you think and your ego become extinct and you become free. Godliness starts radiating from you. Everything becomes Godly and you also become Godly. Godliness alone remains in whatever you do, think and speak.
Yesterday I had a telephone call from Jamshedpur. It was from the mother of a girl. She started saying, “My daughter has developed trouble in the other ovary also. The first ovary was removed. She is only nineteen years old. In the second ovary also, the doctor says we cannot do anything more. Whatever medicines are to be given, I have given.” And the mother started crying. I said, “You are a devotee, a disciple of mine. We don’t want diseases. But sometimes when they come, what are we to do? We have to accept. What is your problem now? The other ovary also may have to be removed.
Therefore, what? She will not be a mother. Very Good. What is the wrong? We have not invited the trouble. But the trouble has come to us. Now what is left? Once a situation has taken place, has come up, the only way is to reconcile with it. By crying do you think, any change will come? If at all God is going to bless profusely, it is not necessarily the distressed heart. It is the heart, which cheerfully accepts whatever the behest of God is. So you should only find … what?” “Swamiji- how many times the little girl will be operated.” It is true. Now what is the alternate? Can we avoid operation or treatment? So whatever is best possible within us, we will do. And see what happens. There are so many people. Do we want the body, or do we want the ovary? Because of the ovary do you want to lose the body? Or you will remove the ovary and keep the body?
I think you should not stretch your imagination beyond a certain limit. We are not inviting any diseases. We don’t welcome them also. But suppose diseases and disorders come. What shall we do? Whatever is possible within the given situation that we have to do. How many times operation? … it is true. I think Ma Gurupriya’s pūrvāśrama father had quite a number of operations. He had a floating kidney, if I remember correctly. Sometimes, they wanted to find out what was the trouble. To find out, they operated and then they found something is in disorder. There is one R., who comes here from Nidhigyanakuda. The other day I was asking her, “R., how many operations you had? “Ten operations.” And R. looks so brilliant. She doesn’t look her age at all. She was always with Shreemad Bhagwatham, speaking to people, reading to people. She is very social also. Can you imagine ten operations on a body. And she is much healthier than other people of her age, both mentally and physically.
I think much depends upon how we are open enough to accept the developments in life. My dear seekers, students, I only have one point to tell you. Life is a kind of a course, like the flow of a river. Which direction it will take, how fast it will flow, what are the terrains it is going to pass through – no definiteness at all. It starts flowing from the peak of a mountain, from somewhere, it all depends upon the terrain and the obstructions. One, I can change the direction of a river, provided we block it in the original one point. So the river that is flowing in a certain direction will flow in another direction. But it will flow. The same manner, our life is indefinite, no doubt, but it will flow. Wherefrom has it begun its flow … the river has begun its flow seemingly from the mountain. If you go to the mountaintop and find out, can water fly? No. Will it go up? No. Water finds its own level below. Then how is it that water has fallen on the mountain top? Because of the sun’s rays, there was evaporation and the evaporated water started traversing through the atmosphere, got condensed, cooled etc. In higher altitudes it will come back in the form of snow. In lower altitude it will come back in the form of rain. And that rain falling on the mountain top, what will it do? It will flow and find its own level. What is the level? The sea is the final level. So what is the river? It is a product of the sea, flowing towards the sea.
My dear souls, we are all such rivers. Our source is the one wonderful God. Call him God. Or call him Brahman. Or call him Atma. Or call him the Supreme Reality. The source is just one. You need not know even what that source is. And from the source like vapour we have come out, we are going to get cooled and pushed in the air, finally we will come back. We have come back as an individual. And as an individual we are living like the river flowing. We will go on. Finally the flow will end when we reach the sea. Simply keep quiet. If at all you are going to be helped providentially and providential help can mean pretty much, I don’t think a worried mind will be blessed so much as a worriless mind.
“My dear God, you are behind everything. Behind the body you were, you are, Behind the disease you were, you are. The disease may deny me of something. Very good! I don’t have uterus, I don’t have ovaries. Therefore, I cannot have a normal marital life or a woman’s life.” But do you mean to say the external things are everything in life? With child, with husband, with children, with property, our mind is going to be happy and contented. This mind can be unhappy with many things, but it can be happy with nothing. NOTHING! Sri Krishna tells Uddhava
द्वयेव चिन्ता मुक्तौ परमानन्द आप्लुतौ ।
यो विमुक्धो जडो बालो यो गुणेभ्यः परं गतः ।।
There are two people alone in this world, who are liberated from worries and anxiety, and who are immersed in paramananda. cintayā muktau paramānanda āplutau. Who are they?
yo vimugdho jaḍo bālo - The first is the most innocent, guileless child, and the second equal to the child is the grown up man.
guṇebhyaḥ paraṁ gataḥ - Who has transcended the undue influences of the three gunas. I think the human body is supposed to reach this wonderful state of transcendence. And how do you achieve it? Not by tapasaya on a mountain top, not by lying either on a hot sand-bed or a cold ice-bed. You achieve it by a process of reconciliation and harmony with whatever is around, whatever takes place in your life. Simply have this one attitude of reconciling with. You know what, I tell the world, “My dear world, I am a product of yours, you are my mother, father and everything, my source. Whatever you throw me into, or you throw into me, I welcome. I don’t ask you to throw something to me. Whatever you bring me to or bring to me, I welcome. A cyclone may blow off my body. I know it. But my mind cannot be blown by anything. My mind is vaster than the sky and space. So I shall assimilate whatever you give me in a mood of dearness, in a mood of fondness, in a mood of harmony, integration. And I will feel enriched by whatever comes from the world. I am not going to have any contradiction or a conflict.” See, how many diseases are there.
The mother was crying yesterday. The daughter also was crying. And I said, “So are you going to smile?”
“Yes, I shall smile...."
“Arrey, what are you saying? The other ovary is already in danger!”
“Now what are you going to do? Why did it become so? Why did it become so? What shall I do?”, are you to say like that? Or it has become, let us do whatever is next necessary.
So the girl said, “Finally what are you going to do? Will you accept the development smilingly?” She said, and she started smiling.
I was a little forceful when I was talking. You know it is so desperate a news, and what shall we do, once it has come? That is what I say, even the most dear person, if the life forces have gone and the body is lying dead, what are you to do? Cry and weep? Or whatever is due to the dead body? After all it is a dear person’s body. The dearness demands that the dead body should be given the right consideration. So should you be concerned about the treatment to be given to the dead body? Or “You have gone, you have gone,” and then cry yourself.
I think the mind should be elevated to the level of intelligence as Krishna did with Arjuna. Arjuna’s crying and weeping and sobbing suddenly stopped when Krishna led him to a process of introspection relating to the very grief. The introspection was not a detached note. It was closely related to the very plight, when he said aśocyānanvaśocaḥ. “You are grieving over those people, who should not be grieved over at all.” It was a shocking, stunning and a revealing note for Arjuna. I think there is a way of doing it, I would like you to know about it.
Harih Om Tat Sat. Jai Guru.
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