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Harih Om Tat Sat. Jai Guru.
I am wondering whether you spend enough time to grasp the concept of the mind itself, assimilating and digesting the interactional impacts. The impacts will be, as I have already mentioned, you can say, by and large, pleasant and acceptable, and may be 50% or less unpleasant and stifling or afflicting. So the question of digesting arises only with regard to the unpleasant and the afflicting impacts. Whenever these impacts befall on the mind or they result from the interactions that we are having in the sensory and other levels, instantly, the unpleasant notes are the reactions to the interactions. Now you have another response or another reaction to the unpleasantness which the mind generates in response to the interactional impacts.
So, on a deeper level, we must have another response to the unpleasant outcomes of interactions. That response would be, “I will digest them”. The mind has got the capacity to digest and assimilate these inputs from the interactions. It is not that the mind does not have the capacity, one. Secondly, the interactional impacts falling in the mind cannot be treated by anything other than the mind itself.
Suppose you have a scar on one of the legs, the scar has to be treated there itself. It cannot be treated in another place. If you think of a medicine; well, tattva-vicāra is the medicine so far as the mind is concerned. So, because the mind is afflicted and tormented, the mind’s afflictions and torments have to be removed by the mind itself.
Now you ask a question: “whether the mind has got the capacity, the potential to do it?” Yes. Because these scar-like developments are taking place only on the extreme surface of the mind. The mind itself is a very-very huge, immeasurable presence. It is sentience. What is meant by sentience? Sentience is that which, by virtue of its own Saṅkalpa, by virtue of its own creativeness, can produce anything, anything. It has produced the entire visible world, the Dravya Prapancha. So it can produce anything at will. It can also dissolve anything at will. It can also bring about changes whenever necessary.
So to create what is not present, to uncreate what is present and bring about changes in whatever is present – these are the three broad potentials of sentience. The mind is no other than an expression of this sentience, this chetana. Being so, it has got the capacity to dissolve whatever it otherwise creates as the result of interactional impacts. Repeatedly try to dwell on the capacity, the potential, the vastness, the magnitude of the mind. Repeatedly think about it, think about it, think about it, until at last, this knowledge remains concurrent in your mind, in all functions of the mind.
Whenever interactional impacts take place and they are found to be stifling, tormenting and unpleasant, instantly you should think, “Ah! Something unpleasant has taken place, I have to digest it.”
Understand me. There will come a time when simultaneous with the evolution of generation of these unpleasant notes, the mind will also be trying to dissolve them, evenize them. That is called the sahaja-samādhi state. Sahaja-samādhi state is samādhi remaining concurrent in you. You cannot call it samādhi, but it is very near samādhi. When the digestional process is on, then the result will be samādhi. The result will be sthitadhee.
Even in the midst of duhkhas, you can have a mind without udvega, agitation. In the company of the best of comforts and sukhas, you can still have vigata-spṛhaḥ. There will be no desire or lingering taste for it, feeling that, “the sukha, it is very good, I would like to have it for a little while more”. That kind of a feeling will not be there.
So, initially it is a question of digesting the unpleasant notes, thereafter it’s a question of digesting the pleasant notes also, in the sense that don’t get deluded or don’t be attracted to it.
Now this is the development that you should think about and achieve. And whenever you try it, you will find that little support to the mind is sufficient. When the support is given, the mind will start digesting whatever is taking place in the mind. This is actually a totally different affair. Our interactions are generally supposed to be reactional also.
You have a desire; the desire acts upon the mind. Then you start pursuing an action. Maybe some of the actions are very daily, very habitual, very conventional; but there are other things. Similarly you have hatred, you have fear. Following these, the mind becomes active and vibrant. In the same manner, you have affectation and torment by virtue of the interactions that take place. Concurrent with these, you will also have another part of the mind or another part of the sentience functioning on what the mind produces, feels or suffers from.
I think it’s only adding a plus function to the mind, an additional function in the mind. My dear seekers, it is so very easy, simple and pleasant; very sweet also. Very very simple. I have not found anything better than this. Every time an affectation takes place, instantly I feel, “Oh! Affectation has come. Means what? I have to digest it. I have to be free of it. And whom will I ask about it? Nobody”. If you want speak about it to somebody who is close to you, well and good. That ventilation will help you. You know that itself is a thought process. That also forms part of your introspection. So you can always say, “see my mind is affected today a little. Maybe it will take time. I will tell you how long it will take for digesting.” Tell them. “I will try half an hour or one hour, depending upon the strength of the agitation. How long I will take, I will tell you”. And every time you observe, you will find, the duration reduces, reduces and reduces.
There will literally be a time when you don’t require any special time or process for this digestion. It becomes natural and habitual in you. I think, I am doing this introspection for you. At least on this ground, I would like you to be inheritors of this wonderful internal sentient process.
Harih Om Tat Sat. Jai Guru. Jai Guru.