I was describing and emphasizing the nature of Self-realization, pointing that it is not just a single point development. It is just like drawing a very huge circle from a given point, making the given point the center of the expanse. Even geometrically, the expanse of a point becomes a circle and the contraction of the circle becomes a point. And point by itself has no dimension. So from a no-dimensional point, we are having an endless dimensional circle. I think this is true about the self-realizational expansion also.
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Harih Om Tat Sat. Jai Guru.
I was describing and emphasizing the nature of Self-realization, pointing that it is not just a single point development. It is just like drawing a very huge circle from a given point, making the given point the center of the expanse. Even geometrically, the expanse of a point becomes a circle and the contraction of the circle becomes a point. And point by itself has no dimension. So from a no-dimensional point, we are having an endless dimensional circle. I think this is true about the self-realizational expansion also. As I mentioned, from the 13th chapter onwards on Bhagavad Gita, there is a lot of enumeration, almost like arithmetic and mathematics, by going through which you can understand how the spiritual development of one's personality takes place. Everything is discriminated, presented in one way or the other - what are the good qualities divine, what are the bad qualities demoniacal – like that it goes on. In the 13th chapter, Krishna says that wisdom does not mean just knowing something at one point of time. Spiritual wisdom is a kind of a composite development of the seeker's personality. In this development, he presents something like 20 qualities, virtues, or excellences. Finally, he concludes saying etad jñānaṁ iti proktam, all these together constitute spiritual wisdom, and the rest is all ignorance. What are they?
amānitvamadambhitvamahiṁsā kṣāntirārjavam |
ācāryopāsanaṁ śaucaṁ sthairyamātmavinigrahaḥ ||
Like this, the enumeration goes on.
The first point is amānitvam. What does it mean? People generally have a self-esteem, a prestige associated with them. There are many seekers who will say, “Is there a Guru necessary, for one?”. Why are they asking like that? Are you interested in knowing the truth? Yes. Would you like to know it faster, easier, and safer? Yes. Then if you can get guidance from somebody, where is the question of whether it is necessary or not? Let guidance come from any quarter. You want to reach a place faster. A vehicle is coming on the road prepared to take you. Will you get into it or not? Or will you say, “No, I want to run and reach the place.” which may be impossible. Everything in human life is always a succession of what is earlier or what was earlier. We cannot make an alphabet and then learn the language. We cannot make numerals and then say, “I will learn arithmetic only after having my own numerals.” Every generation proceeds from what and where the earlier generation ends with. So, why this question as to whether one should have a Guru at all or not? That is because of the mānitvam. “I am somebody, I know something, and I will not easily accept anything. I must attain it myself.” Is attainment important, or attaining it myself important? Any attainment is yours. There is no doubt about it. Even when the Guru guides you, the Guru guides you to attain for yourself. Whatever you attain is not the Guru's attainment. He is only to help you and guide you to attain it. Now, in this guidance if a seeker doubts whether it is necessary to have a Guru or not, I think that question itself indicates some kind of a distortion in the ego of the person. So that amānitvam, a feeling that I am X, Y.
One person a professor in the Delhi University, years back, came to me with another professor K., and he was asking me what is the purpose of human life. I got into an ecstatic mood and said, “Is there any purpose in anything? We are all children of the earth, and the earth goes on revolving on its own axis and circumambulates the sun, doing it for millennia. Is there any purpose?” Now, we children born of the earth, born of air, of water, sunlight, etc., whatever the mother sources do not have, why should we have? Everyone expresses himself or herself. Earth is a planet, has its nature, and its bounties to offer. Similarly, we are born and we will express ourselves, and in that process of expression lies the fulfillment of each. Life is always an unfoldment, and not an achievement. I speak because I have a tongue. I see because I have my eyes. Neither the tongue nor the eyes I have made myself deliberately. So what is the purpose of human life? The purpose of human life is to have no purpose at all. So I was explaining to him, “Where are you standing?” “On the floor.” “Where is this floor?” “In Delhi.” “Where is Delhi?” “In India.” “Where is India?” “Upon the earth.” “And where is the earth?” “Upon space.” “And where is space?” No answer. At the end of the discussion, he said before going, “I never prostrate before anybody in this world. Only my father. You are the first person other than my father I prostrate before.” What did he mean by that? His prostration has got such a regal status. When he prostrates before somebody, it is a regard for the other is what he thinks. What I have to say is when you prostrate before somebody, you are benefited and not the one to whom you prostrate. Your head bends low and when you get up, there is a lot more of reception. We receive things through the head, not through the feet. When you bend your head low, automatically there is greater circulation, a washing of the brain, and the brain becomes more healthy, nourished, and sensitive. I am prepared to accept whatever you say, and let me receive whatever you can give. You receive through the head and you put it below something so that you clearly indicate that “I am a recipient more than a giver.” But some people are not able to do it. What is the reason? They themselves have to think. So clearly Krishna says amānitvam.
Then adambhitvam - whenever a person has a quality, or a status, or a greatness, or a knowledge, he always wants to exhibit a kind of an ostentation. Unnecessarily why should you have? Whatever you are, the quality will come out. Why unnecessarily want to express it? Suppose you have to speak, you speak well. If you have to teach, teach well. I don’t think there is any special necessity for displaying
something. amānitvam. You know, this is how our spirituality or spiritual science detects even the smallest distortions and contortions in the psychology, and removes it.
amānitvam adambhitvam ahiṁsā. We should not hurt anybody, not merely not kill. Any kind of a hurt caused by thought, words, or deeds should be avoided.
kṣāntiḥ – tolerance, forbearance. Any extent of forbearance will not become an excess in human life. Human beings are an assorted community, and you will find very very different tendencies in people. When you grow old, many of the things in your father and mother, you may not like. I think we must have a lot of tolerance.
ārjavam - straightforwardness. That is something very important. Why this straightforwardness is enjoined as one of the spiritual qualities? I don’t think people are straightforward. It is a quality to be known and developed. Whatever you are, you be what you are. Express what you are. When a question is asked, “What do you think?” they will not answer. If you can have some thoughts in your mind or reactions, why not express them also when sought. So there is a lot of difficulty. People are not straightforward. That is our problem. If you are straightforward, you have to admit that you are the Self and you will realize the Self. There is so much of clouding and folding in our mind that we are not able to unfold the mind and get at the Self level. Thus it goes on. I have no time today. I will continue the discussion possibly tomorrow.
amānitvamadambhitvamahiṁsā kṣāntirārjavam, ācāryopāsanaṁ – go to the teacher, accept or find one, and then try to be of service to him in whichever manner you can. So far as he is concerned, try to serve him. So far as you are concerned, try to receive what he says. While you imbibe what he gives, you also have to physically serve him. Your service to him is perhaps physical. His giving to you is mental, intellectual, and at the soul level. This is the type of exchange. Whatever the Guru needs, try to do it in the form of service. May be, if he wants some articles or some facilities for whatever he does, try to render them, give them, and in doing all these things, material help, physical service, you have to be as humble and as fond of as possible.
Harih Om Tat Sat. Jai Guru.
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