|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
Yesterday during the satsang, the discussion became quite subtle and ‘V’ was repeatedly asking the same and same point over and over again. What he should have done then, even now, is to spend more time on the question and its implication itself. The subject is in my mind and I would like to say something that comes to my mind. If you are able to grasp it and start working on it in the way of a very very tenacious introspection, then it is very good.
See, our meditation is inevitable in the spiritual path. You cannot stop meditation at all. It is a question of how expert you become in meditating and how easy and natural your meditation becomes. The thoughts and the emotions which arise in your mind should become almost like beautiful luminous letters written on the board. When you look at letters written on the board, how legible, how brilliant and how impressive they will be! But there is no light inside; there is no board inside. But even then, whatever is transpiring within your body will become so legible, so beautiful, so strong. That is because you are able to rarify your perception, refine your perception and you are able to understand.
Whenever thoughts come, they consist of letters. How many letters are being written or produced by the mind? And mind you, between every two letters there is a non-letter space also. W-O-R-D, ‘word’, a thought came to our mind. So there is a space between ‘W’ and ‘O’, ‘O’ and ‘R’, and ‘R’ and ‘D’, then this side of ‘W’ and the other side of ‘D’. Are you only seeing the letters? Can you see the letters without the intermediate space? When are you going to observe them? And like that, you will find strings of thoughts are made. In all the thought processes you will find such intermediate or intermittent spaces are there, surrounding spaces are there. What is this space like? What is it? Inside your body there can only be sentience! So it is something like a sentient sky in which that sentience itself produces the ideas of letters and words for you. When are you going to understand? Only by meditation.
Meditation can be the repeated chanting of a mantra or a nāma. That is one kind of meditation. But meditation is not all that. It is entering into the invisible, inner mind plane and trying to delve into it and understand everything about it. There should come a time when you understand and say, “Yes! I know everything about my mind, thought, thinker, thinking, thinking substance etc.”
Do you know that ever since a child is born into this world (Even inside the womb; that we don’t worry about), it is always a process of knowingness, knowingness, knowingness and knowledge? There is no time when that knowingness in you ceases to be or becomes absent. Even when one becomes unconscious and he becomes asleep, after waking up he says, “I was unconscious and I was asleep”. How does he say, ‘was’, ‘was’? So the unconsciousness was a condition that he was able to cognize, understand and relate; so also sleep. So even in sleep and unconsciousness, the actual knowing process or knowingness does not become absent.
When you look at a place and then say “there is nothing”, what are you referring to? You are comparing ‘it’ with many things that you had found there. The many things are absent, I agree, but looking at ‘what’ do you say many things are absent? Something you are seeing and you are referring to. “There is nothing ‘there’”. Which is that ‘there’? Looking at ‘what’ and understanding ‘which’ do you say nothing else is there? So when you report “none of the things is there”, is it only the absence of the things or is it primarily the presence of something different?
If this principle can be understood, you will readily come to know that there is no point when we become non-knowledge, non-knowledge, non-knowledge. Even when you say “I forget that”, you forget ‘what’? What are you forgetting? When you remember something, the item of memory is there fresh in you. When you don’t remember it, just like your remembering something, now you are not remembering. How do you say “I don’t remember”? Because ‘I’ alone am there. The second factor called memory; the object memory is not there. So when you say “I don’t remember it”, you don’t remember ‘that’, but you are not unconscious of yourself. These are subtle points which one must be able to think about. Then only, you will reach a state where you can say, what?
Supreme and unflinching devotion to the Lord which means seeing Him in everywhere. Everywhere means what? Outside as well as inside, you must be able to see the Lord everywhere. How will you see Him? He is an omnipresence. So you must be able to see that presence in your thought, presence in your thoughtlessness, presence in your emotions and presence in the non-emotion. There is no time when you are not knowing; we are always knowing. Even when you say “I did not know anything. I had a black out”, black out at least you knew. But people don’t attach value to it. They always say “I had a black out. I did not know anything”. And they are worried about why that has come about. When you say “I have a black out”, everything else went off and you are surviving. We are sometimes indicating it as the subject, but when all the objects vanish, you cannot call it a subject even. It was a subject; it is going to be a subject again. But now that the objects are absent, it has lost its status as a subject.
So what is that ‘presence’ if I can call it so which is other than the subject and object which does not divide itself as it were into the subject and the object? When I say this, it may be Greek to many of you. I expect that it should not be, but if you start meditating you will find all these points will become clear to you. Because the understanding factor is taking place not in the bodily level, but inner, inside the body in sentience. Sentience is not matter; it is not energy; it is different from both. But nevertheless, it is a presence which has got multiple potency; it is a multi-potent presence. That is why it creates a full complex dream, it produces heat in our body, it produces sound in our body, it produces magnetism in our body, it produces pleasure, pain, happiness, misery, jealousy, hatred, intolerance, pleasantness, unpleasantness. What are the items which it does not produce? It produces matter-energy on the one hand and supra-material items like whatever the mind does, intelligence does and ego does. So it is the source of multiple generation.
So when you go on meditating, you will find all these facts and truths will start striking your mind. Meditation is actually an inner probe, a probe into your mind and intelligence. The result of the probe will be the quality and enrichment of your mind and intelligence will go on growing, growing, growing. growing. Your face index will change. I sometimes feel even the blood chemistry changes. Somebody was telling me, “Swamiji, when I get angry, I feel the whole blood is boiling”. Just see? Anger is a mental condition. Blood boiling is a physical condition. So the mind affects the body to such an extent that one says, “My blood is boiling”. What do you mean by that? Our mind has got wonderful powers! Wonderful powers! They are revealed in the wakefulness, sleep as well as dream. In dream, the full creational power of the mind is revealed! What is it that you cannot have in dream? Everything in this waking world plus some phenomena which transcend what is there in the world.
I was once thinking about the karma bandha. We have got a preconditioned bandha, bondage. Now we have got the freedom to continue with the bondage, extend it further and further, or we have the freedom to exercise introspection, gain knowledge, and then feel cut off. So what is the role of our will, what is the role of the previous karma and the result? I was wondering possibly it was in a place called Koduvayur. You know, I had some experience within my body which I cannot depict, I shall try to speak a few words about it.
I had an imagery. What was the imagery? It is almost like two snakes, one going up by a few inches with its head, the other parallelly goes up, by the time the second one reached its height, it went further. This is what I felt. See I am relating it to you now, an experience which I had in 1960’s. It was not night possibly, it was day. What does it mean? Apparently, there is something that moves us, moves us from behind. Equally there is something where you feel you can move yourself.
Everybody starts with something called inheritance and acquisition. When you are born, you have inherited something like physical traits, mental and intellectual traits also. Then you acquire something initially under the custody and training of the parents, teachers etc. Thereafter you become independent. But every time you are working with inheritance and a little acquisition, but while this inheritance acquisition is already a fate accomplice, already factor, you can use your paurusha and try to minimize its impact or maximize its impact. So the so-called karma and karma bandha does not make you a total slave; you have enough freedom.
See, our Savitri was told Satyavan would be short lived. But this great woman said, “My mind is already fixed on him, so I will him marry alone.”, and she married Satyavan. But you know? Because of her austerity and devotion, she got him back! If you say his death was a karma bandha- a prārabdha, the death occurred but still Savitri was able to revive his life and have her husband for the usual period. What more do you want?
Let the prārabdha be anything! But you have the freedom to completely liquidate it or allow it to grow. What is the decision you are going to take? All the prārabdhas ultimately mean what? Sukha, duhkha experiences in your mind. The entire world is able to produce only two things for you - one is sukha, another is duhkha. If this is the summary outcome of all the world and prārabdha, and you can reach a stage where you become sama-duhkha sukhi, then have you not overcome prārabdha? Where is the prārabdha? ‘I am equal in sukha duhkhas and they are the only offshoots of prārabdha. So I have won over it.’ Instead of working in this manner, people start writing theories and thinking, speaking and all that. So I think much depends upon how astute you are and how fairly and simply you understand propositions. So what I wanted to tell ‘V’ and all of you is that never think of a stage where you have no experience and no knowledge.
I have kept this article here. When I look at it, it is there. I remove it. When I look at it, it is not there. How do I say it is not there? Looking at the place and seeing the stool uncovered, I say it is not there. So in order to see that the article is not there, its absence was noted by the surface sight of the stool. So is there any time when the ground substance vanishes? It is never.
Now in our case, that self, the ground of all, it is unlike a stool surface, it is not inert, it is full luminosity, knowledge. It is knowledge alone. So there is no possibility of your not knowing because it is knowledge itself! There is nothing but knowingness, knowledge and luminosity in it. So one cannot miss but people are not able to get it only because of preconceived notions, lack of earnestness, lack of purity and lack of burning aspiration. Then another factor is lack of dispassion.
Harih Om Tat Sat. Jai Guru.