21 Discursos del año 1993 Saisruthi, Kodaikanal
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Discurso del 11/04/93 ( A TRADUCIR ) | Kodaikanal
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We should know the reasons for several wicked actions taking place in the world today. We should also know that selfless love is on the decline, and hence we find abnormalities and aberrations.
Embodiments of love!
God and nature are not different. To classify one as worldly life another as spiritual life are not proper. The chief principle in spiritual path is to find the unity of these two. In such unity are present purity and divinity. To consider that worldly life is full of pleasure and pain and that spiritual path is full of safety and security is a mistaken view. Pleasure and pain are everywhere. Where, where there is no happiness, there is no pain. Where there is no pain there is no happiness. (Swami: Pleasure is an interval between two pains) What Swami says is, "Pleasure is an interval between two pains."
Here is an orange fruit. The orange fruit has sweet juice inside. But it is outer rind or skin is bitter. So, when there is no such bitter skin in an orange fruit there is no security, protection for the sweet juice. Sweetness and bitterness are in one and the same fruit. The unity of these two is fruit. Similarly, human life is a combination of worldly life and spiritual life. It is a sign of weakness to, to leave the worldly life and having strayed into spiritual life. When there is peace and happiness in worldly life, you can also enjoy in spiritual life. Out of this worldly life only the spiritual life concludes.
In daily life we use in a regular sequence - mother, father, teacher, and God. What is the inner significance here? At the time of birth the one we see is mother. We do not know who is the father. As we grow, it is only the mother who shows the father. Then the father, as the child grows older, with his association with the worldly pleasures for education him, he sends him to the teacher [guru]. The teacher after teaching secular, physical, worldly, righteous, spiritual forms of education, will show him God. Mother shows the fath, father, father shows the teacher, and teacher shows the God. The life, the life that begins with mother ends with God.
(Swami: Koham, koham, koham) The child that starts his life with mother shouts, cries, saying, "Koham? Koham?" Who am I? Who am I? The baby cries, shouting the word that give the meaning, "Who am I? Who am ?" As you grow older, as you reach the old age, at the time of death, when do you get the answer for the first question: Koham, who am I? The sound which begins with the 'Koham', who am I, should end with that 'Soham'. (Swami: I am God) We should get the answer: I am God. Then only human life is fulfilled. If we go on spending our life throughout with this question : Who am I? Who am I? Then what is the significance of it?
Man inquires all that is happening in the world. Man goes through the newspaper and knows what is happening in all corners of the world. He listens to the news of all countries. But he is not listening to the news of his own self. What is the use in knowing all that is happening in the world? First he should know his own nature. (Swami: Who am I? Who am I?) Who am I? Who am I? But we are not, but we go on questioning everybody, "Who are you? Who are you?", but we don't question ourselves, "Who am I?"
At one time a great philosopher, he was walking. His name is Socrates. He inquired throughout, "I was born, I have grown, I have no ???, end is approaching. I am not able to know my self." Then he went on inquiring, "Who am I? Who am I?" Another retired officer was also going on walking. As Socrates was mentally engaged, could not recognize the person in front of him. The man in front dashed him. (Swami: Who are you?) Immediately the man in the front had put a question, "Who are you?" Socrates peacefully, softly, smilingly said, "I am investigating, who I am." When he asked him, "Who are you?" he said, "Please let me know who I am."
So, answer to, "Who I am?" cannot be said by someone else. Texts don't teach. Teachers can not explain. Not by any other investigation. We have to know the truth through observation. [Swami: Dehamu, manasu, buddhi, chittha, indriya, antah karana) The answer for this question, "Who am I?" - I am not the senses. I am not the organs. I am not the limbs. Beyond. When we investigate like that, we can know the truth. Everything is within the man. Man has got mighty power. Human life has got divinity. It is not the one that is lead??? for a living.
Bharath's sacred text, Bhagavatha also spoke of this truth. Just as the words like this, the mother, father, teacher, and God came in a sequence - in the first instance it is the devotion. Devotion transforms into wisdom [jnana]. Later, wisdom changes into renunciation [vairagya]. Renunciation teaches spirituality. It is the spirituality that gives us liberation. Therefore, in this very name Bhagavathamu, the five letters indicate the same significance. (Swami: Bha-ga-va-tha-mu) The five letters: Bha-ga-va-tha-mu. These five letters are the five elements. These are the five Indriyas . These are five letters, five sheaths [pancha kosas]. We have to understand the nature of the life sheaths, five.
What is the significance of these five letters? First Bha. 'Bha' meant that which teaches Bhakthi, or devotion. As devotion grows more, the second 'Ga', gnana, wisdom, is obtained. The second 'Ga', gnana, or wisdom, it will take us to vairagya, renunciation. This vairagya, renunciation, will make you know the truth 'Tat twam asi', 'That thou art'. After teaching you this message, the last letter 'Mu', mukthi, liberation. (Swami: Bha-ga-va-tha-mu. Bhakthi, gnana, vairagya, tatwamu) All these five are taught by Bhagavatham.
In ancient Bharath the secular, worldly, spiritual teachings have been given since ancient times. This in Bhagavathamu - there is no reputation, there is no happiness. Take number of births, die many a time, why should you roll on? Why should you roll on? It is only good mind which will help you to know the life principle [tatwamu]. To know the path itself is good intellect. What is this path? Where should you go to know the path? Is it the route to America? Is it the route to the Benares? What is that route? This, this is said in twelve letter mantra. (Swami: Kro-wa-vet-thu-bhu-ko-nu-that-???-???-bud-dhi) Kro-wa-vet-thu-bhu- ???- bud-dhi, twelve letters mantra. This is mantra. More than this there is no other mantra.
What path should you search? You should know that path from which you have come. That you have forgotten. Wherefrom have you come? You should know the same path that takes you there. If you know other paths you cannot reach destination. You have come out of the self, atma. You know that path of atma. Where is atma, self? He himself is very atma. To know one's own self is the path. You don't need to buy the ticket and travel. You don't need to exert. Know thy self, then only the true nature is understood.
All worldly feelings are passing clouds. Everything is a passing cloud. Not even one is eternal and permanent. The moment baby is born we call it child. At the age of ten we call boy. At the age of thirty we say man. At the age of seventy-five, grandfather. So, this child, boy, man, grandfather is just one person. It is only change of time, that makes the form and the name change, but individual is one. To forget that path is ???buddhi that is animal quality. And to know the path is ???buddhi, good intellect.
At least animals know the path, the route, in which they have come. Bird relies on self-confidence. When bird settles on a tender branch, as the branch moves, bird is not afraid. What is the reason? It doesn't base on branch. It is based on its wings, so it is fearless. So, it, it relies on the wings. Today man either in family or in other parts faces certain troubles, losses, difficulties, and he is fear stricken. He doesn't rely on the self-confidence. Man is not having that much of a confidence that bird has. The confidence enjoyed by an animal is not in man. What is the reason? He takes this worldly life as truth. The physical life - when, what is going to happen? (Swami: Body is like a water bubble) Body is like a water bubble. (Swami: Mind is like a mad monkey) Mind is like a mad monkey. (Swami: Don't follow the mind) Don't follow the mind. (Swami: Don't follow the body) Don't follow the body. (Swami: Follow the conscience) Follow the conscience.
You should follow the atma, the self. When the body is going to fall, when it is going to be burnt, no one can decide. However healthy you are, with all supports - none of these will come to your rescue. That which comes - before we leave the world, know the divinity. So, a Kannada poet said, "Swami, as I have forgotten you, I have assumed this body of flesh. If I really remember you, I would not have been born in this body. I am the one of awareness, not of the dust. Body is full dust. It is full of rust."
So, human life it is full of rust and dust. You should never take it permanent and true. But you are permanent. Your life is permanent. What do you mean by that? Lead, lead a ideal life. Let us know our nature. When we find such divine feelings, man will fulfill his objective. Having been born as a human, growing in human society, living in human society, ending the life in human society, he does not know the very meaning of manava, human. What is the meaning? So, so we should understand the intimate relationship between the body and the self.
The king Dhritharashtra at one time questioned Krishna. "Krishna, Pandavas and Kauravas are the children of brothers. How is it that you have more love on Pandavas and less on Kauravas? God should have equality, but not this." Krishna smiled, He said, "Dhritharashtra! Oh blind king. You are not only physically blind, you are mentally blind. Pandavas surrendered everything to me. They live to my command. They followed my command exactly. Listen to me, the intimate relationship between me and Pandavas. How many are Pandavas? Five are Pandavas. Among them - listen the intimate relationship between this body and five Pandavas. Dharmaraja is the very head. Arjuna is the shoulder. Bhima is stomach. Nakula and Sahadeva are feet. In this body Krishna functions like a heart."
When there is no heart limbs won't work. When there are no limbs you cannot know the heart. This is the intimate relationship between the heart and the limbs. You may work with the hand. You may walk with feet. You may think with the head. But for all heart is very important. Without the heart, no use. God is heart. The dharma, righteousness, is head. The strength is shoulder. That which enables circulation, the Vaiswanara, is the stomach.
(Swami: Aham Vaiswanaro bhutva
Praninam deham asritaha ...
)
God is present in the form of Vaiswanara in our stomach, and enables digestion, supplying the food, transporting food to all the limbs. So, God is everywhere. He is in the body. (Swami: In you, with you, above you, below you, around you. You are also God). You are also God. This truth we have to recognize. Without God we cannot live for a moment. What is the nature of God? (Swami: Soham, soham) The inhalation and exhalation, Soham. (Swami: 'So', Tat) 'So' means, Tat, God. (Swami: 'Ham', I) 'Ham', I. (Swami: I am God, I am God, I am God) In your breathing process, inhalation and exhalation, you say Soham, 'I am God', every day 21,600 times.
When it is taught in several ways you neglect it. (Swami: I am so and so) You have got a mean, mean, low, narrow feeling and you say, I am so and so, and you ???. You are not the form and the name. (Swami: Body is an instrument) Body is an instrument. (Swami: Mind is an instrument) Mind is an instrument. (Swami: Senses are instruments) Senses instruments. (Swami: You are the master) You are the master. You should be master to have the control over things. When you yield to the senses you become mister. You should ??? mister. You should be master. Meaning you have full control. This is real philosophy [vedanta].
In the nature of mother, nature of father - the nature of mother, father, teacher, and God, the divinity, is one. Therefore, we should make an effort to know the divinity in human life. We do so many spiritual practices [sadhanas]. We listen to many things. What is the use? What is it we are practicing? Nothing! You give lectures, talks. You are heroes in lectures - in practicals you are zeros. You be a hero in practice. Instead of, instead of acquiring tons and tons of knowledge, at least an ounce of practice is better. Ounce is enough. You practice! The food on the plate, it is to be taken to the stomach. Give work to the hand and mouth.
There is plate, bread and cheese. (Swami: Bread, cheese, fruit. Bread, cheese, fruit. Bread, cheese, fruit) In the cake there is bread, cheese, and fruit. Even if you repeat these three names, bread, cheese, (Swami: Hundred times) and fruit, hundred times it is of no value. Collect it all at one time, eat, then you will be satisfied. Experience. That gives you happiness [ananda]. That is health. That gives you strength. That is satisfaction. That gives you the strength and satisfaction you get from practice. That is true spiritual practice [sadhana].
The Sadhana has two things, 'Sa' meant divinity. 'Dhana' is wealth. (Swami: Salokyam, sarupyam, samipyam, sayujyaam) In all these four Stages 'Sa' is important. Salokyam means, salokyam means 'think of God'. Then comes samipyam. Then you merge in saroopam. Then you merge in sayujyaam. That gives you ???. You merge. (Swami: Brahmavid bramiva bhavathi) The knower of Brahman becomes Brahman himself.
Embodiments of love. Practicing at least a fraction. Make an effort to enjoy bliss in daily life. Let us not waste our time from birth to death in full of worries. How many worries we have? What is the reason for worry? (Swami: What is the shape of worry?) What is the shape of the worry? (Swami: It is mental created fear only) Swami defines worry this way: It is mentally created fear. It is only a creation of the mind. Worry has no shape. No worry. Worry you invite yourself.
You are making an effort to ???. What is the reason? When you face failure you get worried. Failure. What I thought: is it good or bad, is it right or wrong? You discriminate that way. Then you will not have worries. So, worry is merely an imagination. Worry is also sort of image. It is not important. You worry about God. You think of God. That is the significance of your life. (Swami: What is the purpose of life?) What is the purpose of life? The purpose of life is to know oneself. Nothing more than this. In spite of knowing all, if one does not know oneself all are waste.
So, one should know one's own nature. (Swami: I am not the body) I am not body. (Swami: I am not the mind) I am not mind. (Swami: I am not senses) I am not senses. (Swami: I am the I) I am I. (Swami: I am atma) It is not right when you say, "I am atma." (Swami: 'I am atma.' I and atma, there is two) When you say so, there are two here: I and atma. It is dualism. (Swami: A man with a dual mind is half blind) A man with a dual mind is half blind. You should not have dual mind. You should have one sense. That in spiritual field is called namaskara . What do you mean by namaskara? These are five indriyas [karma indriyas], five senses [jnana indriyas]. The fingers that are different, unifying, fying the fingers. That unity is real purity, that real purity is the actual divinity.
Therefore, we should unify. When you diversify, you are subjected to worries. The reason for worries is diversification. Unity is human life. Practice is the path towards bliss. So, the feelings within us, sacred divinity, we have to originate within ourselves. In milk in every drop there is butter. Holding milk on hand, if you ask, "Where is butter? Where is butter?" you can’t catch it. But there is butter. You don't see. When you curdle the milk, curd, and churn the curd, then butter gets collected at one place.
Body is the pot. Divinity is milk. Intellect [buddhi] is churning instrument. That rope is devotion. As you practice - out of divinity butter starts. That butter is manifestation [sakshatkaram] (Swami: That is self-realization). That is self-realization. It is self-realization. Knowing your self is self-realization. You have got what is in the milk. You have not got from outside. So, you get it out of you. Out of your own spiritual practice you get it. Then you will have bliss of the self [atma ananda].
So, in daily life, worldly life, we should never segregate worldly life and spiritual life. What is this? This is cloth. This cloth is actual spirituality [adhyatmika]. But, but it is a combination of bundle of threads. Threads is worldly life [bhouthika]. Because of the threads only you get the cloth. When there are no threads, there is no cloth. So, the worldly life and spiritual life are one and the same. When they are together it is very strong. On the other hand when you segregate the threads it becomes weak. You should never be weak. We should be strong. We should unify.
(Swami: Thwam eva mata cha pitha thwam eva) You are the mother and father. (Swami: Thwam eva bandu cha sakha thwam eva) You are the relation and friend. (Swami: Thwam eva vidya dravinam thwam eva) You are education and wealth. (Swami: Thwam eva sarvam mama deva Deva) You are everything of God.
When we are in that unity, mind, body, intellect, they will be very strong. When we get that power, that is energy. We are wasting that energy. How do we waste? We waste by our looks. We see bad, we listen to bad, we think bad, we say bad, we do bad. So, energy is wasted. As energy is wasted energy becomes allergy. So, not allergy, you need energy. You should unify energy. That is the nature of divinity. |