21 Discursos del aņo 1993 Saisruthi, Kodaikanal
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Discurso del 17/04/93 ( A TRADUCIR ) | Kodaikanal
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More than undertaking penance, going around the pilgrim centers, more than that of meditation [dhyana], the good company [sathsanga] is noblest of all. Good thoughts, the good thoughts meaning, you should join good company, serve good. What is good company? Not merely listening to the devotees, aspirants, and men of wisdom. No one is making an effort in the world the meaning of sathsanga, good company. We consider good company or sathsanga meant: joining the company of good people discussing, talking, conversing good things. This is not sathsanga, or good company.
Sat meant, which is unchangeable in this past, present, and future. That is the divinity. That which doesn't change by time. That which would be equanimous in all times, that which cannot be hidden by history. Sat stands for divinity. The human life in the company, in the divinity is real sathsang or good company. Continuously the divine feeling, dedicating one's own life is satsanga or good company.
Sath. Thath. What is that? Divinity. Join the company of thath, divinity, is sathsanga. Not with individuals, not with any society, not with any company. Sathsanga, only one. That is divine, changeless, eternal, attribute less, no-form, and then immortal, infinite, union with that sat, the divinity, is sathsanga, or good company.
In every man, every man must have these three important qualities: 1) damyata, the control, 2) dana, the charity, and 3) daya, compassion (Swami: Control of senses). Control of senses is damyata, dana, the charity, and daya, the compassion. What for should we have these three? In the human life, divinity, human ness, demonic quality - a combination of these three qualities. Compassion [daya], this is a noble quality that will transform the demonic quality into human quality. When there is compassion, the demonic quality changes. It enters into human nature.
Charity. Charity meant out of human life, is that which will take you towards divinity. That is dana. Sense control, damyata, out of divinity, that takes you to all radiance, brilliance. That divinity with all effulgence is all-pervasive. This radiance which is all-pervasive is present in every inch, in every cell, in everything. In science also many experimented (Swami: Anoraneeyaan mahathomaheeyan ). In vedanta it is also said, "It is smallest among the microcosm and also the the, the biggest." Smallest neutron is there. Around this neutron you find the protons and electrons revolving in the orbits. How? Around the Sun, just as other planets revolve, around the neutrons, electrons and protons revolve continuously.
Neutrons are very minute. Out of the smallest, the other matter existed. Every matter is combination of these atoms. So, the whole world is the effect of the neutron. That, in vedanta it is said, "It is of the size of neutrons." The form of that neutron is divinity. The divinity which is of the neutron, has spread all over the vast Universe. The divinity which is present in the smallest form, is present everywhere. The divinity which is everywhere, is also present in you in a minute form.
So, vedanta, vedanta says, "The divinity is in you, is within you, outside - that is the same divinity." What is meant by Brahma? Is meant, Brahma meant that divinity which is present in man from top to toe. The same divinity in the form of Brahman, which is present from top to toe in man is present everywhere else.
Experiencing it every day, yet we are making an effort to experience it again. This is not proper charity of man. This is not proper sense control of man. This is no charity. So, sense control, the charity, and compassion should change moment to moment. Moment to moment we should control our senses. Every moment we should sacrifice, that is dana, or charity. You breathe in, inhale, in a moment you sacrifice. When you do not sacrifice the body is bound to be sick. Lungs also get spoiled. You take food [ahara]. The food that is eaten has got to be sacrificed. If you do not sacrifice, the stomach will be upset. It is only out of sacrifice you obtain immortality.
Then compassion. Moment to moment you should never change this compassion. In every factor it remains permanent. Today human life appears to be a newspaper. Today you received a newspaper. You read the newspaper from the beginning to the end. But, tomorrow you do not read the same newspaper. Tomorrow today's newspaper becomes wastepaper. However, human being is reading again and again the same newspaper. What is that? He takes number of births again and again. If man is born once, he should take care to see that he is not born anymore.
If you read the newspaper once you should not read again. You have seen the whole world once, you have listened all, you have experienced all, then why should you see the same newspaper? So, make an effort to see that you will never be reborn. Man takes birth and dies, takes birth and dies. This is not proper for a human being. Why should he be reborn and die again? How does it happen? Because of thoughts we take birth and die. Because of the seed you get the plant. Again the seed, again the plant. Like this it happens in the human life.
Thoughts are seeds, because of that he gets reborn. So, we should see that there won't be such seeds. That is damyata, or sense control. Damyata means sense control. What do you mean by control? It is merely controlling - ??? Meaning diverting the senses towards God. It is impossible for anybody to control senses. What is the reason? Eyes see, ears listen, tongue tastes. How is it possible to control all of them? The power of all the senses have got to be diverted towards God.
I see. I am not a - I am not a fool. I do not see this jagath, or world, but I see Jagadishwara, the Lord Himself. Whom I see is very God. I listen, not other's matter. I listen to the sound, the form of God. I taste. What taste? I taste the divine love. We have to make an effort to transform everything into divine. Then, then only sense control would be achieved. Man is hungry. Every one who is hungry has to eat food. One may eat costly food. A poor person may take low food. ??? food. Food forms, varieties, may be different, but the hunger is same. When you want to eat food, you should get food. It is not enough if you get the material, you have to cook. In order to appease the hunger all the food that you gather has got to be cooked, and then only partaken.
Similarly, "I need liberation." By merely, "You want food", do you get it? As the food is needed to satisfy hunger, for liberation intense love of God is needed. "I need liberation, but I don't need God's love." How foolish it is. Hunger has to be satisfied, "I don't wont food." Keeping this food far off, how do you satisfy the hunger? In order, in order to attain liberation you should have intense love for God. That is true spiritual practice [sadhana].
To develop that intense love, we have to follow some path. There are nine paths. (Swami: Sravanam) Listening. (Swami: Kirtanam) Singing. (Swami: Vishnosmaranam) Thinking of the Lord. (Swami: Padasevanam) Service. (Swami: Vandanam) Paying obeisance. (Swami: Archanam) Worship. (Swami: Dasyam) Service the Lord. (Swami: Sneham) Friendship. (Swami: Atmanivedanam) Surrender. Among the nine paths you must have one. Lucky people even if they follow all the nine, there is no mistake. Praise God, serve God, deserve love of God. Think of Him. ??? . Goal is one.
So, every human being: meditation, meditation [dhyana]. What is meditation? Swami's opinion - in the world right from he gets up till dusk he goes to bed, all the works undertaken by man amounts to meditation. Student, he reads the book. This is educational meditation. Meaning, if he cannot concentrate on the book, he cannot read. So, reading is also meditation. He writes. That is also meditation. In order to write line by line, word after word concentration is required. That is also meditation. You are eating, that is also meditation. Where ??? is? Where is salt? Where pepper is. You have to see and mix and eat. Eating is also meditation.
You drive along the road. Driving is also meditation. When there is no concentration as you drive, you can't drive. Even if you try there will be certain accident. Who is going in front? What is the speed? How is the steering? How is the brake? You have to concentrate in all these parts of the car. So, walking, talking, eating, writing, everything is meditation. But this is driving meditation. It is walking meditation. All are processes of meditation.
However, if you meditate on God it is divine meditation. So, we should enter into that process of divine meditation. But unfortunately on the path of divine meditation, there also they bring in varying thoughts, then it becomes mixed meditation. There is no mistake even if you walk ??? in worldly matters. There is no mistake if you have got that divine feeling, but there should not be mixed meditation. Among aspirants, yasthika , asthika , nasthika , asthika-nasthika are four types.
First yasthika. Right form birth the thought of the Lord enters in your heart. Like Vidura, Prahlada, Dhruva, Bhishma - he thinks of the Lord continuously. Right from the time of birth he thinks of the Lord. That is first step - one yasthika.
The second. Joining the good company, meeting elders, listening to their teachings, reading texts, through that you will develop love towards God. That is asthika deeds.
Atheist, nasthika. At any time: I and mine. Nothing to do with God. They believe that there is no God. Who is God? "I am God," he says. If he inquires clearly that is not atheism. Without knowing he says, "I am God." That is also right. He is right. You are God. Here comes a beggar. He says, "Mother, I am forlorn. I have none. Give me food." What a good word that the beggar is using. "I have none." I have no beginning, any end. Anaadi, word meant: no beginning, no end. So, he considers himself to be in that divinity.
At one time, near Kabirdas ??? there are people, weavers, that sell saris. They always think of the Lord (Swami: Ram - Ram, Ram, Ram, Ram, Ram). Even in the process of weaving they repeat Ram's, Lord's name. To those that come they serve food also. Whomsoever they ???. But they are not able to carry on.
One day, a king - Kabir is a great saint no doubt, but he is suffering out of poverty - along with his soldiers he came in palanquin with fruits, and food, and clothes, and so on. Kabir has none, anatha (Swami: No master, no master). No master. He has none to look after him. He said, "Hand over these things to such one." Kabir had bath in the river, and returning home, he saw the palanquin in front of the house. It is the one carried by human beings.
Kabir joked then, "Who are you? All at home are fine. I don't want this palanquin carried by human beings." He thought that, "The human beings carry only the dead bodies. At the house all are fine, OK." Later, later soldiers said, "Our king has sent all these things, because you have none. That you are very poor." "So, did king tell you to hand over these things to anatha, the poor? No, I am not anatha! I got natha, the master, Rama Himself. So, I am not anatha, without master. Rama has no master, so He is anatha, without master. You give to Rama." What a great noble broad feeling. "I have got a master. Rama is my master. Rama has no other master, so Rama is anatha, without anybody. Give to Him."
So, when you see the world, none is anatha, without a master. He is the master of master, He is the master of everybody. So, in the world, in the world at times under certain circumstances we say that, "We are poor," that, "We are forlorn, we have none ???."
In everyone there is divinity. That divinity which is within us we have to bring it out. That is meditation. It is within, the nature of the self within making the vision inward, controlling everything, but make an effort to achieve. Then the human life, then only the human life will never recognize the worries, troubles, problems, difficulties. Everything God will take care of.
You may feel - if anyone asks you, "How do you live?" You say, "I have a house, I get rent and I carry on." If you ask someone else, "I got some amount in the bank and I carry on with that interest." Someone else says that, "I receive pension, and I adjust accordingly." Other say, other say, "I have nothing else. My son sends me some money with that I carry ." Are they proper replies? No! This is worldly view. "I am living because of God's grace. Without God's grace I cannot live in this world."
What is the fun of having money? What is, what is the value of ??? ? Are they all able to live. No! The one, the recipient of God's grace, lives. No one is telling the truth, that he is alive on Earth because of God's grace. Because of the divinity we are able to live. That sort of broad view it should be possessed and ???. We should not rely on the worldly basis (Swami: Passing clouds). All are passing clouds. They come and go.
King Dhritharashtra had plenty of wealth. He has got hundred children, he has got strength of people, lakhs of people, but he has no peace [santhi]. Though he is resting himself on a beautiful bed ???, he felt as if he was lying on the bed of fire. What is the reason? Does the comfort give him happiness? No! Because his mind is towards the world. One is the worry of the money, the family, and also, and also son. Because of these worries man is restless. You have to do your duty. You have to take care of your family (Swami: Do your duty). Do your duty! But take this - that this is command of God. (Swami: I am guardian. I am guardian) I am a guardian. To look after my family I am here as a guardian. In fact, no one is a son. No one is a mother. That is what saint Suka said. Suka left house and running. Vyasa run after the saint, and said, "Son, I cannot part from you for a moment. You are my son. I am your father. When he said, saint Suka turned back and laughed, "You are not the father, and I am not the son. Both are born out of bliss. You are also out of Brahman. Brahman to Brahma cannot be the son and father. (Swami: Brahmavid bramaiva bhavathi) He said, "The knower of Brahman will become Brahman Himself." Both you are Brahman. It is only body attachment that makes you worry." Son also taught to the father such wisdom.
So, when we don't have that wisdom what kind of upadesa can we expect? We are the very form of wisdom. We are the very form of the truth, that infinity and that wisdom [satchidananda], that expresses the divine Power. That is awareness (Swami: Chaithanya). Chaithanya. The nature of awareness, chaithanya, is all-pervasive. The more you want to hide, it cannot be hidden. Even if you pour water on the top, it is bound to go downwards. The fire, even if you keep it in a pit it will be upwards. So, the fire of wisdom will be upwards. It cannot be hidden however well one tries.
That wisdom is within you. Meaning, you have to follow God's command. Then only fire will be originated. When we live following God's command, God will take care of everything. Why should we worry?
A villager going somewhere - he came there to travel by train. He packed all his baggage. Purchased a ticket. With someone's help got into the compartment. The foolish one who got into the compartment, he was keeping all the bundle on his head. The person who was sitting by his side asked him, "Why do you keep the luggage on the head?" "The poor train with so many compartments with so much of heavy luggage is going, why should I put it to trouble? Therefore, I put my luggage on my head." "O mad man, even if you keep your luggage on your head the whole burden will be to the train not to you. The train will take care of you. It will ???. It is the train that bears the burden, the luggage of you and your luggage." So, in our journey, you and your luggage are carried by God. You are not carrying the burden. For this there is another example.
So long there is external outlook, it is weakness. You are bound to suffer. The inner vision will give you the strength and weakness will leave. An individual, he packed the food. He went to the forest to bring all that good ,good firewood. After going some distance he was feeling hungry. Body became weak. There came a river. There he unpacked. He started eating. Along with the eating he also drank some water. So long he was feeling the burden of the weight of the food packet. He was feeling weak also. When the bundle is unpacked, when the food is eaten he has, he has taken water also, he has increased his strength, and the hunger is appeased. Weakness is gone. The food - he has taken it outside. So long the food is outside, carrying the burden he is weak. He was feeling very hungry - the food kept outside. When he eats, he gets the strength and hunger is satisfied. And he will be very happy thereafter. Same food. He has taken extra water too. It is not a burden. The bundle of food was heavy. When the same bundle of food is eaten then there is no more weakness.
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