21 Discursos del ańo 1993 Saisruthi, Kodaikanal
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Discurso del 18/04/93 ( A TRADUCIR ) | Kodaikanal
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Mind is responsible for everything. Home and forest will never lead you to liberation. The one without the mind, even if he is in mandir, temple, or in the forest, the result is one and the same.
Embodiments of love! Atma, the self, and non-self, an-atma, world and spiritual, good and bad, the merit and sin, in between these two the obstacle in between is the mind [manas]. The human life will be one, if we remove these obstacles, the wall, the mind. To understand the infinite divinity in the human life one must have an understanding of the nature of the mind. (Swami: Ekoham bhahusyam) Only one manifested into many. Because of the obstacles, the walls, the attachments and possessive instincts we are not able to enjoy that oneness and ??? diversity.
We construct a big building. (Swami: Bathroom, bedroom, dressing room, dining room, kitchen room) We construct a very big building. This building has a has a bathroom, a drawing room, a kitchen room, bedroom, and so on. And we experience them building walls. What is it that is in between all of them? Only walls. When we remove these walls everything becomes a very big hall. For this diversity in the human life it is the mind that is the cause.
Mind works with two qualities. One, thought [sankalpa]. Second, aberration [vikalpa]. We have to understand and conduct ourselves thereafter, knowing the thought and aberration nature of the mind. For all aberrations the cause is only the physical, worldly scenario. Because of this physical world, so many perversities arise in man. Thoughts develop more and more because of mental anxiety. The thoughts and aberrations just as the yarn spreads into woven length wise and parallel similarly, thoughts are vertical, diversities are transverse and shaped into the mind. It is enough if you remove one, the second need not be removed. Either the thought or the aberration, you can remove one it cannot be the form. Only the perversities that ruin the man. That, they will be followed by thoughts. Through practice [abhyasa] we can control our perverse notions.
Mind itself - Arjuna had put a question to Krishna, "Swami, mind is very dangerous. Mind is very strong. It is wavering. It is not that easy to control the mind." He prayed to teach him a path to control the mind. "Mad man, in this world there is nothing easier than to control the mind." Wherefrom the mind originated? It came out of thought [sankalpa]. If you convert the thought proper and good you will never suffer out of the mind. What is this practice? Only one practice. In the world everything, we have to full faith, we have to have to full faith, that the entire Universe is the very form of the self, atma. Though we recognize the diversity by way of name and form, only one in this world exists.
Jewellery is different, but gold is one. Colors, colors of the cows are different, but milk is one. The species are many, races are many, but being is one. Flowers are many, worship is one. Paths are many, goal is one. The names [nama] and forms [rupa] are different, in all the self, atma, is one. Bulbs may be different, of different colors, of different voltage, but, but current is one. So, every man, every being is a sort of a bulb. Only difference in the colors of these bulbs red, black, blue.
Some bulbs are big and some may be small. All our bodies are equal to bulbs. But, in all the bulbs, current is same. We have, have to practice this - whomsoever you meet, feel it, that "I am the self, I am the atma." By simply saying that, "I am atma" we should recognize that there is combinations with thoughts. "I am," the thought, this is "I am the atma, self" that thought, even that thought should not be there. How can it be a thought? "I am atma, self." It is duality. I and self, are two there. Because of these two man is, man is ignorant. Because of that he drowns himself in ignorance. (Swami: A man with a dual mind is half blind) So, Swami says, "A man with a dual mind is half blind." Today we are not totally blind. We don't have clear vision. We are just half blind.
To get away from this half blinded ness, we should get away this dual feeling I and the self. (Swami: I am I) We should say, "I am I." We should enter into that path of oneness. Arjuna followed this path. God equal to current. You cannot see current separately. It has no form. When current enters into the bulbs it gives you light. In fan it gives you cool breeze. In stove it helps you to cook. In a machine it makes it work. Basing on instrument you can make use of the current. Without instruments it is not possible to make use of the current. (Swami: Dehamu, manasu, buddhi, chitthamu, indriyamu, ahamkaramu) Therefore, the body, the mind, intellect, ego, senses are merely instruments. Through them we are making use of formless self, that is the current.
When there is no God, how can you make use of it? Without current how do they work? Though instruments are many, current remains one and works. Every human being must step forward, he should enter into spiritual practice to know the truth. For this form of a God is most essential. Some say that God has no form. The one who feels so is ignorant, without any knowledge. Form is most essential. You want liberation. You want bliss. You want peace. You want to experience divinity. How do you experience?
Either to drink milk, or water, or sweet pudding you need the tumbler. Any tumbler, vessel, you need. Without container you cannot take the material. So the bliss keeping it in the body, taking it in the body which is the container, you can enjoy bliss. The divinity, divinity is liquid spread all over. To ???, to experience that divinity, the liquid, everywhere you need a container. You cannot make use of this liquid otherwise. If you have no container as such, as least you should join both hands and make a container.
So, container is most essential. That is the body. In the body - temple is the body, and the self, the self is the, the indweller there, eternal. It is not enough if you think of God. We have to make appropriate effort. Will all the darkness be dispelled by announcing the news of light? Will all the sickness be relieved by listening to the glory of the medicine? Will the poverty of a pauper be relieved by listening to the excellence of economics? No! We have to acquire, experience, and catch hold of. To dispels the darkness we need the light. You don't need to worry because of the darkness, that has come to stay with us over years ???. You may close the door for the big building for ten years. There may be pitch darkness day and night in that building. But, to dispel the darkness that has come to stay for long you don't need much light. The moment you light the lamp the entire darkness would go in a moment. It is enough if you know this truth once. You don’t need long time for this. Human life with all the, with all the divinity and sanctity though it is valuable - man doesn't recognize the value of his own self.
To know one's own self is the true practice. Diamond does not know its own value. The one who has the diamond and the one who knows its value, really understands it. How is it that value is not known? Human beings has a sort of ego [ahamkara]. Because of ego, he is forgetting his own true nature. He forgets his truth. Because, because of his total identification with this ephemeral, transient physical world he troubles himself. The physical world is momentary. We see the day. We see with the eye. We listen with the ear. We experience, we feel that it is all truth. How long does it last?
Today you are all listening to Swami's discourse, you see Swami, and you enjoy the bliss. How long the truth lasts? By the time you return home in the night, you take food till you go to bed this truth will remain. After you go to bed in your sleep you have many, many sorts of dreams. In that dream this waking state is not there. Believing what all that is happening in the dream, you also experience pleasure and pain. How long the dream lasts? Until you are awake the dream is correct. Until dream is there this awaking, waking state is correct. But in waking state there is no dream. In dream there is no waking state. But in the waking state and in the dream state you are there.
(Swami: You are omnipresent) Waking state is the day dream, the dream is a night dream. You are there in both. You are omnipresent. You are omnipresent. What is that omnipresence? That is divinity. You are the very form of divinity. When we understand these simple things, how much of truth you can recognize? Not only that. Man today he always bothers himself of the past. There is no use in worrying about (c: the past). You have tread along the path you have traveled. Then why do you look back? (Swami: Past is past, forget the past) So, Swami says, "Past is past, forget the past."
Then future. Future, future you build the castles in the air. (Swami: Future is not sure) But future is not sure. Who has got full faith that he will see tomorrow? So, there is no use in thinking of tomorrow. (Swami: Past is past) Past is past. (Swami: Future is not sure) Future is not sure. (Swami: Do not brood over the future) Do no brood over the future. (Swami: Live in the present) Live in present. (Swami: This is not ordinary present) This is not ordinary present. (Swami: This is omnipresent) This is omnipresent. (Swami: Past results are in the present) Meaning, past results are in the present. (Swami: Future results are in the present). Future results are also in the present. The seed sown earlier, is a plant today. Had you not sown the seed yesterday, you would not have the tree. So, so in today’s plant that ??? seed is there. The seed of the future is present in the present plant. Past seed, future seed, and the present tree - therefore, it is omnipresent tree. The earlier seed is here, future seed is here. Therefore, enjoy yourself in the omnipresent.
The time is also omnipresent. Why man is grief-stricken today? He forgets the present. He only worries about the past and future. Therefore, man is grief-stricken. The reason for both is the mind. Mananam - for liberation and attachment it is the mind that is the cause. Swami said many times, "You lock the door. But, to open the lock you insert the key and turn towards the right side. Then it open. To lock it. You turn towards the right side then it unlocks . Same lock. Same key. There is difference in turning: right and left."
So, heart [hridayamu] is the lock. Mind is the key. (Swami: Turn God-side, detachment. Turn world-side attachment) Turn the key, the mind, towards God-side: liberation. Turn the key, key towards the world, that is attachment. So, mind is responsible for attachment and liberation. Swami said the other day, "Individual practice (Swami: Sadhana), family practice, and the community practice, through these practices we understood that the world will progress."
What do you mean by individual practice? It is the spiritual practice done by the individual himself. What is the practice? Is it penance [thyaga]? Meditation [dhyana]? Or Yoga? No! Not that practice. The individuality [vyakthi] within himself, he has to manifest the individuality in full. Without blossoming one's own individuality all the practices are useless. Individuality is needed. What is this individuality? (Swami: Personality) Personality? We have to blossom the personality. How do you do that? You should never enter into the narrow path.
What do you mean by personality [vyakthi] in the first instance? Within him, in secrecy, non-apparent, not manifested, that divinity which is in him - the one who expresses the latent through the patent is a true individual. We cannot take him as a personality or a person, ??? in the body. Who is a true person? That which is latent in him, that bliss which in us, has to manifest, and express. He is a true person. He is only true person.
Wherefrom you got this word 'person'? It is a derivative of the Roman word, persona. What do you mean by persona? That is what we have to know. Jesus who descended from divinity down is called persona. Persona meant divinity. Person means, in everyone there is divinity. That is omnipresent. When we inquire in this direction: omnipresent in everyone. In everything there is divinity. We should also think of other simple things.
(Swami: This is my body) This is my body. (Swami: This is my mind) This is my mind. (Swami: This is my hand) This is my hand. (Swami: This is my nose) My nose. (Swami: My eyes) My eyes. (Swami: Everything is mine, but who am I? Put the question) We say, "Everything is mine, mine, mine, then who am I? (Swami: This is my body) This is my body. (Swami: This is my mind) This is my mind. (Swami: But who am I?) Then who am I? Here also lies the personality. Here also lies omnipresent. (Swami: My eye) My eye, in the eye, there I is there. (Swami: My hand) My hand, in this hand, I is there. (Swami: My body) My body, there is I in there. (Swami: My mind) My mind, I is there in the mind. So, I is everywhere. That I is true personality.
Today everyone make use of two Is. (Swami: This is my stomach) This is my stomach. When you say, "My stomach", here in this I, there is physical I. (Swami: Physical I, e-y-e, eye) Physical I is three letters: e-y-e. Three lettered I, eye, is the body with three attributes. The second, the self, I. I is in two forms: One letter I, three lettered eye, e-y-e. One letter I is atma, the self. Three lettered eye is the body.
So, at one time, we say my body is not proper. You say, "I have come." Who is the one, that has come? The one that has come is the body. Yesterday I came. You, when you say, "I came yesterday" you mean the body. So, the I identifies with the body. But the divine I is beyond name and form. Though It shines in different ways It remains one. (Swami: Ekam sat viprah bhahuda vadanthi) It is only one the scholars interpret in different ways. It is only one, (Swami: Not two, only one) It is only one, not two. That is the true self. In English letters you must have seen - (Swami: This is 'I') 'I'. This is English letter. In numbers also it is number 1. 1 and I are similar.
However, if you take it with the feeling of letter, that is 'I'. If you add up these 'I' plus 'I' plus 'I', 'I' plus 'I' millions, it will total, will be 'I' only. But we take from numbers. So, when we add up 1 plus 1 plus 1 plus 1, you will get million. If you take this 'I' as numbers with the body you become crores. If you take that 'I', real self, atma, you will be one. (Swami: Unity in diversity) This is called unity in diversity.
Upanishads teaches you to understand the unity in diversity. (Swami: Beings are many, but breath is one) So, Swami says, "Beings are many, breath is one. (Swami: Nations are many) Nations are many. (Swami: Earth is one) Earth is one. You should never say, "I am an American". "I am a Britisher". "I am of that country" like that. No! You, we all have come here to the same spot. All are on the same Earth. What is this Earth? In the kingdom of the self it is called bhoonam. This earth is not permanent. Bhoo means heart [hriday] is permanent. (Swami: Not physical heart) Not physical heart.
When we inquire in this direction there is no difference whatsoever between the world and spirituality. Living in the world doing your duty, discharging your responsibility - keep the aim, never forget. A housewife goes to the river. She cleans the vessels. She will keep on the head. Converses with other ladies on the way. She may converse or she may fight with other ladies, but she will never forget the container, which she keeps on head. Another one, not to forget your aim, is narthaki. Here is a dancer. She moves her hands. Also makes her eyes move. She will follow the rhythm. She observes the tune. She will see the dance ???. She will have an aim in all these matters. But each one is separate. In spite of that she will not forget the drumbeat, the rhythm. That is our aim.
You are in family, you may be a student, businessman. Do your duty. The aim should be to know the self [atma]. That is true spirituality. Spirituality, not merely practices, to keep our aim, the bliss, or peace in our heart. With this view, whatever you do, they become sacred. Everything would be sanctified. But we should recognize the nature of the mind. For everything there is the mind that is obstacle. For mind also, it objects. But we should keep the mind aside. It is sacred. Don't stand in between me and God. You relate to the world. This is spiritual. You pacify it . Make it cool.
In Ramayana there is very good ideal. In forest, when they are traveling, Rama goes first. Behind Sita. Protecting her Lakshmana was following. It is not a royal road, they were just going by walk all the way. One is behind the other. At one time Lakshmana desired to see Rama. But in between Sita is there. When Sita is there, if he develops any hatred or anger towards Sita, Rama will not tolerate. The reason is Sita, is the very property of Rama. So, if he prays to mother Sita, "Mother, please give me the way, so that I can see Rama" she will certainly oblige. Then Rama, then Rama will be happy, Sita will be happy. Lakshmana also will be happy.
Lakshmana is the individual. Sita is illusion [maya]. Rama self [atma]. All the three one after the other. The individual to see God, in between Sita, the illusion, is there. You should not have hatred on illusion. You should pray illusion, because this illusion is the vesture of God. With good words you can get obstacle???. Then you can see the self. Out of hatred you can never conquer delusion. You have to make friendship with this illusion. With good words it will give you the way, and you can see the Lord. Maya, maya, illusion, means that which is non-existent. It is our imagination. That imagination should go.
There is a rope. You are afraid, mistaken it as a snake. The snake has not come, rope has not vanished. It is only your illusion. Put on the torch, the rope remains as it is. No snake. Snake had not gone, rope has not come. The rope has not gone, and the snake has not come here. When you put on the light, the snake has not come. Then and now same rope. That which has come and disappeared is illusion. Illusion has no separate form. It is only thoughts that constitute illusion. With all love behind the thoughts, and proceed along the line of sacrifice, you will never be affected by illusion. But you struggle for your selfish interest. You think of your selfish interest. What others would feel? What others say? Why are you afraid?
Out of fear, if you do not chant the name of the Lord at the time, when the death (will) takes of you, drive you, drags you, your life, who will come to your rescue at that moment?
So, while alive with all the courage we should do good actions. Will think of God after retirement. Then I will do penance. Shouldn’t take long time. When the death drags, drags you with the rope, when the relatives ask you to keep the body outside. When the wife and children cry. Is it possible for you to chant the name of the Lord? No! Right from the ??? (Swami: Start early. Drive slowly) So, Swami says, "Start early. Drive slowly. (Swami: Reach safely) Reach safely. Don't delay and waste time. Start now!
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