Only when you sit in a place and start looking into your mind, mind becomes the focus. The purpose of meditation is that. Some people will meditate, “I sit, I don’t get an experience. Therefore I am leaving it.” This cannot be the attitude. First of all, if you are devotionally fervent, certainly some very good experiences will be there. If the devotional fervor is not there, the Guru Bhakthi is not there, the Guru Ashraya is not there, then that emotion part is missing. Therefore the meditation will become dry. Even then you should not leave it. Meditation is the causal sphere from where the whole personality has to undergo a reformation. That is why this chanting, chanting, chanting is advocated.
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Harih Om Tat Sat. Jai Guru. Jai Guru.
I am wondering what I should talk to you. When I was walking today for about half an hour, my mind was given to that poetry which I read last night and mind is very much in the truth of consciousness that animates and activates the body, which is not the body but which is only available associated with the body. So many points were coming to the mind even when I am sitting here. I am wondering as to why people are not able to get to this truth though it is very simple and very easy also in a way. When we speak anything or any extent of religion, philosophy, spirituality and yoga, the four subjects current in the matter but the fact remains that we are doing all these things only to make our mind peaceful, stable, poised and comfortable. Why is it that the mind does not become the focus of our attention, effort and also examination? What is the trouble in understanding that the mind whatever it does, it is the real subject that matters for us? Here also, I find that if understanding is a means to help a man to make any effort and attain success including spirituality then this is a subject that people have to think and understand.
We are very much given to pūja. I had also done pūja in my pūrvāshram as I always used to say, that about one hour, one and a half hours, two hours I used to spend in the temple, at home also. My mother wanted me to do a pūja for Krishna, that also I started. Even before, I was given the sacred thread which seldom happens. But the same pūja doer and temple goer had a totally different lifestyle so far as religious life is concerned after meeting my Gurudev and getting initiated. Why did I think of seeking his deeksha? The reason again is the mind and the agitation it was bringing about. In spite of all the Gayatri japa which I was doing, sūrya namaskāra I was doing, chanting and chanting and chanting, I could understand that the mind was always not happy with itself. Later on, I can tell you that the only course I wanted to undergo was, knowing the thought process, the source of thought, the terminus of thought and the process of thought. This must have been my enquiry though it was not very clear to me at that time. How much of philosophy I must have thought about, read and reflected upon?
Our country is predominantly religious. So we have a number of, a variety of religious practices. All these are there. In spite of it, the influence on the mind I don’t know whether it had, if at all that was not satisfactory to me. That is why I repeatedly tell you about human activity being in four levels. The physical and sensory activity, then the oral one, both these are displayed in our pūja and worship and other practices. Without the mind there is no sound produced from the mouth, no action done by the physical body but nevertheless the mind part is missed. That is why many people do pūja and also do prayer but that attention and involvement from within invariably are missing. Because they don’t know that action is done in order to bring forth the mind into it. The effect of an action is how much, how much, how much it involves the mind and I don’t know what is the word to be used, reforms and refines the mind. My pūja is for my mental refinement and reformation. If people will start thinking about it, the entire pūja will become different. Performance means external but it is not externality that matters. It is the internal mind and its sublimation that we want and this is only a means. So the physical and sensory activity, then the oral one, both of which are external and visible and gross, they are taking up the entire pūja process. Then you have the mental and intellectual activities. These are the ones we have to focus.
The external activities are only preliminary, precursory. With their help when we are young we cannot do anything better. The moment we become an adult, the thoughtfulness and introspection should take over. At that time you will find mind and intelligence alone are the focus. If only you can sit in a place, think constantly about the mind. Why am I working? Why am I living? What is the role of desire?
Avidyā kāmabījam hi sarvam hi karmā
Sankara says. All action are the result of kāma. This kāma, desire arises from ignorance, ignorance, ignorance! Avidya and kāma is the bīja. Avidya gives rise to desire and the desire is the bīja, the seed cause of whatever we do. This one statement is sufficient if you can introspect over it. Now the question arises whether we can live without a desire. Yes, animals are living, trees are living. They are also doing things much better than we do. We are assailed by ishta-anishtas. They don’t have any such ishta-anishtas apparently and they are very happy. The mango tree flowers in the season, brings fruits. None of them it wants to take, because it doesn’t eat the mango it does not stop yielding. Everything is continuing to do. Because of our desire the mind is agitated. The mind is agitated. The mind is contaminated. The mind’s quality dwindles deplorably. So there is a way of living in this world without desire. Desire is a constriction. Without desire the mind becomes free and full in its expression.
Only when you sit in a place and start looking into your mind, mind becomes the focus. The purpose of meditation is that. Some people will meditate, “I sit, I don’t get an experience. Therefore I am leaving it.” This cannot be the attitude. First of all, if you are devotionally fervent, certainly some very good experiences will be there. If the devotional fervor is not there, the Guru-bhakti is not there, the Guru -āshraya is not there, then that emotion part is missing. Therefore the meditation will become dry. Even then you should not leave it. Meditation is the causal sphere from where the whole personality has to undergo a reformation. That is why this chanting, chanting, chanting is advocated. None of you is given to chanting. You should chant sitting in a place alone. Listen to your voice and make it more deep, deeper, deeper, wholesome, wholesome, lofty, lofty, gripping. Take the same line or same two lines of a poetry, composition. Go on chanting it, chanting it, chanting it, chanting it until it becomes deeper, deeper and it creates exhilaration in you.
श्रीकान्त विष्णो भवदाज्ञयैव।
प्रातः समुत्थाय तव प्रियार्थं
śrīkānta viṣṇo bhavad-ājnayaiva |
prātaḥ samutthāya tava priyārthaṁ
This is a statement, a pronouncement or a confession we make. Now you have uttered it. Is that utterance sufficient? I am speaking about something about me and the others. Is it really true? Am I getting up in the morning thinking that it is under the command of the Supreme Lord? So many days I am getting up. But do I have this kind of an assessment about it?
I am saying this, but is it true of me? Have I thought about it? Do I think so? What shall I do in order to make this statement true of me? This kind of an introspection should enter you, grip you and overwhelm you.
Bhavad-ājñayaiva prātaḥ samutthāya tava priyārthaṁ
You have to raise your voice until at last it has a resonance which corresponds to your heart and it generates an affinity with the sounds and the sound combinations and the ideas.
See, why are you doing this? It is a paddhati as we call it. It is a prakriya (process). It is actually a factory. You are making a factory through your mouth and you are processing your mind and emotion through these workshops. See, you are generating that, generating that emotion into the mind, in the mind by submitting the mind to this vocal process, vocal process. It is generating a factory, an oral factory in you, and processing the raw material of your own mind, making it pass through the different workshops and finally make it a finished product, a quality product. If only you can think of your sound in this manner and sit alone in your room, start chanting the same line and the same verse you should chant according to me at least 25-30 times. Then only that deepening, deepening, deepening, deepening effect will be there. I think I would like you (to introspect), what is deeksha, and what is a deekshita (receiver of deeksha) supposed to do? And what is meant by contemplative sitting? Why am I doing it? Is my mind getting reformed? Does it become lighter, lighter, more joyous? Let it shed its impurities, its impurities, does it become pure, what is purity? All these things you should introspect over. That introspection is a million times worship, worship. Worship with flowers before an idol using the hand and the mouth are far, far inferior to this kind of a contemplative worship where your own mind becomes its own crucible and it is melted in itself to come out like a golden, beautiful stuff.
Harih Om Tat Sat. Jai Guru.