How does the mind experience? It produces an imprint of the gross object in itself. That imprint cannot have three dimensions. But nevertheless we experience the three dimensions. So all the three dimensions are produced by the subtle mind. And it is the subtle mind that makes the experience of gross objects. Now apply the principle. Can the subtle mind produce a gross object? If it cannot, whatever it produces, it is only notional, ideational. It can never be factual. So the entire world that you are experiencing in your mind can never be a factual reality. It can only be an imaginary entity which derives its existence and inherence in my mind. That there is something called the mind and it is capable of doing so is the mystery.
|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru Jai Guru.
I am going today in spite of my unwillingness to undertake a programme in the morning as well as in the evening. I dissuaded them but somehow they prevailed upon me. It is for dedicating and offering a Mahavishnu temple, the sanctum sanctorum for which has been newly built. This building which has cost about 35 lakhs of rupees, it has been sponsored by a kind of trust which is operating perhaps in UK. They are Indians. Wherever there is Mahavishnu temple requiring renovation or rebuilding, it seems they pick up some such cases and patronize it. Because it is Mahavishnu’s temple and it is the sanctum sanctorum, somehow my mind did not agree to totally refusing it though I told them many times that I cannot take up this programme.
See, yesterday also in Ashtavakra Samhita, I was referring to one important point which I thought you being a nearer group and more intelligent group, you must be able to reflect upon and find out.
Why this world is considered to be mithya, non-existent? We see a number of solid things here. All the celestial bodies are solid. Our body is solid. Everything is solid. There are liquid things, gaseous things, energy and other things also. Such a world including our body, our mind refuses to accept that it is something like an illusion. But the fact is that it is only an illusion provided you try to assess it from your intelligence level.
Please listen to me. When I see an elephant, the elephant does nothing for me. I am seeing the elephant and the elephant is standing at a distance. How is it that I experience the elephant? I am distanced from it and the elephant is distanced from me. The mountain is far away from me. The sun is infinitely away from me. But I am nevertheless experiencing these objects.
Experience you will agree is always inner and mental. Mind is within the body. The mind is within the body because it is subtle, sūkshma. The sūkshma alone can be within the sthūla, gross.; So if it is the mind that makes me experience the elephant, the mountain and sun, and the mind is subtle within the body, where is so much of space within the body for a solid object to enter my body? By what process will it enter?
Does the elephant enter through my nose, eyes, ears or mouth? It is standing there but I am experiencing it. My experience is the only proof for the elephant to be there. And my experience is inner. And the factor that produces this experience is the mind and that is subtle. In this way you will find, including the presence of our body, all are cognitions, awareness produced by the mind. So the entire world that I see distributed encircling me, the entire world inheres its existence only because I experience it in my mind.
My mind is subtle. The subtle mind cannot produce a gross object. A gross object will be born only from another gross object. But here is an instance where the subtle mind produces the elephant, the horse, the fire, the ocean, the mountain, the stars. Everything is produced by the mind. You people are seated at different distances. I can clearly say from here, from my experience, that each person is behind the other or in front of the other to the left or to the right. Unless I experience you in my mind, how can I say this? Because I am not coming to you.
All these experiences are caused by contacts with the senses. Senses themselves are activated by the mind. The senses are made also by the mind, activated by the mind. That being the case, mind being subtle, the subtle mind cannot produce any gross object but all the gross objects derive their existence only because the mind experiences them.
How does the mind experience? It produces an imprint of the gross object in itself. That imprint cannot have three dimensions. But nevertheless we experience the three dimensions. So all the three dimensions are produced by the subtle mind. And it is the subtle mind that makes the experience of gross objects.
Now apply the principle. Can the subtle mind produce a gross object? If it cannot, whatever it produces, it is only notional, ideational. It can never be factual. So the entire world that you are experiencing in your mind can never be a factual reality. It can only be an imaginary entity which derives its existence and inherence in my mind. That there is something called the mind and it is capable of doing so is the mystery. Despite the fact that it is a mystery, it is a fact of our existence, it is an experience which can never be denied. In this way, if you look at everything you will find, how you are all-pervading, how all the things become illusory is very clearly known.
Even otherwise, the weight of an article upon the earth is six kilograms, upon the moon it is one, in the śūnyākāśa it is zero. The weight itself is non-existent. I would like you to think about it and develop it. This is highest of reason that we can adduce with regard to what the world is. We don’t disturb anything, we don’t question the world. We only assess it as the subtle mind’s creations and being so, it is all illusory.
Harih Om Tat Sat. Jai Guru.