Perform all your work without having sanga, the delusional clinging. If you act, remain active without this delusional clinging called sanga, you will attain the supreme. So, in order to attain the supreme, what is it that we want? We want to dispense with this sanga in our mind. Dispensing with sanga, removing it is equivalent to the highest attainment. Where should be your focus then? And why is it that we are running after so many yajnas? So many yajnas may have so many different results or fruits announced, but what you need is to perform all your karma into a continuous yajna, and that is done by freeing yourself from the sanga.
|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru. Jai Guru.
Yesterday I spoke something to you in the satsang saying that, “It is a very, very great secret. I am wondering, what kind of an impact it has made in any one of you or many of you. I feel, I don’t think you have had the desired or desirable impact. This is how we are not able to approach the truth and get it.
When I first read this from possibly Mundkopanishad, I was so struck by the statement.
Satyena labhyastapasā hyeṣa ātmā, this ātmā has to be obtained by following truthfulness.
Samyag-jnānena, then by virtue of fully developed knowledge.
Brahmacaryeṇa, by the practice of the brahmacharya.
This satya will start shining in your own within. antaḥśarīre jyotirmayo hi śubhro, yaṁ paśyanti yatayaḥ kṣīṇadoṣāḥ. The striving souls, when they become free from all the impurities, automatically this is seen and felt.
The one word that struck me that day was 'kṣīṇadoṣāḥ'. All the doshas should be removed. Now the question is - What are the doshas? You cannot stop the subject, you have to pursue it. Then, the ultimate dosha is ego. To think I am, others are, God also is. It is that feeling of ‘I’ that brings differentiation, bhedabuddhi. This bhedabuddhi is the greatest dosha and sin.
asakto hy-ācaran-karma param-āpnoti pūruṣaḥ ||
So many yajnas he has spoken, but he also says that, perform all your work without having sanga, the delusional clinging. If you act, remain active without this delusional clinging called sanga, you will attain the supreme. So, in order to attain the supreme, what is it that we want? We want to dispense with this sanga in our mind. Dispensing with sanga, removing it is equivalent to the highest attainment. Where should be your focus then? And why is it that we are running after so many yajnas? So many yajnas may have so many different results or fruits announced, but what you need is to perform all your karma into a continuous yajna, and that is done by freeing yourself from the sanga.
Suppose you start focusing on this formula, don’t you think that whole life will become a yajna? Instead of doing it, what is it that you are bothered about and you are thinking, “Swamiji, this is not happening, that is not happening. When will this happen?” There is nothing to happen. Get rid of the sanga that you have. You may maximum ask, “How to get rid of this sanga?”
So I told you that the whole world is matter and energy. Our panchabhutas are matter and energy. In the matter-energy world, we are not able to find God in matter and energy. What is that third factor? If you enquire, you are able to find out that it is the sentience in the living beings. This sentience cannot be gone into in any other body. In any other body, it cannot be gone into. It can be gone into only in one’s own body when one is alive. That sentience is what expresses as mind and thoughts, intelligence and reasoning, memory, ego and what not! When it expresses itself in all these, how can you miss it? You cannot miss it.
So the focus should be to understand that the sentience itself is the third factor and that factor is what we refer to as ātmā, God and Brahman . You cannot say “I don’t know that there is sentience in me.” It is because of sentience, that you know "I am, you are, the world is". So, unless you focus your attention on this statement and spend as long as you want until it becomes clear to you, it becomes an unbroken realisation for you, there is no way at all.
“Swamiji, I am not able to understand this sentience.” How can you say that “I cannot understand this sentience?” It is the sentience that makes you understand everything else! Looking at the objects you say, “I am not able to understand that there is something called light which lights up the objects.” It is something like saying, “I am not able to understand that I have eyes which shows the light and the objects.” About the existence of your eyes, do you have any doubt? No. About the power of the eyes to light up, to reveal the objects, you have no doubt. Then, about the sentience which is in your body, which displays, reveals itself as mental, intellectual, egocentric and sensory displays, how can you say that “I don’t know it.” Because you know only that! It is because of that everything else is known.
So once you are able to grasp this, I think your whole life thereafter will be focused on this. This one factor, this one factor called consciousness, sentience or bodha. You are! You are bodha. Otherwise you would be a dead body! In this way, unless your enquiry is focused properly into the sentience, I don’t think there is a way out at all. Maybe you will say, “I meditate and I have a beautiful experience. Very good! Yes, you have a beautiful experience, but we are speaking about that presence which is there in you throughout and which is in the whole world, other than the panchabhutas. Have you known it? So I think a lot of understanding and viveka will be necessary in order to break this barrier of ignorance, get away from the sanga and realise the fullness of the sentience and consciousness in us.
Harih Om Tat Sat. Jai Guru.