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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
Mā was telling me today that I should speak about feeling of divinity throughout. So I was reminded of a book which we had published a few years back, “Divinizing every moment”. Our Dr. Sreedharan had got a number of those books and he distributed them to his colleagues and others working in corporate houses. I would like all of you to understand that spiritual life or spirituality is something that makes our life comfortable and easy. Not only that, our ability, our scope, our performance, effectiveness, all these things are meant to grow steadily, steadily and steadily. As an individual, you are supposed to be very very amiable and lovable for one and all.
There is a very important śloka in Yoga Vasishtha Ramayana which Vasishtha tells Sri Rama.
When I first read this verse, I wonder whether you can imagine what it meant to me. I always say all these verses when I happen to read, it is something like a hundred or a thousand full moons arising on the new moon day in the sky. Can you imagine? On a new moon day, a hundred or a thousand full moons arising in the sky. Just imagine what will be the effect and how we shall feel about it?
Vasishtha says that Mātarīva param yānti vishamāṇi mridūni ca. There are cruel animals and gentle animals, not human beings. And they don’t generally communicate with us, we also do not communicate with them. But they are cruel, they only know to hurt, harm and eat. Gentle animals also are there. And the cruel will continue to be cruel, the gentle will continue to be gentle. Only in the case of the humans, the possibility of improving, changing is there and we are supposed to improve and change. These cruel and gentle animals naturally begin to go to a person as if to their mother. The cruel animal is also born of a mother, gentle also.
As they will go to their mother, both the cruel and the gentle beings seek the presence of an enlightened man. Viśvāsamiha-bhūtāni Sarvāṇi śamaśālinī, the man who is graced by śama. The word śama means desire freedom, freedom from desires. He who is graced by freedom from desires, he is sought lovingly and trustingly by the cruel and gentle beings alike. We have a picture of Mahavishnu and he is lying on a cobra and in water. By the side he has his eagle Garuda also. Garuda carries him and the cobra makes him rest. Both of them are enemies but in the presence of Mahavishnu they lose their cruelty, fear etc. and they are very docile and serving the same master. It is a wonderful picture symbolization. Now this is what happens with an enlightened person. Enlightenment is not merely applicable to the buddhi, intelligence, it is also applicable to the mind. In the buddhi level it is knowledge, in the mind level it is a number of sublimations, enrichments, expansions, elevations, innocence.
Now coming to feeling divinity throughout, I will present it in a very simple manner but all of you should catch it properly. We generally think of God, think of divinity and we think of God separate from the world. We think of divinity separate from non-divinity. But when you understand God in His own manner, there is nothing besides God. There is no God plus or God minus. God is all and all are God. God is so omnipresent, omnipresent, omnipresent and inter-penetrative, is so pervasive that there is nothing, not even a millimeter of space where God is not present.
When you start thinking in this manner, is there anything non-Godly anywhere that you can think of? Everything is God Himself manifest, God’s extended personality. God alone condensed is the world. The solid part is the earth, fluid part is water, gaseous part is the air, the energy part is fire and the container is the space. These are God condensed, condensed, condensed. It is just like water getting cooled and becoming white, solid ice over which you can walk or drive. But it is H2O.
And what is this God? Is it only a concept? No, to me it is not a concept alone. In the beginning, it may be a concept but as you grow it is not. What is God? God is the one factor which is other than matter and energy of which the entire world is made. The panchabhautik world is consisting of matter and energy. Our body also is panchabhautik. But do we have only the panchabhautik body? No. We are able to say and feel the presence of the body. We employ the body, we open our eyes, we hold something with the hand, we walk. A dead body cannot do all this.
So the body is enlivened, the matter-energy body is enlivened by the spirit. And this enlivened duration is what you call life. When the body is animated and activated by the spirit, that period of activation, animation is called life term. So in the body which is animated and the presence inside which animates the body, if you can draw a comparison you tell me which is more important and more consequential? Can you ever think of the body in the absence of the spirit? Body also is something about which you say, “I have a body”. So the body is felt by someone or something. Who is that feeler, what is that feeler? That is the inner presence which you call the spirit or God. So in our life there is no time when we are non-divine. And what makes us divine is the inner presence and that is present in the whole world as it is present in our body.
Our body is panchabhautik, therefore if the spirit is present in the pañchabhūta body, it must be equally present in all the pañchabhūtas because it is pervasive. So is there anything in this world which is disconnected from or excluded from that divine linkage? In this way if you start thinking, you tell me is there anything non-divine in this world? You hear, you see, what makes you see is the divine presence, what makes you hear, what makes you walk. Even when you walk on the Earth, that which makes you walk is the divine presence inside. If you think about it, that presence is within the Earth also. So you are surrounded by divinity as well as permeated by divinity. To spend a little time, understand this concept, this fact, is it so very difficult? And once you are sure of it, then refuse to feel non-divine at any point of time. You may speak lies, you may behave wrongly, you may commit mistakes, you may do a thousand wrongs but even then, you are divine.
So you may ask me, “Swamiji, feeling that I am divine, everything is divine, still to commit wrong, is it right or wrong?” Please answer it yourself. Feeling and claiming divinity, would you like to speak lie? Would you like to commit wrongs? The truth is that anybody who feels divinity will not do this. For a man who speaks lies, for me, I will say the redress is let him be conscious of divinity and then say the lie. He may attempt but very soon he will stop. If fire is kept with us, will it not be hot and will we not feel the heat? If you feel the consciousness of divinity in you, automatically it will have its pulsation, its radiation, its impact and all the bad qualities will start dropping one after the other. You should not work hard to get rid of bad qualities and you should not work hard to cultivate qualities. If you ask me, this process will be irresistibly smooth, easily, comfortably be taking place provided you feel the touch of divinity every time. And to feel the touch of divinity every time is not hard. Is not the sky and space present everywhere in the four bhūtās? Is not the spirit present in your body, otherwise how can you be alive?
If you are spiritual basically, even in your life the world also is equally spiritual. So the spiritual you are, moving in a spiritual world, interacting with spiritual things, and the outcome can only be spiritual. Why don’t you try this? People always say, “Swamiji, the time has not come for me. I don’t think I am good enough to say.” There are people who will say, “Swamiji, I don’t know. I am preparing myself to take deeksha. Am I fit enough to take deeksha? Suppose I take deeksha and I am not able to follow it up, will it not be a danger? Therefore I want to postpone it”. All these are nonsense, nonsense and nonsense.
The purpose of going to a Guru and taking deeksha is to enable you to be better, to enable you to leave bad, to incorporate good and be more and more, more and more, more and more, more and more better every day. Such an item, is it to be postponed or accepted earlier? So everywhere I find the role of misunderstanding. To feel divinity everywhere throughout, you know that very feeling of divinity will transform you without any effort! No effort is required. You will start feeling, “I am feeling divinity everywhere. I am also divine. Such a divine person, do I need anything else? Do I need money? Do I need wealth? Do I need property?” And if you start feeling in full measure, you will leave everything.
I am asking you a question, please answer me. A person wants to be rich. Is that man richer or one who wants to make others rich, help them in becoming richer? You tell me who is richer? You want to become a devotee and the same you start trying to help and serve others who want to become a devotee. If you become a devotee, only one person will be a devotee. If you start helping and serving, to make other devotees, how many people will become devotee by virtue of you? Instead of your own personal transformation as a devotee, you would be helping in the transformation of a number of people to become devotees. You tell me which is better.
See, it requires a great intelligence to understand this. Who is a saint? A saint is one who tries to help and serve so many people to have saintly qualities. Suppose you start distributing money left and right to help others. How will you distribute it unless you have it? Suppose you want to help others becoming rich, then will you not become rich? Otherwise how can you help? So if you are helping others to become devotees, it irresistibly means that you are a much better devotee, that is why you are helping others to become a devotee. It is such a wonderful proposition. I sometimes laugh over and feel sorry also that these poor people, idiotic people don’t understand how sublime is the secret and how rewarding it is.
Similarly, I say you see God in your chosen idol, picture or pooja room or temple. You see God in your chosen deity, pooja room or temple. You only see Him there. Now I tell you, in the same manner in which you see God in the idol, in the pooja room and in your temple, start seeing the same God everywhere. You are looking at the temple and you feel devotion. You are looking at the deity and you feel devotion. The same you start looking at everything and feeling devotion. The key is in you, not in God. We have constructed the temple, we have installed the deity and we go to the temple, go to the sanctum sanctorum and look at the deity God.
So in the whole temple you miss Him and you see Him only in the idol. Are you not a miser of the first order? Miserly person? On the other hand, if you enter into the temple precincts, “Array! Temple, the abode and residence of God! Residence of God, Godly place”. So you will start feeling divinity and Godliness by the very touch of the door step.
Now expand the same idea. The entire world is a residence of God. It is permeated by God and my body is a product, small product of the world. So including my body in the whole world, God is present. So where is that place where he is not present? So am I not surrounded by divinity? Am I not penetrated by divinity? Why don’t you start thinking in his manner spending at least half-an-hour or forty-five minutes? And I think in one month you will start perceiving divinity everywhere.
I would like all my people not to struggle at all and feel divinity, pleasantness, joy, comfort, nobility, helpfulness. I think qualities will simply start growing. You remember this. A man who has no desire and who has got a fulfillment in him, the cruel and gentle animals start trusting him and going to him as if to a mother. So our self-realization or God realization is not a one-pointed, concentric development. It is a behavioral sublimity. You start becoming devotional in your behavior, spiritual in your interaction, wholesome in your perception. These develop only in the mind and intelligence. Vasishtha talked to Sri Rama for eighteen days, Śuka Maharishi spoke to Pareekshit for six-and-a-half days, Krishna spoke to Arjuna for two-and-a-half hours. Only by their dialogue, Arjuna was transformed, Rama was enlightened and Pareekshit was redeemed. What abhyāsa did they do? Nothing! Only they heard, absorbed what was heard, assimilated and the transformation took place. In the same way, my dear souls, start seeing divinity, feeling divinity, dispensing with divinity, from this moment onwards throughout the day and night.
Is there any difficulty in this? I think I want to do simple, easy, comfortable and soothing sādhanā. It is just like a hungry man eating to appease the hunger. I want to hear that sādhanā is comfortable, it is very easy, it is not at all loading, it is not hard, it is very nourishing, nourishing, nourishing. In a cold weather you wear a shirt. Is it difficult? In a dirty place you wear chappal and walk. Is it difficult? I want you to feel sādhanā is like this. Perhaps I am the only person who will say this. All the others will say, “Go to Himalayas, stand on your head, starve, fast”, I don’t think. This is an attitudinal change, perceptional change, outlook change, vision change. The factors that work are the mind, intelligence, mind, intelligence, mind, intelligence.
I am writing on Yoga Vasishtha in Malayalam. So I have a doubt whether the Malayalam readers will be ripe enough to read it. So I am trying to interpret, intercept many things, many places and I say, Rama was sixteen years old. Vasishtha spoke to him. In that assembly, all the inmates of Ayodhya were there. Ministers, military chiefs, officers, citizenly chiefs, all of them were there. Though it was addressed to Rama, all of them were hearing. And it was equally having its effect on all the listeners. Rama closed his eyes and sat. Vasishtha had to stop narration. Many others also did so and he waited till they revived their consciousness and then continued the talk. You tell me what it means.
This dialogue alone is sufficient to make a man free. I think that is the real exercise. So I am writing Rama was sixteen years old. So by reading this, don’t say it is hard, don’t say it is subtle, don’t say it is rare. It is a simple matter-of-fact conversation. You read it, think about it and try to understand it. Don’t say that it is too hard. A sixteen-year-old boy was listening to Vasishtha. Sixteen years old he was and all our readers will be more than sixteen years old. So I don’t want anyone of them to say it is hard and subtle.
So I am trying to put more words and more sentences, intercept here and there, because I am translating virtually ‘Quietitude of mind’ but I feel it will be too difficult for the people to understand. We have straightaway entered into a Siddha Gita portion. Swamiji asks in Tamil whether they have studied Siddha Gita in ‘Quietitude of mind’. The Siddhas are saying “We are contemplating upon the soul”. What is that Soul? Soul is that where there is a union between the seer and the seen. We are seeing, so the seer subject and the seen object, now tell me where the union and interaction between the two takes take place? “What has become the seer and what has become the seen and what has become the interaction, we are contemplating upon the Self who is this.” (Swamiji asks in Tamil whether they have understood). What a wonderful statement!
Somebody has brought this article and kept it here. I had a glance at it. You tell me. Here this is the object, I am the subject. Now tell me what has become the subject, my body? My body is inert, it cannot become the subject. And where is the object? As long as it is there, I will not see it. For me to see it, the object has to enter me. Physically it doesn’t enter. Then how do I see it? My subject takes an imprint of the object. So the imprint is made by the subject. The subject itself is there, imprint is there and the imprint is interacted with by the subject. The whole three process, where is it taking place? Now we are contemplating upon the Self which does all this, they say. Is it not something to be heard and thought about? People say, “Subtle! Subtle!” What is subtle here? What is subtle here I don’t understand.
Is the seeing subtle? Everybody sees the object. Object is at a distance and I see it. My seeing will be in me. So I don’t see that object, I can only see what is within me. So what has become the object to enable me to see it? So I am contemplating upon the Self which becomes the subject, which makes up the object and which also does an interaction between the two and gives me this experience. “We are contemplating upon that Ātma” they say. How beautiful it is! And people say subtle. The moment they read they will say subtle. What is subtle here?