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Harih Om Tat Sat. Jai Guru.
See, spiritual wisdom is actually a whole time life pursuit. Unless spiritual wisdom gives rise to this kind of a development, you will not be able to get into any kind of an experiential sublimity and the whole wisdom. Wisdom by its very nature is for the intelligence to take to and pursue. So we generally think that it is something like mathematical or physics or chemistry knowledge. It is knowledge alright. But the knowledge should become a wholesome pursuit in your life. It is in this context that our whole inner personality has to get transformed.
I repeatedly say that the body is only a physical gross instrument in our life. It only acts as an instrument just like any instrument has to be wielded by a conscious individual, this body instrument also has to be employed by a conscious agent. That is our inner personality. The inner personality consists of mind, intelligence and ego. So as you acquire or as you take to spiritual wisdom, you should also have the feeling that corresponding, parallely, my mind, intelligence and ego also will have to get transformed, purified, sublimated, it has to become much better in their quality, the inner personality. That is why in good spiritual texts you will find they will always lay down the sādhana to be practiced by the seeker.
What is a sādhana? A sādhana is a pursuit which should govern your life in all its details. There are two important qualities which should govern a seeker. One is viveka, another is vairāgya. Viveka is the basic and continuous discrimination that whatever is changeful in this world is unreal and whatever is not changeful alone can be lasting. When you apply this test including your body, including the earth and the celestial bodies, all are changeful. To be changeful is not a nature or a characteristic or a feature of reality or lastingness. So the entire world including our body becomes changeful. That is not real.
Then where is the real other than this transforming world if there is anything in the way of a substratum which enables these changes to be made, that becomes the real. When you apply this test, you will find our body, our mind, our intelligence, our ego, along with the panchabhūtas of the world, all of them come under the category of anitya or unreal. Then what is the real? The soul or the self alone. Where is it? Within ourselves. So there should be a paradigm shift in your understanding as well as approach that my focus cannot be either on the body or on the mind or on the intelligence or on the ego, but I have to use all these things. This is the first part of viveka.
Correspondingly you must have vairāgya, means dispassion. It is not that I understand that these things are unreal. Yet I dabble in them profusely. That can never be. Suppose you have a few people. One person you come to know is a hollow person, he cannot be trusted, he backbites you. Then what will you do? You will safely keep away from him. The same thing should be applied to these also. That is called dispassion. Do not develop a desire or any kind of a lingering, dependence on these external things. We are associated with them, quite alright. But they are not going to be the last refuge for us. So that dispassion is very important.
Along with dispassion you must also have a burning aspiration for the self or God. Sankara puts it very beautifully.
What a beautiful statement is this! Suppose your aspiration for liberation is not very strong, deep and powerful, he says it does not matter. Manda madhyamarūpāpi, manda means of a very low level, madhya means the middle level. Whether it is manda or madhyama, it does not matter. It is something like a burning fire, put combustible items like coir, small pieces of wood which will burn well without smoke, then the fire starts blazing. In the same manner, you will find this vairāgya or this aspiration for liberation becomes stronger by vairāgya, by developing dispassion.
By developing dispassion, the seeker is not losing anything. He is only getting something infinitely greater. Do not waste your life in seeking and in being fond of these perishable items of the world. The perishable items are gross, external. The imperishable is within your body and you can access them through your mind. So which is easier, you tell me? So do you try to get gold from the world or should you try to approach the super gold within your body? Any external possession will not last long. The internal possession will be constantly with you. This kind of a discrimination should help you.
mandamadhyamarūpāpi vairāgyeṇa śamādinā - So by developing more and more dispassion, more and more dispassion, the passionate note should dwindle and the dispassionate note should increase. It is a very beautiful and experiential transformation. Vairagyena samadhina.
Then more important he says. prasādena guroḥ seyaṁ, prasādena guroḥ seyaṁ, by the blessing, by the guidance, by the association and proximity with the Guru. In the spiritual life Gurubhakti is ranking supreme. I do not like to always stress it because people call me a Guru, therefore I avoid it. I sometimes tell Ma and Nutan Swamiji to speak about it. Actually Guru bhakti, if anybody has got a spirit and the quality of observation you will find that throughout my life I always chant Guru-stotra. But it is in Sanskrit. I don’t know whether I should start chanting it in English now.
See, that Guru, Jai Guru, Jai Guru, Jai Guru. It is not that you keep on keeping the picture of the Guru and go on worshipping him 24 hours. That is not the point. You must have fondness for him, acceptance of whatever he says and anxiety and the burning aspiration to follow, implement whatever he says. In that way, Bhagavad Gita is also a Guru gospel. Our Ramayana is also a Guru gospel. Our śastras become prominent and pronounced only because they are Guru-vākyās, they are statements of the Gurus.
Prasādena guroḥ seyaṁ pravṛddhā sūyate phalam. Suppose you have fondness and reliance on the Guru. Then whatever he says, you will accept it, act upon it without any debate or discussion. If you keep company with him, he will start telling you where is your ego, what is meant by purity, what is meant by clarity. See, we speak so much about the śastras. Immediately some people may think, “Oh, it is so much to be studied!” My dear children, I repeatedly tell you, no, no, approach the centre of the circle, not the segments. The centre is very, very, very, very focal.
There is a statement in our sastras.
Grantham-abhyasya medhāvī - A very wise seeker, a wise person, he should read the scriptures. Then after reading,
Jñāna-vijñāna-tatparaḥ – He should remain focused on the knowledge that you have gained and transforming it into the realizational experience that he wants. So books remain at a distance and you become focused on following what you have read and reaching at the point of realization. It is something like growing paddy or wheat, a plant, at the top of it maybe a few bunches, after harvesting what do you do? 95 percent of the plant you leave. The plants that you have grown so fondly, you only take the grain and leave the entire plant. Finally you hull them, remove even the husk and take only the kernel. What will be the kernel in comparison to the total weight and structure of the plant? Just see, imagine? In the same manner, we should be focused on realization. That is where the purity of the mind comes, the sublimity of the mind comes, the sharpness and perceptive, subtle nature of the intelligence becomes relevant and ego sublimation, effacement of the ego. The ego will be a very great obstruction. It has to be removed.
So the focus of sadhana is mind, intelligence and ego, the palpable changes in the way of purity, sublimation and subtlety which these factors or faculties progressively acquire - Remember this.
I will continue to speak on it for the rest of the days, a few days.
Harih Om Tat Sat. Jai Guru. Jai Guru.