Writings: Research Findings  


My Introduction as I Am I


Swayam Swayam - Forever Self


Excerpt from The Source of a Human Being Is Freedom, Which He Seeks


Self Alone Is


The Mind Covered by Mysterious Ignorance Can Be Purified and the Truth Revealed


Meditation on Amaram Hum Madhuram Hum


Peace Meditation Training


We Have to Think and Examine


Remember This Daily


The Difference between the Realized State of One Person and the Unrealized State of Millions


Ignorance Is Common in General to People Who Are Born in Time and Space



Ignorance Is Common in General to
People Who Are Born in Time and Space
by Swami Shyam


A big curtain with batik printing is seen hanging on a wall, and a human being understands that there are many forms and bodies sitting, standing, walking, and interacting in the drawing on the curtain. He knows that the curtain and the drawings on it are one curtain; he never says that the curtain is separate and the drawings are separate. So there is a sense with which he knows that the curtain and drawings are one reality, or one form-existence. And he buys the curtain because of the inspiration from this sense in his mind. This means raag, or a sense of possession or love, for the drawing makes him pay the price the seller asks for the curtain. So because of his raag, the man initiates his action of speech, and speaks to the seller about the price of the curtain.

He pays the price to the seller and takes the curtain home, but while crossing the distance of a few miles without a car, cycle, or vehicle, he walks on the road where there are no trees or houses, and the rain starts. He gets fully drenched in the rain-all the clothes that he is wearing get wet, including the curtain he bought-and before he reaches home, he finds that all the drawings, or the design of the batik painting, are now one blue sheet. Only colour is left on the curtain. When the rain stops, he is still the same person, but in his mind dwaysh starts, or the sense of raag, attachment, or love ends. And being inspired by the dwaysh or disinterestedness in his mind, he decides to walk back to the seller's shop, wanting to give the blue curtain to him, asking for his money, which he had paid an hour before. The seller speaks to the man, "This is not my cloth with batik painting. You have brought some other cloth. I don't want to take it back.  I don't want to return your money because it is not my batik painting."  The buyer says, "I did not do anything." Both are surprised, and in that surprising state, the buyer loses his money and the seller retains his money. The buyer now unfolds a sense of disappointment in his mind, and a sense of feeling sorry, of sadness; and he goes back home, consoling himself that he has a curtain. The seller feels sorry that his friend, the buyer, could not get satisfaction; but he feels satisfied that he had not to return the money for his painting that was made without fast colour. The buyer is half satisfied because he at least has the curtain. And the seller, too, is half satisfied, and he reaches home, eats his food, goes to bed and sleeps, half satisfied. The buyer too reaches home and goes to bed, half satisfied, and sleeps.

At the time when both are sleeping there remains no memory and no impression of activity, sanskaar, and no experience of selling and buying, pleasing and displeasing. In the morning, when both wake up because of the sun dawning on the horizon, memory returns, experience arises, and dissatisfaction is felt. One feels, "I am cheated," and the other feels, "How stupid the buyer has been, as he could not enjoy his batik painting," and he feels sorry. So there is loss to one man and gain to the other; but both feel remorse and are sad, sorry, and dissatisfied with the deal and the interaction between them.

And then the seller goes back to his shop and the buyer goes to his office and both do not remember the deal at all. But when the day's activity is over and they go home again, the memory returns, the experience comes back, and the dissatisfaction arises in the sense of their minds-but it is not that acute. In this way, both continue living the weeks and months, and a year passes. They forget everything;  and it appears to them that it was a dream scene, which, no doubt, affected both, but in interaction, such activities between man and man, relations and relations, and the top leaders of countries go on and on. And they all die, and the next century begins. And the people born in this century, with bodies, senses, and mind, witness the same raag-dwaysh in their minds. All their activities are based on this raag-dwaysh in the daytime and freedom from raag-dwaysh in the night time.

So it can safely be observed that when mind is there, then in the sense of the mind, the objects of the world, the subject of the world, the sanskaars or memories of interactions and experiences take place. When mind is not there in deep sleep, blessedness is felt. But centuries after centuries pass, millenniums are gone, and man in general, taking birth and dying in time and space, could not eliminate the maayaa or illusion of raag-dwaysh-which is non-existent in the night when all sleep. And when the waking state arises with the mind, then humanity is the same again.

But any brave person who gets the information about and technique for understanding this dream-like world of activities, with all its manifestation, lives his life with the same mind that everybody has -but just by realizing that all the world appearance is like the characteristics of dream scenes, he deals with them without having raag for things or dwaysh for lost things. For him, birth is a dream, living is a dream, and death is a dream. He doesn't have the certainty or the ignorance that the world and the people in it exist to be affected by each other, and to feel miserable, happy, or unhappy, and to live the life of deception, illusion, and the state of ignorance. All human beings are the same, as they are born and conduct their activities according to their status in the world. But this man who has realized or attained the sense of disillusionment, or is enlightened, lives smilingly and does not say anything to anyone about his state of egoless mind, which is free from raag-dwaysh, because in the middle of relations and friends, acquainted or unacquainted, he does not want to be declared mad. And he has no power to turn others into the same transformed state that he has.

Of course, he remains thankful to the informer, the realized one, who gave him the technique of how to become free from the raag-dwaysh mind, the sense of ahankaar, ignorance, vaasanaa, bhaavana, kalpana, imagination, thoughts, and the waking state.

Amaram Hum Madhuram Hum.