Bhakti Nath: Swamiji, this morning you defined the one who has reached the
sky as the one who is no longer involved with jarh [insentience] and chaytan [consciousness].
I’ve been thinking about this quite a bit lately, especially about the fact
that the mind is jarh. You said that the mind is just as much jarh as
bones are. That really made an impression on me. I’ve been trying to put that
in context with understanding a sutra [aphorism] from Patanjali in
the fourth paad [chapter] [4:18] that goes, Sadaa Gyaataashchittavrittayastatprabhoho
Purushasyaaparinaamitvaat. Basically, what I understand this to mean is
that the mind is full of chitt vrittis [mental waves]. All of that
is not known to the mind, because it's limited to what it knows through the
senses. But the Purush, who is called the Lord, knows all the vrittis all
the time.
So, in connection with jarh and chaytan, what I understand
is that the mind is called jarh because it is known by Purush,
and therefore it is no better than bones because it has no seeing power, no chaytan,
no consciousness — without that which Purush grants it. It sees what Purush allows
it to see. Therefore, is the mind called jarh so that we won’t take
it to be our real Being and just say that our being ends there, that we have
to go beyond that to know that the Purush is knowing-power, that the
Knower is knowing-power?
Swamiji: Jarh and chaytan is the mind, or the human being.
When it is jarh and chaytan, then you cannot separate jarh from chaytan and
you cannot separate chaytan from jarh, because it's one Reality.
It is just as a bone is not a bone, because it was never there before a child
came into its mother's womb. But now a human mind is that which will say that
a child has bones and flesh, and then a mind, or then we became the mind.
The human mind: that’s our description. We have to see why this person — who
became a person, a good person, a wonderful person — is not satisfied and
wants to know more. That more is nothing but Purush, Param Purush [the
Supreme Being]. So he knows that he's Param Purush, but at the same
time he's asking for the awareness that will enable him to know that he's Param
Purush.
So all these teaching devices — jarh and chaytan, karm yog [the
path of action] and gyan yog [the path of knowledge], dhyaan yog [the
path of meditation] and so on — belong to the human mind. And because the
human mind never thinks, "I am other than the mind," he keeps understanding
everything, [laughter] whatever he can do, that's all. That is the Purush's
difficulty. So it is the Purush who is already involved and who says, "I
see myself as the chitt [the mind]." The chitt became his
object, the mind became the object of the Seer, of the Knower. So the Knower
has divided itself into subject and object, and that is why it cannot be straightened.
Without Guru, you cannot hear, "I am. I alone am." Somebody will
say, "Then, what about your mind?" You have to be emphatic in your
awareness that, "Well look, I alone am. That's all." The person
will say, "No, no. Give me an answer." He will try to persuade you
in multiple ways. And you will say, "Well look, once I have said that
I alone am, then treat it that I can write it, and you can carry the paper." [laughter]
That is Param Purush. So Param Purush is Gyan [Knowledge].
If Gyan is still doubtful, then it is involved in the mind, and that
is human being.
Bhakti Nath: So, Param Purush in the doubtful state…
Swamiji: Is the mind.
Bhakti: It thinks it is the mind.
Swamiji: It thinks it is the mind and it is the subject. It has forgotten
it is Param Purush — which I say. The mind will not say
this.
Bhakti: So the Purush is then subject to an object, which is the mind.
Swamiji: Yes, yes.
Bhakti: The object is the mind.
Swamiji: So then the subject is also the mind, because the subject and the
object both are the mind.
Bhakti: Because otherwise there's just Param Purush, Pure and Free.
Swamiji: That's all. So either you succeed in transcending subject-object,
or jarh-chaytan. It's called raag-dwaysh [attraction-aversion].
It's called duality. Duality is like the rays of the sun in the desert in
which river water is seen. That is the mind, which says, "There is water." It
is the collectivity of the rays of the sun, but he says it is water. This
explains the human mind. The human mind says, "There is Param Purush,
and this is [indicating the body] a pig." [laughter] So he falls, the Param
Purush falls on that level. You have known this. But now it is your own
trip. Suppose I talk, you must be thinking that I must be knowing. But if
I know, then I know that I say pig, but this is not a pig. I say man, but
this is not a man. I say guru, but this is not a guru. I say speaker, but
that's not a speaker. I say you are a listener, but you are not a listener.
That is Param Purush. That's called Pure Knowledge. Then we started
calling Knowledge as Pure Consciousness, though it is just to create more
doubt about it. It's Gyan, that's all. Like the sky — you cannot say
it is jarh or chaytan. But you will be able to understand. [tape
side ends]…
So there's no jarh and chaytan. It's said only then. But if
an ordinary man says, "Am I jarh or chaytan?" then
I’ll say, "No, you are chaytan, a more superior chaytan than
any stump." [laughter] See the human mind. When I say, "You are
wonderful, you are beautiful, you are lovely, you are joyful, you are just
pure delight," you feel good. If I say, "Neither lovely is in you,
nor beautiful is in you, nor joy is in you, nor delight in you," you
like it. Because if a half-dead man is there who has been in an accident,
what is the joy in it?
So all the time, you are never, never given the right information, because
it's constituted in such a way that Gyan and the body is one reality.
Such as, the heater is there. The heater only now is gyan; up
to this time it was a dead heater. When it happens, then this heater will
never know that I am dead. This is the complication. This complication is
removed by yourself — nobody else can do it. When I say your-Self, then I’m
included in You, because that is where the transformation of a human being
is. A human being is such that he wants to remain a human being and at the
same time he wants to become divine. [laughter] Then it doesn’t happen. He's
either divine or a human being, that's all. The Divine Being has its own style.
…He's alone. But if he's alone and you think that alone means single, or a
bug alone somewhere in a room, that’s not the meaning of alone. Alone means
the Whole. The whole summed up will be alone. Yes.
Bhakti Nath: When you said that a human being wants to be divine and at the
same time doesn’t want to be divine, I was reading this morning that the one
who has great mumukshutwa [desire for liberation] is the one who when
they just hear the idea of liberation, their eyes fill with tears and the
hair on the back of their neck stands on end — you have to want liberation
that much.
Swamiji: If liberation comes, then it comes, that's all. Then it cannot be
very inferior. If in between you interpret, "Liberation seems to be inferior,
because then I will not be the body," this is a concept, all mind-made.
So mostly the mind is being defined. Even if you understand the functioning
of the mind — that it doesn’t remain the mind in deep sleep — then you have
known it. Then you will not say, "Today, my mind came." Just that.
Thank you. |