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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
I am again dwelling upon the same subject of sthita-prajña and sthitadhī. Krishna indicated in the second chapter at the end of his dialogue I should say, “This is when your mind and intelligence will get over delusion. After it gets over delusion, this is the state of yoga, the spiritual fruition and fulfillment.” When Krishna said this much, instantly Arjuna raised a very pertinent question – “Describe to me a man who has reached this level of fulfillment”. The actual attainment and experience should be in a still and absorbed state spell but he will also be getting up and be active like the others. What is the art and process by virtue of which his life and interaction will be harmonious with what he has attained and will only strengthen and intensify it? Very great questions.
My dear children, I would like you to understand one important point. Here the greatest attainment is sthita prajñata, the steadiness of the consciousness that animates and activates your body. That consciousness is always animating the body and activating the body. So it is involved. This involvement is dropped or stopped for a while and the consciousness becomes steady and absorbed. Now what I don’t want you to miss is that your sole focus in spirituality will be on this inner consciousness. Never think of anything or look for anything outside. The whole spirituality is centered, focused, restricted to what is within the body. Mind, intelligence and ego are the functional notes of consciousness. But they are consciousness. So the whole spirituality is centered on this inner prajña. One remains absorbed in it, so no activity is there. Then he gets up and remains wakeful, remains interactive. In that interactional state, this is where I don’t want you to miss, then also the sole focus should be on your within.
What happens to the within and what does it do? It activates the senses which results in interactions. These interactions bring about, fetch as it were, sukha and duhkha. Whether it interacts or not, sukha and duhkha are the resultants. Both sukha and duhkha are experiences that occur in the level of consciousness. You should not get ruffled by duhkhas and you should not get elated by sukhas because substance in both is the same. Thinking that the same consciousness is producing duhkha and producing sukha, that sameness should give you a poise and steadiness.
A step further will be to dissolve and assimilate raga, dvesha and bhaya. All interactions are caused from within and the interactional outcomes are falling within. Though you are interacting, tell me now, in the whole interactional process where is the source, the focus and the center? Inside the body, in the consciousness. That consciousness triggers everything, causes everything.
Suppose sukha and duhkha are there, they are not produced by the objects of the world including persons, places and events. All the objects are inert. How can they cause any experience? When you see a colorful object, your feeling the colorfulness, is it because of the object or is it because of your eyes and mind? So interactions are initiated by the mind, sustained by the mind and terminated by the mind. Now you tell me whether there is anything besides the mind in the whole process.
So suppose you have attraction, repulsion and fear in the course of the interactions, are they caused by interactions or are they caused by your mind, by your consciousness? If consciousness produces some unwelcome notes, to assimilate them and to dissolve them, will not consciousness have the power? See, it is something very important. I don’t think you understand what I say.
The so-called agitations are caused by your mind and they are to be dissolved by the same mind. So where do the interactions come from? Interactions result from the mind and interactions produces its effects in the mind. So in the beginning it is the mind, in the end it is the mind. Now I am asking you, the mind does not have to handle or dissolve, assimilate any external product. It has only to assimilate its own creation. What are the creations? Attraction, repulsion and fear.
In the whole of your interactions, you are not supposed to assimilate any object or anything gross. No object can enter within your body. So whatever you are supposed to handle and set right are consciousness’s own creation just like the waves subside in the sea and the sea sustains them because the waves are no different from water which the ocean is. The ocean is the source water, wave is the effect water. Here also, consciousness is the source of interaction and consciousness also is the source of the effects.
Once you understand these, don’t you think you have nothing to get agitated about? You have nothing like difficulty in assimilating a reaction, a response, an emotion, an urge. Even huge waves come up in the sea, finally into the sea they disappear. A cyclone is generated by the wind and it subsides in the wind. The sky becomes dark with clouds and it sheds the water and the sky becomes clear. If in the external sphere the source and the effect, both of them are displayed and the effects subsides in the source, what about the inside, the conscious presence inside? There also, whatever is arising in the way of response and reaction, it will simply subside and get assimilated into the source.
Can you not understand this and be always on the path of assimilation, assimilation, assimilation? Never get dislodged, never get disturbed so to say. Even if there is disturbance, you say, “I am a little disturbed and I will assimilate it, it will be alright”.
So the point that I want to emphasize is at no point of time your mind has to assimilate anything alien. It has only to assimilate its own responses. And responses are mind substances, mind reactions, mind products. Cannot the mind, infinitely large mind, dissolve a piecemeal short wave or a collection of waves? This is what I have to tell you. The sthitadhī becomes so because he dwells upon this truth especially in the light of his experience, sthita prajñata. Doing nothing, being with no activity, remaining in a state of absorption, he became a sthita prajña, so he gains a confidence, he has an insight as to what is there so superior within the body. Then you will find his personality enhances, his confidence increases, his power of assimilation is always given to grow, grow and grow.
Harih Om Tat Sat. Jai Guru. Jai Guru.