10 - 消除痛苦的肇由
如果你真實的深入查看你從人世間因為任何事情所獲得的所有快樂或喜悅，它們全部都跟隨著一種代價而來，你必須為它們支付稅款，而這種稅款就是悲哀。在下一金言裡，Patanjali 說︰
(Parinama-tapa samskara duhkair guna-vrtti virodhac-ca duhkham-eva sarnam vivekina)
每一事件都會引起一些痛苦，不管事件是如何令人愉快，因為每一個事件都會完成，會結束，因此不管事件是如何令人愉快和喜悅，一個事件的結束都將會帶給你一些刺痛與痛苦。快樂愈大，痛苦也愈大。不是嗎？Parinaam Dukha---事件的影響或結果是將你留在痛苦裡面。Paap Dukha---渴望一個事件，等待一次令人愉快與喜悅的事件是另一次的痛苦。Samskara Dukha--- 對它的印象，它的記憶，快樂的記憶也帶來痛苦。快樂的記憶也帶來痛苦。在你想要某些東西之前，那份想望，那份達成你想要的狂熱全都是痛苦的；當你擁有它，那份害怕失去也是痛苦的；當它消失時，那份快樂的記憶也是痛苦的，因此所有的事情全部都是痛苦的。對一個Viveki，一個聰明的人來說，一個智慧已覺醒的人來說，他把全部的事情都視為是痛苦的。因此沒有什麼事情不是痛苦的。Sarvaevam Dukha Viveki --- 一切事情都是痛苦的。你說，愛是如此的美麗，但愛也是痛苦的。你能有多親近，身體能很親近但那樣仍然是不滿足的。每個靈魂都想要進入另一個身體，但它能進入多少？不可能！它會被阻止。經常，一個男性在下一輩子會投身做女人而女性會投身做男人，那是因為渴望或者思慕更顯著的存在心智裡所致。那是為什麼你可以在每一位男性裡發現女性特質，而每一位女性你也可以發現男性特質的原因，因為從過去的生命裡就有一些印象，就曾經歷過。靈魂是不滿足於只是身體的更接近，它想要更多的東西。它想要結合在一起，它想要相融消失不見。這就是你們所謂的愛。在愛中有兩種表達方式，一種是我想要消失而進入你的身體，另一種是我想要吃掉你，讓你消失，情人會對彼此說的有這兩種表達方式。他們不知道他們正說什麼。他們說你如此的甜蜜以致於我想要吃掉你。嘉年華狂歡節，你們怎麼稱呼它？同類殘食。愛把你帶到一種同類殘食的情境。真的假如那是可能，每一個人都將按照這個講法在做，把男朋友或女朋友縮小成小玩具再把它吞下去，那就不必再擔心，他們所愛的人在看誰，他們在看哪裡，他們到哪裡去。否則你的心智就經常地忙於尋找你的朋友在哪裡，他們是在做什麼，他們正在看誰。過了一段時間情人便成為看門的狗。經常當他們來參加課程時，他們並不能靜心，他們張開他們的眼睛並查看，我的女朋友正在靜心嗎？她做的怎樣？她是否享受課程？我強迫她來參加課程，她會有好的經驗嗎？很多次我們必須告訴他，你要保持閉上眼睛然後進到深處，你儘管靜心，不要擔心你的女朋友，我們將會照顧她。如果那真的可能，人們將會做那些事，他們將一口吞掉他們的女朋友或男朋友到喉嚨裡去，以確保他們的安全，我將你保持在心裡，若在肢體上可行的話，他們將會這樣做，把他們非常安全的保持在心裡，或肚子裡。沒有你的許可，不能看任何人，做任何事，不能離你而去。
愛也創造出痛苦，為數驚人的痛苦。分離創造出痛苦，為數驚人的痛苦。一個需求或願望創造出為數驚人的痛苦，對心智的壓力。努力想使一個人高興創造出痛苦，然後想知道他們高興與否也創造出痛苦。你想要完全知道其他人的心，那怎麼可能？你都不知道自己的心在想些什麼卻想要知道其他人在想什麼，不可能只透過他們的話或他們的唇和舌頭的運動而知道任何人在想什麼。舌頭沒有骨頭，所以它想要怎麼動都可以，它是沒有價值的，它沒有忠誠度，舌頭沒有骨頭，它是不穩定的，它今天說某些事情而明天又說其它的事情，你不能相信你的舌頭，但你能相信世界上的任何事情。不管其他人做了什麼，他們願望是什麼，停留在他們的願望上就是痛苦的。當你經歷到一些好的感覺，愛和美妙的喜悅，突然下一刻當它不在那裡的時候，那甚至更痛苦。如果你做靈修練習，為了做它需要一些努力，那是痛苦的，但你若不做它，不做它甚至造成更大的痛苦。噢！我不能靜心，我根本感覺不到它的好。當你靜心時，噢！我的靜心完蛋了，它不夠好或它什麼也沒發生，抱怨某些事情，總有一些可以抱怨的。Sarvamevadukhavevekinam---如果你真的透過智慧的眼睛來看，在這個創造界中沒有什麼是缺乏痛苦的，痛苦是世界上任何事情的尾巴。它伴隨著你所做的任何事而來，你得到一張免費的禮券---痛苦。買任何東西，你都將得到雙份，你知道那個雙份就是痛苦的贈品。
在下一金言裡，你該做什麼？
當你領悟到一切事情都是痛苦時，那麼你該如何繼續，你該做什麼？你必須做某些事情來停止這個痛苦。你將如何做它？
(Heyam duhkham-anagatam)
造成痛苦的根源必需要被消除，我們需要消除痛苦的根源（dukha）。那些還沒有進到生命裡的痛苦，那些還沒有發芽的悲傷應該在它們開始之前就被摘掉。我們該怎樣做那件事？
(Drastr-dersyayoh samyoga heya-hetuh)
當一個人遺忘了他的本我，將本我與周遭環境互相認同，那是Dukha的主要原因。本我、觀照者和被觀照的對象，對本我和圍繞在本我四周的對象缺乏辨別的覺知，分不清我是與周遭的事物，當你把身邊的事物視為是本我時，問題就開始產生。通常我們將我們的生命保存在其它地方，我們不將我們的生命保存在我們的內在。你知道在一個古老的故事裡，曾經有一個小島跟隨在很多小島之後，而在那座小島曾經有一座堡壘，而且在那座島和堡壘中有一座宮殿，在宮殿裡有一間房子，在房子裡有一個人。你聽過這個故事嗎？故事提到國王的生命存在某個地方的鸚鵡身上，因此如果鸚鵡被殺死，國王就將死在那裡。你聽說過這類故事了嗎？噢…這個故事來自印度，我想在中國也有這類的故事。國王的生命不在國王的身體裡，如果有人對他做任何事情，國王也不會死，就像一個超人。如果你必須殺死國王，你就必須前往一座特別的島，進入那座堡壘是非常難的，因為充滿著所有的冒險，而某個超人將會進入堡壘。然後有一座宮殿，宮殿到處都是眼鏡蛇…諸如此類。他必須通過所有那些令人毛骨悚然的危險，就如你所知道的，他繼續前進，然後他進入了地底層，並且在地底層裡門突然打開，他進入那裡…故事因此越來越有趣。然後出現一只籠子，在籠子裡有這隻鸚鵡。籠子是不能接近的，你不能接觸籠子，因為如果你接觸，你就會被燒成灰燼。在沒有接觸籠子之下，你必須殺死鸚鵡。如果你殺死鸚鵡，在某處那裡的國王就將會死或者那個壞人就將會完蛋，諸如此類的故事。
生命不在本我之中，生命在其它地方，在銀行往來的帳戶裡。人們不僅儲存金錢，除了錢之外，你也將生命存在銀行裡。如果銀行倒閉或者發生某些事情，錢丟了，而在這裡他們也將心臟衰竭。你了解到我說的嗎？不管你想成怎樣，你將任何一件事情或物質的東西看得比你的生命還重要，那就成為痛苦的肇因。因此當你了解到那個觀照者的差異，看到了生命是與周遭環境相隔離的，看到了我不是那個身體，透過靜心你就能經驗到這個。他提到，
(Prakasa-kriya-sthiti silam bhuta indriya atmakam bhoga apavarga-artham dersyam)
那不意味著你必須逃離這個世界，這個世界是讓你享受的。 Patanjali對這個非常清楚。這美麗的風景是為了讓你看的，這豐盛的食物是為了讓你吃和享用的。全世界是為了讓你去享受的，但是在享受的同時不要忘記自己，你與那些是分開的，這就是Viveka。你了解了嗎？ Prakasa-kriya-sthiti silam bhuta indriya atmakam bhoga apavarga-artham dersyam這個外在的世界不斷的在發光發亮，每一件事情都給你一個訊息，傳輸給你一個消息，讓你了解到那個意識有多麼偉大。在這個世界的每個面相都是意識的一種展現，而且所有的事情都是鮮明活躍。Prakasa意味著顯現，一切事情都是意識的顯現，他們顯現所以花朵出現。Kriya表示在這宇宙裡的一切都是活動的，沒有什麼是靜止的，即使山看起來好像是靜止的，但實際上它們不是靜止的，它們全部都是生機盎然的，每個原子在這宇宙裡都是活動的。Sthiti表示它們全部都在經歷某些階段的演化。一切都有他自己的階段，有他自己的狀態，一切事情都由某些原則，某些特質操控著。bhuta indriya atmakam，整個創造界由5種元素所組成。5種元素和5個感官。5個覺知的器官和5個行動的器官，這些是10個器官。整個創造界天生具有這10種特質再加上一種心智。bhoga apavarga-artham dersyam這整個創造界存在那裡是為了帶給你快樂和解脫。所有帶給你快樂的事物也應該帶給你解脫。你了解我說的嗎？否則那個快樂就會變成痛苦。它就像你喜歡蘋果派，1，2，3個蘋果派，你非常喜愛它！而且在生活中你會做任何事以便能獲得蘋果派或其它東西，像Gulabjamun，ok，你有了它。但是1，2，3，4個，然後第5個就會變成太多了。然後另外7，8，10，12，13個，那個給你快樂的相同東西，現在使你痛苦。如果你被迫吃20塊蘋果派，你將會抱住你的頭，你將說，“噢！我的天啊！我想要逃離它，我想要擺脫這個。夠了就是夠了，我不能再吃了。”音樂也一樣。Ok，你喜歡動聽的音樂。你能欣賞音樂多久？1個小時，2個小時，3個小時。假如某人一週七天，每天24小時放音樂給你聽，你將會要求他們是否可以把音樂關掉？那個帶給你那麼多快樂的美妙音樂，如果做的過頭也將會為你帶來痛苦，以致於你也必須逃離。你了解了嗎？整個創造界給你享受和解脫並且讓你輕鬆，讓你自由，而你遲早有一天必須讓你自己從全部這些之中解脫，否則快樂將變成痛苦。
他繼續描述它，在它裡面有哪些等級。
有某些事情︰Rajasic（變性），Tamasic（惰性）和Sattvic（悅性）。Tamasic的事情為人帶來更多的遲鈍。 Rajasic的事情帶來更多的活動，sattvic是更輕鬆而且更多的自由。就像如果你吃蘋果派，這有益於健康並且帶給你快樂，但是如果你使用毒品，它只是使你陷入，一開始好像帶給你快樂，實際上只是帶給你痛苦，災難，而擺脫它卻是困難的。所以那就像是一件Tamasic的事情。因此有satvic，rajasic，tamasic 3種等級，整個創造界由這3種Gunas，3種屬性所形成。某些食物你吃了會讓你變的更遲鈍，某些食物讓你焦慮。像這樣，所有的活動，所有的事情都來自於這3 種不同的gunas。而且關於這個，有一些特性，所有那些細節都存在那裡，創造界是由那麼多細節所組成。他提到說
(Drasta-drsi-matrah suddho-pai pratyaya-anupasyah)
本我它雖然是純淨的，未受污染的，只是一個見證者，但是當它和Buddhi，理智結成一體時，那麼它就變得有色，它顯現出好像它被染色一樣。就像某些人陷入了他們的理智一樣，他們完全陷入他們的思想和概念之中，就好像那些是他們自己的，而且他們受了很多苦。本我是整個創造界的核心。
下一金言說 - (Tad-artha eva drsyasya-atma)
這個世界對一個開悟的，啟明的人來說是不存在，而他們體悟世界的存在也不像一個沒有啟明的人那樣。世界是一直存在著正反兩面，對一個已經在知識裡覺醒的人來說，不再有痛苦。對你來說世界看起來是完全不同的，對你而言這創造界的每一英吋都充滿著至福或都是本我的一部份，但對其他人來說世界的存在就如他們所看到的一樣。因此雖然你已經領悟到不把世界看成是分離的，世界是你的本我的一部分，它不為你而存在；然而對一些其他的人來說，它確實是存在的。它就像你已經從飛機裡走出來，或者從公共汽車下車，對你來說，你的旅行已經結束，但是飛機還是繼續往前走或者公共汽車繼續往前走。公共汽車仍繼續往前，因為它還載著其他人。但是對你來說你的旅行已經結束，公車不會因為你的旅程已經結束而停止，它還會繼續。你清楚嗎？
(Krta-artam prati nastam-api-anastam tadanya-sadha ranatvat)
(Sva-svami saktyok sva-rupa upalabdi hetuh samyoga)
有一種自然的力量，我們來探討這句金言。就像你的身體是由3 種屬性（gunas）所形成，悅性（sattva），變性（rajas）和惰性（tamas）。而且這3種屬性有相對應的反應，有相對應的想法出現，相對應於你的行為模式，有很多事情會發生，它吸引出相對應的事件，情勢，和你周遭的環境。如果惰性的屬性（tamasic guna）是佔優勢的，它就會創造出更多的遲鈍，睡眠和倦怠。如果變性的屬性（Rajasic guna）是佔優勢的，你可能處在一種不同的氛圍裡，但是你的心是靜不下來的，充滿慾望的，苦惱的，它奔馳在那匹馬背上。如果心智被悅性所主控，那麼心智是非常機敏的，銳利的，喜悅的，熱誠的，所有這些品質都會出現。當這3種屬性根據它們的本性在你的身體裡展現時，時間，地點，等等很多其它的原因，你就會認同你自己就是這個，就是這個。噢！“我就是這樣”， “我就是這樣”，“我是一個愚笨的人，我是一個懶散的人”，這就是無知。你了解到我說的嗎？觀照那份出現在你內在的傾向，而不認為你就是那份傾向。 guna-vrtti virodhac-ca這種屬性（guna），這份本性，它將與它自己的本性一起作用。
有另一個故事。有一個非常偉大的出家人居住在喜瑪拉雅山。他能自由的進出他要去的任何地方，因為人們喜愛他並且歡迎他。而且這個出家人經常去皇宮，國王的宮殿，並且每天在那裡吃午餐。你已經聽過這個故事嗎？他常常去吃午餐，王后用黃金盤子等等之類的餐具來侍候他，然後他吃完就離開。這已經是司空見慣的事了。有一次，就在他用完餐後，他抓了一個銀製杯子和金製的湯匙放在身上，然後離開，他沒有告訴任何人，我拿了這個，我喜歡它或什麼的。現在，在宮殿裡的人們都注意到這件事，王后也注意到了。他過去絕不會沒有告訴任何人而帶走任何東西，而這次他只是把它們放進他的袋子然後離開。而3天後，他帶回這個杯子和湯匙然後離開那裡。這更令人困惑。之前他們認為，好吧！可能是他需要它們，所以他才帶走它們。現在他回來並且把它放回原處。它再次更令人困惑。於是國王召集所有聰明的人，要大家察明為什麼發生這樣的事情？他為什麼帶走它，然後為什麼他又把它帶回來？於是那些聰明的人和博學者說，ok！去查明你們前一天或前2天讓他吃了什麼。因此他們調查所有的東西，然後他們發現他們讓他吃了他們從一些強盜那裡所沒收來的食品，從強盜那裡，因為在幾天前有幾個強盜被逮捕，他們從強盜那裡沒收了一批穀類和糧食，而那些東西被做成獻給聖人吃的東西，就是那些東西讓聖人盜取物品。在古代，如果某人做非常不平常的事情，人們經常會調查那些事情，然後他們會深入探究它的根源，為什麼？而不是去指責這個人。這個出家人已經開始偷竊，什麼原因促使出家人犯偷竊？食物？誰煮的食物？在食物裡面有什麼，發生了什麼事？他們會詳細的調查並查明根源，這個，這個，察明它發生的原因。
(Tasya hetur-avidya)
如果你認為這些思想（vrtti）是你的，那就是無知。而從無知走出來的方法就是確切的理解心智的知識---心智身體經常處於變化的情境，世界是一直經歷著變化，整個宇宙是以流體的形式呈現，處在流動性的狀態，祂是充滿著變動，而且祂是完全依照自己的本性持續的運作著。這個明確的知識---我不是身體，我是本我，是空間，是不生不滅的。我不被外在世界一切事物的本性所觸動，所污染，這個身體全部都是空空洞洞，在這個身體裡的每個粒子正不斷的改變，改變，改變，改變。心智正不斷的在改變，改變，改變。這明確的知識是跳離循環的方式，噢…
Jai Jai Radha Ramana Hari Bol ...
Jai Jai Radha Ramana Hari Bol ...
CHAPTER 10 Eliminating The Cause of Pain
If you just look into all the pleasures or joy that you get in life from the world for anything, they all come with a tax, you have to pay a tax for them and this tax is sorrow. In the next sutra, Patanjali says:
parinama-tapa samskara duhkair guna-vrtti virodhac-ca duhkham-eva sarnam vivekina
Every event causes some pain. However an event is pleasant because an event finishes, ends, so the ending of an event however pleasurable, joyful has been, comes to you with a little pinch, pain. Greater the joy, greater the pain also. Isn’t it? Parinaam dukha, effect of, result of an event leaves you in pain. Paap dukha, longing for an event, waiting for a pleasurable, pleasant event is again pain. Samskara dukha, the impressions of it, memories of it, memories of pleasure also brings pain. Before you want something, that wanting, that feverishness to achieve what you want is all painful. When you have it, the fear of losing it is painful. When it is gone, the memory of its joy is painful. So the whole thing is all painful.
For a Viveki, for an intelligent person, for one whose wisdom is awakened, he sees the whole thing as pain. So there is nothing that is not pain. Sarvaevam dukha viveki, everything is painful. You say love is so beautiful, but love is also painful. How much close you can get, bodies can get closer but still it is not satisfied. Each cell wants to enter into the other body. How much it can enter? Not possible! Its gets frustrated. Often a male takes a female body and female takes a male body in the next life. That is what the craving or longing is there in the mind, more prominent. That’s why in every male also you find a female, and every female you find a male, because there are some impressions from the past running through.
Soul is not satisfied just by the physical body coming closer. It wants something more. It wants to merge, it wants to vanish and disappear. This is what you call love. In love there are two expressions. One is I want to disappear into you, or I want to eat you and you disappear. There are the two expressions that lovers say to each other. They don’t know what they are saying. They say you are so sweet I want to eat you up. Carnival. Cannibalism. Love takes you to a cannibalism. Really if that was possible, each one would do that literally, reduce their boyfriend or girlfriend into a small toy and gulp it through. So there is no more worry, whom they are looking into, where they are seeing, where they go. Otherwise your mind is constantly engaged in looking at where your friend is, what they are doing, whom they are looking at. Lovers become watch dogs after a while. Often when they come to the course, they don’t meditate. They open their eyes and see, is my girlfriend meditating? How is she doing? Is she enjoying the course? I forced her to come to the course, is she having good experience? Many times we have to tell him, you keep your eyes shut and go deep inside, you meditate. Don’t worry about your girlfriend. We will take care of her. If that was really possible, people would do that, they would swallow, gulp their girlfriend or boyfriend in through their throat, keep them safe. I keep you in my heart, physically they will do it. Keep them in the heart, very safe or in the tummy. Can’t look at anybody, do anything without one’s permission, can’t leave you and go.
Love also creates pain, tremendous amount of pain. Separation creates pain, tremendous amount of pain. A want, a wish creates tremendous amount of pain, pressure on the mind. And then trying to please one creates pain and to know whether they are pleased or not pleased creates pain. You want to know total the mind of other person. How is it possible? You don’t know your own mind and you want to know somebody else’s mind. It’s impossible to know anybody’s mind just by their words or movement of their lips and tongue. Tongue has no bone so it can just move anyway it wants. It has no value. It has no loyalty. Tongue has no bone. It’s not steady. Something it says today, and tomorrow it says something else. You cannot trust your tongue, you can trust anything in the world. Doing somebody else, what is their wish, their wish, sitting on it is painful. And when you experience some good feelings, love and wonderful joy and suddenly next moment when it is not there, that is even painful. If you do spiritual practices, to do that it needs an effort that is painful. And you don’t do it, not doing it creates even more painful. Oh! I did not meditate, don’t feel good at all. When you meditate, oh! It’s finishing, not done enough or it’s not happening. Something to complain.
Sarvamevadukhavevekinam. If you really look from the eyes of wisdom, there is not a bit in this creation which is devoid of pain. Pain is the tail of everything in the world. It comes along with anything you take it and you get a free coupon with them, pain. Buy anything, you will get double, you know the double is pain coupon.
In the next sutra, what do you do?
When you realize that everything is pain, then how do you go ahead about, what you do? You have to do something to stop this pain. How will you do it?
heyam duhkham-anagatam
The root cause of pain is needed to be eliminated. We need to eliminate the dukha. That pain which has not yet come in life, that sorrow which has not yet sprouted should be nipped off right at the beginning. How do we do that?
drastr-dersyayoh samyoga heya-hetuh
Forgetfulness of one’s self as separate from one’s environment is the main cause of Dukha. The self, the seer and the seen. The self and the object that is all around the self. Lack of perception of this. That me and this. You think this is me, then the problem begins. Generally we keep our life somewhere else. We do not keep our life in us. You know in olden day story. There used to be a small island after many islands. There used to be a fort in that small island. And in that island and in the fort, there is a palace. In the palace, there is a house. In the house, there is somebody. Have you heard about these story? See that life of the king is in a parrot in some other place. So if the parrot is killed, the king will die there. Have you heard about this type of story? Oh… This story comes in India. I think in China there also has this type of story. That the king’s life is not in the king, the king will not die if anybody does anything to him, likes a superman. If you have to kill the king, you have to go to a particular island. It’s very hard to get into that fort and then with all the adventure, some superman will get into the fort. And then there is a palace and the palace is full of cobras and what not. He has to get pass to all that, it’s all the great thrill. You know and then he goes and he gets into the underground. And in the underground suddenly the door opens and he gets in there…To make the story more and more interesting. And then there is a cage and in the cage this parrot. And the cage is unapproachable, you can not touch the cage because if you touch, you may burn down. Without touching the cage, you have to kill the parrot. If you kill the parrot, the king there somewhere would die or whatever that villain that will end.
The life is not in one self. Life is in somewhere else in the bank account. They have not just deposited money, along with the money, you deposit life also in the bank. If the bank closes or something happens, money goes and here they will have heart failure. Do you see what I’m saying? Whatever you think as, you give more important, any matter or material thing you give more important than life, that becomes the cause of suffering. So when you see the difference, that seer, the life separate from surrounding. I am not the body and through meditation you can do this experience. What he says,
prakasa-kriya-sthiti silam bhuta indriya atmakam bhoga apavarga-artham dersyam
That doesn’t mean you have to run away from this world. This world is here for your enjoyment. Patanjali is very clear on this. This beautiful sceneries are here for you to look at it. Great food is here, is for you to eat and enjoy. The whole world is here for you to enjoy, but while enjoying don’t forget yourself. You are separate from that. This is Viveka. Do you see that? Prakasa-kriya-sthiti silam bhuta indriya atmakam bhoga apavarga-artham dersyam. This seen world is illuminating. Each thing gives you a message, conveys you a message, gives you an idea of how great the consciousness is. Every aspect in this world is an expression of consciousness and everything is active. Prakasa means manifesting. Everything is manifested of this consciousness. They manifest, flowers come up. Kriya Everything in this universe is dynamic and there is nothing that is static. Even the mountain appears to be static but they are not static, they are all dynamic. Every atom is dynamic in this universe. Sthiti. They all undergo certain stages of evolution. Everything has its stage, has a state and everything is governed by certain principles, certain qualities.
Bhuta indriya atmakam The entire creation is made up of five elements. Five elements and five sense organs. Five organs of perception and five organs of action. These are ten organs. The entire creation is endowed with this ten plus mind also as one. Bhoga apavarga-artham dersyam. This entire creation is there to give you pleasure and relief. Whatever gives you pleasure should also give you relief. Do you see I’m saying? Otherwise the very pleasure becomes pain. It’s like you like apple pie. 1, or 2, or 3 apple pie, you love it! And you will do anything in life to have an apple pie, or whatever, Gulabjamun something, ok, you have it. But 1st ,2nd ,3rd ,4th and then the 5th one already become too much. And then another 7th , 8th , 10th ,12th ,13th , the same thing which gave you pleasure is now makes you suffer. And if you are forced to eat twenty apple pies, you will hold your head. You will say, oh! My God! I want relief from it. I want to get away from this. Enough is enough. I cannot hold anymore. Same with music. Ok, you like beautiful music. How long can you enjoy music? 1 hour, 2 hours, 3 hours. If someone puts 24 hours music for 7 days a week and you will say, “Please can you shut this off?” That wonderful music which gave you so much pleasure if it’s overdone brings you pain. So that has to give you a relief also. Do you see that? The entire creation gives you enjoyment and liberation and relieves you, liberates you. You have to get yourself liberated from all these at some time or other; otherwise the pleasure becomes pain.
He goes on describing it, how there are grades in it.
There are certain things: Rajasic, Tamasic and Sattvic. Tamasic things bring more dullness. Rajasic things bring more activities, sattvic is more light and more freedom. Like if you take apple pie, it is good for health and it gives you pleasure but if you go into drugs, it just entraps you and seems to be giving you pleasure to begin with but gives you only pain, only suffering so it is hard to get out of it. So that’s like a tamasic thing. So satvic, rajasic, tamasic there are three grades and the whole creation is made of these trigunas, three natures. Certain food you take makes you more dull, certain food makes you agitated, like this all activities, everything is from this three different gunas. And there are some specialties about this, all those details are there, the creation is made up of so many details. Says –
drasta-drsi-matrah suddho-pi-pratyaya-anupasyah
The self though it is ever pure, untainted, is just a witness, but when it becomes one with the Buddhi, the intellect, then he gets colored. He appears as though he is colored. Like somebody who is stuck in their intellect, they just stick to their thoughts and ideas as though it is their own and they suffer a lot. The self is the center of the whole creation.
The next sutra says –
tad-artha eva drsyasya-atma
Though this world does not exist for the one who is realized, enlightened, like the way it exist for one who is not enlightened. The world continues to exist with its opposites. For one who is awakened in knowledge, there is no more suffering. For you the world appears to be completely different, for you every inch of this creation is filled with bliss or part of the self. But for the others it does exist as they see it. So though you have realized not seeing the world as separate, a part of your self, it doesn’t exist for you, but for some others it does exist. It’s like you have come out of the aeroplane, or come out of the bus. For you, your journey is over but the aeroplane keeps moving or bus keeps moving. The bus still goes because it takes somebody else. But for you the journey is over but just because your journey is over, the bus does not stop. The bus continues. Is that clear?
krta-artam prati nastam-api-anastam tadanya-sadha ranatvat
sva-svami saktyok sva-rupa upalabdi hetuh samyoga
There is a power of nature. Like your body is made up of three gunas, sattva, rajas and tamas. And these tri gunas act accordingly, accordingly the thoughts come, accordingly your behavioral patterns, many things happen, it attracts accordingly the events, situations, circumstances around you. If tamasic guna is dominant, it creates more dullness, sleep, lethargy. If rajasic guna is dominanting, you may be in a different atmosphere, but your mind is restless, full of desires, anguish, it gallops on that horse. If the mind is dominated by sattva, then the mind is very alert, sharp, joyful, enthusiastic all these qualities come up. When these tri gunas act in your body according to their nature, time, place, whatever many reasons, identify yourself as this, this, oh! “I am this”, “I am this”, “I am a dull person, I am a lethargic person”, this is ignorance. Are you getting what I said? Observing the tendencies that come up in you and not think you are those tendencies. Guna-vrtti virodhac-ca. This guna, the nature, it will work with its nature.
There is another story. There was a very great monk who lived in Himalayas. He had free access anywhere he goes because people loved him and welcomed him. And this monk used to go to the palace, king’s palace and have his lunch there everyday. You have heard this story? He used to go to have lunch and the queen would serve him with golden plate and all that and then walked away. It was a routine. Once, what happen is after his meal he just grasped a silver glass there and a golden spoon, took it with him and went, didn’t even tell anyone, I am taking this, I want it or anything. Now, people in the palace noticed this, the queen noticed. He would never take anything in the past without telling anyone. He just put them in his bag and left. And three days later, he brought back the cup and spoon and left there. This was more puzzling. Before they thought, ok! May be he needed them, he just took them. Now he came back and put it back. It is again more puzzling. Then the king called all the wise people and put an enquiry why this happened? Why did he take it and why did he bring it back? And then they found, the wise people, pundits and all those people said, ok! Find out what did you feed him the previous day or 2 days back. So they found out all the things. Then they found out that they fed him with the food which they confiscated from some robbers, from dacoits; because few dacoits were arrested a couple of days ago, and they confiscated lot of grains and food stuff everything from them and that was made, cooked and served to the saint and that made him to rob things away. In ancient days, people used to look into those things that if somebody does things which are very unusual, then they go into the root cause of it. Why? Instead of accusing this man, this monk has started stealing, what made the monk steal the food? Who cooked the food? What was there in the food and what happened? They went into the details and found out the root cause- this, this, that is why it happened.
tasya hetur-avidya
If you think these vrtti are yours, that is ignorance. And what is the way to come out of the ignorance is the definite understanding, definite knowledge in the mind that mind body is undergoing change all the time. The world is undergoing changes all the time. The entire universe is in the form of fluid, in a state of fluidity and it is all full of changes and it is all going on its own according to its nature. This definite knowledge, that I am not the body, I am the self, the space, I am the imperishable, untouched, untainted by the prakriti, by this world around me, this body is all hollow and empty and every particle in this body is changing, and changing, and changing, and changing. The mind is changing, and changing, and changing. This definite knowledge is the way out of the cycle, hmm…
Jai Jai Radha Ramana Hari Bol…
Jai Jai Radha Ramana Hari Bol…
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