I Am That - Session 85 - Living Is Life's Only Purpose - 2

We come across some great people who in their old age become childish,

Petty,

Quarrelsome and spiteful.

How could they deteriorate so much?

Maharaj,

They were not perfect yogis,

Having their bodies under complete control.

Or they might not have cared to protect their bodies from the natural decay.

This is a warning sign for you.

Learn about your body.

I already gave you few tips in the beginning.

They were pertaining to this.

Otherwise you will go this way in old age.

If you are a true yogi,

You are on the spiritual path and you really want to deepen your samadhi,

You will have to keep your body in that state so that you can continue doing your samadhi and prevent from going childish and petty and quarrelsome and spiteful in old age.

And you have seen this happen,

Right?

So you have to maintain the gunas and it's in your hands.

It's easier when you are younger,

He will tell you ahead.

But as you grow older,

You give in to the forces.

And that's where you become petty,

Quarrelsome,

Spiteful in old age.

One,

Because you are lost in ignorance,

You would do that.

Number two,

Even if you are not lost in ignorance,

You are on the yogic path.

You are not astute to your body.

You are not aware of what affects.

You are not giving it importance.

You are giving importance to bhoga,

Not to yoga.

Bhoga is enjoying for the sake of the pleasure of the body.

It's going to go that way,

100%.

But if you give preference to yoga,

To recognizing the turiya and being in swaroopa,

Then the pleasures of the body can be upekshaya,

The first word of samadhi.

No,

This is not so important right now.

This is not so important.

This is not so important.

The first word is the key.

So I'll read that again.

They were not perfect yogis having their bodies under complete control,

Or they might not have cared to protect their bodies from the natural decay.

One must not draw conclusions without understanding all the factors.

Above all,

One must not make judgments of inferiority or superiority.

Youthfulness is more a matter of vitality,

Which is prana,

Than of wisdom,

Jnana.

Just because when you were younger,

You could do samadhi longer,

And you were not so petty or spiteful or all these things,

It's also because the vitality was higher.

That's got nothing to do with you.

You didn't contribute to that vitality.

Tumhara koi contribution nahi hai in being young.

You didn't do anything special.

So if it was not there in youth,

It's not because you were a jnani.

Is that clear?

You have to be in jnana to prevent the decay that will happen with the natural aging.

And the decay goes at the mind level too.

And you've seen this,

What he's telling you.

You've seen older people become like that.

So it is the decay that happens at the mental level,

Unless you keep yourself yogic.

Again and again,

Being in your true swaroopa.

But no need to judge those ignorant people out there and say,

Oh,

You lower mortals and I am great.

Don't go into that way also.

Because that is also again feeding the negativity of the mind.

Just recognize and become aware.

And don't allow your body-mind to go that way.

Recognizing your nature and knowing that I am not this body-mind separates you from the nature of this body-mind also.

The labels,

The angry person,

The happy person,

The right person,

The wrong person,

The cranky person.

Do you get it?

Even these are not me.

The recognition that I am not these,

That is the higher level of recognition.

Turiya has none of these.

When you get established there,

Then it does not affect the body so much.

The decay is slowed down.

The decay of the mind is slowed down.

It will come up in the paragraph ahead where Maharaj also says,

So you expect me to be sick just because I am old?

So being sick is completely a mental vritti.

Being diseased is a mental vritti.

The more negativity you have nurtured,

The more ignorance you have collected,

The more physical diseases you have.

Have you noticed this?

Observe very carefully around you.

Very carefully observe.

The more negative the person,

The more diseases there are.

The more positive and happy-go-lucky,

He might not be in any spiritual path,

Just light-hearted and happy-go-lucky,

Such a person has less diseases and less petty and less angry.

So it's all mental.

All your diseases are mental.

And a person who is a yogi actually recognizes his true Swarupa.

He rises beyond all these petty things.

Clear?

This is explained better on the Buddha's path where we take vows of refraining from jealousy,

Hatred,

Anger,

Harming others,

All those things becoming very clear about moral and ethical values.

So then you see how it translates into better Samadhi.

And that is the proof right there.

And you can see the more agitated a person,

The more sick and unwell his body is.

The more a person sticks to these vows and maintains his moral and ethical values,

The stronger and happier that person is.

Psychosomatic.

Exactly.

99% of the diseases are like that.

Questioner.

One may get old,

But why should one lose all alertness and discrimination?

Maharaj.

Consciousness and unconsciousness while in the body depend on the condition of the brain.

But the self is beyond both,

Beyond the brain,

Beyond the mind.

The fault of the instrument is no reflection on its user.

The witness consciousness is the user of the body-mind person.

The body-mind person is the instrument of the witness consciousness.

Is this clear?

The instrument is kaput.

Can you blame the user?

No.

The fault of the instrument is no reflection on the user.

Means you cannot blame the user.

You cannot say the witness consciousness is kaput.

I was told that a realized man will never do anything unseemly.

He will always behave in an exemplary way.

Maharaj says,

Who sets the example?

Why should a liberated man necessarily follow conventions?

The moment he becomes predictable,

He cannot be free.

His freedom lies in his being free to fulfill the need of the moment.

To obey the necessity of the situation.

Freedom to do what one likes is really bondage.

While being free to do what one must,

What is right,

Is real freedom.

Please highlight that.

I am doing this because I like to do this means I am bound by likes and dislikes.

I am a slave to likes and dislikes.

Freedom to do what one likes is bondage.

Why is it bondage?

Tell me.

I have become a slave to my desires.

I have become a slave to my fears.

I have zero discipline in life.

I am not able to maintain my witnessing stand.

I keep giving in to every perception,

Sensation,

Thought and feeling that arises.

So freedom to do what one likes is bondage.

And dislikes,

That part is assumed.

Dislikes also is bondage.

And doing what one likes is bondage.

Just running behind your desires and fears is what the ignorant one does.

What does the disciplined one do?

He recognizes fears and bondage as simply perceptions,

Sensations,

Thoughts and feelings.

And what are you doing in your Samadhi?

Upekshaya.

So you are not falling prey to your likes and dislikes.

Do you see that?

So you are becoming free.

Did you understand that sentence that you wrote down?

Freedom to do what one likes is bondage.

While being free to do what one must,

What is right,

Is real freedom.

And what is right?

Tell me.

Allowing the flow to simply be.

And me being the witness of the flow.

Not jumping in,

Not indulging,

Not resisting.

That is the right thing.

That is real freedom.

Are you free or are you bound?

What is bondage?

The moment you give in to your likes and dislikes.

Oh,

First hunger-pang,

I am hungry.

Let me get up from Samadhi.

This is bondage.

Letting it be.

It's just the first hunger-pang.

Can I allow it to arise,

Play and go?

See,

Maybe you settle down.

And maybe it was just a false Maya attack.

Just notice,

Oh,

It's just one wave.

Just one wave.

And sail through it.

Oh,

I want to go and do this.

This is too much silence.

I want to talk to Ekta.

I want to go ask her this question.

I don't like this silence.

Then again,

That is bondage.

Ekta has become bondage now.

No,

She is not there.

One-on-one room is closed.

Stay,

Just stay.

See,

Bear the power of that silence.

It's overwhelming,

I know.

It gets to you,

I know.

It's only the I which wants to come up and wants to attach to something and become I am so and so.

I am this,

I am that.

I want this.

This is bondage.

Do you see this?

So giving in to likes and dislikes is bondage.

Staying as the witness consciousness is real freedom.

Is this becoming clear?

Can you maintain your stand now?

Come what may and make it stronger.

There is nothing to talk to Ekta.

She has already clarified it a hundred times.

She is going to only repeat the same thing.

Let me strengthen this.

Let me strengthen this.

And bear that deafening silence.

It's not even deafening here because of the train.

Bearing that power of silence is overwhelming,

I know.

You just stay.

Just stay.

That is freedom.

Not giving in to likes and dislikes.

You be choiceless.

Not giving in to this choice or that choice.

Choiceless.

This is freedom.

That's what Krishnamurti says.

Very similarly,

What is Nisargadatta Maharaj saying.

Maharaj,

He who knows himself has no doubts about it.

Nor does he care whether others recognize his state or not.

Rare is the realized man who discloses his realization and fortunate are those who have met him.

For he does it for their abiding welfare.

Question now.

When one looks round,

One is appalled by the volume of unnecessary suffering that is going on.

People who should be helped are not getting help.

Imagine a big hospital ward full of incurables.

Tossing and moaning.

Were you given the authority to kill them all and end their torture?

Would you not do so?

Maharaj says,

I would leave it to them to decide.

We'll stop there.

Read from Marathi,

Please.

In Marathi,

It is two words.

Arthaat kareen.

Means,

I would do it.

I would do it.

Were you given the authority to kill them all and end their torture?

Would you not do it?

Maharaj says,

Yes,

I would.

Arthaat kareen.

Means?

Kill them all.

Yes,

That's what is written and it's translated wrong in English.

Arthaat kareen means,

Yes,

I would definitely do that.

Maharaj is very straightforward and fiery about these things.

He's not politically correct.

You've seen his videos?

He's a truth teller.

Truth tellers are not tolerated very well.

Especially in the West.

He's a truth teller.

What is,

Is.

I would end their misery.

Why let anybody go through misery?

I would end their misery.

Then the next question makes sense.

Otherwise,

It doesn't make sense.

Did you see that?

Yes,

I would end their misery.

But if their destiny is to suffer,

How can you interfere?

Do you see that?

Now it makes sense.

He said,

Yes,

I would end it.

Krishna says,

But if their destiny is to suffer,

How can you interfere with destiny?

Maharaj says,

Their destiny is what happens.

There is no thwarting of destiny.

You mean to say everybody's life is totally determined at his birth?

What a strange idea.

Were it so,

The power that determines would see to it that nobody should suffer.

He says,

Their destiny is what happens.

Please highlight.

Your destiny is what happens.

There is no thwarting of destiny.

You mean to say everybody's life is totally determined at his birth?

What a strange idea.

Were it so,

The power that determines would see to it that nobody should suffer.

Means,

It is not that everything is predetermined.

Moment to moment you are projecting and manifesting.

Moment to moment you are projecting and manifesting.

From which level?

The consciousness projects.

Can the body-mind person project?

Does it even exist first of all to project?

That you have to become very clear.

As a person,

You cannot project.

It's out of question.

It's at the consciousness level that you are constantly projecting and manifesting.

This power,

Maharaj has recognized he has.

That is why he says,

I would end it if I had the power.

Clear?

Were you given the authority to kill them all and in their nature would you not do so?

Maharaj says,

Yes I would.

But if the destiny is to suffer how can you interfere with destiny?

Destiny is what happens.

There is no thwarting of destiny.

You mean to say everybody's life is totally determined at its birth?

What a strange idea.

Were it so,

The power that determines would see to it that nobody should suffer.

But do you see that?

No.

That's because everybody is constantly in that phase,

In that mode.

And they are only creating their own suffering.

So destiny is what happens.

Nothing that is determined at your birth.

Clear?

What about cause and effect?

This is a pertinent question for many of you here.

What about cause and effect?

Maharaj says,

Each moment contains the whole of the past and creates the whole of the future.

So the questioner says,

But past and future exist?

Maharaj says,

In the mind only.

Time is in the mind.

Space is in the mind.

The law of cause and effect is also a way of thinking.

In reality,

All is here and now.

And all is one.

Multiplicity and diversity are in the mind only.

Do you understand mind level is separate and reality level is separate?

Do you understand that in the paragraph?

What is the reality level?

Witnessing and above.

The moment you come to the mind and go below,

It is all unreality level,

The mind level.

Only at the mind level,

There is time,

Space,

Cause,

Effect.

All these stories are there.

So questioner says,

Still you are in favor of relieving suffering even through destruction of the incurably diseased body.

Maharaj,

Again,

You look from outside while I look from within.

I do not see a sufferer.

I am the sufferer.

I know him from within and do what is right spontaneously and effortlessly.

I follow no rules nor lay down rules.

I flow with life faithfully and irresistibly.

Means what?

What is flowing with life?

It is the flow that is determining whatever action.

The action is being done by what?

The body.

I am not doing it.

Do you have that clarity yet?

Or are you still taking ownership of the action done by the body?

I live like this.

I take zero responsibility for what Ekta does.

It got nothing to do with me.

It's her problem.

I don't even know what she is going to say next.

I am so distant.

You just hear me through her but I have got nothing to do with her.

It's so straightforward.

There is nothing.

There is nobody.

There is nothing.

This is happening of its own accord.

You are getting involved unnecessarily and that's why you are suffering.

I don't get involved so I don't suffer.

Your suffering is caused by you.

You have chosen suffering.

I have chosen freedom from suffering.

I have chosen freedom.

You decide what you want to choose.

If you choose suffering then you will bother about what this one says and what that one says.

If you choose freedom they do not exist.

You have to be in it continuously.

You cannot say I will come for a 10 day retreat once in a year and I will get there.

It's not happening.

It has to be on a regular basis that you are in the knowledge and you rip off the old conditioning I am the body and I am suffering and I am the doer and I am experiencing and this is my husband and this is my wife and this is my child.

For me everybody is equal.

There is no relationship.

I am not related to anybody or anything.

I cannot have a relationship.

I am very clear.

So this clarity comes when you are in that wisdom and you rip off old conditioning.

You just start ripping off ripping off.

You will reach there.

Then there is no suffering on this side.

No suffering.

Nothing touches you.

So attempt to get a taste of that sweetness.

It's amazingly sweet and you will never give that up for this.

This is bitter.

This suffering this bothering about this person and that person these people don't exist for me.

It's one waking thought that is the fifth degree of seeing.

For me it's one waking thought.

I don't see individual people there.

I don't see individual objects there.

It's one single waking screen like seeing a movie.

There are different objects and different moving objects in the screen.

But when you recognize it's a movie your focus is very clear that it's the whole scene is on a white background.

If your focus is not there then what happens?

You jump into the body of the hero or you jump into the body of the heroine and you experience it.

Correct?

When you recognize no I'm sitting here then there is a white background very clearly and moving objects on it.

That's how I see this world.

One waking thought.

Too distant.

It's moment to moment one waking thought.

Moment to moment one waking thought.

But not the way you have distributed it.

You see a person I don't see a person.

You think that this person is thinking good about me or not thinking good about me.

What is her opinion about me?

What is his opinion?

I can't see that.

There is only a wave for me.

I don't see it as a person.

There is simply a wave.

The waking wave.

The wave exists.

It's just a waking wave.

There is no person there.

There is no thing there.

No object of attraction.

No object of repulsion.

Maharaj says I do not see a sufferer.

I am the sufferer.

This whole waking thought is me the consciousness.

First verse we did.

Consciousness itself is the experience.

So for me it is itself me the waking thought and it's one.

So we'll read that again.

Now with this new understanding it will become clear.

Again you look from outside while I look from within.

I do not see a sufferer.

I am the sufferer.

I know him from within and do what is right spontaneously and effortlessly.

How spontaneously and effortlessly?

You have to understand the previous chapters for that where he speaks about Maryada.

The body-mind operate automatically.

It's the flow that is guiding everything.

There is no doer here.

So the body and the mind are not the doer.

They cannot be.

They come and they go.

It comes and it goes.

It's a wave.

How can a wave be the doer?

Many times you just notice that Priya did an action and then you came to know that Priya did an action.

This is the truth.

In lies you say you take the credit I did it.

But the truth is you never know.

You know after Priya does the action.

This applies to each one of you.

I am just telling her.

Have you recognized?

Have you had this glimpse?

The body-mind does its own thing according to the flow.

You know in retrospect it is doing.

Decisions happen.

You have never made a decision in your life.

You are a liar if you claim that you took that decision.

You are a liar if you claim your body-mind successes.

They are the body-mind successes not yours.

You are a liar if you claim failures of the body-mind.

They are the body-mind's failures not yours.

You have got nothing to do with them.

They didn't happen to you.

You claimed them in retrospect.

Are you getting this?

Now do you understand the flow?

Do you understand the meaning of surrendering to the flow now?

Not to falsely take ownership of actions.

Not to falsely take ownership of success and failure.

So you recognize this flow and honor the flow and stop taking false doership,

False ownership,

Even false experiencership.

This Advaita class is not being experienced by you.

That's harder no?

Experiencership is usually harder than doership.

So start working on recognizing doership and having the courage to say yes.

This is automatically happening by the body-mind called Deepak.

It's got nothing to do with me.

When you start separating yourself and seeing yourself moment to moment like that,

Then suddenly you'll recognize oh this was experiencership and I recognize that I didn't experience it.

That's how you start doing actual self-inquiry.

It is not in your hand.

To begin with only it is not yours.

Everything you'll be able to find like that.

Look at it in your relationships,

Look at it in your big big decisions in your life,

Look at it in your small small things,

Small small little streams of life,

Social life,

Whatever cultural situation,

Organizing a party,

Small things,

Going out with friends,

None of it will you find ownership,

Doership,

Experiencership.

Everything is a flow.

You claim ownership in retrospect.

You say I wanted to do it.

You say I changed my mind.

That moment you should catch yourself.

It's a lie.

The ego doesn't want to accept this.

I did this.

It's mine.

This is what you need to work on.

The flow is asking the flow.

The flow will answer the flow.

You are not there.

You respect the flow.

Then you stop indulging and you stop resisting.

You respect it.

You know that it will take care of everything.

Then I don't need to be there.

In the beginning there is going to be effort,

Maharaj said.

And don't have high expectation.

It's going to be slow.

And then it will be rapid because you've made that initial effort.

So don't shy away from the initial effort.

You will have to make that effort.

The effort is mostly in ripping off old conditioning.

Are you seeing this?

You are letting go of that conditioning that I am this body.

He keeps telling you I am not the body.

You keep going back to I am the body.

So you see,

It's so much work for you to actually rip off.

You have to make that effort.

The effort is part of the flow.

It's your flow making you do this effort.

Initially some people don't get it.

They don't get it.

And suddenly everything falls into place.

Right?

So it will fall into place.

Don't worry.

Have patience with yourself.

Your effort is also the command of your flow.

So surrender to it.

Yes,

Okay.

I have to make effort.

I'll make effort.

Compared to others I have to make double effort right now.

Okay,

I'll make double effort.

Surrender to the flow.

Clear?