Happiness And Sorrow Are The Making Of One’s Own Mind

“One who has succumbed to his inner enemies
How can he conquer the external enemy? 
One who has realised the Tattva is verily the sanctified one 
This is the truth here revealed.” 
(Telugu poem)

Embodiments of Divine Atma! 
Where there is rise, there shall be fall as well. All that is accumulated shall dwindle. Where there is samyoga (union), there shall be Viyoga (separation) also. The consequence of birth is death. A human being will be awaiting the dawn to start his daily chores. He will also be waiting for the sunset, so that he may cool his senses and have a sound sleep and thereby enjoy peace and happiness. However, he is unable to realise the truth that the same sunrise and sunset are curtailing his life span day by day, bringing him sorrow. He is so ignorant as not to realise the truth that where there is happiness, there is sorrow as well. He is also unable to understand the reality that sorrow and happiness are, after all, the making of one’s own mind.

Man wishes to have good things in life. He wants to attain good position and enjoy life. But, he is not aspiring to cultivate good thoughts. How can we achieve good result by cultivating bad thoughts? Keeping bad thoughts and desires in his mind, how can one aspire to achieve good reputation? It is not possible. Man is entitled to good things in life by cultivating good thoughts, good behaviour and good speech. Even though the medicine is bitter in taste, one has to swallow it to cure his disease. Even though we hate somebody, we have to accept him as our friend if he has good qualities.

It is but natural that a lion preys upon the cow. It is its nature. Once King Dileep went to the forests for hunting. He saw a ferocious lion ready to pounce upon a cow, which is satvika in nature. In order to save that cow, king Dileep offered himself as prey to the lion and requested the lion to release the cow and eat him, instead. This story is contained in the glorious history of our country. There is an underlying meaning in this incident. King Dileep was a Ksatriya by caste. His duty was to protect and save the life of a Jiva in danger. Having discharged his sacred Dharma, King Dileep could win Divine grace. By Divine grace, the Lion let off not only the cow which it was about to kill, but King Dileep also. Thus, Dharma has saved both the cow as well as the King. That is why it has been said, "Dharmo raksati raksitah", which means when Dharma is protected, it will in turn protect us. Unfortunately, today man is not able to realise his Dharma. With the result, he is prepared to annihilate Dharma. Instead of striving to protect Dharma, he is resorting to several methods by which he hopes to attain Moksa (liberation). The true meaning of the word Mukti or Moksa is release (release from bondage). Every living being can be considered to be a Mumuksu (aspiring for liberation) in a way, since it wishes to get released from a particular thought or object and hold on to another.

A small example. A child is hungry. When its mother gives food, it is relieved of its hunger and feels happy. Getting relieved of hunger by taking food, is a sort of mukti (liberation). But, this is a temporary mukti. Another example. When someone indulges in over-eating, he suffers from indigestion. To relieve himself of this disease of indigestion, he goes to a Doctor. By virtue of the treatment given by the Doctor, he is cured of his disease and feels happy. This is also a sort of mukti, which is temporary. In the two examples given above, both the mother as well as the Doctor have provided only temporary mukti, but not permanent mukti. Thus, there will be several instances of temporary mukti in the life of a human being. These cannot be termed as mukti in the real sense. However, there is something beyond these temporary phases of mukti. Having experienced which we do not wish to experience anything else, having the vision of which we do not wish to visualise anything else and having enjoyed which we do not wish to enjoy anything else –– that state is called Sasvata mukti (liberation forever).

Man, today believes that joy, sorrow and difficulties are caused by someone else. This is nothing but his delusion. Happiness or sorrow, difficulties or joy – These are not something that can be caused by others. They are the manifestation of one’s own state of mind. For our mental satisfaction, we shift the blame on others. By doing so, we derive a temporary satisfaction. In fact, this type of delusion is an aberration of the mind.

A small example. Supposing a person died in a house. The relatives, friends and neighbours visit that house and try to console the members of the family enquiring “Amma! what happened to this gentleman? What was his disease? Did you call the Doctor? Was he treated well by the Doctor? Any medicines were given?” etc. By such consoling, the members of the family feel satisfied that these people really cared for them and enquired about their welfare in this hour of calamity. Can the other hand, if someone who realised the truth behind birth and death visits the house and tries to reason “Those who are born must die one day or the other and this gentleman was born, lived his full life and died ultimately,” they feel very sad and disgusted at his behaviour. They may feel “what sort of a person is this man! How stone-hearted! Instead of enquiring about our welfare and trying to console us in this hour of calamity, this man is very casually declaring that those who are born must die.” It is but matural that they feel sad at this man’s behaviour. Truth is always bitter. Those who are accustomed to temporary satisfaction and paltry things in life believe in only untruth. They lead a life of delusion.

The body that performs the karmas is itself temporary. When the body itself is temporary, can the karmas performed by such a body ever be permanent? When the karmas are temporary, can the results of the karmas be permanent? Not realising this truth, man today is craving for the fruit of even the smallest good karma he performs or a good thought or good behaviour. The fruit of such mundane karmas will only confer temporary joy, but not eternal bliss. Life itself is momentary. The body is like a water bubble, ready to blow off any moment. Our life itself is transitory. Man, today is struggling to attain the fruit of his karmas on a lasting basis, while he himself is leading a momentary life. All this craving is nothing but delusion.

When you wish to experience the eternal principle of Satyam, Sivam and Sundaram (Truth, Auspiciousness and Beauty) and attain the supreme abode of peace and bliss, you must be prepared for some sacrifices also. Without truth, there can be no beauty. Without beauty, there can be no Sivam. The first stage in sadhana is contemplating on the principle “Truth is God.” The second stage is “Truth is Sivam.” The third stage is “Truth is Beauty.” Thus, the basis for all the three is only truth. Though Satyam (Truth), Sivam (Auspiciousness) and Sundaram (Beauty) appear to be three different words with three different meanings, they are interrelated. Just as word cannot exist without meaning and vice versa, out of the three concepts of Satyam, Sivam and Sundaram, one cannot exist without the other.

Once, the Princess of Greece took a vow that she will marry only that person who would defeat her in a running race. She was a famous runner. She defeated several Princes in the running race. Unable to bear the ignominy of the defeat, they used to run away. It is but natural that those who suffered defeat will nurse a grudge against the opponents. A few Princes who were angry with her on account of their defeat in the running race and who felt insulted were bent upon teaching her a lesson somehow. They were thinking of the ways and means by which the Princess can be defeated and her ego subdued. Having realised the truth that only some great Rsis who have conquered the senses and who renounced everything in the world can suggest a solution to their problem, they approached one such great Rsi. He suggested a nice tactic by which the Princess can be defeated. He told the group “Look! My dear Princes! You seem to be wearing a number of valuable ornaments. Take one by one and drop them on the way while running along with the Princess in the running race. I am sure she will fall behind and you will win the race.” As suggested by the Rsi, one Prince went and challenged the Princess for a running race. While both were running in the competition, the Prince took out one ornament after another and started dropping on the ground here and there, on the way. Tempted by these valuable and glittering ornaments, the Princess stopped at each of the places where they were dropped, picked them and started running again. With the result, she could not reach her destination in time. In the meanwhile, the Prince who was running by her side reached the goal and won the race. The Princess was defeated. As per the condition set out by her, she married this Prince.

The story narrated above reveals the truth that in order to achieve something valuable, an equally valuable object has to be scarified. It is only then, the fruit cherished for can be achieved. Similarly, when you wish to court the Princess of the Kingdom of Moksa, you have to offer some valuable ornaments. The good qualities are the valuable ornaments. In fact, good and bad, both are the products of the mind.

In accordance with the saying "Manayeva manusyanam karanam bandha moksayoh", the mind is responsible for both, bondage and liberation and good and bad. When the mind cultivates satvika quality, it will result in developing good qualities. On the other hand, when the mind cultivates rajasika and tamasika qualities, it will develop bad qualities. For example, when a piece of iron is kept in the dust, it will rust and loose its strength. The same piece of iron when put in fire, it will change even its colour to bright red and becomes soft, shedding off the dust and rust accumulated on it and becomes ready to be made into an implement. In both situations, the piece of iron is one and the same. But, the place where it is kept is different. Similarly, the mind is one. When it functions in a satvika environment, it will cultivate good qualities. When it functions in rajasika or tamasika environment, it will cultivate bad qualities.

“Unless one gets rid off sloth and slumber (Tamas) one cannot realise the truth. Unless one is free from passionate activity (Rajas), one cannot attain devotion. It is only through calm serenity (Satvaguna), one can attain devotion. This is the truth being revealed.”
(Telugu poem)

Embodiments of Love! It is better to realise that the duty of a Sadhaka is to make an effort to channelise the mind in sacred and beneficial activities and thereby sanctify one’s life. Moksa (liberation) is not merely to discard fleeting thoughts and desires. One has to develop faith in the Eternal principle and thereby cultivate pure, unwavering and selfless love. That is the pathway to moksa. One should not think that moksa is simply getting detached from an object or a desire. If this is considered to be the yardstick for moksa, everyone is a mumuksu (Aspirant for liberation). They are not however, Muktas (liberated souls), since they develop attachment to some other object or entertain another desire. To channelise the mind in right direction and thereby unravel the ‘Mystery of the mind’ is the real meaning of moksa (liberation).

I have been quoting an example quite often in My discourses. However, since some new people are here, I have to repeat. This is a cloth. The basis for this cloth is the threads woven into warp and woof. Without these threads, there can be no cloth at all. Similarly, the threads of our desires join together to make the cloth of our mind. The threads and cloth are not different. Supposing you take out one thread after the other, there is no cloth at all! Similarly, when one desire after the other is kept aside, the mind does not exist at all! Hence, if you wish to know the secret of the mind, know that the mind is a bundle of desires. When the desires are removed completely, that state itself is mukti (liberation). Once, a disciple went to his teacher and asked “Swami! I do not have any desires to be fulfilled in this world. I have only one desire. I want mukti.” The teacher then replied “The fact that you do not have any desires is itself mukti; you can go.”

How then can we reduce our desires? In fact, you need not try to reduce your desires. The best and easiest sadhana would be to divert all your desires towards God. Whatever you aspire for, whatever you see - everything should be done in a spirit of dedication to God. If you can achieve this, that is enough. We have also to realise the truth that the same Divine Atma permeates every living being and all are Embodiments of Divine Atma. This can be achieved by a conscious effort and spiritual sadhana. In fact, even in our worldly life, nothing can be achieved without a dedicated effort. A small example. If an effort is made to walk, even an ant can cover some miles. But, even a kite cannot move an inch if it does not put in effort. That is why it has been said that anything can be achieved in this world by sadhana. It is only when we undertake sadhana deliberately shall we be entitled to receive the fruit of our sadhana.

Embodiments of Divine Atma! Your sadhana will become fruitful, if you make an effort to calm down your emotions and agitations as far as possible and divert your mind in right direction.