Post by Kriyaban on Oct 29, 2022 10:01:01 GMT
Dhāraṇā 77
indrajālamayaṁ viśvaṁ
nyastaṁ335 vā citrakarmavat /
bhramadvā dhyāyataḥ sarvaṁ
paśyataśca sukhodgamaḥ // 102 //
This whole universe is a world of magic. This is a magician’s world,
this is not the real world. Indrajāla mayaṁ viśvam, just imagine that this
whole universe is only magic, a magic trick, [that] it has no substance in it,
no substance of its own, except God consciousness. This viśva336 is only
just a magician’s trick.
Do you know who is the great magician? The Lord Himself is the great
magician. He has put this trick and placed this trick before us, and we are
differentiated in [this universe] although we are undifferentiated. It seems
that we are differentiated from each other.
DEVOTEE: Although undifferentiated.
SWAMIJI: Although we are undifferentiated. In fact, we are
undifferentiated.
DEVOTEE: But also, in fact, we are differentiated because it’s His Selfexpression.
SWAMIJI: We are expanded, we are not differentiated. This is only the
expansion of one’s [undifferentiated] Self, this is not the differentiated-ness
of one’s Self.337
So this expansion, if you perceive [it] as differentiated, in a
differentiated formation, that is indrajāla338
, that is only the trick played by
Lord Śiva to get you confused. You are confused, you don’t know what to
do there. You think that he is your enemy, he is your friend, she is your
daughter, he is your son, he is your . . . , and you are lost in that magician’s
trick.
Or, imagine that this is only a painting in one’s own Self, [that] this
whole universe is only a painting of one’s own Self (nyastaṁ vā
citrakarmavat; nyastaṁ, it is a very well-drawn painting).
Brahmat vā dhyāyataḥ sarvaṁ, or just imagine that this whole
universe is not stationary, [that] it is moving. It is moving from one point to
another point, from one point to another point. It is moving (bhramat;
bhramat means, it is moving). It is in its move. It is not destroyed. When
one is dead, don’t say that he is destroyed. He has moved from one point to
another point. When one is young–a boy, a child–and he becomes ,
he moves from childhood to youth, from youth to old age, from old age to
death, from death to the next birth. It is movement. So it is only a movie, a
great movie, a movie picture.
When one perceives and contemplates this way, then the state of real
bliss takes place (dhyāyataḥ paśyataśca sukhodgamaḥ, the rise of bliss
takes place).
This is śāktopāya.
339
DEVOTEE: Is this perceived by the mind or by the “I”?
SWAMIJI: You mean the perceiver, who is the perceiver? The perceiver
is thought, not mind. Perceiving is the functioning of the mind, but the
perceiver is thought. Mind is that individual being who has got
differentiated perception.
Thought is the desire-less state of that mind. Thought is just nearing that
ātmā, the state of ātmā. That is the difference between thought and the
mind. Thought is nirvikalpa, the mind is savikalpa.
340
indrajālamayaṁ viśvaṁ
nyastaṁ335 vā citrakarmavat /
bhramadvā dhyāyataḥ sarvaṁ
paśyataśca sukhodgamaḥ // 102 //
This whole universe is a world of magic. This is a magician’s world,
this is not the real world. Indrajāla mayaṁ viśvam, just imagine that this
whole universe is only magic, a magic trick, [that] it has no substance in it,
no substance of its own, except God consciousness. This viśva336 is only
just a magician’s trick.
Do you know who is the great magician? The Lord Himself is the great
magician. He has put this trick and placed this trick before us, and we are
differentiated in [this universe] although we are undifferentiated. It seems
that we are differentiated from each other.
DEVOTEE: Although undifferentiated.
SWAMIJI: Although we are undifferentiated. In fact, we are
undifferentiated.
DEVOTEE: But also, in fact, we are differentiated because it’s His Selfexpression.
SWAMIJI: We are expanded, we are not differentiated. This is only the
expansion of one’s [undifferentiated] Self, this is not the differentiated-ness
of one’s Self.337
So this expansion, if you perceive [it] as differentiated, in a
differentiated formation, that is indrajāla338
, that is only the trick played by
Lord Śiva to get you confused. You are confused, you don’t know what to
do there. You think that he is your enemy, he is your friend, she is your
daughter, he is your son, he is your . . . , and you are lost in that magician’s
trick.
Or, imagine that this is only a painting in one’s own Self, [that] this
whole universe is only a painting of one’s own Self (nyastaṁ vā
citrakarmavat; nyastaṁ, it is a very well-drawn painting).
Brahmat vā dhyāyataḥ sarvaṁ, or just imagine that this whole
universe is not stationary, [that] it is moving. It is moving from one point to
another point, from one point to another point. It is moving (bhramat;
bhramat means, it is moving). It is in its move. It is not destroyed. When
one is dead, don’t say that he is destroyed. He has moved from one point to
another point. When one is young–a boy, a child–and he becomes ,
he moves from childhood to youth, from youth to old age, from old age to
death, from death to the next birth. It is movement. So it is only a movie, a
great movie, a movie picture.
When one perceives and contemplates this way, then the state of real
bliss takes place (dhyāyataḥ paśyataśca sukhodgamaḥ, the rise of bliss
takes place).
This is śāktopāya.
339
DEVOTEE: Is this perceived by the mind or by the “I”?
SWAMIJI: You mean the perceiver, who is the perceiver? The perceiver
is thought, not mind. Perceiving is the functioning of the mind, but the
perceiver is thought. Mind is that individual being who has got
differentiated perception.
Thought is the desire-less state of that mind. Thought is just nearing that
ātmā, the state of ātmā. That is the difference between thought and the
mind. Thought is nirvikalpa, the mind is savikalpa.
340