MIND WAS NOT GIVEN TO BE A PROBLEM

[Ms Tercy Lonan]

86. MIND WAS NOT GIVEN TO BE A PROBLEM
In this world of prakriti, rajo guna being predominant, there is always movement. Rajo
guna is motion; it is movement; it is activity. It is part of your svabhava, your nature, but it is not
part of your nija svarupa (true nature) which is paripurna (all-full). In paripurna there is no
movement because there is no necessity of movement. There is no achieving, no attaining, because
it is the nitya-prapta, nitya-paripurna satta, ever-attained, ever-full Reality. Its totality can never
diminish, never alter, for the simple reason that it is satya, the Truth, the Reality. Anything that
alters is not Reality. That which is Reality is unalterable, unchangeable.
Knowing that in life activity and movement are an inevitable, essential and indispensable
part of it, the wise sadhaka ponders deeply and selects the wisest direction in which to channelise
this activity, this movement, so that this inevitable, indispensable movement takes the form of
progress, takes the form of an enhancement of all that is satyam, sivam and sundaram, (true,
auspicious and beautiful), an augmentation and enhancement of all that is blessed, holy, noble,
sublime, divine, all that represents the ultimate perfection.
That is the whole thrust of a sadhaka’s spirit. It is an ascent; it is not a stagnation; it is not a
descent. Nor is it going round and round without arriving anywhere. It is not a futile activity; it is not
a non-productive activity; it is not a useless and abortive activity. A sadhaka’s life—all thought,
action and speech—is creative; it is constructive. It is in the right direction because it is
purposefully channelised in the right direction towards the good life, towards the ultimate, great
Goal.

This is the essence of evolution. It is the true essence of progress, of life in its real meaning.
For life is a great endowment for attainment, for achievement. The essence of life is a movement
towards perfection, for this perfection is inherent in every jivatman. A jivatman is divine by its very
origin. It is perfection manifest with limitations. Removing the limitations and manifesting the
perfection that is already there is the long and short of spirituality, yoga, sadhana, abhyasa and true
life.
Common sense tells you this truth about yourself, but we do not put two and two together.
The truth about the jivatman is that it is unchangeable total perfection; it is imperishable bliss, but it
is bliss involved in prakriti. To once again rise beyond prakriti and be what one is is the one thing
desirable, the one thing necessary. But, even referring to liberating oneself from prakriti is a
misnomer. It is a limitation of human language. For, when Brahman cannot be bound—because
there is no second principle to bind Brahman—then there is no question of bondage.
If there are two things, one can bind the other. But, as Brahman is absolute, non-dual and
unitary, bondage is out of the question; it is meaningless. And the jivatman being no other than
brahma-tattva, bondage is meaningless for the jivatman. Therefore, it is not so much a matter of
liberating yourself from the prakriti that limits you, but realising your unlimited nature and your
abadhita satta (unlimited existence).
You cannot be affected by prakriti. Prakriti may be there, but it is helpless, it is powerless to
affect the ever-liberated, ever-perfect state of brahma-tattva which is your nija svarupa. Therefore,
the essence of being is the awareness that I am ever free, ever perfect, ever pure. And, sadhana or
yoga or abhyasa means the elimination of all other vrittis (thoughts) contrary to this essence of
being, elimination of all other vrittis in prakriti that is proximate to you in the form of mind and
intellect, through a dynamic and irresistible, ever-active vichara and viveka and a
non-identification of yourself with prakriti.
This is the inner mechanics of true sadhana. Mind has not been given to the jivatman to be a
problem. Mind was given to be a solution to the problem of the many. Because many is mithya
(unreal). One and one alone is satya (truth). Therefore to overcome this delusion of the many, mind
was given. Unfortunately, mind has been allowed to become a problem by our negligence, by our
inactivity, by our not manifesting our satchidananda-being within the screen of our consciousness.
Even as your breath manifests itself with unbroken continuity in your physical body, the satchidananda-
consciousness should keep on manifesting itself with unbroken continuity on the screen or
the inner mental sky of your being. The light of satchidananda should ever be falling, ever be
shining upon the inner screen of your consciousness keeping it thus in a state of Truth-awareness.
That should be continuous, and it should require no effort because it is always there; it is
spontaneous. The only effort is to keep away indolence, lethargy, laziness, mental
indifference—tamo guna. That is the one thing needful, and, therefore, there should be a dynamic,
purposeful direction of the rajo guna of prakriti in the direction of the sublime Reality. The entire
interior should be a dynamic forward movement cleaving through all indolence, lethargy and
indifference.

To that end, be up and doing. To that end, uttishthata jagrata prapya varan nibodhata
(Arise, awake, having reached the wise become enlightened). That is the ever-recurring eternal call.
Heed that call. Respond to this call. Do what it says and crown yourself with blessedness. That is
life! That is what we are here for!