45/9: Fruit of Sadhana

Summary: Having mastered the path of sahaj sadhana, the sadhak is blessed with a point of view in which he sees the essential equality in all his experiences. This illuminating viewpoint frees the sadhak completely.

Verse 45: Mag Warayachiya Dhaarasa, Padinnala Konda Nurechi Jaisa, Aani Kanancha Apaisa, Rashiva Jode.

Translation: Then, when exposed to the force of the wind, the outer husk flies away to give us a pile of grains without any chaff, (just like that, you will gain the Knowledge without any extra effort).

What would we gain by practicing sadhana as mentioned in the last four verses? The answer is given in this verse. It says that doing sadhana in that way is like exposing your mind to the strong force of Guru Krupa. Then, automatically, the prejudices and predispositions that clutter our mind would fly away and what remains is the pure mind, capable of receiving and understanding the complete Truth. To illustrate this point, Dnyaneshwar Maharaj is giving the example of a farmer standing high up on a mound and throwing bushels of harvested grains in the strong wind. The force of the wind tries to take away the entire grain but only manages to take its husk and the grain, being heavier, falls down at the feet of the farmer. Last time, I have likened our sadhana as the effort to push aside the debris on a pond. In that image, if we stopped our efforts, it is easily understood that the debris will float right back and cover up the clear water. However, here, the husk is not going to get back to cover up the grain. The husk is long gone, forever! This is the final and complete stage. Beyond this, we do not need to do anything. Even our sadhana may (or may not) stop. It does not matter. We already have the grains to enjoy to our hearts’ content. The strong wind is the symbol of the condition of the mind of a person that is in the preeminent position (as described in Verse 27/9) and to which we expose our whole life (grain with husk) as mentioned in the last verse. Then, there is nothing else to do. What remains is the pure knowledge.

What is this pure knowledge? This is the state of our intellect and mind in which we see that everything around us is nothing but Truth (or God, if you like that term). In this state, there is no distinction between God and the world He has created. Everything becomes essentially one.

How can this be true? After all, we distinctly feel the difference between (say) an ant and a human being do we not? Are we supposed to become delusional and say that they are all the same?

Let us understand this question in detail. Everything around us exists in many levels. For example, the ant in question exists as a small insect, as well as an object that hoards food in the time of plenty, as well as an extremely social creature following very rigid laws of society and has many other properties. When we say `an ant’ we usually have only one of these levels of its existence in mind. Because of this, sometimes we say that `this person behaves like an ant’ and sometimes we say that `an ant is obviously different than a man’. It is precisely in this sense we say that `this girl is just like her mother’ or `husband and wife start being like each other after many years of marriage’.

Therefore, in order to see the truth in God and a blade of grass being identical, or a man and an ant being equal, we should first understand the level of existence of an ant in which it is no different than a human being. Then, if we happen to live continuously at that level, we shall see no difference between a human being and an ant.

Now, here comes the subtlest part. Fasten your seat-belts!! The level at which all things are equal is: the state of our mind that grants them their existence. The process in our mind that tells us `there goes an ant’ is the same process that tells us `there goes a man’. The process is something like this: first, using one of our senses, we identify the existence of something. Next, we look in our memory to see if our sensory perception matches up with known data. Finally, we label the cognized thing according to our database. We are like a postmaster in a giant post office and we are stamping our approval of existence and classification on every single event that comes before us. Only then the event is allowed to register.

Imagine a little boy who does not know either a man or an ant. For him, the last part of the process will yield identical result: `A new object found’. There is no difference in the stamp of approval for him between those two things.

Hence, it is our knowledge that allows us to distinguish between objects. In fact, we can even use this yardstick to define the extent of our knowledge. How many objects can we distinguish? Depending upon the number, we can say how much we know. Viewed this way, the outer world is merely reflecting what we know and do not know. Therefore, the real person of knowledge (called Dnyani) knows that the happiness he sees around him is the reflection of his own understanding of what happiness means. The misery all around him is a mere actualization of his definition of misery. In this sense, he knows that there is nothing in this world that can abstractly be called happiness. It all depends on our point of view and predispositions. Hence a person with absolutely no predispositions is willing to grant equal amount of importance to all things around him. He knows fully well that he can make them look small or big or important or unimportant as he wishes. Therefore, as far as his understanding of things around him goes, everything has equal meaning. At this level of existence, Lord Brahma, the creator and a blade of grass is indistinguishable for a dnyani.

To live continuously at this level is the truth. We can harvest this truth as soon as we fully and completely expose our life to the vigorous wind of sahaj sadhana (see 36/9). We will do precisely that once our mind is established in the preeminent position (Verse 27/9). Further, as the example of this verse says, there is no going back from this position. We do not feel the need nor are we capable of reversing this position. We have finally become truly free.


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