Divine Whispers - Significance of 'three'

[Guest guest]

“Divine Whispers” Significance of ‘three’

“Divine Whispers” OM…OM…OM…Sai Ram With Pranams at the Lotus Feet of

Bhagavan,Dear Brothers and Sisters,Anil Kumar had prepared a talk for today.

However, as Swami returned quite late to the Poornachandra Auditorium after

bhajans, many devotees arrived late to Mr. Kumar’s talk. Hence, while waiting

for more devotees to arrive, Anil Kumar started an informal question and answer

session, which ended up continuing for the whole hour. Apparently contradictory

-- Actually complimentaryQ. It seems to me that initially you are required to

make a judgement, but then at other times, we are told not to judge. What is

correct?They appear to be contradictory, but actually speaking, they are

complimentary. Why? Initially, we must discriminate - judge between good and

bad. In the beginning, to avoid bad company and join good company, we should

have that judgement, discretion and discrimination. That’s correct. Then later,

we go to a higher level where we all are alike. A simple example: Bhagavan’s

mercy is on everybody, good and bad alike. The rays of the sun are on

everybody, good and bad alike. Jesus Christ’s love was on everybody, good and

bad alike. That is the higher level. So, at a functional, day-to-day life

level, we need to have discrimination; but at the spiritual level, all beings

are the same. Although judging and non-judging appear to be contradictory, in

spirit, they are complimentary. Am I clear, sir? It is a good

question.Significance of ‘three’Q. What is the significance of the number ‘3’?

There are six Divine qualities and three human qualities. Six plus three is

nine, so nine is the Divine number. Nine includes the six Divine qualities and

the three human qualities. Now your question was about the number three. What

are the three fundamental qualities of human beings, the three attributes?

Thamasic (animalistic), rajasic (emotional and passionate), sathwic (balance,

poise and composure) are the three gunas (qualities). The number three has

another interpretation. It represents the three periods - past, present and

future. ‘Three’ represents gross, subtle and causalThe number three has more

significance. The body that we see is bhutha akasha; the five elements that we

see are bhutha akasha; the five senses that we have is all bhuta or the gross

structure. However, all that I see at the gross level can be visualised on a

mental plane, in the psychic domain. The moment I think of the U.S., I can

picture the place; I do not have to go there. So the whole gross, vast world

got itself embossed, engraved within the framework of the mind, chitta akasha.

First, bhutha akasha is the physical plane or the gross. Second, chitta akasha

is the subtle, intellectual, mental, psychological domain. Third, chida akasha

or Atman, Para Brahman is the Supreme Consciousness. So, three also means

bhutha akasha -- gross, physical; chitta akasha -- mental, psychological; and

chida akasha -- the source or awareness or Consciousness. ‘Three’ represents

dualism, qualified non-dualism and non-dualismNumber three, as Bhagavan

interprets, is important in terms of different levels of achievement, as we

find in the life of Jesus Christ. First, He declared Himself to be the

Messenger of God, indicating that He was different from God. That is what we

call the doctrine of dualism or Dwaitha. At a later stage, Jesus Christ

declared Himself to be not merely a Messenger, but the Son of God, a special

claim indicating proximity or nearness. This is called qualified non-dualism or

Vishishta Adwaitha. At the third level, on the cross, Jesus Christ declared, “I

and My Father in heaven are One.” That is called non-dualism or Adwaitha. So,

number three also means Dwaitha (dualism), Vishishta Adwaitha (qualified

non-dualism) and Adwaitha (non-dualism): Messenger of God, Son of God, My

Father and I are One. OTHER INTERPRETATIONS OF THREENumber three also refers to

a Persian interpretation, as given by Bhagavan Baba. I have to thank you as you

have helped me to go back into my memory. Of course, I am not as sharp as a

computer but still, being a teacher, I should necessarily be in touch with

these things. “I am in the Light. The Light is in me. I am the Light.” The same

number three also means: I have the Awareness in me (Prajnaanam Brahma); I am

That (Thath Thwam Asi); and, I am God (Aham Brahmaasmi). There are three levels

of consciousness, three levels of experience. That Divinity is in me -

Prajnaanam Brahma. Which Divinity is in me? That Divinity - Thath Thwam Asi.

Then, I am Divine - Aham Brahmaasmi. ‘Waking, dreaming and deep sleep statesQ.

What about the three states of waking, dreaming and deep sleep stage?What a

resourceful man he is! The three states that he mentioned, the waking state

(jagrat), the dreaming state (swapna) and deep sleep state (sushupthi) are the

three states, what Adi Shankara called the Avastha trayaa.In the waking state,

I see you, you see me; I talk to you, you talk to me. We are in this world,

interacting with each other with the senses of action (karmendriya) and the

senses of perception (jnaanendriya). Our interacting in this world is called

the waking state (jagrat). This jagrat or waking state is functional with these

components: body, mind, intellect, senses and Atma (consciousness). All these

five are active, operative or functional in the waking state. Am I clear?Once I

go to sleep, I start dreaming. In the dream state, the body is on the bed, the

senses are at rest and the intellect does not reveal itself. The Atma functions

through the mind. So in dream state, only two exist -- mind and Atma. The mind

goes on creating everything as a sort of reaction, a reflection of the waking

state. When I cannot fight with you in the waking state, I can nicely fight

with you in a dream! Unfulfilled desires can find their fulfilment in

dreamland. We can settle our scores in dreamland, if not Disneyland. (Laughter)

Therefore in the dream state, two are functional - consciousness and mind.In the

third state, sushupthi, the mind is also silenced. Only the consciousness

remains. So, in the waking state, the consciousness, the body and the mind are

present. In the dream state, mind and consciousness exist. In the deep

sleep-state, there is only consciousness. the ultimate is beyond waking,

dreaming and deep sleep states Then there is something beyond these three,

which we call thuriya or the ultimate. There is jagrat, swapna, sushupthi and

thuriya.What is thuriya? Thuriya means that the consciousness in me is very

much the same as the consciousness all around. That cognisance, that

understanding, that experience is thuriya, the ultimate, meaning the individual

consciousness is the same as the universal consciousness.To give an example of

Baba’s, suppose I am an actor -- I play three roles. In the first scene, I act

the role of a peon. In the second scene, I play the role of a minister. In the

third role, I play the part of a king. I change my dress and deliver the

dialogue according to the role that I take on myself. Yet, as a peon, as a

minister and as a king, ‘I’ am the same. Only the actions, the role and the

dialogues change. Similarly, the reality of ‘I’ the actor is the ultimate or

thuriya. The first role I play is that of an ordinary peon, the waking state or

jagrat. In the second scene, I play the role of a minister, what we call swapna

or dream state. In the third scene, I take upon myself the role of a king. We

can say that it is sushupthi or deep sleep. There are three roles, but I am the

same. This is ultimate or thuriya. Names are given based on levels of

consciousness. This universe, the whole world, is called vishwa. The term

vishwa means ‘the universe’. Years ago, Sri Kasturi was the translator. Once he

said, “In this world,” and Bhagavan said, “No! No! No! Universe! Universe!”

Bhagavan is very particular about certain words. He expects correct

translation. Of course, most of the time, to your entertainment and delight, we

fumble and we can not help it. The word He expects, we can not say, because

Sanskrit is complex language; it has many aspects. When we fumble, He corrects

us immediately. He does not want the Divine Message to be diluted or

misinterpreted at any cost. Divinity will never take a chance or run into a

risk.Here is the point: In Sanskrit, this world is called vishwa. I experience

the waking state in this vishwa or universe. My name now is viswudu. In vishwa,

the experiencer is now called viswudu. The one who does is the doer. Am I clear?

Likewise, the one in this vishwa, the experiencer in the waking state, is

viswudu. Am I clear?The second state, in the dream-state or swapna state, no

body and no senses are active. Only the mind and consciousness act together.

That is only the psychological level of experience. The dreamer is called

prajna. In the third state, even the mind does not exist; only consciousness

exists as the witness; that state is called tejata. Tejas means effulgence,

radiance and brilliance. Am I clear?So I play the role of viswudu in the waking

state with the body, mind and consciousness. I am the dreamer in the swapna

state as the experiencer. When I function with the mind and consciousness, my

name is prajna. In the third level, only the consciousness, the witness

remains, without the body and mind. In that state, I am called tejata. Am I

clear? Then ‘I’, the experiencer that remains in all three levels, is called

vaiswanara. The turiya state is called vaiswanara. Tejata, prajna and

vaiswanara all mean the same, ultimate reality but at different levels of

consciousness. the mind experiences the dualQ. In our deep sleep, we don’t

realise the consciousness. That means we are not conscious about consciousness;

the mind is not aware. If we learn to be conscious about consciousness, is that

called Thuriya?That’s correct. Thank you for your question. I want to add more

to what I have said. In deep sleep or sushupthi, where the body is not

functional as it lies on the bed, the mind is subdued; only consciousness

remains as a witness. This is a natural experience without any effort. That is

the reason why Adi Shankara has taken up this Avastha trayaa for his

interpretation of Adwaitha or the theory of non-dualism.Coming to this point,

let me be very clear. It is our everyday experience. We enjoy good sleep,

without any dreams. That’s why when someone asks, “How did you sleep last

night? How was your sleep last night?” you say, “Oh fantastic! Wonderful!”What

is this deep sleep without any dreams? In deep sleep, there are no ups and

downs, no bumps and jumps, neither misery nor happiness, nothing. My friends,

where there is experience, where there is duality -- good and bad, tall and

short, happiness and misery -- where these twin dualities are experienced, it

means mind is there. Yes, it is the mind that experiences that something is

good or bad. Deep sleep is beyond the body and mindA simple example: The North

Indian canteen is known for its sweets. It is very popular. You can say, “Their

gulab jamun is a very good sweet; I tasted it.” Or on the other hand, you can

say, “It is Mysore pak that is very nice.”In deep sleep, is the experience

similar to that of eating a sweet? No, no, no! Or is it bitter? No, no, no, no!

Is it beautiful? No, no, no! Is it ugly? No, no, no! Keep quiet! So, what is the

experience in deep sleep? Fine sleep! That’s all. How fine? Very, very fine!

Why? The experience in deep sleep cannot be put within the framework of the

mind. It is beyond the body and beyond the mind. If it is within the body, I

feel comfort or pain. If it is within the body, I feel happy or unhappy. But

deep sleep, sushupthi tejata, is beyond the body and the mind. Yet, I know the

experience. “Ah! What a good sleep I had! I feel relaxed.”Samadhi is the

experience of deep sleep in the waking stateComing to your point, that

experience which we get naturally in deep sleep is experienced by every one of

us everyday. If that is brought into the waking state by putting in effort, we

call that experience samadhi. Samadhi is the same experience that we had in

deep sleep; only by effort, it is realised in the waking state.Whatever is

experienced in deep sleep, if experienced when awake, it is samadhi. The

process of attaining samadhi in the waking state is quite similar to the

process of deep sleep. The process awake is called ‘meditation’. When I say, “I

slept,” I do not say, “I meditated.” Sleep is not meditation. (Laughter)

However, some people will say, “Sai Ram, Sai Ram,” and then go to sleep and

call it meditation. Of course, it started as a meditation, but ended in sleep!

(Laughter) Because meditators do not snore, do they? (Laughter)When the mind is

functional, it starts projecting. When the body is functional, it starts

expressing. Projection is the mind; expression is the body; while the witness

is consciousness. Q. Can yoga give this experience of samadhi?Oh yes! That’s

right. Yoga is another process that can give the experience of samadhi, similar

to deep sleep. Like meditation, we should do it in the waking state in order to

experience the same samadhi as that found in deep sleep.Q. Is purity of mind

necessary?Purity of mind, to quote Swami… I do not have any knowledge of my own

to speak of. No. As a teacher, I can only quote from Swami’s discourses,

relevant to the questions you put to me. Let me not overestimate myself in

front of you, something which I do not do.Actually, I wanted to speak on some

other topic today, but Baba decided on this. Good! This is satsang, an

interacting session. You have helped me to go deeper into the subject and try

to explain to the extent possible. Any questions that I cannot answer due to

lack of information or grasping, lack of understanding or ability to explain,

whatever may be, I can seek clarity from Swami. That way you are also helping

me. I should be grateful to you. Now, what was your question? Yes, yes, yes… In

its natural state, the mind is pure Q. Is purity of mind necessary?He is

referring to two points: one is pure Love; the other is the mind that reflects

this pure Love. Now let me say what Swami says. Mind is always pure like a

clean mirror, not full of dust. A simple example: Swami says, “If you stand

with folded hands in front of a mirror, you will receive a salutation. ‘Sai

Ram! Sai Ram.’ In front of a mirror, if you point a finger, you will get it

back.”Similarly, like a mirror, the mind reflection is clear. Pure Love is

always pristine, unpolluted, unadulterated, concentrated Love. However, when it

is directed to the world, then it becomes an attachment and polluted. Pure love

becomes impure when used for worldly purposesWhen love is diverted towards

family members, it becomes what we call affection or infatuation. It is an

attachment. Love, when diverted among equals, is what we call friendship. So,

friendship, affection, infatuation and respect are all different angles of

love. Essentially Love is pure; but in relationships, it is misdirected,

flowing in different channels. Pure Love is towards the Divine. That is why

Bhagavan often says: “Love is God. God is Love.” That is pure! Love is pure,

but it becomes impure as we make use of it for physical, mundane, worldly,

momentary purposes. Yet, when it is kept as it is, it is Divine, pure and

pristine. This purity is necessary in order to experience the state of samadhi.

Though this mirror is capable of reflecting your image, reflecting your own

form, you should keep the mirror clean. If the mirror is full of dust, you

cannot see your face. So you should wipe it off. Therefore, ‘the mind is pure’

means in its originally designed state. What do I mean by ‘originally

designed’? The child has a mind; I have a mind. The mind of the child is pure,

like a mirror. If I shout, the child goes on crying. If I praise, the child

immediately goes on jumping. The child either cries or immediately starts

jumping because the mind is pure like a mirror. When you shout, the response is

crying; when you praise, the response is dancing and jumping. In my case, if you

praise me, ah-ha-ha! If you say, “Something is wrong with you, Mr. Anil Kumar.”

Oh, I see! Then I think someday we will meet again and I will certainly give it

back to you! Even if on the third day you praise me, I will still not be happy

because on the second day you criticised me. I go on thinking of the past.the

clear mirror of mind collects dust through worldly attachmentMy friends, what

is it that pollutes the mind? This is a very interesting question. The study of

the functioning of the mind is philosophy. Without the study of the mind, it is

‘full loss’ not ‘philosophy’. Philosophy – ‘fill the loss’ or else it is ‘full

loss’, a total loss. How can you fill the loss? By studying the mind!To begin

with, the mind is pure; the mind is clean; the mind is like a mirror; the mind

is like a white kerchief. When a kerchief is white and I frequently use it, it

becomes dirty. Dirt is not the quality of the kerchief. Over a period of time,

it has become dirty because of use. My job is to clean it, wash it and make it

white again. Now if you say, “Sir, the kerchief is white,” it does not mean

that I have put white paint on it. No! It was white, but now it is dirty. By

washing it, I again make it bright white as it was originally made. It is not

going to become white. No, it is already white. It has become dirty because of

use. Point one: The mind is pure. Point two: The mind is like a mirror. Point

three: The dust collected on the mirror is worldly attachment, sensual

pleasure, and momentary pleasure. They make the mirror dusty. Cleaning and

wiping off, mopping or removing the dust on the mirror is sadhana or spiritual

practise. That makes it clean.time is the cause for heaviness of the mindWhat

is it that makes the mind dirty? Why is the mind so heavy now? The mind is not

light. If the mind is light, you should see smiling faces. How many smiling

faces do you see? Very few people smile because the mind is heavy, burdensome.

Why is it burdensome? Why is it heavy? It is the time factor. Time is the cause

for the heaviness of the mind. Time is mind and mind is time. A mad man does not

know the time. A man who is in deep sleep is beyond the mind, has no knowledge

of the time. A drunken mind, whose mind is not fully aware or awake, is not

mindful of the time. So an intoxicated man, a child, a mad man and an

unconscious man are not aware of time. They will say, “Time…oho! Never mind!”

They are not conscious of time because the mind is time. This time pollutes the

mind. What is time? Time means the past, present and future. These constitute

time. the thought of the future steals our present happiness“Are you happy?”“No

sir, I am not happy.”“Why?”“I doubt whether I will be happy next year either.”

(Laughter)“Sir, have you retired from service?”“Yes!”“Are you happy?”“No!”“Why

not?”“After ten years, I may not have enough money to undergo heart surgery in

the United States. I may not be able to afford that.” He is thinking of heart

disease. He is sure of survival for ten years. (Laughter) How can he be sure?

He might die right now! How can you say that you will survive for ten years and

why do you think that you will need heart surgery? When the future is not known,

why should you think badly about it? That is most unfortunate. This is a

geriatric problem, meaning people who are in the age group above sixty.

Children have pediatric problems; people above sixty have geriatric problems.

Both are idiotic. (Laughter)Senior citizens or adults, whatever you want to

call us, are more worried about the future: ‘If I fall from the bed, will my

daughter take care of me, or will my son take care of me? So, let me write the

will this way. (Laughter) The one who serves me will get a major portion of my

property. The one who never cared to see me lying in bed will have to get out

immediately. Oh! He was gone already, so who am I going to say get out to?!’

Concern with the future is meaningless. We should just forget the future

because it is not in our hands. We are not certain of anything.This morning a

gentleman was telling me that his mother had been to North India on a tour of

all the pilgrim centres. She went to one place by the name of Chitrakoot. It

was a holy place, visited by Rama, Lakshmana and Sita. After she went around

all the pilgrim centres, she had dinner and, Hari Om, she breathed her last.

See that! I told him, “I am so sorry you lost your mother. But your mother is

to be envied.” Having gone to the pilgrim centres, having had a good lunch,

Hari Om Tat Sat, she just shifted from one room to another room, nothing to

worry about. Because the future is not known, why should we think that it is

going to be bad!There are other classes of people who think about the future.

Somebody said, “The horoscope and the palmist said that I am going to win a

lottery next year, some ten lakhs of rupees and that I am going to win some

widow’s property somewhere. I am going to be rich. So let’s go to the Holiday

Inn or a-seven-star hotel now.” This is equally foolish. To think that the

future is going to be bright, to think that the future is going to be

miserable, both are expressions of total stupidity. We are never sure. Thoughts

of the future will make us confused and worried, which will rob or steal from us

the present happiness. Thoughts of the future are why some cannot smile.

Memories of the past also steal our present happinessSome people are not happy

because of thoughts of the past.“Sir, are you happy?”“No!”“Why?”“Five years ago

I underwent an operation, you know.”“Hey, five years ago! Why do you go into

history? Are you a student of history or what? Why do you think of it?”“Are you

happy?”“No!”“Why?”“Two years ago I should have gotten a promotion.” “You got it

now. Why do you worry about it?” Regrets and repentances are foolish. Some

people say, “I was rich. Now I am not, so I am crying.” You were rich. Okay,

isn’t that enough? You are not rich now, so why do you think of your riches of

the past, which are not there now? “I was a minister in the previous

government.” So what? Now you are not. (Laughter) Some people say, “I am an

ex-minister.” Then some people say, “I am ex-film star.” Oh ho! Today you are

just a star. Bright or not, thoughts of the past will also deprive us of the

present state of happiness. So, who is God? The definition is very simple: God

is here now. What is life? The present is life. The present is life and God is

here now. My friends, this is what Baba says: “Mind gets polluted because of

the time factor.“Attachment pollutes the mindThe mind is polluted for a second

reason. Mind has the property of attaching to individuals, objects, places and

professions. It gets attached; it gets stuck. It takes a lot of time to take

away an attachment because the mind is there. I can give you my own example.

Yes, because we learn out of our own experience. It lasts longer than any

theoretical example. For two and a half decades, I was a staff member in a

Christian college. When Bhagavan asked me to go to Bangalore as the principal,

I was not prepared to leave my native place where I had served. It was a long,

long association. Believe me, I cried shamelessly and openly on the dais before

five thousand students. (Laughter) I did this because of my association with the

college, as a student for four years and as a staff member for twenty-six years

-- thirty years of association with that college. It was so painful to leave

that college, so agonising and so excruciating. I cried openly. Of course, some

other genuine friends joined in chorus! (Laughter) Others might have celebrated

because they could get my job! I could have been blocking a way for their

promotion. Both pains were bad. The love (attachment) towards that place made

me cry like that, that’s all.I served for six years in Bangalore as a

principal. Then during His 70th Birthday Celebration, Swami transferred me to

Prashanti Nilayam. Well, all four hundred students of the Brindavan campus came

to my residence. I started crying, and all four hundred chaps excellently joined

me in chorus -- of course, without instruments. (Laughter) The peons and

attendants also started crying. Even the shop people in front of the Brindavan

campus started crying. “Anil Kumar, you are going!” All of this because I say,

“How are you?” to everybody. We live for a short time, so we can smile, we can

share and we can be friendly. Somebody should miss us later. It is not a

question of celebration. “Hey, what happened to that man?” Everybody should

feel like that. Because I happened to smile and talk to everyone, they were all

sad when I left Brindavan. So, the farewell party was nothing but an expression

of tears, a tearful farewell. Okay!Then the first year after coming to

Prasanthi Nilayam, I continued to cry within myself, but appeared to be happy

outside. We are hypocritical. Quite intelligently, we manage to hide all

complaints and grudges. I kept smiling outside, making everybody think, ‘This

man is happy.’ So I was a successful actor indeed. The first year was like

that. During the second year, I started enquiring within myself. ‘Why should I

cry?’ Then I understood that I cried because I had had to leave Bangalore. I

saw this. Good! Then, why did I cry when I had to leave my native place

earlier? This is the game, the mischief of the mind, which had become attached

to my native place. When I had to leave, the mind reacted and made me cry. When

I got attached to Bangalore, well, I had to cry again. So, it is nothing but

attachment of the mind. Therefore, this mind is polluted because of attachment.

It gets stuck to a particular individual, a place or a profession. So, the first

factor that pollutes the mind is time, while the second factor is attachment. I

should thank you for bringing up these questions. My friends, these thoughts

are very necessary. Mind is always directed outwardThe third point: The mind is

always turned outward. It is something like a camera, not like an X-ray. A

camera can click anything that is outside. Mind is like a camera, which is set

outward, which goes on taking pictures of what is available outside. All that

we see outside is dual - good and bad, profit and loss, win and lose, day and

night, success and failure. The whole world is dual. The mind is outward.

Experiencing the dual world will give us dualistic experiences. When people

praise you outwardly, ah, you are happy. When people condemn you outwardly, let

us see -- you are revengeful. It is all because of your reactions. Mind has

three properties, reaction, reflection and resound, due to its interaction with

the external world. This is the property of the mind. The mind is capable of

recalling and recollecting, something like a computer memory. Your business is

only to log on, switch on; then everything will appear on the computer. Mind is

full of sankalpa and vikalpa, thoughts and counter-thoughts. The mind is full of

thoughts and counter-thoughts like, ‘Shall I go now? Better that I don’t go.’

‘Shall I go for darshan now? Better I continue to sleep.’ ‘Shall I see Swami if

I go there? I already saw Him this morning, so it is not necessary.’ Thought and

counter-thoughts really spoil the balanced state of the mind. The time factor

and the mind bring about reaction, reflection and resound. All these are due to

interaction with the external world. These thoughts and counter-thoughts make

the mind polluted and dirty. Purpose of meditation is to turn the mind inwardIn

the state of meditation, you turn the mind inward. In the world, you turn the

mind outward. Baba gives this example: If you go on fanning like this, you get

the breeze. Right! (He uses a fan to show what he means.) It is like the mind,

which is external, fanning the world. But turn (fan) inward to get the inner

breeze. Turning the mind inward is the purpose of meditation. If I am thinking

how clean I am, how nicely I am sitting, how many people are noticing my

meditations every day, it is only an exhibition, not meditation. Turning the

mind inward will make the mirror of the mind clean and clear. Turned inward,

the mind is clean and clear. When it is turned outward, it reflects the world.

That gives you dualistic experiences. When it is turned inward, it reflects the

non-dual Self or the spirit of Consciousness, which gives you bliss. That gives

you samadhi, and is the purpose of meditation. Am I clear?Response of the brain

after the experience of bliss Q. When you experience the state of bliss, how

does the brain function later? I think all of you could follow the question.

When you experience the state of bliss, how does the brain function later? The

answer is simple. By simple, I mean, suppose my attachment to the world is deep

and strong. This state of bliss that I experience unconsciously in deep sleep or

consciously in meditation gets dropped because of the attachment towards the

world. That’s the reason why many people stay here for a long time and then

suddenly they leave. For some time, people are highly ritualistic and

religious. Suddenly, they turn in the reverse direction. Why? They are more

attached to the outer world. It depends upon our Love. If our Love towards God

is deep and intense, the state of bliss will continue unaffected by the ways,

whims and fancies of the world. If these affect me, it only means that I am

still more attached to the world. It is something like perfume: even if I clean

the shirt, I still smell of the perfume. Or try garlic tonight. Next morning you

will smell garlic. It is like that. Attachments go on showing up. They show what

you love the most. The brain turns outward because you are attached there more

than inwardly, where you experienced the bliss. A simple example: Here in

Prashanti Nilayam, we are in a state of bliss. Ah! We get up at 5 o’clock in

the morning. Then we circle around Ganesha eight times. Then we participate in

Nagarsankirtan. Then we sit silently with closed eyes, watching and waiting for

the arrival of Bhagavan. We enjoy His beautiful, Divine form. We bask in His

Divinity and we enjoy the bhajans fully. The whole place is blissful! On the

last day, when we are supposed to go, the moment we board the bus at the bus

stand, the brain turns outward. ‘Ah, what about my job? What about my

increments? What about my bank accounts? What about my enemies? What about my

friends?’ All these things crop up. Why? The attachment is still there.Ego,

intellect and mind are different facets Q. Is the mind intelligent on its own?

Is there intelligence on its own?Ah! This man is full of awareness. He has gone

through all these courses, advanced higher learning. (Laughter) Thank you, thank

you! This is the purpose of satsang, really I tell you. Yes! Is the mind

intelligent on its own? The mind seems like it is making decisions on its own.

Is the mind intelligent on its own? This is the question. What does Baba say

about it? In the classroom, I am the teacher. At home, I am the master of the

family. In society, I am a friend of everybody. In front of my boss, I am a

subordinate. I have so many titles, but I am the same. Similarly, that which is

passionate, that which is emotional and full of sentiments is called mind

(manas). That which starts discriminating, starts judging, starts discerning

and starts deciding is called intellect (buddhi). The mind starts introducing

itself: “I am so-and-so. My degree is so-and-so. I come from the U.S.” or

wherever it may be. When one refers to oneself in relation to one’s

qualifications, one’s geographical location, birthplace, and so on, it is

called ego. In Sanskrit, the words for ego, mind and intellect are ahamkara,

manas, and buddhi.It is very clear: When you start feeling emotional and

sentimental, it is the mind. Then when you start judging and deciding, it is

the intellect. When you start introducing yourself to others in terms of

nativity, nationality, gender, status, class and caste, it is ego. Manas,

buddhi and ahamkara are different facets of the same thing, which we call inner

senses or antakarana -- anta (inner) and karana (instruments). The same thing is

given different names depending on its function. Intelligence and intellectThe

second part of the question: Is there intelligence on its own? Ah, a beautiful

question! ‘Intelligence’ is really an intelligent word. Intelligence is

different from intellect. Intellect decides; intellect judges; intellect

directs; intellect discriminates. We are born with intelligence, which we call

prajna (awareness). Intelligence is awareness; intellect is medhak. Someone may

be a great intellectual, but without intelligence. Or he may be intelligent and

may not be an intellectual. Am I clear? All intellectuals need not be

intelligent. All intelligent people need not be intellectuals. Actually, most

intellectuals are dunces, without intelligence. Many intelligent people are not

intellectuals, missing qualifications due to lack of exposure or because of poor

communication skills or association with the rest of society. I am born with

intelligence (prajna or awareness). The whole cosmos is full of this prajna or

awareness. It is the root that grows downwards. It is the shoot that goes

upwards. It is the ant that moves towards the sugar particle wherever it is

available. BBC does not announce, “Look here, ant! There is jaggery there, so

please go there between 8 AM and 10 AM.” There is no announcement, no

broadcast, no telecast, no notification, nothing. Yet, ants know where the

sugar particle is. That is prajna (intelligence). Intelligence is awarenessTake

for example the honeybee. It does not fall on my head. No! There is no honey

there. It does not fall on a plastic flower either. Some plastic flowers are

more beautiful than the real flowers. Yet, the honeybee knows what is

artificial and what is not. Sometimes we fail to know what something is. That

is the purpose of intelligence. The calf runs towards the udder of the cow to

suck the milk. The calf does not go towards the tail to suck the milk. It does

not go to the legs to suck the milk. It goes to the udder to draw the milk.

That is intelligence. The child knows how to be fed by the mother. This is

intelligence. So my friends, intelligence is awareness. A simple example: I go

to sleep at 8 PM and get up in the morning at 6 AM or 4:40 AM. Okay! I do this,

though in deep sleep I lost my memory and my mind is non-functional. The

intellect is totally gone in deep sleep. The body is unconscious on the bed.

Yet the moment I get up, I begin to know I am Anil Kumar. Nobody tells me, “You

are Anil Kumar, do you know that?” I am awake, with full awareness of my

identity. Yet, in bed, while in deep-sleep, anyone could kill me and I would

not know it! Suppose I am lying on my bed snoring. What if somebody

conveniently stabs me? Nowadays that’s what we find in newspapers. That which

is totally forgotten in deep sleep is remembered once we are awake. This does

not happen through an external agency -- not by a daily newspaper or the ‘Voice

of America’ or ‘All India Radio’ or television. It comes from some vaani or

inner voice: ‘Hey fellow, you are Anil Kumar. Don’t think that you are someone

else.’ I know my identity and that is intelligence.We are born with

intelligence, acquiring intellect laterMan is born with intelligence. By the

acquisition of knowledge, he becomes an intellectual. Intellect is acquired,

but we are born with intelligence. By effort, you acquire the intellect, as the

intellect is a collection of information. Intelligence is not a claim, but a

birthright. By birth, you are gifted by God with intelligence. It comes

unsolicited, without paying any fees. The intellect, on the other hand, is

acquired and will produce an argument. Whatever you say, an intellectual will

not accept anything. Suppose you tell him, “What a good darshan I had this

morning.” The intellectual will say, “You do not know! Yesterday was a better

darshan.” If you tell him, “This evening was such a good music program”, the

intellectual will say, “No, no, no! Last year’s program by the same group was

much better.” So, intellectuality leads to ego. The intellect expresses itself

in the form of pride, ego, exhibitionism, self-praise, selfishness, attachment

and arrogance. On the other hand, intelligence is innocent, soft, tender,

delicate, receptive, sensitive and reciprocating. It is beautiful, Divine and

spiritual. We are born with intelligence; later, we acquire the intellect.That

brings us to a close of this morning’s session. This is how Baba works. I was

planning to talk on some other subject. Because Swami was still there in the

Mandir, as He has not retired, only a few of us were initially present. We

wanted to wait for the arrival of the rest of our friends for this morning’s

session. Yet, somehow instead of keeping quiet, (I am not justified to keep

people waiting like that!) I wanted to engage you. We started with a beautiful

conversation. It has takes us to intellectual and intelligent heights.

(Laughter) You have to decide: Intellect is of the mind; intelligence is of the

heart. How intelligently I spoke or how intellectually I spoke it is for your

intellect to decide! (Laughter) Thank you so much. Sai Ram.OM…OM…OM…Asato Maa

Sad GamayaTamaso Maa Jyotir GamayaMrtyormaa Amrtam GamayaOm Loka Samastha

Sukhino BhavantuLoka Samastha Sukhino BhavantuLoka Samastha Sukhino BhavantuOm

Shanti Shanti ShantiSource: anil kumar sunday talk given on July 25th,

2004Prof. Anil Kumar's Sunday Satsang. Text /Audio downloads: Anil Kumar's

Sunday Satsang Text 1999 -2005: »» Important talks Anil Kumar |1| |2| |3|

Talks by Anil Kumar in Singapore »» Anil Kumar Talks : Health Management -

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