In search of bliss by Sri Sri

The Divine has given you all the small pleasures in the world, but has kept the bliss to Himself. To get the highest bliss you have to go to Him and Him alone. Don’t be too smart with the Divine and try to fool Him. Most of your prayers and rituals are just attempts to trick the Divine. You try to give the least and get the maximum out of the Divine and He knows. He’s an astute businessman; He will trick you even more. If you go underneath the carpet, He will go underneath the floor.

Be sincere in your attempts. Do not try to outsmart the Divine. Once you get the bliss, then everything else is joyful. Without the bliss, joy in anything in the world will not stay. What type of time do you give the Divine? Usually you give the time that is leftover, when you have nothing else to do, when no guests are coming, there are no parties to go to, no nice movies to watch, no weddings to attend.

This is not quality time. Give quality time to the Divine. It will be rewarded. If your prayers are not answered it is because you have never given quality time. Give Satsang and meditation your highest priority. Give prime time to the Divine. You definitely will be rewarded.

Suppose you go to God, get a boon, and walk away. When your intention is to get a boon, then you are in a hurry. Another person who knows he owns God is not in a hurry for anything. Infinite patience comes up in him. When you know you own God, you are not in a hurry to get something out of God. Your hurry to get something throws you off balance and makes you small.
Have ‘eternal wait’, infinite patience. Then you will realise God belongs to you. Either through awareness or through practice you reach the same spot. The Divinity belongs to you. It’s not like shopping at the supermarket in a hurry and rushing back home. When you see the whole store is at home, you are not in a hurry to shop. You are at ease. To develop patience just observe the thoughts and feelings and don’t regret it.

When you know you are part of the divine plan, you stop demanding. Then you know
everything is being done for you. You are taken care of. Usually we do it the other way: we hurry the mind and are slow in our action. Impatience means hurrying the mind; lethargy means slowness in action. Patience in the mind and dynamism in action is the right formula.

The Divine does not test you. Testing is part of ignorance. Who will test? One who does not know will test, isn’t it? God knows your capacity, so why does he have to test you? Then, why the misery? It is to bring out thithiksha, or forbearance, in you. And forbearance could be increased by prayerful surrender or vigorous challenge for patience!

Strange are the ways of karma. The more you understand it, the more amazed you become. It brings people together and separates them. It causes some to be weak and some to be strong. It makes some rich and some poor. The entire struggle in the world, whatever it may be, is the bondage of karma. It cuts across all logic and reasoning. This understanding will lift you from getting stuck to the events or personalities and help you in your journey to the Self.

You may think that a thief can say it is my karma to steal? Then the police have the karma to catch him too! Only human life has the ability to be free from karma. And only a few thousands aim to be free from it. Only through Grace can the bondage of karma be burnt. Performing actions cannot eliminate karma.

Some karma can be changed and some cannot. When you prepare halwa, if the sugar or the ghee used is less than required, or if the water is more or less than is needed, it can all be adjusted, repaired. But once soji is cooked, it cannot be reversed. If the buttermilk is sour, milk can be added, salt can be added to make it drinkable. But it can never be reversed back to milk.

Prarabdha karma cannot be changed. Sanchitha karma can be changed by spiritual
practices. Satsang burns the seed of all negative karma. When you praise someone, you take on his or her good karma. When you blame someone you take on his or her bad karma. Know this and surrender both good and bad karma to the Divine and be free.

Attachments cause feverish breath and feverish breath takes away peace of mind. Then you are in pieces and fall prey to misery. Before you get scattered too much, gather yourself and rid your breath of the feverishness through surrender and sadhana. Unfortunately, most people do not notice this until it is too late.

When someone is drowning in the ocean of attachments, surrender is the life jacket they can put on and wait for the rescue team. Without fighting the attachments, observe the feverish breath and go to the cool place of silence within. Your first step in this direction is directing your attachment to the Knowledge, to the Divine. Your non-attachment to the mundane is your charm. Your attachment to the Divine is your beauty.

There are three things: the Self, the senses, and the object, or the world. And there are three words: sukha, pleasure; dukha, sorrow; and sakha, companion. These have one thing in common: kha, which means ‘senses’. The Self through the senses experiences the world. When the senses are with the Self, that is pleasure (sukha), because the Self is the source of all joy or pleasure. When the senses are away from the Self (dukha) in the mud, lost in the object that is misery.

Self is the nature of joy. In any pleasant experience, you close your eyes; you smell a nice flower, or you taste or touch something. So sukha is that which takes you to the Self. Dukha is that which takes you away from the Self. Sorrow simply means that you are caught up in the object, which goes on changing, instead of focussing on the Self.

All the sense objects are just a diving board to take you back to the Self. Sa-kha, companion, means: ‘‘He is the senses’’. Sakha is one who has become your senses, who is your senses. If you are my senses, it means I get knowledge through you; you are my sixth sense. As I trust my mind, so I trust you. A friend could be just an object of the senses, but a sakha has become the very senses. The sakha is the companion who is there in both the experiences of the dukha and of sukha. It means one who leads you back to the Self. If you are stuck in an object, that wisdom which pulls you back to the Self is sakha.

Knowledge is your companion and your companion is Knowledge. And the Master is nothing but the embodiment of Knowledge. So sakha means, ‘‘He is my senses, I see the world through that wisdom, through Him.’’

Knowledge has an end. Knowledge completes. So also does discipleship. For the disciple is aimed at acquiring Knowledge. Once you cross the water, however nice the boat is, you get off the boat. After twelve years, the disciple completes his studies. The master does a ceremony called Samavartha, where he tells the disciple that he is ending the discipleship and asking him to behave at par with him, and let the Brahman dynamically manifest.

Your head will be in the mud in a few years; Don’t put mud in your head while you are still alive. If you follow fun, misery follows you; If you follow knowledge, fun follows you!