The great Sri Nisargadatta Maharaj observes, “We see the world through the net of our desires, divided into pleasure and pain, right and wrong, inner and outer. The real world is beyond the mind’s ken. To see the universe as it is, we must step beyond the net.”
He then adds, “Stepping beyond the net is not hard, for this net is full of holes!”
What are the holes? How do we find them? When we look at the net, we can find many contradictions. We do and undo at every step. We want peace and love but work hard to create pain and hatred. We want to live long but we overeat. We want true friendship but exploit everyone.
The net of our thoughts is thus full of holes, its contradictions. If we see them, they will go.
Therefore the urgency is not about reading all those books that we have collected at our home library. It is rather about being aware of the mechanical way our mind is working. Krishnamurti called it reading the book of life. The action is needed here and now; of what use is it to think, “Oh I must meditate tonight; I must go to the temple this weekend”? Meditate now – in the form of breaking the habit of imagining and by way of seeing things as they are. Go now to the temple in your own heart – where the light of pure awareness shines, unconditioned by memory.
Are we earnest at all about our own freedom? Or are we content with the praise, “He is a good slave?” When we have given primary importance to social respectability, we thereby put off indefinitely our own breaking free. This does not of course mean we must simply disregard the society and break its laws thoughtlessly. We need to see how we create artificial structures of power or glory and then suffer under their weight. We make somebody a celebrity and then envy her. We make someone else a (so-called) common man and turn indifferent to him. The extra attention we give to the celebrity and the attention we deny to the common man are both actually expressions of our lacking the quality of true attention. In such self-created hierarchy we lose our sensitivity; we live carelessly.
If we are earnest in self-inquiry, we would not live under the pressure of various notions. Fancy ideas of who is great and who ordinary create the false net of the mind. The idea of greatness makes me ‘want to become like that’. Similarly the idea of commonness makes me ‘not want to remain like that’. Either way, I am pursuing an image (or avoiding an image) and, in the process, am failing to know myself as I am. The challenge before us is to ask, “Who am I?” and not to get caught in the wild goose chase of becoming.
Caught in the net, we look out and chase a dream. Stepping out of the net, we wake up. Many dreams, no doubt, are lovely. Alas, all of them at the end are nothing. They are, as a play of Shakespeare is titled, Much Ado about Nothing. The Vedanta therefore gives the analogy of going after the mirage, mistaking it to be real water; or desiring the silver in the (sea shell called) mother of pearl. The Upanishads ask, “Are not all actions (karmas) a sign of ignorance? Are you not chasing one illusion after another through them?” The wise do not (with plan and scheme) do any karma. If at all, karmas take place spontaneously through them. Swami Chinmayananda therefore made a distinction: the unwise act for happiness; the wise act out of happiness. The happiness of the wise is from their intuitive awareness of their own fullness, no matter what.
Let us not think of long years of tapas on the slopes of the Himalayas; that is a grand future plan. What is the present plan? Let us live today with all vigilance, ensuring that no word slips from our mouth wrongly and no food enters our mouth unnecessarily. Let us, if necessary, reprimand somebody who is at fault but not utter one un-parliamentary word. Let us eat sweets (provided we are not diabetic) but not take one more piece than the appropriate quantity. Living now rightly may make the grandiose plans redundant.
Swami Chidananda
Varanasi
He then adds, “Stepping beyond the net is not hard, for this net is full of holes!”
What are the holes? How do we find them? When we look at the net, we can find many contradictions. We do and undo at every step. We want peace and love but work hard to create pain and hatred. We want to live long but we overeat. We want true friendship but exploit everyone.
The net of our thoughts is thus full of holes, its contradictions. If we see them, they will go.
Therefore the urgency is not about reading all those books that we have collected at our home library. It is rather about being aware of the mechanical way our mind is working. Krishnamurti called it reading the book of life. The action is needed here and now; of what use is it to think, “Oh I must meditate tonight; I must go to the temple this weekend”? Meditate now – in the form of breaking the habit of imagining and by way of seeing things as they are. Go now to the temple in your own heart – where the light of pure awareness shines, unconditioned by memory.
Are we earnest at all about our own freedom? Or are we content with the praise, “He is a good slave?” When we have given primary importance to social respectability, we thereby put off indefinitely our own breaking free. This does not of course mean we must simply disregard the society and break its laws thoughtlessly. We need to see how we create artificial structures of power or glory and then suffer under their weight. We make somebody a celebrity and then envy her. We make someone else a (so-called) common man and turn indifferent to him. The extra attention we give to the celebrity and the attention we deny to the common man are both actually expressions of our lacking the quality of true attention. In such self-created hierarchy we lose our sensitivity; we live carelessly.
If we are earnest in self-inquiry, we would not live under the pressure of various notions. Fancy ideas of who is great and who ordinary create the false net of the mind. The idea of greatness makes me ‘want to become like that’. Similarly the idea of commonness makes me ‘not want to remain like that’. Either way, I am pursuing an image (or avoiding an image) and, in the process, am failing to know myself as I am. The challenge before us is to ask, “Who am I?” and not to get caught in the wild goose chase of becoming.
Caught in the net, we look out and chase a dream. Stepping out of the net, we wake up. Many dreams, no doubt, are lovely. Alas, all of them at the end are nothing. They are, as a play of Shakespeare is titled, Much Ado about Nothing. The Vedanta therefore gives the analogy of going after the mirage, mistaking it to be real water; or desiring the silver in the (sea shell called) mother of pearl. The Upanishads ask, “Are not all actions (karmas) a sign of ignorance? Are you not chasing one illusion after another through them?” The wise do not (with plan and scheme) do any karma. If at all, karmas take place spontaneously through them. Swami Chinmayananda therefore made a distinction: the unwise act for happiness; the wise act out of happiness. The happiness of the wise is from their intuitive awareness of their own fullness, no matter what.
Let us not think of long years of tapas on the slopes of the Himalayas; that is a grand future plan. What is the present plan? Let us live today with all vigilance, ensuring that no word slips from our mouth wrongly and no food enters our mouth unnecessarily. Let us, if necessary, reprimand somebody who is at fault but not utter one un-parliamentary word. Let us eat sweets (provided we are not diabetic) but not take one more piece than the appropriate quantity. Living now rightly may make the grandiose plans redundant.
Swami Chidananda
Varanasi
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