And the entire “I” feeling is called guhá. He is guháyita tattva [the entity within the “I” feeling]. He resides within your “I” feeling, but you cannot feel His existence. In order to feel His existence, one is to do sádhaná, one is to practise sádhaná. Because He lies coverted within your “I” feeling.

Tileśu taelaḿ dadhiniiva sarpirápah srotahsvarańiiśu cágnih;
Evamátmátmani grhyate’sao satyenaenaḿ tapasá yo’nupashyati.

[He lies hidden in everything, like oil in sesame seeds, like ghee in curd, like water in streambeds, like fire in wood. Only those who adhere strictly to satya, and perform spiritual practices, can churn the mind and realize the Supreme Entity out of it.]

There is oil in the sesame, but if you want to get oil, what will you have to do? You will have to press it with the help of a pressing machine, and oil will come out. Now, the essence portion will be the oil, and the other portion, the remaining portion, the wastage. Tileśu taelaḿ [“Like oil in sesame seeds”]. Similarly, by churning your “I” feeling, you will get two factors: the essence, that is, Parama Puruśa, and the wastage, that is, that depraved mind of yours.

Dadhiniiva sarpih – “there is sarpi in dadhi, in curd there is sarpi.” Sarpi means “ghee”. In Sanskrit there are three popular words for ghee – sarpi, ghrtam and upasecanam. Now, there is ghee in curd, but you cannot see it, you cannot get it. If you want to separate ghee from curd, you will have to churn it. Similarly, if you want to separate the cognitive faculty from your “I” feeling, you will have to churn it. And what is that churning? Spiritual practice.

Ápah srotahsu. In the summer season you will see that in seasonal rivers you will not get any water. A seasonal river is full of sand, just like a desert. “But there is water, there is a subterranean flow of water.” If you want to get the water, you will have to remove the sand, and you will see there is a subterranean flow of water. Similarly, you cannot see Him in your mind, but if you remove the impurities of your mind, you will see He is present there as the essence of your mind – ápah srotahsu.

Arańiiśu cágnih – “In fuel, in wood, there is fire,” but you cannot see the fire. If you want to see the fire, what will you have to do? You will have to create it by friction. Similarly, you cannot see Him in your mind, but as a result of friction you will get Him at the core of your heart.

Evamátmátmani grhyate’sao satyenaenaḿ tapasá yo’nupashyati – “with the help of satyam [right use of words] and with the help of tapasya [service to others at the expense of one’s own comfort and pleasure], you will get Him as the essence of your mind.” You will have to do sádhaná, because He is present within your mind in coverted form, not in expressed form. He is within your guhá.

Dharmasya tattvaḿ nihitaḿ guháyáḿ. Last night I said Dharmasya tattvaḿ nihitaḿ guháyáḿ [“the essence of dharma lies deep in the mind”]. The rśis⁽¹⁾ [sages] also say this:

Brhacca taddivyam acintyarúpam sukśmácca sukśmataraḿ vibháti;
Dúrát sudúre tadihántike ca pashyatsvihaeva nihitaḿ guháyám.

[The Supreme Entity is the vastest entity, the ultimate source of all Cosmic emanations. The Supreme Entity, which is difficult to conceive, is the subtlest of the subtle. He is farther away than any other entity, but again He is nearer than the nearest. Only the one who looks into the innermost recesses of oneself can realize the Supreme Entity.]

Here also they have used the word guháyám.

Brhacca taddivyam acintyarúpam – “He is brhat.” In⁽²⁾ Sanskrit, there are two similar words, but not exactly the same. (You know, there is nothing identical in this universe; you may say: “These two things are similar to each other.”)

So brhat and vishála. In Sanskrit, vishála means “big, very big, very very big, but that comes within the scope of measurement”. The mighty Himalayas – they are very big but you can measure them. “Eighteen hundred miles” – you may say like this. That is, the Himalayas are very big, but they come within the scope of measurement. When a very big entity comes within the scope of measurement, we say it is vishála. And when a very big entity does not come within the scope of measurement, we say it is brhat. Brhat and vishála. Our country of India is vishála, not brhat. Now, in the entire universe the only brhat entity is Parama Puruśa, the Supreme Puruśa, and there is no other brhat entity. He is brhat. Brhattvád Brahma, brḿhańatvád Brahma – “He is called Brahma because He is brhat; He is called Brahma because He makes others brhat.” When the sádhaka becomes one with Him, he also becomes brhat. That is, He has the faculty of making others brhat. This faculty of making others brhat, enlarging others, is called brḿhan in Sanskrit. He is called Brahma because He is brhat and because He has the faculty of brḿhan. Brhattvád Brahma, brḿhańatvád Brahma.

Brhacca taddivyam acintyarúpam – “He is brhat. He is beyond the scope of measurement.” Brhacca taddivyam acintyarúpam. This divine faculty is brhat and acintyarúpam.

Divya. Divya means “divine”.

Acintyarúpam. Acintya means “not coming within the periphery of the mind”. Entities coming within the scope of the three fundamental relative factors – time, space and person – temporal factor, spatial factor and personal factor – come within the scope of the mind also. And any entity not coming within the scope of time, space and person, not coming within the scope of causality, within the scope of cause-and-effect theory, does not come within the scope of the mind either. And that is why in this shloka it has been said, acintya – that is, “not coming within the compass of the mind”. Brhacca taddivyam acintyarúpam.

But is He brhat only? No. Sukśmácca – Brhacca taddivyam acintyarúpam sukśmácca sukśmataraḿ vibháti. People say He is little. Well, He is not only little; He is very, very little. “He is smaller than an iota, smaller than an ion.” He is very, very little. Sukśmácca sukśmataraḿ vibháti. Now, the subtlest entity is called sukśma in Sanskrit. And sukśmatara means “subtler than the subtlest”. Sukśmácca sukśmataraḿ vibháti – “He is subtler than the subtlest object of this expressed universe.” Now you see, in the case of a very big entity, in the case of a brhat entity, that object cannot come within the scope of your mind because it is beyond the scope of time, space and person. And also in the case of a sukśmatara entity, that is, a subtler-than-the-subtlest entity, the entity does not come within the scope of your mind. You cannot see an atom with ordinary eyes, and sukśmatara is smaller than an atom, smaller than an electron. Sukśmácca sukśmataraḿ vibháti – that is, in that case “He is the Effulgent Entity.”

Dúrát sudúre tadihántike ca. Dúra means “distant”. In Sanskrit, the word dúra is used when the distance comes within the scope of measurement. So many kilometres, so many miles. But when the distance does not come within the scope of measurement, we say sudúra. Now here the rśi says: “A sádhaka, a spiritual aspirant, a man – if a man thinks that ‘He is at a distance from me,’ then He is not dúra but sudúra for me.”

Tadihántike ca. In Sanskrit, iha means “here”. But you know, if we say “here”, then also we mean that there is a gap that can be measured – so many feet or so many inches – but ihántika in Sanskrit means “the nearest point, that does not come within the scope of measurement”.⁽³⁾ He who thinks that He is dúra, for him He is sudúra. And he who thinks He is here with him, for him He is ihántika – that is, “nearest point, that does not come within the scope of measurement”. Can any of you say what is your nearest point? No. This? No, this. This? No, this. This? No, this.⁽⁴⁾ What is the nearest point? No one can say what is his nearest point.⁽⁵⁾ Dúrát sudúre and tadihántike ca – “He is the nearest point.”

Dharmasya tattvaḿ nihitaḿ guháyám [“the essence of dharma lies deep in the mind”]. Those who have got eyes to see, what do they see? Nihitaḿ guháyám – “He lies coverted within guhá, within his [the aspirant’s] own ‘I’ feeling.” So if the sádhaka, the spiritual aspirant, wants to enjoy His proximity, what is He to do? He need not go to so many tiirthas [places of pilgrimage]. He need not cry for Him loudly. Because He is the nearest point. He can hear your mental language. So those who want to enjoy His proximity, what are they to do, what should they do? They are to search Him within their own “I” feeling, within their own guhá; and this is what is called sádhaná.⁽⁶⁾

Footnotes

(1) A few words here were inaudible on the tape. –Eds.

(2) A word here was inaudible on the tape. –Eds.

(3) A sentence here was not clearly audible on the tape. It seemed to express the same idea as the sentence below beginning “And he who thinks He is here with him”. –Eds.

(4) Here the author probably points to his own heart, forehead, etc. –Eds.

(5) A sentence here was inaudible on the tape. –Eds.

(6) The last sentence of the discourse was not clearly audible on the tape. It begins “And by dint of his sádhaná”. The words “Supreme Cognitive Entity” are also clearly audible, and the conclusion is “one with Him”. –Eds.