Mulla Nasiruddin was working in his field. A stranger who was passing by called out to him and asked, “How long will it take me to reach Baghdad?” Mulla was busy working with his spade. He did not even raise his head to look at him, and it seemed as if he had not heard the stranger at all. The passer-by repeated his question twice more, yet Mulla did not seem to have heard him. He thought the Mulla was probably deaf and started walking ahead. Hardly had he walked about two furlongs, when Mulla Nasiruddin came running towards the passer-by, called out to him and said that he would reach Baghdad by evening. The passer-by was surprised and said that Mulla could have told him the same thing before, and that why he hadn’t done so. Mulla Nasruddin replied that he hadn’t seen the passer-by walking; now that he has seen the speed of his walking, he could estimate that the latter would reach Baghdad by evening. How could he estimate it without knowing the speed of walking? How far one’s spiritual destination is depends upon an individual’s intensity of purpose and regularity in practicing meditation.
A seeker, who is conscientious in his efforts, will definitely receive (Divine) assistance on occasions of need. When your endurance is exhausted at the end of extreme efforts, you start receiving (Divine) assistance. If you feel that you needed that assistance and did not get it, be certain your efforts were inadequate. This is equally valid in worldly affairs as well.
It is not at all important whether an event (in your worldly life) is auspicious or inauspicious; the important issue is not to get distracted by it from the life’s mission. Wandering aimlessly (even) in a temple (a poetic expression, which means vacuously wandering anywhere in the spiritual world) also proves to be a digression. We are the creators and also the disrupters of our own spiritual path.
It is imperative to understand that only by going through an “experience” well, you appreciate what an “experience” is. There are three stages involved in an experience – understanding it, knowing (and becoming) it and ‘being’ it. For example, when you theoretically ‘understand’ swimming through a swimmer coach, you do not become a swimmer. When you physically get into a river, the process of ‘knowing’ swimming begins. Eventually when you master its art and science, you will gain the status of ‘becoming’ a swimmer. Finally, when your consciousness of swimming completely merges with the water in the river, you will know what ‘being a swimmer’ is.
What is the error (in an approach to any situation)? It is this- that mostly people stay fully satisfied with a (superficial, incomplete and introductory) information of a situation. They comfortably neglect its adequate detailed knowledge and remedy. They equate (inadequate) information with knowledge, which breeds false egotism.
Your physical body experiences a lot of changes from childhood to old age. When childhood comes to an end, adolescence begins. When adolescence ends, youthfulness begins…Amidst these bodily changes following one another the only essence that remains unchanged is the ‘soul’. And the soul does not end even when the physical body dies at the terminal state of death. The journey of soul even after the so-called (physical) death continues unbroken. This infinite journey of the conscious soul is called Life and it is a continuous unbroken stream (of evolution).
A human being (who is not asleep) appears awake (and active) in this material world, but here also his awakening is only partial. His reactions are largely mechanistic and are predetermined by the past habits, influences, memories and prejudices. These mechanistic reflexes continue to function while the apparently awake person himself is, in fact, in a sort of a dull partial sleep- like state. (Most of us do not develop and use our full intellectual, moral and spiritual potential)
Impurity, wherever detected, must be cleansed immediately; if impurities get a firm and prolonged hold on something or someone, it becomes difficult to clear them off.
If you remain self-disciplined in your conscious mind-intellect, then your material life will gradually become well–disciplined. On the other hand, when you start consciously disciplining your material life, you will find that a transformation taking place internally too. Your daily routine jobs then assume a form of worship.
If you sweep your house with love, awareness and reverence, you will find that you are feeling clean within yourself too. When you mop the floor lovingly, you will experience that the surface of your mind is also shining. When the black stains upon your utensils are removed with love and reverence, the darker influences on your consciousness are also removed. Gently scrub the soiled clothes in soap water to remove the dirt; this activity will also clean your mind. These small jobs (conducted with the right attitudes) have a potential to give you great experiences.
Inculcate whatever good and great you come across in your life- a perfect thought, a perfect conduct, a perfect personality, a perfect action… all these must be inculcated. Indeed, such inculcation of the great and good is a true form of worship. The meaning of worship is Devo Bhootwaa Devasya Pujanam (Saskrit which means develop, [at least partially], Godly Divine qualities- and then worship the God).
We (seekers) often fail to evaluate ourselves, which results in a decline of our spiritual qualities. Therefore, it is essential that we (closely, continuously and critically) watch ourselves.
No matter how long we have been traveling on the spiritual path, we are unable to rid our consciousness of ‘I’ and ‘My’. It is not like a scrap of paper that we can tear and throw away. Only after achieving Self- Realization does the inherent perception of duality, which breeds “I” and “My”, subsides.
If you appreciate your invaluable (chance of) life and the fact that you possess a precious treasure within you, you shall certainly seek and find that treasure. And then you will be completely self-sufficient.
You are not a mine of vices. At times, vaguely or knowingly, we assume that certain vices (such as minor trickeries and falsehood) are useful virtues (in the worldly life) and continue to nurture them within us. But when we become aware of them as unwanted vices, we turn inwards to our virtues which are indeed ever- present within.