The Thought of No-Thought_

 

Patanjali's Yoga Sutra says,

The whole problem is how to be freed from the other, the object. The object is the whole world. You will come again and again if the object is there, because with the object exists desire, with the object exists thought, with the object exists ego, with the object you exist. If the object falls, you will suddenly fall, because object and subject can exist together. They are parts of each other; one cannot exist. It is just like a coin: the head and tail exist together. You cannot save one and throw the other. You cannot save the head and throw the tail - they are together. Either you keep them both or you throw them both. If you throw one, the other is thrown. Subject and object are together; they are one, aspects of one thing. Object drops, the whole house of subjectivity immediately collapses; then you are no more the old. Then you are the beyond, and only the beyond is beyond life and death.

You will have to die, you will have to be reborn. While dying, just like a tree, you gather all your desires again in a seed. You don't go into another birth; the seed flies and goes into another birth. All you have lived, desired - your frustrations, your failures, your successes, your loves, your hates - while you are dying, the whole energy gathers into a seed. That seed is of energy; that seed jumps from you, moves into a womb. Again that seed recreates you, just like a seed in the tree. When the tree is going to die, it preserves itself into the seed. Through the seeds the tree persists; through the seed you persist. That's why Patanjali calls it sabeej samadhi - samadhi with seed. If the object is there, you will have to be born again and again, you will have to pass through the same misery, the same hell that is life, unless you become seedless.

And what is seedlessness? If the object is not there, there is no seed. Then all your past karmas simply disappear, because in fact you have never done anything. Everything has been done by the mind - but you are identified, you think you are the mind. Everything has been done by the body - but you are identified, you think you are the body.

In a seedless samadhi, in nirvichara samadhi, when only consciousness exists in its utter purity, for the first time you understand the whole thing: that you have never been the doer. You have never desired a single thing. There is no need to desire because everything is in you. You are the ultimate. It was foolish on your part to desire, and because you desired you became a beggar.

Ordinarily you think otherwise - you think because you are a beggar, that's why you desire. But in seedless samadhi dawns this understanding: that it is just the otherwise - because you desire, you are a beggar. You are completely upside down. If desire disappears, you simply suddenly become the emperor. The beggar has never been there. It was because you were desiring, it was because you were too much thinking of the object, and you were so much obsessed with the object and the objects, that you had no time and no opportunity and no space to look within. You had completely forgotten that who is within. Within is the divine, within is God himself.

That's why Hindus go on saying, "Aham brahmasmi." They say, "I am the ultimate." But just by saying, it cannot be attained. One has to reach to the nirvichara samadhi. Only then Upanishads become true, only then Buddhas become true. You become a witness. You say, "Yes, they are right," because now it has become your own experience.

NIRVICHARA VAISHARADYE ADHYATMA PRASADAH.

This word prasad is very, very beautiful. It means grace. When one is in his own being settled, come home, suddenly a benediction... all that he always desired is suddenly fulfilled. All that you wanted to be, suddenly you are, and you have not done anything for it, you have not made any effort for it. In nirvichara samadhi one comes to know that in one's very nature, deepest nature, one is always fulfilled - a fulfillment dance!

And what is the utmost purity?

It is where not even the thought of no-thought exists. That is the utmost purity: where the mirror is simply the mirror, nothing is reflected in it - because even a reflection is an impurity. It does not do to the mirror anything in fact, but still the mirror is not pure. The reflection cannot do anything to the mirror. It will not leave any footprints, it will not leave any traces on the mirror, but while it is there the mirror is filled with something else. Something foreign is there: mirror is not in its uttermost purity, in its uttermost alone-ness; mirror is not innocent - something is there.

When the mind has completely gone and even there is no-mind, there is not a single thought of anything whatsoever, not even about your state of being in such a blissful moment - you are simply this utmost purity of nirvichara stage of samadhi - there is a dawning of the spiritual light: many things happen.

That is what happened to Subhuti: suddenly flowers showered for no known reason at all, and he has not done anything. He was not even aware of his emptiness. If he was, then flowers were not going to shower. He was simply oblivious of anything, he was so in himself - not even a ripple on the surface of the consciousness, not even a reflection in the mirror, not even a white cloud in the sky - nothing.

Flowers showered... that is what Patanjali says:

NIRVICHARA VAISHARADYE ADHYATMA PRASADAH

   - suddenly grace descends. In fact, it has been always descending.

You are not aware: right now flowers are showering on you, but you are not empty so you cannot see them. Only through the eyes of emptiness they can be seen, because they are not flowers of this world, they are flowers from the other world.

All those who have attained, they agree on one point: that in that final attainment one feels that for no reason at all, everything is fulfilled. One feels so blessed, and one has not done anything for it. You have done something about meditation, you have done something about contemplation, you have done something about how not to cling with the object, you have done something on these lines, but you have not done anything for sudden blessings to shower on you. You have not done anything to fulfill your desires.

With the object, misery exists; with the desire, the miserable mind; with the demand, with the complaining mind, the hell. Suddenly when the object has gone, the hell has also disappeared and heaven is showering on you. It is a moment of grace. You cannot say that you have attained it. You can simply say you have not done anything. That is the meaning of grace, prasadah: without doing anything on your part it is happening. In fact it has always been happening, but you are missing somehow. You are so much engrossed with the object, that's why you cannot look within, what is happening there. Your eyes are not withinwards, your eyes are moving outwards. You are born already fulfilled. You need not do anything, you need not move a single step. This is the meaning of prasad.

Always, you have been surrounded with darkness. With the awareness moving inwards, there is light, and in that light you come to know there has been no darkness. Just you were not in tune with yourself; that was the only darkness.

If you understand this, just sitting silently everything is possible. You don't make a journey and you reach the goal. You don't do anything and everything happens. Difficult to understand it, because the mind says, "How is it possible? And I have been doing so much. Even then bliss has not happened, so how it can happen without doing anything?" Everybody is seeking happiness and everybody is missing it, and the mind says, and of course logically, that if with so much seeking it doesn't happen, how it can happen without seeking? And people who are talking about these things must have gone mad: "One has to seek hard, then only is it possible." And the mind goes on saying, "Seek hard, make more effort, run fast, gain speed, because the goal is so far away."

The goal is within you. There is no need for any speed and there is no need to go anywhere. There is no need to do anything whatsoever. The only thing needed is to sit silently in a non-doing state, without any object, just being yourself so completely, so utterly centered, that not even a ripple arises on the surface. And then there is prasad; then grace descends on you, blessings shower, your whole being is filled with an unknown benediction. Then this very world becomes a heaven. Then this very life becomes divine. Then there is nothing wrong. Then everything is as it should be. With your inner bliss you feel the bliss everywhere. With a new perception, a new clarity, there is no other world, there is no other life, there is no other time. This moment, this very existence is the only case.

But unless you feel yourself, you will go on missing all the blessings that existence gives just as gifts.

Prasad means it is a gift from the existence. You have not earned it, you cannot claim it. In fact, when the claimer goes, suddenly it is there.