Condensed from talks by Guruji Shree Rishi Prabhakarji.

 

What  is Intellect? This is known as buddhi. Our mind gets information from two sources, one is past experience  and another is sense.

 

What is the job of the intellect? We already have some information,    and then something happens. By comparing it with past information we are told what is to be done?    This is what has happened in the past and this is what is happening now. So to protect myself what do    I have to do?

 

The deciding factor, the function of the intellect is to protect what we consider ourselves to be e.g. we   see a snake approaching. So what happens? We have seen it as a snake from the past information with us, we are able to recognize that what  is moving is not a rope but a snake. We also get one more understanding that this snake is very dangerous. Either you must hit it or run away from it. Then it      is decided for us and we are told to run away. So who tells us this? It is the intellect that decides for us what we have to do. This deciding factor is handled by  our Intellect – Buddhi.

Our intellect passes this decision to our mind and the mind, in turn, directs the concerned organs of action, to act. Then, what is bad?  The Intellect cannot be bad. Its’ what becomes an obstacle to protect its identity, is what is bad. What is good? Whoever and what-ever comes to protect its identity    is good.

 

In reality in the world, nobody    is good or bad. It is all an illusion. This whole thing is an illusion created by us. All those who know it to be an illusion   will be comfortable and happy.

 

What happens in this world exter-nally, what appears to be the most important thing which we fall for,     is not true. The whole truth lies within you. This is what is under-stood in the tatwa “Brahma Satyam, Jagat  Mithyam.”

 

Mithyam does not mean that this chair does not exist or this table   does not exist. How can we say that it does not exist? To say that it     does not exist, it must be existing. If it is not there at all, there is   nothing to say about it.

 

So it is there but as such it is neither good nor a trouble for you, neither an  advantage nor a disadvantage.

 

But we make it good or bad. In this world nothing is good or bad. Whoever knows this Tatwa, that it   is neither good nor bad, has a joy that is eternal, bliss and content-ment and peace that is with him      all the time. This is what “Brahma Satyam, Jagat Mithyam” means. It does not mean that this world does not exist. It just shows that   this world does not alter you.

 

It shows that your true Swaroopa is Joyousness which is not dependent on all the external factors. But as   we associate with the Ahankar we are caught up in this deviation from our own joyous state of Ananda.

 

Ahankar means what you consider yourself to be for the sake of   playing a role in this world. I have considered myself to be like this.   i.e, giving Aakar / form to Aham / I ‘ness’. A shape to myself. A form to a nobody. The intellect’s function totally  depends on Ahankara – Ego. E.g, I consider myself to be an engineer as I associate with those studies, actually I, a ‘Nobody’ associ-ates with a form of knowledge  called engineering and take the Ahankar/ego of an engineer.

 

When this ego falls, then you recognize that you are a nobody, then what is the function of   intellect? What does it have to do? Nothing. The work has stopped. Then what happens to the mind?      It becomes empty. There won’t be any disturbance. It will come and go. But what do we have to do? Nothing.

 

So what do we do in meditation?   We are just conscious. From where do we start? We start from the premise that nothing needs to happen. All the disturbance is because we want something to happen. When we start by the thought nothing needs to happen, then what happens? It goes into nothing  needs to be known.

 

Then what happens? Slowly your interest in this thing and that thing comes  down.

In meditation when we are not particular about the thought that  this thing needs to happen or that needs to happen, then what happens?

 

The desire to know this and the thought will also disappear. The functioning of the intellect slowly calms down and we reach the     state of ‘I am nobody’. Till we come to being nobody what do we have to do? Nothing! And we will be in a state of ‘Everything is  Okay’.

 

When ‘I am Nobody’’ becomes   well established, then naturally we experience  that Everything is Okay.

 

Actually I am a Nobody, but I got stuck into this play of a role and     got into all the trouble. When we remove all this, when peacefulness starts spreading, then automatically ‘Everything  becomes Okay’.

 

It is not merely by thinking ‘Every-thing is okay’, it will actually be  Okay. This is what is meant by ‘Being and Doing’; Being in Everything  is Okay one is Doing action.

Here we remove the ‘doing’ by being in ‘Everything is Okay’, auto-matically all the actions settle    down to a divine blissful, Para-brahma Sthithi (state).

 

Now you have understood a little  bit about what is intellect, Ahan-  kara and what is mind, i.e. Chitta and what is the state that comes     by dropping the Ahankara i.e. the ‘Aham Sthithi’.

 

Understanding that is the ‘Para brahma sthithi’. It has no boun-daries. It is being established with-  in. When will it happen? It happens automatically in Samadhi.