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Chapter 8: Realize the Fruits

The fact is that these truths have not been attained through the mind. They were attained five thousand or fifty thousand years ago, they may be attained five thousand or fifty thousand years from now - and this attainment is not through the mind. What is not attained through mind does not change. There is no way for it to change, because no sooner is the mind dropped than one enters into a world which is eternal, timeless; where nothing ever changes, where everything is unchanged; where time has stopped, where there is no movement in time, where time has frozen. These truths will always remain truths. As they have been realized in a state beyond mind, no changes of this world can bring about any change in them. Yes, if these had been realized within the scope of the mind, the changes in the world would go on bringing changes in them.

This is the original discovery of India, that existence can also be known without mind. This is the difference between science and religion. Science says that whatsoever can be known, can only be known through mind. Religion says that whatsoever is known through mind is functional, it is ‘almost true’, but the truth is that which is known by transcending the mind. And it is only beyond the mind that the real knowing is possible.

So how to get rid of the mind? How to quiet or empty the mind? This sutra says that if you can concentrate the mind it will quiet down, it will become empty.

This is the second thing to be understood: the very nature of mind is not to concentrate. If you try to concentrate it even for one moment it will not concentrate, it will seek to flow. If I ask you to concentrate your mind on Rama, you will find that no sooner do you think of Rama than the whole chain of events in the life of Rama will begin to come to the mind. Sita will enter from the back door, Hanuman will begin to peep in, and the whole mess of them will be there. While concentrating your mind on Rama, Dasharatha will come in, Ravana will come in, all of them will come in. Just try and single out Rama - no Dasharatha, no Ravana, no Sita, no Hanuman, no Lakshamana, nobody - exclude the whole company, just Rama alone; then the mind will be in difficulty!

But then there is another way out for the mind, which is to divide Rama into several parts: say, to begin from the feet. First see Rama’s feet, then see his body, then the face, then the eyes; this will give the mind relief because the flow has begun again. If you select only the eyes of Rama, the mind will go on moving from one eye to the other eye. So select only one eye, select a half blind Rama having only one eye. Now when you concentrate your mind on only one eye, the thinking will start about the eye and its functions.

To flow is the nature of mind. So no matter what you do, the mind will discover a channel in it for flowing. It will immediately discover a channel and start thinking. This is the difference between meditation and thinking. Meditation means cessation of thinking, stoppage of flow. Concentration means only one point remains, without any thinking about it.

What will happen then? This is against the nature of mind. It is impossible for mind to remain this way. If you do insist and try for the impossible there is only one way: first the mind will struggle hard, and it will try in every possible way to convince you, to persuade you, to trick you into thinking. It will say, “No problem, let us think about Rama; that is good, to think about Rama is a religious act.” It will say, “Okay, if you don’t want to think about Rama, let us do some chanting: Rama, Rama, Rama, Rama.” But “Rama, Rama, Rama, Rama,” and the flow has begun. The first Rama, the second Rama, and the flow has begun, the mind has found movement, it has started moving.

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