All mantras teach you to swim and then from swimming they teach you to dive. But how long will you insist on voyaging only on the surface? How long will you go on from one life to the next? How long will you merely keep changing your location, your situations? When will that auspicious moment arrive when you will take the plunge – from wherever you are? At that very moment contemplation will begin to happen. With this in view, now let us try to understand Nanak’s sutras.
The state of contemplation cannot be expressed;
Whoever attempts it will afterwards repent.
Why is this so? First of all, contemplation cannot be talked about for there is no movement in contemplation – it is non-movement. The journey does not start; in fact, it ends. It appears like movement.
When you travel by train you see everything rushing past you. In fact it is the train that is moving, and all else is static. In a like manner, because of your habitual movement, when the mind begins to come to a halt, you feel it is a movement. But when the mind stops ultimately, you will suddenly find that everything has stopped, for nothing had moved.
He who is hidden within you has never walked – not even a single step. He has undertaken no journey, not even a pilgrimage. He has not stepped out of his house; he has been there forever.
It is the mind that has always been on the run and its speed is so great that everything around that has never moved appears to be running. When the mind begins to halt they also begin to halt, and when the mind comes to a stop, everything stops with it. While you can talk about movement, how can you speak about non-movement? It is possible to talk about a journey, for you can describe the different places in your travel from one place to another, but if you have gone nowhere what will you talk about? If there has been no happening, no change of situations, what is there to say?
You can write the life story of a restless man, but what can you write about a man of peace? It is the experience of novelists, writers, and dramatists that things come alive only around the bad man. The life of a good man is very dull and uneventful.
Don’t be under the illusion that the Ramayana is the story of Rama; it really revolves around Ravana, the villain. Ravana is the actual hero of the story and Rama is secondary. Remove Ravana and what remains of the story? Sita is not stolen, the battle is not fought – everything is quiet and uneventful. How much is there to say about Rama? Can you write an epic on God? He is where he ever was. There has never been any change in him – the story just cannot take shape. Therefore there are no biographies or autobiography of God. For to write about someone, a journey is necessary.