Mind Needs Distinctions – In Gita Verse 11.46 O universal form, O thousand-armed Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.

Now Arjuna requested Krishna after his thirst was quenched that please come to your original form. I want to see you in that form. Here when Arjuna says that I want to see you means Darshan.

In my Bhagavad Gita Verse 11.3, I wrote Darshan means to look and philosophy means to think, they are just the opposite of each other, they cannot be joined together in any way. Darshan means a look like a child’s, when distinctions have been dropped.

There is an intrinsic impossibility for the mind to conceive the One. Try to understand why the mind cannot conceive the One.

Mind needs distinctions; the One is distinction less. The whole purpose of the mind is to demark things. The whole purpose of the mind is to particularize things – this is a woman and that is a man, this is a friend and that is an enemy, this is food and this is just stone, this is a chair and that is a table, this is the door and this is the wall. This is the function of the mind: the whole purpose of the mind is to make distinctions. It is very utilitarian; it has to be used.

But in the ultimate sense, it becomes the barrier. That which is a help on the circumference becomes a hindrance at the center.

Mind has no truth, but only utility; just as a child is born: no child brings a label with himself, a nameplate or anything. He simply comes. You don’t ask him, “Who are you, and what is your name, and from where are you coming?” The child will simply look at you and will think you are stupid: “What nonsense you are talking!” You start giving him a name, an identity. And you know that name is false, although useful, but false; untrue, but utilitarian. He will need that name.

It has utility in the world. We give him a name and slowly, slowly we completely forget that the name is just a utilitarian device; it has no truth about it. You can change the name. You can go to the court, declare that you drop your old name and you will be a new name. You can change as many times as you want.

Exactly like that, the mind is a device, a natural device to help you function in the world, to find you things. If you drop the mind, all is blurred into one reality. Then it will not be possible to make any distinction between what is a marshmallow and what is a pillow. You may start sleeping with the marshmallow underneath your head and you may start eating the pillow.

So I am not saying mind is not useful. Mind is useful, but it’s very usefulness is based

on creating distinctions.

But when you start moving in meditation, you are moving beyond the mind. You are moving beyond utility into truth. Then you are trying to see that which is, not that which is useful. Then slowly, slowly the duality will disappear.

This is just on the threshold – when the observer and the observed disappear. And that utter-ness, that totalness, is bringing this great fruit into being.

Now all the philosophical questions have disappeared from the mind. Now this is an experience, something existential. Now you are really faced with a problem: Who is the observer and who is the observed?

Now you will have to drop that idea also. Now the observer will be the observed. Now there will be no distinction between the two: the seer will be the seen and the knower will be the known and the lover will be the beloved. It is very strange when for the first time it starts happening – it blurs you, your whole mind structure simply shatters. It looks almost as if you are going mad – or what? Just think: seeing a bamboo, and you forget who is the bamboo and who is the seer – it will look insane.

And when you come back into your normal, utilitarian world, you will become suspicious, distrustful, doubting: “What is happening? This is dangerous! How can I be bamboo?” But this is true. We are all part of one reality. I am in my right hand; I am in my left hand. I am in my body, but my body is joined with the earth and the sun and the moon. We are all joined together, interlinked.

Nobody is independent, we are all interdependent.

When slowly, slowly the mind takes a leap from you – you say goodbye to the mind and the no-mind opens its infinity – then you are the bamboo, then you are in the bamboo, as the bamboo.

The observer has become; the observed. And the tremendous benediction of it! And the great transformation that comes through it!

And this will be happening more and more. You have earned it. Don’t be afraid! It will appear like insanity and the mind will condemn it like insanity.

This is the point when you have to listen to the Master, not to the mind. I say to you: go ahead. You have risked a lot; now risk a little more. Let this distinction also disappear, and with its disappearance, the satori. At this moment you will have Darshan. It’s not about statues in temples but Darshan means you will be able to look and the entire universe will become God.


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