There is first the reality beyond mobility. To discover the immobile in the mobile is the first task.
In the Kena Upanishad there is a stronger term used. If you realise it while in body it is well with you but if you do not, vinashiti, it is perdition for you. It is an even stronger statement. That while in the body you have to attain to this realization of immortality.
But even to realize this in the embodied condition you have to fulfill certain conditions. You have to develop your body, life and mind to such an extent that at least your mind can become at once mobile and immobile simultaneously. If your mind cannot become immobile at least then you cannot experience that immobility. That is the reason why in all Yoga we are told quiet your mind. The reason is that that is the basic condition. “Quiet your mind” means make it immobile. If you can absolutely silence the mind, quiet the mind, if you can achieve that condition then you can reflect the immobility which is above and you can experience it while in the body.
This is one condition that has been laid down and that is why all yogic kriyas – all yoga ultimately you are asked to arrive at a point where your mind can become if not silent absolutely stable. That is why Bhagavad Gita speaks of Sthitapragya â”€ ones pragya becomes sthita – completely still, stable, fixed, unshaken.
To reach this condition of the mind requires a lot of development of the mind itself. If the children are told right from the beginning that whatever studies you make you have to gain experience in such a way so as to make the mind stable. The real experience is this. Through all the studies if you are able to arrive at a point where mind can become stable, then you have derived the greatest experience. You may learn one science or one hundred sciences from the point of view of development of the goal, what is important is this. Essential experience is this â”€ how you can make your mind stable. So to learn why mind remains unstable, how mind can be made stable this is one of the first things to be learned and mind has to reach that point of development. How to shape the mind requires the work of an artisan. Therefore a good teacher is one who so trains the mind of the child that the mind of the child becomes more and more stable. If you leave the mind say in a state of doubt without answering a question, the mind cannot become stable. Therefore if you can give the right and true knowledge mind becomes quiet.
A good teacher is one who provides the right answer to the mind so that the mind receives the knowledge truly. When the mind truly understands, giving information is one thing but to make mind understand is quite another. I might repeat a formula hundred times but unless the child understands the formula, his mind is not fixed. It will constantly repeat the formula but it does not understand. It will go round and round. Once the understanding takes place there is real stability. Mind once understands it keeps quiet. There may be other curiosities; a good teacher is one who rapidly goes through a process of questions and answers in such a way that on a large number of questions the knowledge so given, the mind becomes so illumined that it afterwards falls at rest. That is the first thing to be done, the first fashioning. But even this cannot be done very successfully so long as there is the riot of our vital.
Our vital being is in a real state of riot. It is full of desires and desires are floating about like microbes in water constantly fleeting about without any stability at all. To make vital being stable is a very difficult task. Making the mind stable is a much easier task. So this is another thing that also has to be done. The vital has to be so fashioned and there also the vital can be fashioned properly if the vital is made able to undertake courageous actions. This is one of the secrets of making the vital stable.
All vital is a movement towards action. And the vital does not get rest unless a courageous action is performed. Till that time it goes on fleeting all the time. But if you give a task which requires a tremendous courage and once that task is done the vital is greatly satisfied. It falls at rest. That is why in a good education you should provide to the children activities in which great courage is required, great effort is required. When a great effort is put forth then it gives a great quietude afterwards. Then there is a long process.
Similarly with regard to the body, the body is constantly fleeting. Our cells are constantly being modified and being changed and we are constantly dying and constantly being reborn. Therefore to make the body as stable as possible, as strong as possible, as healthy as possible, and arrive at a point where inspite of this constant mobility the individuality of the body is not lost and that is the real secret.
You will remember at the very starting point of our adventure it was to manifest Totality in the embodied individuality. So totality and individuality are to be combined together. Therefore the condition of immortality is the realization of Totality first and then the manifestation of it in then the individuality therefore the individuality must be retained. How to retain the individuality? The retention of individuality is done by the knowledge of the individual. Just as we knew the mobility and immobility, the mobile and immobile similarly we have to know what our true individuality is. What is our true specificity, what is my special function and how do I know my special function. I know my special function by knowing my true nature, my real movement. In what direction do I automatically move?
In the Gita there is a great emphasis given on Svabhava and Swadharma. If you find out your Swadharma and Swabhava then your individuality is sustained.
Immortality means first the discovery of the immobile, the discovery of the immobile, even in mobility. In terms of the Gita that is called the discovery of the Purushottama. Purshottama is Kshara and Akshara at the same time. It is mobile and immobile at the same time. So the discovery of the Purushottama is the first discovery of the immortality, the first essential step without which nothing else is possible. Second is the discovery of the individuality, thirdly, or simultaneously, development of body, life and mind in such a way that they become immobile even when they are mobile. They translate into the mobility and immobility of the Purushottama.