The jñāna will come only from sattva guna, only from sattva guna, only from sattva guna. Something is present in your body, but you don’t know. The mind is there, you think and follow the thought but you don’t know the mind. Is it not a great travesty, a matter of shame? You know what the mind does, but you don’t know what the mind is. You know what walks, you know walking, but you don’t know what walks. This is all due to the lack of sattva.
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Harih Om Tat Sat. Jai Guru. Jai Guru.
I am writing the fifteenth book on Srimad Bhagavatam. I think I have started writing on, I have already dictated it, I am editing the 25th chapter of 11th Skandha. This is part of Sri Krishna’s last message to Uddhava and the conversation is progressing towards subtler and more and more specific details.
He describes the whole creation is nothing but a combination, display and manifestation of prakriti’s gunas. The gunas are sattva, rajas and tamas. These are not chemical or physical constituents of nature. Nothing to do with matter and energy, but these are, if at all, qualities and characteristics which are in the range above matter and energy. What do we understand by it?
In our body which is matter-energy, there is something within the body called the mind, the intelligence, the ego. You cannot say mind is matter, intelligence is matter, ego is matter. All these three have got different qualities, characteristics, instigations, inspirations, persuasions, compulsions to provide. There is an ample variety there. This variety cannot be included in the physical and chemical properties of substances. The tone of our sound, the attitude with which we look at an object, the response and reaction produced from time to time, the type of reasoning we adopt.
See, our reasoning is a preconceived one. Even for the worst of murders, there are the advocates who will take up the cause and argue. I was told in Kerala, there was an advocate who use to tell, “Whomever you want to murder you murder, but burn the dead body, then come to me. I will fight your case and release. Nothing should be left in the way of an evidence. So, burn the dead body and then come.” This is what he used to say. That means, our reason also which is suppose to arrive at truth, there is preconceived level of the reason. In what way do you want to argue? Now, where are these qualities getting built and how do they express? I think the inner world is a much more complex subject than the outer world. The outer world everybody looks alike, and there is a constancy there. Gold will continue to be gold. Iron will continue to be iron. Mercury will be mercury. But in the case of man and his behavior…
The elections which are going on, I think perhaps in Kerala this is the most sensitive election. Nobody is able to say who will win and everybody says none will have a majority proved. Ultimately, they say, congress will tell the leftist, in order to defeat the third party, they may tell them, “In this particular constituency we will support you. In another, you support us.” This is the last-minute drift and change. Can you tell me, what is the quality which governs this? Even between brothers and sisters, they take different stands and different points of view.
So, there is a lot to be learnt about the inner world. And the inner world is governed by sattva, rajas and tamas and Krishna categorizes them, specifies them. When sattva guna is strong, these are the symptoms and features that you will have. When rajas will strong, these will be the expressions and when tamas is strong, these and these will be. We all want to improve, but we don’t know how to improve.
The other day ‘V’ was telling me “Corporate life, it has spoiled me. I cannot think beyond selfishness, family, money, property all that.” But he should understand that this is all a rājasik display. He should understand - What is sāttvic, what are the characteristic of sattva guna? And knowing them, let him start practicing one after the other, one after the other or may be more than one together. Then you will find in the course of about, what shall I say, a few months, a year, three years or so, things will completely change. There are sudden changes, there are gradual changes. The gradual changes are those which can be brought about by a scientific and systematic approach. What is there which cannot be accomplished? Everything can be accomplished.
Understand that tamas is there. So, I am reminded of my young days. Tamas generates sleep, ignorance, sudden agitation, delusion and all that. One important factor is sleep, sleep. So, my mother use to come early in the morning, wet her hands and wipe my eyelids. I used to tell her, “Wake me up.” Sometimes even after wiping, I will have a tendency to sleep. After all, I don’t remember when I used to go to sleep, may be 9, 9.30 or so. And even up to 5 o’ clock or 5.30, we used to get up in the morning and go for bath in the temple, even washing our mouth with indigenous powder. Whenever I used to be late and my neighboring boys have already gone, I use to feel so shy because my going will be observed by all the neighboring houses. So, if I become late and go to the temple, to the tank for washing my mouth, what will people think? So that sleep was a factor, even now it is a factor for everybody.
The sleep is a strong effect produced by tamo guna. We must decide how many hours of sleep we want or are necessary. Beyond that we should not sleep. We have two proverbs which are very important. Don’t sit and eat and don’t lie and sleep. It is actually in Malayalam so I am somehow translating it. What is meant by don’t sit and eat? You sit only to eat and get up after the meal is over. Never sit there beforehand impatiently nor continue to sit after you have finish the meal. This is actually to overcome tamo guna. Similarly, don’t lie and sleep. You should take to bed only when you are out to sleep. Don’t lie there and wait for sleep and start rolling, means what? Keep yourself engaged and be active. When sleep overpowers the eyelids, then you go and lie and sleep off. Just imagine, many such habits are cultivated, suggested and insisted upon by elders, all to overcome tamas and rajas, all to overcome tamas and rajas.
Never blame anybody. Do not speak ill of others. Never look at anybody with a wrong or an evil eye. Try to speak the truth, though it may be persecuting you and live up to that.
प्रारभ्य विघ्नविहता विरमन्ति मध्याः ।
विघ्नैः पुनः पुनरपि प्रतिहन्यमानाः
प्रारब्धमुत्तमजना न परित्यजन्ति ॥२७॥
This is something I have heard long back.
Prārabhyate na khalu vighnabhayena nīchaiḥ. Before starting a venture, you start thinking about it. ‘It is this, it is that. That will be the trouble, this will be the trouble.’ and never start.
Start somehow, and when you are beset with difficulties, drop and keep quiet. These are the categories of people. The first is perhaps more common. The second is less common.
The third is vighnaiḥ punaḥ punarapi pratihanyamānāḥ. Though beset repeatedly by obstacles, once you have begun a task, you don’t leave it at all! This is considered to be the best. Now why these qualities are suggested to us? The idea is, these qualities work inwardly in the sphere of the mind, intelligence and ego, where no science can penetrate and no medicine can have its effect. So, the only way is to understand.
So, when I am writing and thinking about it, I am really amazed that so much of analysis is made. How many different types of people are there? What are the categorizations? Each category is characterized by what? And how to outlive one and get into the other? What a wonderful knowledge! I wonder, people have no value for this. What a wonderful knowledge is there!
So, I was asking Arpita, what is the purpose of this analysis? Will anybody be governed by it? Maybe one, one in ten million at least will make you suffice. By repeatedly listening to them, these qualities will come to us.
The jñāna will come only from sattva guna, only from sattva guna, only from sattva guna. Something is present in your body, but you don’t know. The mind is there, you think and follow the thought but you don’t know the mind. Is it not a great travesty, a matter of shame? You know what the mind does, but you don’t know what the mind is. You know what walks, you know walking, but you don’t know what walks. This is all due to the lack of sattva. So, I just wanted to share with you, what a beautiful analysis the whole thing is!
Harih Om Tat Sat. Jai Guru.