|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
Every one of you should understand this important point. What is that point? In our Indian culture, there is no subject which dharma or even culture does not include. You cannot draw a line between religion and non-religion, religionism and secularism. You cannot say this is worldly and this is divine. Will you understand this point?
What all comes under the gamut of life, all that is included in our dharma. What can you think of? Our very body, then preserving the body, making the body healthy, keeping it in good trim, decorating it with unguents, collyrium etc. we have and different kinds of paste for the body, then dress, then we have a number of ornaments. Can you understand that all these are included in our dharma? Every subject governing our life is part of our dharma. What about dance, what about music, what about any other thing, what about play? Krishna says:
He says that you have to have a moderate measure of activity and interaction. Equally you must have a moderate measure of sport. You have to have a moderate measure of sleep and moderate measure of wakefulness. You have to have a moderate eating habit. Everything is included in our dharma. That is why you find Tulsi plants, Vilva plant and so many other things all around the house.
If you go to the temple, the items offered in the temple in the morning like puffed rice is very good for the stomach. Trimadhura, made from the three forms of sweet available from nature – Fruit, flower and stem.
So we don’t distinguish between the worldly act and the non-worldly act. We have celebration. Celebration is celebration itself but the celebration is around divine concepts. In Kerala, all the twelve months we have one celebration or the other because the human mind or human psychology needs such festive spells. Even the poorest man will borrow money and observe the festival. It is a need of the human mind.
In the Upanishads it is all austerity and asceticism. Say good bye to the world, go to the forest and live an austere life. And what will you eat - whatever forest products are there you eat. Don’t preserve for the next day. Collect or have only as much as the day needs. But when you come to Bhagavad Gita, the Bhagavad Gita was exchanged or given by Krishna in the battlefield of Kurukshetra where Arjuna was not going to do austerity, he was supposed to fight valiantly for eighteen days! And Krishna says all this war will become equally austere, pious, religious, spiritual and sublime. And to make all activities sublime and spiritual is the entire Bhagavad Gita gospel. That is why I call it an interactional sadhana.
Today I thought I will recite one verse from the fourth chapter of Bhagavad Gita. When I do this, that particular verse should stand out separately in your mind and you should think about it.
Karmāṇi tam na nibadhnanti. A person who is like that will be not be bound by any acts. What is it that you want? You want to be non-active or you want to be unbound by the karmas, by what you do. Krishna says very clearly that to remain inactive is impossible. So there is no choice for activity. You have to be active. So in the active spell, you should not be bound by any of the actions you do, in which manner, in causing sin or virtue, in causing bondage. So you should not be bound by anything. Just like animals are active but they are not bound by their actions, with human intelligence why are we getting bound? So we should be able to live and move in a manner that will not bind us. So He says this is the way.
Yoga-sannyasta-karmāṇaṁ. He doesn’t say sannyasta-karmāṇaṁ. Sannyasta karma means a man who has abandoned karmas. But “Yoga-sannyasta karma” means different. By yoga, he who has been able to renounce all karmas, it is not physical renunciation, it is yogic renunciation. By the adoption of yoga for your mind and intelligence, you must be able to feel that ‘I am not doing and nothing is attached to me nor am I attached to anything’. Actually, we are not attached to anything.
Yesterday I was mentioning that we have the sensory level, the mental level and the intellectual level. In the sensory level we are connected to the objects through the senses, in the mental level through thoughts and emotions, in intellectual level through understanding and evaluation. These are of the three levels, one is gross, the other two are subtle. But (That ‘but’ is very important) the ‘I’ we are referring to is beyond these three and that beyond level is such that it is never bound.
There are four verses in the fourth chapter each of which is presenting the Truth of liberation or freedom in a different manner. I would like to repeat that none of you should think that God and faith in God are the only means of getting into spirituality. Our philosophy, our dharma is so great and comprehensive that it makes a provision for all kinds of people. If you don’t want to think of God, don’t think. If you don’t have faith in God, have no faith. But the fact remains that everyone is a human and we are living in the same common world. So we should have some values and some goals, all applicable to all people. This will be possible when you start relating whatever you say to the human personality. Our eyes are alike, ears are alike, nose, tongue and skin are alike. Our mind also is somewhat alike, that is why we have parallel emotions. Our buddhi also is alike, that is why we are able to discuss any subject and impart all kinds of knowledge to the others. Our ego is alike and so far as the inmost presence is concerned, the Soul, it is not alike but it is the same in everybody. Once this point is properly understood and harnessed, I think nobody can object. Even then, we can have the same progress and outcome as we will have from the so-called spirituo-devotional life.
So Krishna presents the Truth in different ways, very pragmatically and secularly, sometimes religiously, sometimes spiritually, sometimes philosophically, sometimes yogically. So here he says, yoga-sannyasta-karmāṇaṁ, you can be one in whom the yogic attitude and refinement has enriched you. As a result of the yogic enrichment, you have been able to attain renunciation.
Mark the word, “sannyāsa”. Sannyāsa is the pinnacle of spirituality and that spirituality is accomplished in one through yogic enrichment and refinement. So He says “yoga-sannyasta-karmāṇaṁ”, one whose karma activities are enriched by yogic renunciation. It is not a physical renunciation, it is not a religious renunciation, it is a yogic renunciation. What is yoga? Yoga is the practice of samatva. ‘Samatvam yoga uchyate’. When you make everything in this world equal, almost the same, then I think the mind must have a uniform attitude. When the mind has become uniform and even, then I think we have won over the world.
So “yoga-sannyasta-karmāṇaṁ”, by adopting and actualizing samatva in your mind, all the ununiform attitudes, reactions, responses, points of view and the like, all of them are evenized and harmonized. We don’t have to do anything with the world outside but we have everything to do with, don’t miss my words, we have to do everything with the world’s imprints in us. What we want to uniformize or make even are the imprints our mind makes about the world.
You see an elephant, you see a horse, you see a squirrel. All the three are sights before your eyes but actually are they? Do you see the elephant or do you see the mind’s photographic imprint of the elephant? The same about the horse and the squirrel. So where are the three?
The mind makes an imprint of A, B, C. In as much as the mind makes an imprint in itself, the maker is the mind and the imprint is in the same mind, so can the imprints be different? So I only see a mind elephant, a mind horse and a mind squirrel. Why don’t you think about what I am saying? Anything that you see in this world, you are not seeing any external object, you are only seeing your mind making an imprint of the object in itself and that mind print is what you are seeing. In all the mind imprints, can there be different substances or only the mind? On a board or a paper, you draw a horse, you draw an elephant and you also draw a squirrel. You tell me, what you are looking at, are they three different products or the same product?
So the samatva that we are speaking about is such a wonderful practice and perfection that a mind which attains to samatva has overcome the world. All the attractions and repulsions that your mind is trying to produce because of objects, all of them are made equal by the mind. When this equalization or evenization or harmonization by the mind is sufficiently had, then you become a renunciate. What have you renounced? All the conflicting and contrasting notions you have abandoned. So yoga-sannyasta-karmāṇaṁ, you are one in which the practice of yoga has been able to accomplish all the differences within.
yoga-sannyasta-karmāṇaṁ jñāna-sañchinna-saṁśayam |
Samśaya means doubt, sañchinna means rent asunder, by what, by knowledge. So when before your intelligence, before your understanding or in your knowledge, all the doubts have been dispelled and dissolved, jñāna-sañchinna-saṁśayam. When you understand matters in this manner as I have said, you find that there is no object at all, only the subject.
Jñāna-sañchinna-saṁśayam ātmavantaṁ. The word ātmavān means you must have a regulated and refined personality. Your senses, mind and intelligence should not be crude. You should have an amiable speech, an amiable thought process, you must have everything amiable.
Jñāna-sañchinna-saṁśayam. And there should be no doubt in your intelligence about what you are, what you have attained, about the effectiveness of it. Ātmavantaṁ, ātmavān is one, Sri Krishna uses yuktātma also often. Atmavān is one where whatever one does is with a pure mind and the mind is made pure by the intelligence and the power and inspiration for it come from the Soul. So a man becomes complete when he understands that he alone is the maker as well as the marrer of his life.
Such a person will not be affected by all the activities and interactions which are called for through him.
Such a person will not be bound or afflicted by any or all activities he performs. So what is it that we want? Do we want to drop our body? No. What is it that you want? We want to live in this world freely, naturally, with ease, poise and contentment. That will be possible provided you follow this dictum.
Yoga-sannyasta-karmāṇaṁ, I want you to understand the first word. You have to become a sannayāsin, but by what? By the yogic pursuit where the ego stands dissolved.
Harih Om Tat Sat. Jai Guru. Jai Guru.