Our dharma, right from the beginning to the end, is a process and a course and a compulsion of enlightenment and the refinement that follows enlightenment. All have their bearing only upon our mind and intelligence.
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Harih Om Tat Sat. Jai Guru. Jai Guru.
I am raising a point. We are a very cultured set of human beings, the people of this holy country Bharat. Right from the beginning, we have been probing into life. Right from birth until death and even what would be the situation after the fall of the body. As a result of this, we have been able to evolve, present and also perpetuate a variety of thoughts. All these thoughts have a kind of a tentative value and relevance and you will find, ultimately we come to the ultimate value, ultimate relevance.
Whether we like or dislike, everyone is getting born and following birth he grows, following growth he stops growth, then he starts declining and finally he dies. This is the nature of life. Being so, the nature of values and propositions, ideals and other things we are evolving should also have this kind of a pattern. That is how we have evolved Dharma, Artha, Kāma and Moksha. While living and leaving, we must have commonly accepted, sufficiently rational and compulsory values and disciplines and all of them should be veering around the one standard or style called propriety, righteousness.
So righteousness is the first and the last of whatever we propose to do or we do. Conforming to righteousness, everyone is allowed to gain his own independent resources called wealth. We are not supposed to lead an idle life. We must be effortful and persevering. As a result of our perseverance, we certainly will have our productivity to offer and the society will have something in the way of a reward or remuneration to offer. That becomes our individual personal resources. Now using the resources, what shall we do? Our body has completed its growth; so what shall we do? Whatever desires you have, all the desires, provided they don’t interfere with the standards of righteousness, propriety can be fulfilled.
Every time a desire is fulfilled, what happens? The desire becomes extinct. So full fulfillment of desires will mean full extinction of all desires. This is what we have to reach. So try fulfilling your individual desires and understand that ultimately it is not at all necessary for you to desire because desiring and fulfillment both take place within the body in the sphere of your mind. Though the external world in the form of objects come in between, the actual desiring and also fulfilling, both are getting done within your own mind. Then why have this jhamela, confusion? So you start going into the very philosophy of desiring and fulfillment and come to the conclusion that it is better not to have any desires and then have fulfillment. Now this is taken up in the way of sannyāsa and fulfilled. So we started from activity and we stop in total inactivity, non-activity.
Let us go to Bhagavad Gita. Bhagavad Gita starts when Arjuna made a very good submission and a demand. What is that?
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।
kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ |
(Bhagavad Gita 2.7)
'I am gripped and also deluded by the defect called kārpaṇya-doṣa'. You can say constricted mind, narrow-mindedness, self-centeredness. 'I am smitten by that'. And the result is that, pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ, 'I am unable to decide what am I supposed to do in terms of propriety'. 'Kārpaṇya-doṣa keeps me in a state of delusion and the indecision is there with regard to whether I should fight or not fight, wherein lays my promotion, my śreyas and the like.'
Therefore he says, यत् श्रेयः स्यान्निश्चितं ब्रूहि तन्मे, yat śreyaḥ syān-niścitaṁ brūhi tan me. 'Tell me, where from can I get full śreyas?' Not preyas but śreyas. 'Where from shall I get everlasting goodness and fulfillment?' So three are the propositions of Arjuna. First a confession that he suffers from kārpaṇya-doṣa. The impact of it is inability to decide what is the course to be taken up in terms of propriety, and therefore he wants the ultimate good and the ultimate fulfillment to be disclosed to him. Krishna went on elaborating a number of points, all of them revolving around this one confession Arjuna made and one demand he stipulated.
Now let us go to the eighteenth chapter where he says, “I have told you many things which are hidden and secret. I will tell you the most secret of everything.” And finally comes to say:
सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज ।
sarva-dharmān parityajya mām-ekaṁ śaraṇaṁ vraja |
(Bhagavad Gita 18.66)
Arjuna was deluded about Dharma. Krishna was clarifying Dharma and he went on to say that the ultimate Dharma is, accept whatever comes, let go whatever goes, have no sense of delusional clinging towards anything. When you start living and working without devotional clinging, it becomes a full sacrifice, yajña and liberation. Now finally He summarizes, “Arjuna you told me that you were dharma-sammūḍha-cetāḥ. What I have to tell you is, drop all considerations of dharma.” You can do so provided you understand and accept there is only one. The existence is singular, one. All are expressions like thoughts and emotions, ripples in the mind substance. There are not many here. So there is no necessity to make a choice or a selection.
Sarva-dharmān parityajya. So the real Dharma is to perceive and actualize everything as one. When you start seeing and also realizing everything as 'one', there is no question of do’s and don’ts at all.
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ।।
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ ||
(Bhagavad Gita 18.66)
'When you start accepting everything as one, it may not be fully true of you and all times. So there is a gap between the commencement of this super proposition and the time when you are able to actualize it. So in between, if you have any kind of a fear or apprehension about any sin accruing to you, don’t worry, I will look after it and liberate you'. Actually the second statement is not necessary at all! Everyone is motivated and compelled by nature. And nature is something unalterable, beyond human domain. So things will go on in their own manner. All that you have to have is a sense of enlightenment on the one hand and disassociation with everything. Delusional clinging should not be there.
Now where do we stand now? In the whole of our life you tell me, whether there is anything in the way of a practice or everything is in the way of enlightenment? So the true Dharma is enlightenment, enlightenment, enlightenment. This enlightenment becomes the motivation, the ideal, the process, the perfection and fulfillment. That is how we have sannyāsa, sannyāsa, renouncing everything, renouncing everything, dropping all delusional clinging and simply remaining in a state of enlightenment. What is that enlightenment functionally? Drop all desires. Drop your possessiveness and drop your ego. Now these are not actions, these are not pursuits, these are developments that come to the mind and the intelligence when they start reflecting upon the truths as Arjuna was made to do, Uddhava was made to do.
How did Uddhava get away from his delusional clinging? Only by listening to Krishna, and what did Krishna say? Krishna never asked him, 'Do this, do that, go there, not go there' etc. He was only providing enlightenment. That enlightenment effort perhaps was there. Krishna was speaking. Uddhava was hearing. His doubts were raised. Krishna clarified. Further questions cropped up. They were answered until at last Uddhava himself was asked, “Did you hear me and understand what I said? Did you absorb the message? Where do you stand now?”
“Yes everything is clear. I am going.”
So what is our dharma? I think I would like all of you to think about it. Our dharma, right from the beginning to the end, is a process and a course and a compulsion of enlightenment and the refinement that follows enlightenment. All have their bearing only upon our mind and intelligence. The rest is all superficial, subsidiary and ancillary. But this enlightenment will certainly display itself in the form of your character, behavior and interaction. Therefore we explain what the character will be, behavior will be, and interaction also will be; that’s all. But actually the course is internal. It is just like what I said yesterday.
Unless you put your attention into the śloka, what is written there and the same attention is applied to pronounce the letters in the manner in which your eyes see, then there is a closer examination within yourself to find out, 'am I pronouncing what I see?' So first point of attention to see what is written, second is to bring forth what is written, third is to verify whether I am doing so properly and find mistakes, then correct. So four levels, at the same time conjunctional display of attention. Learning is what? Attention! Attention! Attention! This attention is not external. It is a property of the mind and the intelligence.
So from dharma-sammūḍha-cetāḥ, Krishna leads Arjuna to sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. This surrender, making it and making it true, it is not an external process at all but an internal one. What do you think of a civilization where enlightenment alone is the goal, the means and fulfillment? This is how sannyāsa has become the fourth ashrama for all people in this world in our country. Please think about it.
Harih Om Tat Sat. Jai Guru. Jai Guru.