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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
I was discussing about what Krishna was explaining in answer to Arjuna’s question in the third chapter of Bhagavad Gita, saying that, “In the whole world, right from the beginning, there was only one spiritual nishta. That ‘nishta’ is twofold or it has two facets”. It is a very great analysis. See, it is an analysis which is full, complete and absolute.
Loke’smin, He says, in this world and right from the beginning, this nishta has been a two facet one. What are the two facets? For people who are given more to mento-intellectual life and work, for them, it is jñāna yoga and for the others it is karma yoga. You have to understand this very thoroughly.
Our activities are of four levels. It starts from the physical level, bodily and sensory level, each is different from the other. Then it is oral level. These two are visible and they are done by the body; whether it is mouth or not, that is also a part of the body. The next two levels are inside and invisible - Mental level and intellectual level. So these are the four levels of activity. Now jñāna yoga is involving the inner mind and intelligence. And karma yoga involves the bodily and oral levels. Is it clear to you now?
The people who are given to jñāna yoga will use only their mind and intelligence to the extent they have to hear and read. Speaking is not included in that. For listening and reading, they will use the sensory organs. But actually, it is a mento-intellectual activity or pursuit. Whereas in the karma yoga, they always stress and look into physical activity and oral activity. Is it clear, ‘P’?
Purushotthama Swamiji always used to tell me about social service. And he used to say, this service is for purifying the mind. I used to simply not accept it. I said, “Mind can be purified only by a mind process. How can physical activity purify the mind? So if you say that social service is for purity, I am not able to understand.” I will not argue with him.
I believe social service should be done because of the purity of the mind. When you start loving the society just like you love your family and you feel that something should be done to the society, this is at the back of social service. And this feeling should be more and more, more and more. And while doing the service also, you should have more and more of mental enrichment in what you do. Now, is it a physical process or a mental process? The love for social service, wanting to do it, it comes from a mind. Only when the mind becomes pure and expansive, that idea can occur to, is what I am feeling. So whatever little social service we do, so far as I am concerned, it is emerging from the mind. It is not to purify the mind. I have never found that service purifies the mind. It is a result and outcome of mind’s purity.
We started distributing this Anna Vastra and some pāyasam for 150 people. I felt that next year it should be more, next year it should be more, it should be more, it should be more, it should be more. We will increase it at least by 1000, at least by 1000, like that. Now this feeling, is feeling first or doing first? Why should I feel that it should be more? Then while doing it, I want to do it well.
My one statement is, as you are giving to the first person, so you should be able to end it up for the last person. There should be no feeling that I am giving and others are receiving. We should not exchange hot words. We should not express any derision. All these feelings I have. Do you mean to say it is a result of social service? I am thinking about the quality of action and the quality of doing a social service also and look for what is better, what is refined, what is lofty, what are the virtues etc. etc. etc. The whole process is an introspection.
So our difference you should understand. (Purushotthama) Swamiji said, “The social work is necessary to purify the mind”. I said, “Mind can be purified only by a mental activity, not by a physical activity. If at all physical activity purifies, it is minimal. It should be directly mental.”
“Why am I selfish? Is selfishness right? Does it make me happy? As I am, so are others. If I think ‘I am’, I refuse to think of others, it is an error, it is wrong, it is immoral, it is unethical, it is detrimental, injurious and constricting to me.” These are my observations. Are they observations of social service? So here is a clear instance.
What is jñāna yoga? Jñāna yoga is that pursuit where your mind and intelligence are employed and you try to understand the mind’s constrictions have to be removed. Impurity, if you call it, constriction is an impurity. And intelligence should be always be carrying that spiritual insight, spiritual pursuit, spiritual wisdom for everything. It should not be a material assessment.
Even in the Anna Vastra Dāna Satram, we are trying to give one day’s or two day’s food to people? In the whole 365 days, two day’s food for a family, what will it matter? It will not matter anything. Then what is behind the social service? I have found that it is enriching to the giver, elevating to the giver. This elevation is not material or economic. It is an elevation and enrichment you get for the mind. Others are receiving the materials. They are also happy.
That is the benefit, is it not? But he says mind should be purified, mind will be purified by this. How can it be purified? The same exercise can be done, you know wherever we go for distribution, all the distributors take to it not at all with a social or societal good angle. Most of them are doing with arrogance, with superiority, with corruption, trying to favor people. Where is socialness there?
No whatever it may be, I cannot spend more time on this. You think that my point of view was that mental purity will be imbibed by a quality process. You have to imbibe purity. How will you imbibe purity? Is it available in kilograms in shops? You have to instill this quality enrichment in your mind by making the mind conscious of it, by being fond of it; all these are inner, mental processes. By doing a physical, social service, I don’t know whether the mind will expand. Maybe there is another school of people who believe that it can be done. Whatever it may be, for the sānkhyās, people who are given to introspection, it is jñāna yoga. And for the others, people of yoga, it is karma.
Now this karma yoga does not stand independently. It is a stage which you transit, you progress through, and you reach jñāna. That jñāna is what he discusses in the eighteenth chapter.
Kya samja? How will you attain naiṣkarmya-siddhi?
Asakta-buddhi: sarvatra jitātmā vigata-spṛha:. By fostering Asakta-buddhi:. Is it not jñāna yoga? But with asakta-buddhi: you can do, so you are given the option of doing. But what works there is asakta-buddhi. And then you have to control yourself.
Jitātmā, vigata-spṛha:. Having no desire. Then you attain naiṣkarmya-siddhi.
So the karma yogis attain naiṣkarmya-siddhi and then they take to exclusive meditation. The jñāna yogis do it right in the beginning. But in both, the object is the same, objective is the same, there is no difference at all. It is something like completing the school education and then going to the college. It is just like river flowing from, Ganga flowing from Gomukh, and finally coming to Haridwar, Hrishikesh, etc. This is what I understand and I want you to know.
Nishta is only one. Nishta is only one. Nishta is only one.
If you ask me, by conducting this Anna Vastra Dāna Satram for so many years, I don’t think an iota of purity has come to me. My purity process is quite different. It doesn’t need this Anna Vastra Dāna Satra. Some relationship is there in the sense, that every year we require a greater amount of money to conduct the program. And we don’t have any earnings. So somehow in our mind, I feel, let us increase it by 1000, it is only a sankalpa in our mind, and we start circulating letters etc. Somehow it is supported by itself.
So what can purity of mind and love for the society, can it bring anything materially and physically if you ask, yes, this is done with physical resources, and the resources are generated in the process, and that generation is primarily because of our mind’s attitude. So only when you do it, you know, not otherwise. How will you know mind’s purity has got some objective benefits or effects also? Between mind and matter, mind is superior to matter. So in the material world, can your mind work? Yes! We want to do this, every year we want to increase it by a 1000.
When we went to Dakshin Khanda, it is our Guru’s place and we are going for the first time. So I felt that we should distribute 5 kilograms of rice. Why this feeling came to me? Nobody has asked for. I did not think about the expenditure, I did not do this, do that. It was done.
So the manner in which our mind works and how the working of the mind sees to the external fulfillment of it, this generally becomes something confirming. It is a confirmatory process. But what I want to say is that, I have not found, if it is well done, it is well done. If it is not well done, it is disapproved by me, and I am not happy. But then we should do it well, we should do it well, we should do it well, this is an insistence that comes in my mind. What can I do? Does it make sense to you what I am saying? See, it is a quality that you have to build up. Again, is such quality necessary? Will it be beneficial? In terms of religion, what is its reward? In terms of philosophy and spirituality, what is its position with regard to truth? And as an act to be done in the world, how will it be? So all these things are coming up for consideration.
Our ‘S’ came the other day, he said, “I heard Swamiji in 2005, and He said one should do charity. I began to do charity right then”. He gets a pension from the Railways. He gets a remuneration from DMRC, from UP government, from some other government. All these are coming in lakhs. He says, “Except pension, I don’t take a single paisa out of this. It is all meant for charity”, he says. It is a great thing to feel that, one (point).
Second point, I always tell people that if you start giving, you will be having more. See, how can you give without money? So what you start giving, honestly and liberally, if you start giving, you must have. Otherwise how can you give? So I believe there will be a conspiracy hatched by God to strengthen your hands. This is what, I have to write it as an unwritten, inexorable law of nature. See, how will you give if you don’t have? So you start giving, automatically you will have. Because how can you give?
There was a Sharma Ji in Amarkantak. He and his wife, he was an engineer, “I am going away for spiritual sādhanā”, he said. “If you want to accompany me, leave the children in your parents house” So the wife did it and both of them started. They went to the forest, and they had nothing to eat, they started eating leaves. Some of the villagers who used to come to the forest, they found them eating leaves. After they saw them, they had food. They had a child also called Markandeya from there. So this is what Purushotthama Swamiji told me. He says, that his wife cooks food and gives to the travelers. So he was saying, “God will not send people to us unless he has made resources to give them food”.
Actually all people have their wealth from God.
Do you understand it. There is a proverb in Malayalam.
Ural nakki pattiyude chiri nakki patti.
Patti means dog. So we have something like a indigenous ulukala which Krishna pulled. So it is a stone which is kept in the lawn. It is not kept inside because you have to lift the pestle, so it will go and hit the roof. So it is kept outside. Completely stone. So whenever they have to hit something, they will take there and hit. Invariably many things, food items etc. will be hit – that dosa podi etc. some powder and they will leave it there. The dog will come. So it has got some hair here, so when it licks, something will stick to this. When that goes away, another dog will come and lick here. See it has got some hair here. So the dog will put inside the mouth, so in the side this will also touch and some dust and other things will be there. When it goes away, another dog will lick this. This is a proverb.
ഉരൽ നക്കി പട്ടിയുടെ ചിറി നക്കി പട്ടി.
The rich people are made rich by the poor. Do you know that? “I am an industrialist. I make products and I sell my products. Who takes my products? The ordinary people. And they give me Rs 10, Rs 5 etc. and then I become 500/5000 crores.”
So jnāna-yogena sāṅkhyānām karma-yogena yoginām ||
Now he goes on explaining that this Karma yoga and jñāna yoga actually are the same because the yoga element is the same in both. So without karma yoga, there cannot be a jñāna yoga, there cannot be a jñāna yoga without karma yoga. So both are the same, don’t differentiate, is what He says.
See, initially he says it is two. But the two are not separate because the mind and the intelligence which work in both cases are the same. Understand? One is focusing on karma, another is focusing without karma. But benefits are had to the same mento-intellectual person. Like that he goes on saying. Okay.
Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.