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Harih Om Tat Sat. Jai Guru. Jai Guru.
I would like to tell you a truth; it is actually a secret. How to make you understand it and how will you absorb it? We have got the most sacred and sublime Vedas. They begin with a number of praises addressed to several superhuman powers and deities. These prayers which are primarily vocal or solely vocal, our Vedic thinkers were not satisfied with the prayers as such. So they followed them up with some kind of an offering which they could make into the blazing fire so that the materials offered would be consumed by fire and they had the satisfaction.
So remember, from protracted prayers to more protracted ceremonials in the form of fire sacrifices; they were not satisfied. They progressed through them. Then they withdrew into some kind of mental contemplations. Instead of making physical and material offers, they said that 'we are doing this mentally'. So there was a greater attention, closeness and affinity with themselves.
When they withdrew from the external formalities and involvements and their practices were centered on the mind and intelligence, it meant a great transition. Every activity proceeds from the mind, subsists on the mind and concludes in the mind. Other than the mind, there is nothing in reality. Being so, when their worship practices receded themselves into a mental process, there they were hitting upon the truths and revelations started coming. To aid the process, they also set up very relevant enquiries and interrogations. Through these interrogations, the intelligence developed. The art and process of delving into oneself more and more and ultimately very soon, they were coming up with the last revelations of any religion, spirituality, philosophy or yoga can hope to have. These are the Upanishads.
What do you understand from this? All the protracted activities that we are performing are ultimately leading us to a recession and a withdrawal from them. Everything proceeds from the mind, everything terminates in the mind. So the mind and the inside become the focus. In the whole of our life, this is the course of progress. It is trying to run very fast to reach where you stand. This is the truth.
In Bhagavat Gita also you find exactly the same process. Arjuna asked for śreyas. Krishna started giving him śreyas. First of all, he made a point of enquiry and criticized Arjuna, exhorted him and then he took up the very subject of Arjuna for enquiry. What was Arjuna’s subject? Total grief, overpowering grief. So grief itself he made a point of enquiry. Wherefrom does the grief come? It comes from the mind. Does the mind only grieve? No, it becomes delightful also. So the mind is the source of delight as well as depression. In both these, the same mind is present. Understand that it is the power and potential of the mind to be aggrieved at times and to be delighted at other times. Allow this transition to be and always hold on to the transiting substance or the substratum of both.
He said that ‘aśocyān-anvaśocah’ (Bhagavad Gita 2.11) - You are grieving over those people who should not be grieved at, at all. The soul, the imperishable, is the only substratum and everything else displayed is nothing but illusory. Existence can only be one and it can never become extinct. You say delight becomes extinct and depression rises. That becomes extinct and again delight rises. This extinction is not a characteristic of existence. Existence will continue to exist. Arjuna look for it, discover it and remain firmly in that.
Krishna traverses through a number of stages and phases. All the contemporary thoughts were taken up by Krishna and made a subject of discussion before Arjuna and finally he concludes it in the eighteenth chapter. How does he conclude it? As I mentioned yesterday, make no distinction between whatever you do and whatever you do. All karmas are equally propelled by nature, externally as well as internally. The wind blows, the trees flower and fruit, the river flows, the clouds shed rains, the sun rises, the moon waxes and wanes. All these are external motivations or resultants from nature. Internally the mind thinks, the intelligence enquires into, understands, the ego asserts, we go to sleep wiping everything, we rise up courting everything, we slip into dream creating our own world. Our mind has got tremendous capacity as evidenced by dream.
Every experience is inward, internal. The entire world is a display in your own mind by the mind. No experience of any object ever becomes objective. Everything is subjective, mind-based. This being so, divinize everything, divinize everything, religionize everything, philosophize everything, spiritualize everything. Sarva karmāṇi manasā,
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः |
Sarvakarmāṇy-api sadā kurvāṇo mad-vyapāśhrayaḥ |
(Bhagavad Gita 18.56)
Bring God, bring the imperishable soul and smear every act, all acts with that soul. So self-ize everything. Make everything godly. Religionize everything. Don’t distinguish between action one and action two. Whether it is your personal action or family action or societal action or administrative act, make no distinction. Make all of them equally divine. Then you will attain the supreme. Now there is no question of dharma or adharma, past or present, pāpa or puṇya. All these are concepts, subsidiary and lower. Subject everything to this wholesome understanding or attitude. So the pāpa and puṇya will be flooded by this formula.
Do all but spiritualizing everything. This spiritualizing is called ‘mad-vyapāśrayaḥ’. In the language of religion - be restful on God. When you rest on God and do worldly acts, the worldly acts become godly. So divinize everything, divinize everything. So that wholesomeness takes over partiality, preferentiality, prejudiciality, differential-ness, everything is taken over. And when you start doing like this, make no distinction between karmas.
‘Sva-karma-niratah siddhim’ (Bhagavad Gita 18.45), the performance of all actions by you at all times will itself take you to the perfection. So the perfection is inner, mento-intellectual. All the physical activities have nothing to do. It is the mind that gets scarred or enriched by an action. Make sure that all actions enrich you.
Now my dear seekers, everything is gone now. All distinctions are gone. All preferences and prejudices fall. Nothing has a place. It is all your mind becoming divine and divinizing everything. Spirituality is thus a process of becoming, becoming, being, being. It is not attaining, it is not grasping, it is not reaching, it is not making. It is a question of yourself getting transformed. You feel that you are a sinner and you need virtue. You need nothing.
बुद्धियुक्तो जहातीत उभे सुकृतदुष्कृते |
Buddhi-yukto jahātīta ubhe sukṛta-duṣhkṛte |
(Bhagavad Gita 2.50)
You transcend the sukṛta and duṣhkṛta. Everything be soaked, let it be soaked in oneness. The entire world is an expression of God. Never make it worldly. See it as godly. Nothing but godliness is there. The earth is godly, air is godly, water is godly, fire is godly, space is godly, your own body is godly, mind is godly, intelligence is godly, ego is godly, everything becomes godly, godly, godly. It is a question of wholesomizing everything, spiritualizing everything, Instead of taking a stand, 'I will do half an hour spirituality, you take a stand, 'Twenty-four hours of my life will be equally spiritual and sublime'. It is ascent, an expansion, a refinement, a wholesomization of your mind, its attitude and objective. Now where are distinctions gone? Where are preferences and prejudices gone? Where are religious concepts gone? Everything goes.
God dwells in the heart of everyone. Seek him through bhāva. All kind of attitude that arise from your mind should be equally offered at the altar of the inner Lord. This is the way for perfection. Just imagine, has the Vedas left everything and held on to the Upanishadic truth? Here Gita also begins with distinctions and plurality, finally takes you to a level of absolute distinction-free oneness, sublimation, enrichment and fulfillment, all through a process of enlightenment. This enlightenment is the sādhanā, the mind and the intelligence undergo. It is just like the pilgrimage your body undergoes to a distant place. Mind and intelligence are processed through reflection and introspection and the reflection takes perhaps maybe a year, two, three years, ten years. At the end of this long mento-intellectual pilgrimage, you spot the inner Lord to know you did not have to travel, you did not have to reach, you were yourself that right from the beginning and will continue to be so.
Harih Om Tat Sat. Jai Guru. Jai Guru.