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Harih Om Tat Sat. Jai Guru. Jai Guru.
Yesterday I was speaking about jnana and how effective generally it is. If you analyze our own mind, our own understanding, you will find that all are knowledge.
This is an assurance Krishna gives in Bhagavat Gita. And this verse is repeated during many rituals or all rituals even.
Ananyāś-cintayanto māṁ ye janāḥ paryupāsate. Those people who worship me, please mark my words, those people who worship me. So, this is a matter of worship. But worship me, in which manner? ‘Ananyāś-cintayantah:
‘Ananyāś-cintayantah’. In that worship, there is no idol, there is no flower, there is no mantra, tantra, nivedya nothing. Then what is the nature of the worship? It is an all fold and all-around worship.
‘Paryupāsate’, What is that worship like? ‘Ananyāś-cintayantah’. It is a thought process where one’s mind becomes exclusive. All these words which I have uttered, are they not denoting and connoting knowledge? And not only that, Krishna says, the ‘Paryupāsana’ is ‘Ananyāś-cintayantah’: In their mind, there should be no second thought, there should be no second option. The mind should exclusively think of God, exclusively think of God. That exclusiveness, what is that? God alone is. God alone is. Either in the wakefulness or in dream, or in sleep, there is nothing besides God, different from God, above or below Him and that God is all-pervading, He is all-knowing, He is all-powerful also. If such a God alone is there, if I start thinking about Him, thinking about Him, will it not be sufficient insurance for me for everything? Whatever is done, whatever is being done, whatever is yet to be done, whatever sin is there, is likely to be there, whatever virtue I have gained, is likely to be gained, I want to gain, if I have poverty, elimination, if I have riches, it’s protection, if I have children, their safety, growth. For anything and everything, the all-knowing God is sufficient.
And what do you have to do? No propitiation. You don’t have to please Him. You don’t have to offer Him anything. Prepare pudding and the like. No. No. No. No. All that you have to do is ‘Ananyāś-cintayantah’: Think about God in an exclusive manner. Don’t allow your mind to seek astrology, to seek, to depend upon anything. “This God will be easily pleased and He will suddenly come. Therefore, let me also seek his favour.” No. No. No. No. No. No. No. That ‘Ananyathva’ is the form of worship. And that too in the ‘chinthan’, in the thought process. So, it is a worship involving and totally centered on God. Involving and totally centered on God, on God, on God. So, the whole worship is a mind process, where the mind becomes exclusive in relying upon God, thinking about Him. You never tell Him anything, because He doesn’t need to be told. You do not look for anything particular because it is not necessary. My reliance is exclusive, exclusive, exclusive. In that exclusiveness, there is no provision for distraction, alternate reliance, doubt, oscillation, nothing.
Tell me now, what is this? Is it not a mind process where the process is examined if at all by the intelligence and this dictum, this maxim is repeatedly reflected upon and we try to implement it, implement it? It is a mento-intellectual effort. Tell me, is there any other implication? Now in this level or in this nature, is it not jnana? You have to know repeatedly that God alone is and He is omniscient. That God need not be advised, sought, instructed, reminded, persuaded. No. No. No. No. So, every conflicting note that arises in the mind is hunted and eliminated, hunted and eliminated. It is a completely knowledge process.
What do you understand by it then? So, the entire Bhagavat Gita is to be read, is to be understood, is to be thought about, to be discussed, to be debated upon if necessary and the messages imbibed and then every time you think, you understand, you argue, you do, you try to compare notes with what you have read and understood. Just see?
All the activities finally end up in knowledge. Now, this is that knowledge process.
‘Ananyāś-cintayanto māṁ’ - For such a devotee.
‘Yoga-kṣemaṁ vahāmy-aham’. The safety of whatever he has, if he has a family, two members, children, if he has a house, everything I ensure.
Then, whatever he needs for his fulfillment in life, even for the progress of devotion, even for making him a better, better and super devotee, I will do, I will look after.
You tell me, if you are trying to practice this and perfect this, what is the whole process called? It is a purely mento-intellectual process. I would like you to discuss and debate upon this proposition and arrive at your own conclusion.
If you ask me then, “Swamiji, is pooja necessary?” Not at all! But if you feel like doing pooja, it’s okay. If pooja will reinforce your exclusiveness, well and good. If fasting will reinforce, well and good. But you will do all these only to know that the pursuit is purely inner and it involves the mind and the intelligence alone. The intelligence is used to make propositions clearer to the mind, so that the mind’s reliance and exclusiveness will remain true, wholesome and consistent. I don’t know to understand this why should anybody take time? That is why Sankara says this Brahmavidya is to be pursued by a seeker and the seeker must have pre-requisites and the pre-requisites are called ‘Sadhana Chathushtayam’. ‘Sadhana Chathushtayam’ - Viveka, Vairagya, Shatka-sampathi and Mumukshutwa. All these have their seats, relevance and origin in your own mind. Intelligence remains a tool to understand each proposition and implement it.
Harih Om Tat Sat. Jai Guru. Jai Guru.