|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru.
We were discussing how the narrow, constricted vision either about God or about the self be led to an expansion so that it will become comprehensive, consistent, incessant, unbroken and wholesome. To me it appears, it is a very simple process, very facile also. But I am yet to find people who will say it is so.
Bhagavad Gita is a book of sadhāna. It is describing to you what happened 5000 years ago in our country, in the Kurukshetra battlefield just before the commencement of the discharge of arrows. This Kurukshetra is about 140 kilometers away from Delhi. Many of the Kurukshetra spots are identified even today in our country. Pandavas had a twelve-year forest exile. During that period, they rambled practically everywhere in the subcontinent. Their travel and associated events are remembered with a lot of realism and identity by our people living in the various parts of the country.
If history is a presentation of the people of a country, their characteristics, their fascinations, their values, their ideals and many of the instances and episodes that transpired in their life, then we have to give predominance to this fact that Mahabharatam is associated by people with their life, with their thoughts, with their feelings and emotions, identifying the Mahabharata episodes with a vigour and involvement. If you say Mahabharatam is not a history, at least you will have to say Mahabharatam has caused and is still causing the history in the country. That which causes history is history squared. I sometimes wonder what happens to the human brain in evaluating many of these matters. If a narration is causing continuous history in mankind, is its historicity to be doubted or ratified inestimably?
Why I said this? I said, Bhagavad Gita is a book of sadhāna. How it becomes sadhāna? Because this Bhagavad Gita message became indispensable for Arjuna before he could take back his weapons and fight the eighteen-day war. Whatever may be the nature of the gospel, religious, spiritual, philosophical, yogic, transcendental, whatever it maybe, understand that this gospel was related to the facts and compulsions Arjuna faced in the emergent situation called the Mahabharata war.
The war cries had already been raised and the discharge of arrows alone was to be. It was at that time that Arjuna wanted to examine the army front. Krishna took him, Arjuna saw and immediately he had his consternation. There was no time! Krishna started speaking emergently and Arjuna started listening emergently. In that way and as part of the conversation, he was discussing this overcoming the constriction of the mind and imbuing it with a universal perception. You should imagine it like this. That is why I call it a book of sadhāna. It was not something to be heard in leisure, reflected upon in idleness. It was something emergently related to the episode, the action in front. There he was saying that this universal vision has to become true, practical and wholesome.
Yesterday, when I told you that just like you are seeing God in an idol or a picture, you have to see Him in His full range. As you see Him in a picture or an idol, see Him in the whole picture called the world. This is a picture which nature or creator has drawn. You are making an idol within it. As you see in your idol, see in the idol called the whole world. It has got an objective relevance and most of you were yawning, “Is it possible?”
The book of sadhāna, Bhagavad Gita continues to say something very important.
सुखं वा यदि वा दुःखं स योगी परमो मतः ।।
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ ||
Don’t worry Arjuna, don’t yawn, don’t be surprised. This universal vision is as much within your reach as the sukha-duhkha experiences you have frequently, consistently. In fact, the mental twins called sukha and duhkha are the only resultants of all our interactions through the senses with the objects of the world. So, you need not go into the world of variety to have this universal vision. Apply it to the resultants, the sukha-duhkha twins your mind undergoes. The sukha and duhkha are within your body in the sphere of the mind. These sukha-duhkhas represent the wholesome, total and aggregate of world experiences and reactions. This sukha and duhkha are the only resultants - please understand this.
When you refer to sukha and duhkha, it means the sum total, the whole total of all your world experiences and interactions. These sukha-duhkhas, he says, "ātmaupamyena sarvatra samaṁ paśyati", let the sukha and duhkha arise apparently due to any factor outside. Internally they are in your mind. And whenever sukha arises and duhkha arises, understand that they are equally expressions of the self.
When you look at a mirror and you see your reflection, do you see only the reflection or you see yourself in the reflection? Can there be a reflection without you? And what is that reflection? You are reflected in the reflected image. So, when you see the image, you are seeing yourself in the image. You are seeing yourself in the image. In the same manner, when you become sukhi, who becomes sukhi? You become sukhi. Who becomes duhkhi? You become duhkhi. So, in the sukhi and the duhkhi, can you miss yourself? Any extent of duhkha you may have. In the duhkha, you don’t miss yourself. Only when I am there, I can be miserable. Only when I am there, I can be happy. So in happiness, I myself am manifest and in display. In unhappiness also, the same ‘I’ am in display. Now you are missing the ‘I’ in both. Start gaining the ‘I’, seeing the ‘I’ in both.
Sukha and duhkha are both my expressions, my revelations, my manifestations. I never become absent in either or both. It is myself that appears as sukha, sukhi, appears as duhkha and duhkhi. In this manner, if you are able to have a sāmya towards sukha-duhkhas, in both ‘I’ being present, sukha is not dislodging me from myself nor does duhkha dislodge me from myself. Both are occurring to me, with me, taking me and reflecting me. In this manner if you start thinking, you become a highly spiritual person. ‘I’ is the spiritual entity and that ‘I’ is present in sukha and duhkha means it is present so far as you are concerned throughout the world and the universe. Because the world and the universe come to your mind through the five senses only in the form of sukha-duhkhas. I wonder whether you understand what I am saying.
Gita is a book of sadhāna. It gives you at every time, the tips and the process of doing the sadhāna.
Harih Om Tat Sat. Jai Guru.