|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru. Jai Guru.
I thought I will say something good and substantial, very unique also. Yesterday, I was describing the very unique nature of Bhagavad Gita which discusses the self no doubt, but relates and applies it to the mind, intelligence and ego. Much less is spoken about the self and much more is spoken about the practice and the realization in the level of the mind, intelligence and ego, particularly the mind.
The first part of second chapter is devoted to sankhya. The word sankhya means the Upanishad Vidya, that is the soul. But right from the third verse onwards he started describing what is death. It is only a transition but not an extinction. Life is actually a fact. The factual life has its own consequences or resultants. These resultants can never be negatived or invalidated. We can only reconcile ourselves with them and develop a sense of harmony to such an extent that the sukha-dukhas will not have any dent in you either in creating a delight or in causing a depression.
So the whole philosophy sankhya is like this, and how does he conclude it? The so called Atma-vidya exposition, he concludes it saying
Sukha-duḥkhe same kṛtvā lābhālābhau jayājayau. No soul is mentioned there. Make your mind even towards sukha and dukha, labha and nashta, victory and defeat. See, that evenness of the mind means everything in spirituality. There is no reference to the soul even in this verse.
Then he continues to say something far more revolutionary and all-cutting. What is that?
Wah! Our Vedas are the basis of the Upanishad vidya and the Vedas alone reveal the soul, the immortal Soul. So, the entire spirituality in India is based upon the Vedas and the Vedic Upanishads. Now here, Krishna says the entire Vedas deal with only tri-gunas. The whole creation is sattva, rajas and tamas, their effects. And Vedas speak only about the three gunas. Even heaven is that, hell is that, the highest world to come to greet you after the body falls is also coming within the tri-gunas.
So he says, ‘Nistrai-guṇyo bhavārjuna’. Be totally indifferent to the three gunas. So here is an exhortation given by Krishna to totally disregard the Vedas. How can you disregard the Vedas? Then, what else will you hold on to? He says, ‘nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān’. These are the four words which one has to take up if you want to become spiritual.
Nirdvandva. The entire world is a conglomeration of dvandvas, pairs of opposites. Whether you call them gold and earth, charcoal and platinum, whether you call it success and defeat, whether you call it pleasure and pain, whether you call it good or bad, one is referring to the material world, the sensorily pursued data and phenomena outside. Another is the outcomes you face in your life at the mental level, intellectual level and interactional level. All these are governed by dvandvas. He says, “Simply be indifferent to them.”
Nitya-sattva-sthah. And constantly think about, think about, think about. The word nitya-sattva-sthah has got a very, very different meaning. Sattvānurūpā sarvasya śraddhā bhavati bhārata | (Bhagavad Gita 17.3). The word ‘sattva’ means the being in one. Always, always abide in your own being. Your being is not the body. Your being is not just the mind, the surface mind. Your being is not the intelligence or even the ego. There is a being which you refer to as the “I”, which transcends all these, and always remain there.
Niryoga-kṣema ātmavān. Do not worry about prosperity and welfare. Prosperity and welfare are within the three gunas and they will follow the pattern that is assigned to them. You don’t have to struggle or strive. As you are an individual, you have nose, nostrils and lungs to breathe and air is there. In the same manner, you will find a field of work for you, and that field will take you, draw you. If you have misunderstood it or misjudged it, that will be exposed in due course of time. And you will be led to the right harmony provided you have this kind of innate attunement.
Niryoga-kṣema ātmavān. Have control, have regulation, have moderation. Let not your senses be wavered, let not your mind be indulgent, let not your intelligence be confused, let not the ego unduly assert. Let there be a close integration of all these things with your innate being.
Now what do you understand from this? Even the Vedas are disposed of by Krishna. So the philosophy or the practice that Krishna suggests, “Do not depend upon the Vedas.” He even criticizes the Vedas severely.
A man who falls in the trap of Vedas and is performing the Vedic ceremonies and rituals believing their rewards, you know, for him, the singular and resolute nature of intelligence will not arise at all! So you have to develop this vyavasāyātmikā buddhi, not by the Vedic way, but by an evaluational process. With your intelligence and mind, you read, you think, you understand and you evolve, evolve a clarity in you. So it is a mento-intellectual practice and development aimed at true enlightenment on the one hand, harmony, evenness, moderation, inner abundance and fulfillment on the other. I wonder how many people know about Gita like this. Just see, what a great proposition He makes! Nistrai-guṇyo bhavārjuna’.
So it is a kind of a philosophy that stands by itself, by itself! And even the Vedas are severely criticized and bypassed. So it is a philosophy that totally inheres in one’s own being. The sensory perception is taken as the ground datum. The mind and intelligence are asked to work on it. The intelligence is asked to examine the mental position and finally arrive at a clarity -which clarity will install stability, poise and fulfillment in the seeker. I am sometimes wondering, how many take to Gita and understand it in this manner.
Taking to Gita is taking to Vedas and the Upanishads as well, because this is a commentary on the Upanishads. Though it is a conversation between Krishna and Arjuna reportedly, which took place in the battle field of Kurukshetra, we really don’t know whether there was a war and whether it took place. But we know clearly well that the book is, the writing is before us and there must have been an author. We know, we are told that the author is Vyasadeva, it may be anybody else, X, Y or Z but that writing is there. Krishna and Arjuna are only characters presented there. And the author can be Vyasa or Savya, it does not matter. That the book and the narration are there and it can stand the test by itself. I thought, at least some of you should know it properly. Think about it.
Harih Om Tat Sat. Jai Guru.