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Harih Om Tat Sat. Jai Guru. Jai Guru.
Yesterday, I was specifically pointing out that the self-knowledge exposure which Krishna was providing for Arjuna and the point that therefore he should fight. The soul is unkillable. Death is not an extinction. It is only a transition. The soul is untransforming and nothing in this world, not to speak of only a man or a human, can in any way affect or constrict the soul, taint the soul. Therefore, this war is quite in order. Now, the same proposition he is trying to perceive from various secular angles and then coming to the same conclusion, the war was to be fought.
So, I particularly said that whatever he said on the basis of self knowledge is also arrived at from the secular points of view, I said. Now, put the equation in the reverse order. What is that? Whatever is otherwise secularly alright and necessary, that alone self knowledge also approves of. I don’t know whether you get the idea. It is not that whatever Krishna said first on the basis of self knowledge is also upheld by secular points of view. No. It is the other way. Whatever is secularly alright, that alone self knowledge clarifies as inevitable, necessary and fulfilling.
In other words, there is no conflict between the self knowledge point of view and the secular points of view. A person thieves. The self knowledge man doesn’t go there and then say “Thief, the soul is unthievable, it is uncuttable, it is untainted. So, by your act it is not tainted. Therefore thieve.” No! certainly self knowledge doesn’t say that.
It is necessary for all of you to understand that dharma is the first watchword of our life. Dharma means propriety and that propriety is described as righteousness, dharma. It is actually a law of nature like the force of gravity, the law of motion. There are so many other physical and chemical laws in this world. All of them are operating in our body. Our body is governed by physical, chemical, bio-physical, bio-chemical and biological laws and processes. We have the same personality. In the matter-energy level, these are applicable. In the mind level, psychological laws are there. In the intelligence level, philosophical laws are there and in the ‘I’ level, we have the spiritual laws. All these laws have the same locus and focus. They are all emerging from the same nucleus, center. In the matter-energy perimeter or in that segment, you will find physical, chemical and other laws are available, are operating. In the mind level - psychological, in the intelligence level - philosophical, and in the transcendental level, the ‘I’ level, the spiritual laws are effective.
So, do not consider that this self-knowledge instruction is an instruction which stands separately from normal dharmas. It is the pinnacle of dharma, the foundation of dharma, the comprehensiveness of dharma.
धारणात् धर्म इत्याहु: धर्मो धारयति प्रजा: ।
Dhāraṇāt dharma ityāhuḥ dharmo dhārayati prajāḥ ।।
The word ‘dharma’ means that power, that process, that course by virtue of which human life is sustained, the mind is sustained in every circumstance, in all circumstances. Now, that dharma reaches its pinnacle when it comes to the level of the self. Just imagine the last stage where Krishna says:
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय ।।
kaccid-etacchrutam pārtha tvayaikāgreṇa cetasā । kaccid-ajñāna-sammoha: pranaṣṭas-te dhanañjaya ।।
(Bhagavad Gita 18.72)
It is true that he began the instruction referring to the grief of Arjuna. But he ends up saying the first part of his statement, what is it?
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।
kārpaṇya-doshaḥ-pahataḥ-svabhāvaḥ pṛcchāmi tvām dharma-saṁmūḍha-cetāḥ ।
(Bhagavad Gita 2.7)
“I am suffering from the evil called constriction of the mind , narrowness of the mind and therefore I am deluded. I am not able to think of what should be done in the righteous manner. Please give me the path of shreyas.”
So the path of shreyas consists in redressing the delusion in man and gaining clarity of thought, clarity of a goal of life, clarity about everything, the nature of life, the goal of life, the purpose of life, how to achieve it, everything is included there.
So Krishna concludes saying, “Did you hear me well with focused attention? Have you understood me? Has your delusion gone? Has your ignorance been dispelled?” That is where he ends the talk, ends the dialogue with Kaccid-ajñāna-sammoha: pranaṣṭas-te dhanañjaya. By then, Arjuna must have understood that all the grief arises in a state of delusion, in a state of ignorance. To the wise man, there is no delusion at all.
See, we are all very sympathetic, very concerned. But the diseases that are reported to us and the suffering that people undergo are so much. But with all our sympathies and concern, this is the nature of the world. This is the nature of the world! I met a passenger possibly in the train. He was in his mid-thirties or so. He was saying, “I was moving about very freely. There was no trouble at all. I had no palpitation, no heaving, nothing. Everything was all right. So the doctors examined me and told me, the findings are such that we don’t find any reason why you should be moving about, because you have so many blocks, 90%, 95% blocks. Normally you should not be moving about. How is it that you are healthy? Instantly, do angioplasty.” I don’t know whether it was angioplasty or bypass. He was saying, “I was moving about very healthy. No problem. Somehow, the angiogram was done and then, this was found out.” What does it mean? You tell me. If no other disease is there, at least heart blocking is there. What shall we do? We cannot do anything at all. The instances of cancer are multiplying, multiplying like bacteria.
The tendencies of people are very, very cruel. Our administration consists of corruption, corruption, corruption. We struggle hard and give money to the government and a few people on the top, they syphon out the money. What shall we do? So, diseases for the body and then dis-tendencies in the mind. What shall we do? We can do practically nothing.
So, the world is such a forum where contradictions meet. We can struggle, we can strive, that is democracy, we try to resist it, we try to evolve, we try to criticize and every next election we have an opportunity to try, but whom shall we try? Ultimately they have said. “None of you can be elected”, the people will start saying. Somehow the change will come in the minds of the people. It is a question of education, enlightenment.
So, one should understand that the self knowledge is not harmonious with adharma. It only goes with dharma and for the dharmic people is the self knowledge. That is the catch point here. Why are people not being able to take to it? Because they don’t have the prerequisite called dharma.
The people who are dharmic… That Guan Vikash, he came here. A young boy, he is a professor doing research in civil engineering, ever smiling. He is a very good seeker, very good seeker. He says that “I have been thinking about this subject right from my young age. Now after listening to you, I have got answers now. I feel so expanded, so firm, so stable. I am very happy, very happy.” He came here to take initiation, because we had suspended deeksha. He said, “I will still come and stay in the Ashram.” He has written a very good letter. Our Vinaya Ji says “Very good letter he has written.” See, in his case you tell me, what is it that drives him? He is married and he has a child. The child came to me along with him in Delhi and the child smilingly asked, “Who is this God? How can I meet him? What is the way?” A little child, four years or so old.
So, people are not dharmic. If they are dharmic, they cannot get away from the self. Dharma takes you to artha and kama, alright. But the purpose of dharma is moksha. Moksha alone will give you the satisfaction, the fullness, the freedom, the inner abundance, the inner opulence, the inner fulfillment. So remember this, that self knowledge is harmonious only with dharma, not with adharma.
Suppose, even an adharmi takes interest in self knowledge, it will be a matter of time that he changes. He starts questioning himself, he will not be able to tolerate. Even the object of money, Srimad Bhagavata says :
The object of wealth is to spend it on dharma and from dharma alone you will get jnana and vijnana. And from jnana and vijnana alone, anuprasanti, santhi and contentment, peace and contentment for your mind. If that money is spent only in the family and concerns around it, then we can only say the person is not able to see the impending hands of death.
मृत्युं न पश्यन्ति दुरन्तवीर्यम् ।
mrityum na pasyanti duranta-viryam ।
(Srimad Bhagavatam 11.5.12)
He is not able to see the impending death. This is what Bhagavata says.
So, not only the object of dharma, the object of artha, prosperity is also only to earn dharma. Dhanam ca dharmaika-phalam yato vai.
Even for your children, grandchildren and the lineage, if there is to be a good benedictory influence, protective influence, you must spend ample part of your wealth and resources for dharma. Dharma means many things. It is spirituality, it is religion, it is temple, it is social service, education, hospital, planting of trees, providing one relief or the other, all these are included, religious as well as secular. One is called ishta, another is called pūrtham. Both are under dharma. The purpose of wealth even is that. What do you say?
Harih Om Tat Sat. Jai Guru. Jai Guru.