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Harih Om Tat Sat. Jai Guru. Jai Guru.
I will speak on what we discussed last night. Every time, when I try to speak on a verse or on a subject, if I get time, I think about it. Apart from thinking, when I speak, I don’t know, it may be my nature, ideas come anew also. But what I want to tell you is that if you are a seeker or a good student, you should try to develop your own reflectional, ruminational capacity and also orientation.
The purpose of introspection is to make introspection itself as a sādhana. As you will do pooja, as you will chant and do hymns, in the same manner it is totally mental sādhana. The sādhana is focused solely on the mind. Try to bring as much of refinement and attunement in it. That means you have to be focused. Say, yesterday I discussed a verse,
Yastu indriyāṇi manasā niyamyārabhate’rjuna. You can cut short these words, yaḥ tu - Whoever indeed. Cut away those words.
Indriyāṇi manasā niyamya ārabhate’rjuna. The word ārabhate - begins, Arjuna - addressing Arjuna, they can be cut.
karmendriyaiḥ karma-yogam - That also you can cut.
Asaktaḥ sa viśiṣyate - That man excels. That also can be cut.
So, how many words are there for you to understand your sādhana and practice it? Indriyāṇi manasā niyamya asaktaḥ. These are the only four words. You have to regulate and refine the senses with the mind. And regulating, you have to become asakta. Don’t you think the three words alone are to be focused? And in doing so, what are the factors involved? Indriyāṇi manasā niyamya. The whole sādhana is resting upon senses which interact with the objects and mind which regulates them.
Asakthi is also to be a qualitative enrichment of the mind. So, what are the factors you have to concentrate on or you have to deal with? Only two - Mind and senses, senses and mind.
Altogether, twelve words are there. You can eliminate all the nine. And your focus has to be ‘manasā indriyāṇi’. The entire sādhana is done only by the mind because senses are the linking factor for us with the objects. The sādhana is to be applied on the senses. Even that you can eliminate. The sādhana is to be applied by the mind. So the mind is the sole focus.
Unless you study the verse, you spend mental time to understand, to focus, I don’t think any sādhana you will be able to do. You may chant Bhagavad Gita repeatedly for thousands of times. I don’t think (you will progress). You are chanting, chanting, chanting is agreed. But are you applying, applying, applying? Where will you apply? And which is this agency or factor which does this application?
So, in the whole verse I find, all the other words can be used for understanding the concept and the message. But they don’t have any functional use. Functionally, you only have mind and senses. Senses also, I don’t think we have much to do. Our eyes will see. You cannot obstruct the eye from seeing, obstruct the ear from hearing. Then, what is this regulation? The regulation is only mental. The mind has to regulate. What does it mean? Let not the mind have a craving for seeing many things. So the regulation on the senses, it is to be again brought about, accomplished, thought about, applied in the mind. So the word ‘manasā’ is the only one you can make use of, apply on, the result also is to be known only in the mind.
Just see, out of twelve words and thirty two letters, we have come to one word and three letters. How will you understand this? Unless you spend time in analyzing the whole verse. ‘What is the message? What is the message? And ultimately, what is that I have to do?’ I have to think about my eyes? Think about my ears? Not at all! They are fixed and they only have an outgoing capacity. When a sound is there, the ear will hear, you cannot close it. When a smell is there, the nose will feel it, you cannot close it. Mouth you can close. The skin you cannot close. Only eye and tongue. The rest of the three senses, you cannot close. So where is this regulation to be applied? By the mind, in the mind, by the mind, in the mind, by the mind, in the mind, by the mind, in the mind.
My dear children, will you start thinking, thinking, and doing this introspection? See, ever since the new bathroom was built in the new building where we are staying, the geyser was fixed there, and the switch is outside. I started switching off when I finished all my work in the bathroom, I come out, then I switch off. Now and then or very infrequently, Nutan Swamiji happens to come. The moment he comes, he will switch off. So I felt – “What is this? He is switching off and I am not?” So when can I earliest switch off? The moment I get out of the bathroom, to change my clothes, that is the time I can switch off. Nobody will expect me to switch off when I am inside the bathroom. So I exit from the bathroom first to put on my dress. At that time, I should switch off.
You know, I have been trying this for so many months now. Even now it deceives me. I have found a new method. I put on the chappals. So when I exit, if the chappals are placed in a manner that I insert my feet, then I miss the light behind. So I have decided, I will put the chappals in the reverse order. So I exit from the bathroom, I put on the chappals. Then I see the light. Even then, when my mind thinks about something else, I miss.
Why I am telling you this is, at one point I thought, let me give it up. Maybe it is a discipline I may not be able to correct. See, it hurts me. It puts me into trouble (thinking) ‘What is this?’ But it is a very long habit. Maybe, it will take equal number of years for me to stabilize it because some impression is caused in the brain. It is not easy to obliterate it and replace, there is no mechanism. I don’t know whether the doctor will be able to do it with an operation.
See, if I have to replace a habit, it is not easy at all. Many of the habits are formed. Some of the temptations are very strong. Nobody will know. You alone will know. So unless, I don’t like to say, you fight it out, you know how much of alertness is called for? Alertness? The word used is,
Śraddhāvān-labhate jñānaṁ. The word ‘śraddhā’ is ‘assiduous application’. Assiduous application of the senses where senses are called for, of the mind when the mind is called for, of the intelligence when that is the tool to be applied. And we have only these three - mind, intelligence and senses. Nothing else we have to apply. So in the whole verse, I am searching and searching and researching to find out how I can make you a sādhaka or a sādhika.
We have taken somebody to assist us in doing the Malayalam work. We asked her to read Ātmasaraṇiyil. It seems she said, “I have read Ātmasaraṇiyil so many times, I don’t know how many times she has said, “It has become almost by heart for me. So please give me some other book.” So I asked her, “Have you read it so much? Have you understood? Then why don’t you write, if you have understood so much, you write whatever you have read.”
“That much I have not read.”
They will not read. So we are asking them to read, after making her an employee, during the working hours we are asking her to do it. But even then, I find a negative and indifferent response.
Today I am thinking of asking Medini to give her a dictation from Ātmasaraṇiyil alone. Let her give her fifty words, all from Ātmasaraṇiyil alone, a book which she says she has by hearted. Let us see what is the result. You understand the gap between, I don’t know between what, you yourself should tell me. Gap between, she says “I have read, I have by hearted, and it has become monotonous and repetitive for me.” That śraddhā is not there, śraddhā is not there.
Śraddhāvān-labhate jñānaṁ. Here also, you can avoid jñānaṁ and labhate. Only one word śraddhāvān, ‘vān’ also you can remove, śraddhā …. The man who has śraddhā, he alone gets knowledge. What is the śraddhā? This is what I am trying to explain.
Our people are saying, “Swamiji, You are taking Gita so very well.” Because there is no hurry, I am trying to go through, go through everything, try to link up, a task which I have not done earlier in my own life. I know that this is the essence of Bhagavad Gita. This is the…..
There was always a kind of a newness in my understanding and I always proceeded with the premise that I will not read any commentary, I will not read any other book, I will try to speak on Gita in the manner in which Krishna would have wanted to speak. It is his dialogue. Let me explain his dialogue as he would explain it. This was my attunement right from the beginning.
Harih Om Tat Sat. Jai Guru. Jai Guru.