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Harih Om Tat Sat. Jai Guru. Jai Guru.
I think day before yesterday, I had mentioned that I will present an analysis of the human personality with which ever since birth in this world we have been and we are interacting with the objects of the world. Yesterday I did not cover that subject in the morning but spoke something else, perhaps speaking about how a religion is a psychological science and philosophy is an intellectual science and in spirituality you find all psycho-intellectual problems completely discussed and the psycho-intellectual excellence is achieved by spirituality. How this excellence can be gained unless we have the equipment or potential to strive for and gain such an excellence? Is our personality such that it can successfully interact with the world where huge objects are there and an assortment of people with a variety of tendencies are there? But my answer to you is that our personality is quite capable of doing this and a lot more. How do we understand it? By looking into the inside, taking to introspection, comparing and contrasting.
Bhagavad Gita is one of the three texts which constitute Prasthanatrayam. Prasthanatrayam is the cultural treasure of India. The Prasthanatrayam was composed during prehistoric times. So we do not know when they were composed and the original thoughts comes from the Vedic Upanishads, from the Vedas. And the Vedas are beginning-less. It is so old that we cannot say when the Vedas were composed. So we call them beginning-less, anādi. From those Vedic thoughts, evaluation and findings and assessments, the entire Prasthanatrayam has come up.
One constituent of Prasthanatrayam is the Vedic Upanishads themselves, particularly the Dasopanishads of the Vedas. The Mahabharata is considered to be the fifth Veda - Panchamo Veda. In that comes Bhagavad Gita and Bhagavad Gita itself is a commentary on the Upanishadic thoughts and findings given by Krishna in the battlefield of Kurukshetra. Normally, the Upanishads are taught and learnt in the calm and quiet environments of the forest. It is taught by a self-realized person and the seeker in front is one who has said good-bye to the world and come away from the household environments of the plains.
The same Upanishadic wisdom, Krishna was forced to impart to Arjuna in the din and buzzle of the battlefield. The forest choser generally comes as a means to withdraw from the world of activity and plunge in into a contemplative life. But here, the objective was entirely different. It was to exhort Arjuna and empower him to fight the bloody war for 18 days continuously where 4.5 million people – 10 were butchered, slaughtered, killed. So you can imagine how much of a contrast is there. There, the purpose is to plunge oneself in contemplation, meditation and inner absorption. But here, it is to rise, get up, take the bow and arrow and fight the fierce war, unmindful of who are all going to die in field. So this is a new application of spiritual wisdom.
In this Bhagavad Gita, there are beautiful analysis of the world, of the human personality, of the interaction, of the mind, of the intelligence, of the ego and what not! Now listen, everyone is interacting with this world with his personality. One’s personality remains the same, the interacted with objects alone differ. I would like to condense them as persons, places and events. We interact with persons at home, maybe in the professional front and in the society at large. Then environments and circumstances also differ for your interaction. Then different types of events take place. Once an event takes place, it becomes a memory and knowledge to you. So you like to interact with them as a current development and also as a memory in your system. These are the three you have to interact with. Though these three go on changing, the interacting you, the individual, do not change. And this individual when we analyze properly from the spiritual level, you will find is far more resourceful and potent than the objects of the world.
The entire creation is made up of panchabhutas. These panchabhutas are there in a distant manner like solid earth, fluid water, gaseous air, different forms of energy represented by fire and then the sky or space. All these panchabhutas are there in your body. Your personality has got an external counterpart which is physical, gross and is an aggregate of matter and energy. This whole body is employed constantly by inner mind, and the mind is guided and steered by the inner intelligence. The body by itself cannot do any action at all. The entire body is inert. It doesn’t have any sentience in it. It is jada. The jada body is made active by the sentient mind and the intelligence. So in your personality, the body is only the external counterpart; the internal counterpart is supra-material and supra-energial and consists of the mind, intelligence and ego. The whole creation has nothing more than or besides this. Besides panchabhutas, plus mind, intelligence and ego.
Krishna says the whole prakrthi is consisting of these. And my dear souls, you have all these eight. Panchabhutas are your body. Then you also have mind, intelligence and ego. So it is with such a full personality that you interact with the world. The world is mostly inert. Except living beings, plants etc., all are inert. Sun is inert, moon is inert, all the planets and heavenly bodies are inert. Only upon the earth, we have some living beings with some sentience in them. So 99.999 recurring percent of the world consists of only panchabhutas which are inert. In your personality if you draw an equation, Bhagavad Gita puts it very well. I started speaking about it many, many years before, from Jamshedpur.
When we interact with the world of objects, our interaction takes place in the sensory level. The senses are superior to the objects. When I see the mountain, the mountain doesn’t see me, I alone see and I see it with the help of two small eyes. The eyes are very small; the mountain is very, very high and huge. In spite of it, the eye is able to completely take the mountain and put it inside. So the eye is superior to the objects of the world, senses are superior to the objects. Then the senses by themselves cannot work and the sensory imprints are stored by the mind. Mind employs the senses. So the mind is superior to the senses. This mind does not generally have any knowledge. Knowledge comes from the intelligence, direction and guidance. So the intelligence is superior to the mind and something still superior to the intelligence is there and that is what you refer to, denote as “I”. That is actually the self in you. That is superior even to the intelligence.
What did we understand from this? However huge the world is, however various the world is, your personality which interacts with them through the senses, everything in that personality is superior to the world, the senses, mind, intelligence and then यो बुद्धे: परतस्तु स: Then we also have the self. It is because thus your personality is far superior to the world, you are able to handle your interactions and with every interactional outcome you must be able to assimilate it and get enriched every day, every hour, every minute and it is possible. It is possible when you know that your personality is far superior to the objects you interact with.
Now this analysis provided by Bhagavad Gita is something very, very unique. I would like you to understand it and never bring any ideas of inferiority, any ideas of weakness and exhaustion. You sleep when you are weak, get up and go further. This is what we have to be. If at all we have weakness, the weakness is only of the body. Mentally you should always be fervent, enthusiastic. Any kind of an object or impact from the world, you must be able to assimilate and the moment you assimilate, it enriches you and it elevates you. It is possible.
Harih Om Tat Sat. Jai Guru. Jai Guru.