Spiritually all kinds of differentiation should vanish from our mind. The differentiation between God and world, between the Self and the body, the differentiation between prakṛti and purusha, the mind and the intelligence, the ego and the non-ego, pāpa and puṇya, swarga and naraka, bandhana and moksha, all these should go from the body. Then what to speak of the physical activity differentiation? Because the differentiation is actually a note which the mind puts up.
|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru.
Sumesh’s question as to what is the growth for an ordinary person who does his usual work, not necessarily the intellectual work, what is the growth for him, he was asking me. I was trying to point out what is the growth for the person who does the intellectual work. What is that growth? By growth, we are meaning spiritual growth. The spiritual growth has to be attained by spiritual efforts. The spiritual efforts cannot be spared by anybody.
In the Ashram, we have somebody handling the cash, one person handling the front office, another person handling the publication work, somebody doing the DTP work; there are people who handle the finance department. Do you mean to say that all these are non-secular functions? No! They will be there in any office in any kind of an organization no matter whether it is a spiritual, charitable organization or an industrial organization. The people who are doing this work, do they have any growth; if you ask me I don’t know. We have to find out whether they grow. But the growth will come to every one provided each person does his work with the spiritual bend of mind, with a spiritual attitude and a spiritual objective. It is this objective that makes you grow inwardly. And ultimately, what is all the growth for? I think everyone of you should listen to me very carefully.
There are many verses in our literature which indicates the pinnacle of spiritual journey, spiritual pursuit. One śloka let me tell you.
Vasishtha tells Rama, “Rama, param pauruṣamāśritya – employ and seek, param pauruṣamāśritya, the supreme will, wish that you have. Employ it.” So the will is within our body in the sphere of consciousness, mind, intelligence and the like. So invoke from there the supreme will. And then what should you do? Nītvā cittam-acittatām. And then lead the mind to a state of mindlessness. Sumesh are you understanding me? Lead your mind to mindlessness, mind-freeness.
And then, tām mahāpadavīm ehi. Then attain and reach that exalted supreme abode. What is that supreme abode?
Yatra nāsi na cetarat, where neither you nor another will be present. My dear boy, this is where we have to reach. If this is the place where we have to reach, is the effort any kind of an objective work? Certainly not. The objective work can be intellectual, it can be financial, it can be societal, it can be administrative. Therefore what? If you want to grow spiritually, you have to drop your ego, drop your possessiveness, understand that everything is done by nature, nature's instruments and nature’s motivations.
Our eyes are evolved, shaped by nature. They are employed by the mind. In the process of seeing, you should understand it is not our ability that we see, it is because of the eyes shaped by nature. This eye is employed by the mind. And this mind is motivated and propelled by the three guṇās of nature. Even my talk is a result of nature's propulsion. I am using the tongue, teeth, the palate, the gum, the lips, the nose- all these are nature's instruments, using them I produce sounds. Where is myself coming there? The body is not mine, the organs are not mine, the functions are not designed by me. So while employing all these things, you should not have the sense of ego.
Only when one is deluded by ahaṅkāra, he will think ‘I am the doer’. So the growth for everyone, whether you do this work or that work is through your mind and through your intelligence. And it is by a process of dropping the possessiveness, dropping the ego, becoming more and more sublime. In bringing about this sublimity, the thought that one type of work is superior to the other, this work is inferior to the other, this kind of a differentiation, not only this differentiation, all differentiations should go from the mind. It is not so much in what you do, but it is fully in how you do. When the ‘how’ becomes important, the ‘what’ does not become so much selective.
If you are not able to wear your cloth well, I don't think you will be able to handle your pen and write well. In every matter, the attention comes from the mind; the insistence comes from the mind; the attitude is generated by the mind; the reaction and response come from the mind. So it is the mind that shapes every action. If you are not able to wipe the window well, you will not be able to do anything well. Because the wellness is not in the work but in the doer, the performer, in his mind. I think that there is a lot for you to think about.
And then spiritually all kinds of differentiation should vanish from our mind. The differentiation between God and world, between the Self and the body, the differentiation between prakṛti and purusha, the mind and the intelligence, the ego and the non-ego, pāpa and puṇya, swarga and naraka, bandhana and moksha, all these should go from the body. Then what to speak of the physical activity differentiation? Because the differentiation is actually a note which the mind puts up. So everything done now comes to the mind. Remember this verse.
In the story that I narrated yesterday, the carefulness of the King in sitting on the throne and administering is exactly identical with the carefulness the wood-cutter had in cutting the wood, in stacking them, bundling them up and placing them on his shoulder, bringing, carrying, in everything the mind is the one that applies and insists upon propriety.
Harih Om Tat Sat. Jai Guru. Jai Guru.