This bheda-buddhi in the ultimate analysis is the one hindrance to spiritual realization. What is that bheda-buddhi? This is world and we are looking for God. So God is not in the world. The world is different from God. Soul is different from the body and the soul is different from God. Everywhere it is bheda-buddhi. Ultimately you have to set right this differential notion.
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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
When I was in Calcutta before taking up sannyāsa and proceeding this side, I ha seen somewhere, I think most probably in Devi Bhāgavata it is mentioned,
Around this brahmāṇda, ananta koti, infinite crores of brahmāṇdas are there, is statement most probably in Devi Bhāgavatam. People say Devi Bhāgavatam is the older text; Srimad Bhāgavata is a later version. And the present book we have was written in the sixth century in Tamil Badu by Alwārs. The message and the content might have been there long long back but it was written in modified form, just like say Vedavyāsa compiled the Vedas. Vedas were already there and he only compiled them. Then I also read somewhere,
In our life, there is something called bheda-buddhi means differential notion. You are women; they are men. In your own being, this is hand, this is leg, these are eyes, nose. Unless there are differences, variety, we will not be able to have interaction at all. But this bheda-buddhi in the ultimate analysis is the one hindrance to spiritual realization. What is that bheda-buddhi? This is world and we are looking for God. So God is not in the world. The world is different from God. Soul is different from the body and the soul is different from God. Everywhere it is bheda-buddhi. Ultimately you have to set right this differential notion.
I was a strong meditator and in the meditating life I was very successful. It was a very absorptional meditation. But that did not solve the problem. The problem was, could I be always in meditation? Suppose I was always in meditation, it is something like being always in sleep. What difference is there? If at all there is a difference, from sleep we wake up with no special experience, insight or knowledge. But from the so-called samādhi when we wake up, we seem to be having a new weapon, new insight; that is the difference. But that new insight is to face the wakeful life and challenges. So ultimately, what is the truth? So the truth is bheda-buddhi.
Bhedabuddhistu samsāre vartamānā pravartate ||
Why are we meditating? Because we are not happy. For getting happiness and understanding, we meditate. So in the state in which we are, we are not happy. So there is a difference between meditation, meditative absorption and non-meditation and wakeful interaction. As long as these differences continue, your sādhana will never be complete. Even if one hour or one minute of non-meditation is there, that will strike you as a point of difference and attack and you will be the same miserable. Will any one of you understand when I say this?
Suppose you are 23.9 hours in meditation, that 0.1 percent when you wake up, have you not lost what you got? Then what is the point in having it? You know, this kind of a feeling and miserable feeling I had. Ultimately our scriptures are words, they are after all words. Śābda-pramāṇa they say. Pramāṇa is śabda. Śabda means sound. What is it that Krishna did for Arjuna? He held him in a conversation for two and a half hours. Everywhere it is conversation. When a śishya goes to the Guru, Guru speaks to him. Ultimately it is communication, articulation. So what is the magic of this articulation? Are you able to follow what I say? So what I wanted to say is,
When I read this, what does it mean? Buddhi-yukta means a person in whom the samatva buddhi has become a consistent practice and your mind and intelligence becomes wedded to this samatva. Such a person, jahātīha, he abandons here, sukṛta-duṣkṛte. Sukṛta and duṣkṛta are bheda-buddhi. So he leaves it. So I could very clearly get the insight, glimpse the insight that we should reach a state where there should not be any problem anywhere. Whether you go to the bathroom answering the call of nature or whether you are in a dining hall eating the food, whether you are groaning with pain because of some stomach problem or you are travelling or you are sleeping or you are dreaming or you are waking, there should no breaking away from what you are.
So Bhagavad Gita is not asking you to be a Sukṛti. Bhagavad Gita is asking you to be ubhayātīta, transcend. Because the most virtuous person, he will only remain virtuous and wise will surround him. So what I could understand is very clearly when I was very young also that this bheda-buddhi is the trouble. When are we going to…? And there are so many suggestions that you get.
That person is a jivanmukta who pratyag-brahmaṇor-bhedam. Pratyag means the Self. Brahman means the supreme reality, so you can say the all-pervading. It is something like saying he who is not able to find a difference between the center of a circle and the circle itself. Kadāpi brahma-sargayoḥ, similarly the supreme reality Brahman which is immovable, unchanging etc. and sargayoḥ which is changeful. That difference between the two if it goes, then you are a jivanmukta. Similarly, another aspect,
Sādhubhiḥ pūjyamāne'smin, by noble people when one is worshiped. Pīḍyamāne'pi durjanaiḥ, when the evil people hurt him, samabhāvo bhavedyasya sa jīvanmuktalakṣaṇaḥ, he must have samabhāva.
So this bheda-buddhi is not merely intellectual. I sit in my room and think Brahman itself is world. It is not that. Functionally also, whatever is going to cause deflection to your mind, deflection to your intelligence, deflection to your ego in any manner, in all these things you should be able to have a flexible (mind) like a boat floating in a turbulent wave, like that. I don’t know I had felt it when I was in Calcutta whenever I read these scriptures. I could understand that here lies the truth. Maybe samādhi will take you to think about it. But even then samādhi has its own effect. I keep quiet and my eyes closed, my mind will completely get absorbed. That is there but the jñāna means this. So from such point of view when you look at it, no day is a new day and no instance is a new development. This is what I told you yesterday because of my spiritual insight these things do not… Otherwise I am a person with a very very tender, very tender heart.
A heap of flowers, all of them are very good, beautiful. Suppose there is a rotten petal there, how will you look at it? Like that, these are all rotten petals in the heap of beautiful flowers. But they will be there. Simply remove it like Śamīka Maharshi removed the cobra from his neck and he remained as if nothing has happened. I am referring to whatever took place yesterday and whatever is likely to take place again. Normally these are all very very difficult to think about.
So I have always found that we speak about memory. What is memory except non-forgetfulness? When you say ‘I remember’, what does it mean? I remember means I am breaking my forgetfulness and then bringing something. So the memory will shine only in the background of non-memory. Virtue will shine only in the background of wise. A good man will be good only in the background or surrounded by bad. A Ramayana will shine only when it is Ravanayana also. Otherwise how can there be a Ramayana? There will not be a Ramayana at all if Ravana is not there.
So if you are seekers, here is an advice for you, that is don’t think that redemption is that where you go away from here and stay somewhere. That is not at all redemption. Redemption is the flexible quality or character with which you can live and move and interact in this world. It permits you to cry; you can cry, you can weep. It equally permits you to laugh, smile. It is just like intake of food and passing fickle matter. It is a complete co-existence of whatever are supposed to be the duals, dvandvās.
So this world is conglomeration of dvandvās I say, it is a collection of dvandvās, and in this collection you should be able to remain unhurt. The pleasant things will be pleasant for you. The unpleasant things will be unpleasant for you. Allow them to be pleasant and unpleasant; you should be accepting both. It is a functional fullness that is called for and it is not a kind of an absolute abstraction that is required. Do you understand my expressions? I am keeping in mind what all took place yesterday.
So the salient point that I wanted to convey to you is this.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
Why don’t you make it a point of introspection for days and hours and months? Similarly,
भेदबुद्धिस्तु संसारे वर्तमाना प्रवर्तते ॥
You should all make it a point of introspection until you know and become the truth. Because every one of you feels that when you become X then you will not have anything. As if the eyes will not see colours. It will all be Brāhmic colour; no green, no blue, no black, no yellow, no indigo, no purple. You take one kilogram and you take three kilograms, there will be no difference in weight.
In our Jamshedpur ashram, there is a long veranda. Visually when you look at the veranda, it is all at the same level. So whenever I used to walk, whenever there was a beam and over the beam the floor goes, I always find that there is a level difference. And that level difference is very clearly felt by the feet. It cannot be felt by the eyes. Next time when you go, I will show you. And when closely examined, I find it is not in one place. Practically everywhere the beam is there, that level difference is there. So they are laying the floor, when the beam comes, the clearance between the tile level and the beam level is so less that they had to raise it a little. Otherwise you will have to have different levels.
What I wanted to say is that the skin will do its job, eye will do its job, the ear will do its job, everything will become very sensitive. It is not that you have destruction or evenization of everything. So the secret is this. I don’t know how many people know it. Āshirwād. Are you able to find any interest in what I say?
Harih Om Tat Sat. Jai Guru. Jai Guru.