|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
All of you have come here primarily because of Gurupoornima, that is for tomorrow. We also have a seven-day retreat session from day after tomorrow onwards. A number of Gurupoornima occasions have come and the Gurupoornima session and the retreat sessions also have been conducted here many number of times.
We have the spiritual śāstra. The word ‘śāstra’ is very important. It means a scientific treatise. Whenever a subject is discussed in a scientific, systematic, rational manner, then it becomes a scientific treatise, śāstrās. And we have got a number of śāstrās. In fact, we have made a śāstra with regard to almost all branches of life. We have music, we have dance, we have the features, physiognomic features of the body, we have made a śāstra out of it called ‘sāmudrika lakshaṇās’. We also have śāstrās pertaining to practically everything, bodily science, mental science, intellectual science, ego science.
The conversation in the Kurukshetra battlefield between Krishna and Arjuna is considered to be a very big and good śāstra, Gita śāstra it is called. Actually, it was a very instantaneous offhand dialogue. There was nothing like a preparation, expectation or anything like that. Arjuna was in distress. He could not find any means of getting rid of it. He asked Krishna to treat him. Krishna began to speak and the subject of discussion was grief itself. The entire Bhagavad Gita deals with grief as an experience, as a response and reaction of the human mind in one’s life throughout the world. So duhkha is the subject of discussion. He began with duhkha and he was also ending up with duhkha.
We have a variety of śāstrās, a number of śāstrās. To read all of them practically is impossible but those people who want to read, there is enough material. But what is written in the whole of the śāstrās? Is there any summary statement, an essential factor in all the śāstrās which we can pick up and practice? Yes.
The entire spiritual science tells you that your mind is the very source and cause of everything in your life. Mind, mind, mind. This mind is associated with the body but it is not a part of the physical material body. Mind is different from matter. Matter and energy do not have the properties of what the mind does or expected to do. So it is different from matter.
This mind always works on a principle of difference. The entire knowledge is comparison and contrast. We try to see the objects with our eyes and all the objects have different types of colors. So we are able to distinguish between white and black, both of them from red, purple, yellow, blue, green, indigo. So with the eyes it is a color śāstra, a varna śāstra, with the ears it is a śabda śāstra, with the skin it is a sparśa śāstra. It is all a question of differentiating, differentiating. And you know what Vedanta says? We have made a difference out of everything and all. The soul is different from the body, the soul and body are different from God, world is different from God, matter is different from energy, both are different from the spirit, mind is different from intelligence, both are different from ego, man is different from woman; everywhere it is difference.
Now our spirituality says in essence,
The entire worldly life subsists on and will continue as long as the mind fosters and works on this difference. So what should you do? Drop the difference or differential outlook and hold on to a singular outlook and vision. The senses make the world amazingly different and the buddhi should make all the differences extinct and should make the world one. That is why we say find God in everything.
Foster supreme devotion to Lord Govinda. And what is that supreme devotion - yat-sarvatra tad-īkṣaṇam. Seeing him everywhere, seeing him everywhere, seeing him everywhere. When the intelligence fosters this idea of oneness, sameness, uniformity, singularness, you will find the influence of ‘many’ in the mind will start dwindling, dwindling, dwindling. And there will come a stage where all the undesirable effects of many-ness in this world will become extinct and the mind will start floating in the ecstasy of oneness. Shall I quote a verse from Bhagavad Gita?
Look for that verse - “ātmaupamyena sarvatra samaṁ paśyati yo’rjuna”. Arjuna, you should be able to see all as equal and as synonymous with the self, synonymous with the self, synonymous with the self. “ātma aupamyena”, everything is similar to, similar to the self, the same as the self. In this way “samaṁ paśyati yo’rjuna”, everything should be looked at as the same same same self.
How many things are there in this world? We have to look at all the things means how many are there? Your senses are five, they interact with the objects in this world. So the sensory interactions divide the world, divide life into five. Because they are five, the world becomes fivefold. But the sensory interactions do not produce effects on the senses. The interactional effects and outcomes are on the mind. When the five sensory interactions bring their effects on the mind, they resolve themselves into two - “sukhaṁ vā yadi vā duḥkhaṁ”. Either it is sukha or it is dukha. The colors you have seen are pleasant, many of the sounds you hear are unpleasant; tastes, touches and smells also. So in the mind level it is only two.
Go a step further down. You will find sukha and duhkha are bubbles floating on the mind. When the mind becomes a bubble, it becomes mental. If mind alone becomes sukha and duhkha, the sukha and duhkha are purely mental, so they become singular. If you are able to see in this manner and equate everything in this world with the self, uniform self, “sa yogī paramo mataḥ”, that yogi is considered to be supreme, paramount. See? All the śāstrās are summarized in this statement and formula.
Unfortunately, the readers, seekers, students and thinkers, they don’t feel that this is the truth and this is the ultimate formula. They go on reading, reading, reading, reading, reading. That bheda buddhi is the troublesome factor. Bheda means different, difference. The differential feeling, that should be overcome. So to see God in everything, to consider everything as synonymous with the self, this is the one formula to be applied and that does not require much of education, reading and the like. बहुत आसान है provided you practice it. इसका अभ्यास करना है, अभ्यास।
So I thought of telling you that don’t be doubtful about your sādhanā, don’t be doubtful about anything! Simply practice this oneness, oneness and oneness. This is an occasion for you to be with many people together, never try to unnecessarily differentiate them. Their bodies will be different, speeches will be different, maybe habits also will be different. But on the ground of anything, try to help everyone but never hinder, blame or hurt anyone. You may have to be in the company of others in your room because we don’t have much of space. Everywhere it’s an opportunity to practice this non-differential outlook. Practice it and see how effective it is at least for the eight days you are here or nine days you are here.
Harih Om Tat Sat. Jai Guru. Jai Guru.