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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
Bhagavad Gita is a full compendium on the entire human personality, its interaction with the world which constitutes our whole life. So, you will find the human personality is analysed there, the constitution of the world is discussed and the process of interaction is also clearly described and defined. But in the whole process, whatever systems of thought or philosophy were prevailing at the time Krishna spoke to Arjuna in the battle of Kurukshetra, all of them have been covered. That is why it becomes a compendium on spiritual science.
Spiritual science essentially covers the human personality as I said, the world, that also I referred to. To be true, the discussion should go into the very root, source and cause of both; that also has been done. And various practices evolved in this area have been presented and also analysed, compared, contrasted and their value and goal determined.
The twelfth chapter of Bhagavad Gita thus goes by the name Bhakti Yoga. In that, there is an assessment which Krishna has made. He first of all speaks about the different rungs of devotional ladder. He says if one you cannot accept, accept the other. That also if not possible, go to the third. Like that, he goes on saying. Finally, He concludes the whole proposition by this verse.
As the body needs food and nourishment, the mind needs peace and contentment; the intelligence needs knowledge and realization. He says, śreyo hi jñānam-abhyāsāt, “I have spoken about all the different devotional practices. But in all these, what I have to say is jñāna is superior to all kinds of practice.” The practice is a means and it has a goal. What is that goal? It is a kind of a fruition in the nature of knowledge, jñāna. To have jñāna, you have to exercise your mind and intelligence. The acquisition of knowledge also requires an effort. The effort is not physical with the body or sensory or even oral; the effort is with the mind and intelligence. These being the inner faculties which alone employ the body and the sensory organs, they become superior to the rest. So, jñāna is the greater practice because of the involvement of mind and intelligence.
You get jñāna, knowledge by listening to the truths exposed by an exponent, a Mahātmā or the Sadguru, then you have to reflect upon it. So Śravana, then Manana, thereafter you have to sit in a place and focus on it in the way of contemplation and meditation. Don’t think that jñāna is a mere intellectual pursuit; not at all. It is a very dedicated pursuit in which the mind and intelligence are constantly employed with as much of attunement and refinement as possible. So, that jñāna is superior to other conventional, physical and oral practices.
Jñānād-dhyānaṁ viśiṣyate. Dhyāna is a mento-intellectual pursuit. When it comes to dhyāna, you don’t listen to anybody, you don’t read anything. You only sit in a place, cross-legged, interlocking your fingers, closing your eyes, so all physical and sensory actions are suspended so to say. And the mind and intelligence are applied or focussed with a very special dedication. What is that dedication? The plural thoughts of the mind are brought to a single thought which represents the goal of your life. When the single thought gets stabilised, you will find that (thought) simply subsides and the mind becomes free of the thought process. That is what he means by dhyāna.
Unless you treat the mind with meditation, strengthen it, reform and refine it, enrich and empower it properly, you will not be able to understand or apply the principle ‘phala tyāga’. Dhyānāt-karma-phala-tyāgah. It is possible to do any extent of work in this world but without having the clinging to the objective results. The thought of the results frightens you; it creates tension and stress in the mind. We must be able to do any kind of work without any stress or strain. That will be possible only when you train your mind with meditation and it derives the benefit of meditational sublimity, enlightenment and elevation. Dhyānāt-karma-phala-tyāgah.
Tyāgāt- śāntir-anantaram. When you are able to leave that clinging to the external fleeting results of what you do, you are able to work very well. When you work very well, automatically result will accrue. Why should you think about it specially or be anxious about it? Any work is a means to an outcome. When the work is completed, the outcome is sure to be had. So, the mind will become free and it can work far better and more efficiently.
Dhyānāt-karma-phala-tyāgah-tyāgāt-śāntir-anantaram. When you are able to have this tyāga in the way of renouncing the delusional clinging, then immediately you get peace and contentment. In this single verse, He has analysed the whole spiritual science and told you step after step which leads you to śānti- peace, quietude and contentment. If you can remember this verse, understand it in its full detail and significance and start reflecting upon it and practising it, there is nothing like that in spiritual life.
Harih Om Tat Sat. Jai Guru.