|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru.
There is a common statement in spiritual philosophy, spiritual saadhana. Do your work properly and well. In doing so, be contented. Whatever is necessary will follow and fulfill you. These are very simple statements, absolutely simple. Because they are simple, apparently nobody cares for them.
There is a statement that the realization of God, the process for it, the process for self-realization, self-knowledge, is something like opening up an onion. Onion you go on opening up…what can I say… skin or petal, one after the other, ultimately you will find nothing is left inside there. This is the actual spirituo-devotional process. With a lot of dhoom-dham, we start praying to God, chanting hymns, beating drums, and putting tunes and so many things we do. Ultimately,
bhavanti tūṣṇīṁ parametya nirvṛtāḥ (Srimad Bhagavatam 11.3.32)
When you attain the supreme level of either self-knowledge or godliness and God-realization, or Brahmajnana, you become quite simple. All dhoom-dham goes away. It is actually a process of - much ado to nothing.
karmamokṣāya karmāṇi - all karmic involvement is ultimately to get redemption from such involvement. It is trying to reach a destination which is already underneath your feet. I don’t know how many of you understand this.
Vedavyasa Maharshi goes on writing his Srimad Bhagavatam. There is always a gap between the devotee and God. What is that gap? The devotee's devotion springs from his mind and heart. It is directed towards God but that God remains invisible and distant. So he is not able to link it up with God, and get an answer from God. So, it does not fructify, and this gap will continue to be unless you go into the very concept of God and find out its genesis, that is from your own mind. So even God is actually a creation of the human mind. And question - why did the human mind create God and by such creation what does it propose to achieve? So, it all becomes a unilateral effort and process to have the mind's own fulfillment, the mind's own fullness. So, the God element need not be there.
If you can use your mind to arrive at fulfillment, in your own manner, remaining in your own mind, then why bring this God at all? By bringing God, your goal remains infinitely distant and invisible. Because of the unilateral character of your bilateral devotion, there is a lack of fulfillment. Nevertheless it is necessary and it is a practice.
So, Vyasadeva uses his pen to describe a conversation between sanakādis and Mahavishnu. sanakās were refused entry by Jaya and Vijaya. They found that it was not in order. Why are such people of impurity and unjust distinction in Vaikuntha? Our Lord's gatekeepers these people cannot be, so they cursed and sent them down. They went in. Mahavishnu is seated in the throne in Vaikuntha. He gets up, welcomes them with apology for the behavior of Jaya and Vijaya, saying, “Whatever mistakes the servant does, the yajamana is responsible for it, because he has appointed them and empowered them to do what they do. So, I am wrong! So far as you are concerned, you are such great people, such fulfilled souls, that whatever fame my feet have in this world as purifying agent etc., all this is ascribable to you. It is you who have described the glory and greatness of my feet. But for you I would not have become useful or benevolent to the people. So, I owe myself completely to you. People are making jumbo sacrifices, in huge havan kundas, altars of sacrifice, where fire is blazing, blazing! And they are offering ghee-filled or ghee-smeared oblations. Such oblations I don’t relish at all. On the other hand, when some food or other material is offered to the knowers of Truth, and they swallow it, chew it and swallow it, when their throat becomes sweet, that is the sweetness for me,” he says.
What do you understand from this? God himself acknowledging the nature and the pedestal of Mahatmas! And who are Mahatmas? Who have known the truth and become very simple and lofty. So, this inner personal, individual loftiness, purity, and fullness, is our goal. And the thought of God and devotion to God are only means for attaining this.
I am wondering whether you understand it. There Mahavishnu uses one more description - those Brahmanas who are happy and contented with whatever they do in their daily life, nijakarma tuṣṭāḥ, contented with whatever they do, contented with whatever they do, delighted with whatever they do, rejoicing in whatever they do, exulting in whatever they do, now that is the Supreme state of fulfillment.
I would like all of you, inmates particularly, to understand that whatever be the nature of the work, I would like you to be happy with what you do. If you are not happy in what you do, the trouble is not in what you do. The trouble is in your mind! Why the mind is not able to feel happy? So, there is some desire. There is some hatred. There is some fear, multiples of these. Remove them one after the other. Use the thought of God, reliance upon God, faith in God, or association with the Guru. One factor or the other, you should employ to get rid of these sinful obstructions and then be happy.
To be happy, we need a clear mind, easy mind, natural mind. A mind that is free of all tensions, no matter what causes the tension. “I am happy with whatever is offered to the brahmanas who are leading a very simple life, contented life with whatever they do, and when they swallow your offering, that is sweeter to me than anything else.” How great and lofty! See, the whole practice is made simple, provided you have the imagination to understand and strike it.
Harih Om Tat Sat. Jai Guru.
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