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Harih Om Tat Sat. Jai Guru. Jai Guru.

I often speak about how revolutionary Bhagavad Gita and its message are. Naturally, the exponent in Bhagavat Gita, whoever exposed the Bhagavad Gita message, Krishna, He also was very revolutionary. The reason why I call it a revolutionary message is how the same spiritual wisdom of the immortal, imperishable Soul which is generally imparted in the calm environments of a forest, of a hermitage, by a teacher to a solitary seeker who has said goodbye to the usual household life and sought refuge under the teacher. It is the message discussed between them, not for a short while, maybe for the whole life time. And that message is always delivered in a very ascetic and austere atmosphere and that too for the purpose of austerity and seclusion. That is the wisdom of the soul. But the same wisdom, Krishna imparted in the most vibrant environment of the Kurukshetra war. That is how it beKurushektra but the same life and f s how the same comes revolutionary.

Arjuna said, “I will leave the battlefield and become a mendicant”. Krishna said “No, it is neither feasible nor allowable.” Then he started saying the same wisdom which the teacher of the hermitage will impart to the disciple sitting in his front. But the purpose for which this wisdom was imparted, is and was absolutely different. There it was to become an ascetic and austere person to be given to non-activity and only to spiritual stillness and its pursuit. But here, he was to take up his bow and arrow and fight relentlessly for eighteen days.

Can spiritual wisdom be applied to such a relevance or such a context is something that I would like all of you to think. And throughout Bhagavad Gita you will find an excellence, what is that? What is attained by an austere, ascetic life can equally be attained by an active and interactive life. The entire secular nature of our life completely changes into one of divine and spiritual pursuit. There is nothing called secularism at all. The whole world is Godly or Brahmamaya. And your individuality also is equally Godly and Brahmamaya. So, it is an interaction between a godly individual with a godly world with godly objects. This transformation has to be brought about in the mind with the help of intelligence. The entire idea of separation or difference from God, from Brahman, should be dissolved in the mind.

The trouble with all the seekers is that just like they go to the temple once in six months, one month or a week or maybe even daily for half an hour, “I have gone to the temple and worshipped there for half an hour and that blessing should be sufficient for me.” In the same manner, people think that “I will meditate for about half an hour or 45 minutes and that meditation is sufficient for me to push me through the entire day.” This is where they commit a mistake. The wisdom pursuit is not such a localized one or a time-bound one. It has to be co-existential with your mind and intelligence. So, in the post-meditative hours of your life, you must continue the spirit and purpose of meditation in an unabated manner. This is what I call interactional sadhana.

Let your interactions go on. Our mind is vast and broad and deep and lofty enough that one portion of the mind can be constantly involved in your sadhana. How? I was mentioning yesterday that one verse from the fifth chapter of Bhagavad Gita

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
na prahṛṣyet-priyaṁ prāpya nodvijet-prāpya cāpriyam 
(Bhagavad Gita 5.20)

Wherever you live, whether it is in your house, outside in the professional front or in the market or in the society, every time we have to course through favourable and unfavourable factors, persons, objects, environments and the like. Whenever you meet something pleasant, do not be given to exultation and whenever you are given to something unpleasant, do not get depressed. This one principle makes your sadhana consistent. Pleasantness and unpleasantness are responses the mind generates with regard to all activities. Let the activities intended for their respective objectives be on. But along with the activities, one portion of the mind should always be striving, to be sublimating the priya-apriya feelings of the mind. These are the only resultant feeling from all your interactions. If the mind is able to feel sublime in both, I think the whole world stands conquered. There are many other verses also in  Bhagavad Gita which explain this interactional sadhana.

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
Sukha-duhkhe same krtva labhalabhau jayajayau |
(Bhagavad Gita 2.38)
तस्मादसक्तः सततं कार्यं कर्म समाचर ।
tasmād-asaktaḥ satataṁ kāryaṁ karma samācara |
(Bhagavad Gita 3.19)

In all these verses, you will find sometimes Brahman is never mentioned, Atma is never mentioned, God is never mentioned but it becomes still a full-fledged sadhana. That is why I say, Bhagavad Gita is a book on interactional sadhana. So the meditator will have to carry the same spiritual attitude and effort when he gets up from meditation. When his interactional sadhana progresses, deepens and becomes wholesome, you will find you can reach such a stage where meditation and non-meditation become equal. Don’t say that “I have got it day after tomorrow.” They will become equal. Because the subtlety of your mind, the subtlety of your perception and attention will go on increasing that every time you will have a watchfulness over your mind.  This is an additional enrichment, an additional effort the mind does, a subjective effort together with all the object activities it takes to.

Only when you think about it, you will understand that interactional sadhana is very, very important. In fact, we get much larger time for interactional sadhana than for exclusive inner meditation. Half an hour meditation will not be sufficient to transform a twenty-four hour life. So, our sadhana should extend itself to cover the whole of our day’s activity. Think about this expansion, its possibility and potential and follow it. Therein lies your success.

Harih Om Tat Sat. Jai Guru. Jai Guru.