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To incorporate mental qualities, the process also must be a mental one. You have to spend time thinking about them – give them enough mind-hours – until at last the mind assimilates them as its integral part.

Harih Om Tat Sat. Jai Guru.

I am wondering: How to make you understand that the conscious part of our personality is also subject to growth, improvement and refinement? Suppose a person with poor health goes to a doctor. What does the doctor do? He finds that the patient is weak and prescribes some nutrients along with some exercises. As the patient starts taking them, in about a month or two, his health picks up. That is how the weak man becomes strong.

Our body is subject to growth. We must preserve our health. Our limbs should remain flexible. Whenever health suffers, we are supposed to get timely and expert medical advice and give the body whatever it additionally needs. Simply by providing the necessary food the body will not improve. It will have to assimilate the food. In the assimilation part we have nothing to do. It is involuntary.

In the same manner, my dear children, you have to provide nutrients to the mind and intelligence. When you provide the mental, intelligential and spiritual nutrients, the mind has to assimilate them. This process of assimilation depends on your sincerity, your interest and your dedication. Whenever any nourishment is provided through discussion or analysis, are you able to take it in the right spirit? How dearly or intensely do you react to the exposure?

Sri Krishna, in the twelfth chapter, after explaining what is devotion, says: “These are the devotees whom I like. These are particularly dear to me. And this kind of devotee is dearest to me.” Upon hearing the statements, what do you feel? What is your response to this ‘spiritual nutrient’?

Generally, in devotion, God is the focus. In Bhagavad Gita, God Himself says that His liking specifically depends upon the devotees incorporating and displaying a number of qualities and excellence. All these qualities are bearing upon the mind, intelligence and heart. First, you have to imbibe these qualities. Then you have to display them.

How do you imbibe them? To incorporate mental qualities, the process also must be a mental one. You have to spend time thinking about them – give them enough mind-hours – until at last the mind assimilates them as its integral part.

In the 12th chapter Krishna says: anapekṣaḥ śucirdakṣaḥ udāsīno gatavyathaḥ. Note the two specific qualities mentioned here. – anapekṣaḥ–one who has no expectation of any kind; and gatavyathaḥ – one who does not grieve on any account whatsoever.

In this world many things will take place; many things have already taken place. Changes will always be there. Your life in this transitory world also will not be anything different. So, what is there to be so worried about? None will live forever. You will be with some; you will also be without some others. Others may leave first, or you may go first. You may suffer from ill health. There may be a lack of affluence. Whatever it may be, it is not something new or strange. Resolve that you are not going to be mentally affected by any situation. Be a gatavyathaḥ.

Every morning you expect me to speak during the Prabhata Rashmih programme. I do so. And the talk is primarily focussed on the saadhaka, saadhana, siddhi, and further embellishment. I explain matters with force and insistence. In spite of it, I find that you are not able to pick up and grow. That assurance and satisfaction you are not able to give me. You do not have that preparedness.

On the other hand, many of you come up with excuses that deny the very possibility of absorption and assimilation. Even then, I continue to speak! Do I expect anything? I don’t think I need to expect! My expectation is unnecessary! If you are prepared to grow, you will grow and will keep growing. Why should I expect? Even if I don’t expect, but help you understand the need for your improvement, and present before you the course of improvement, then also you can improve!

So, it is not with expectation that I talk. Nevertheless, my effort is not lacking. Perhaps if I had expectations, I would have been disappointed. Of course, I am saying this merely as a way of expression. In truth, I will never be disappointed by anything! Yet, as long as you are here and I am also here amidst you all, I will continue to explain this process of self-improvement. And I will do it zealously, wholeheartedly, untiringly, without allowing disappointment or pain to infect my mind. That is anapekṣaḥ.

This one word – anapekṣaḥ – have you done enough manana on it? Tell me, how are you going to assimilate this virtue and make it your own? Without allowing this idea to be driven to your mind, or without associating the mind with this idea again and again, can this virtue become yours?

This kind of repeated or constant association is essential. Day and night be with this one idea, be together with this thought, whereby your whole being will be continuously soaked in this one idea. This association is called japa. This is called manana. This is called dhyaana.

If you do it in a concentrated manner, it becomes dhyaana. If you do it in a reflective manner, it becomes manana. If you just do it in a repetitive manner, it becomes japa. But somehow this association or linkage between the quality and the mind should be brought about. It is in this part, I believe, many of you are lacking! Fill the gap.

– Vicharasethu May 2005