“The paths leading man to god or Truth are said to be many. I will speak only of the shortest. It is to recognize God as the Self in you and then to find Him out. What is the distance then between you and God, between you and yourself? Ah, there is no distance at all, a full Zero! Yet, how dare you say to find God and Truth is hard?’’ 

The Guiding force of Narayanashrama Tapovanam & Center for Inner Resources Development

Swami Bhoomananda Tirtha

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Harih Om Tat Sat. Jai Guru.

Last evening for the satsang I was discussing the concept of jñeya.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ।। १३ ।।
jñeyaṁ yat-tat-pravakṣyāmi yaj-jñātvāmṛtam-aśnute |
anādi-mat-paraṁ brahma na sat-tan-nāsad-ucyate ||
 

And all of you recited the five ślokas which describe the only thing to be known, the only concept, the only existence or the only expression, the only experience to be known.

You will have to pick up very specific verses from Bhagavad Gita and try to understand and focus your sādhanā and clinch your progress. Today I thought I would speak about some such verses.

In the third chapter, Krishna says:

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ।। ३४ ।।
Indriyasyendriyasyārthe rāga-dveṣau vyavasthitau |
Tayor-na vaśam-āgacchet-tau hy-asya paripanthinau ||
(Bhagavad Gita 3.34)
 

It is a very clear definition and explanation. Earlier he defined our life beautifully as:

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ।। १४ ।।
mātrā-sparśās-tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ |
āgamāpāyino’nityās-tāṁs-titikṣasva bhārata ||
(Bhagavad Gita 2.14)
 

The entire life is mātrā-sparśāḥ. And they inevitably produce sukha-duḥkhās which are like śīta and uṣṇa. Understanding that they are āgamāpāyins, they are transitory, they will come and go, you alone are there for them to come and go to and from, this knowledge should generate sufficient tolerance for you.

So the entire life is interactional at the level of the senses. These interactions trickle down to the mind level and in the mind level, sukha and duḥkha are the only experiences you will have throughout life. The world objects may be many but our senses reduce them to five because the objects by themselves cannot produce any experience, interaction.

Experiences and interactions are caused only by our senses and they are five. Whether the world exists or not, our own senses will have to determine and say. Suppose you go to sleep and the senses are inactive, then you don’t have any existence including yourself and the world. And such sensory interactions result in only the mental twins called sukha and duḥkha.

And even the sukha-duḥkhas are, duḥkha alone brings sukha and sukha brings duḥkha. If sukha is bringing duḥkha, is it desirable? If duḥkha definitely brings sukha, is it undesirable? So the thought that duḥkha is undesirable is wrong! Just see? When you elevate your thinking to the level of intelligence and rationally analyze matters, the entire situation changes. It is something very wonderful. I often wonder, is our Sanātana Dharma so rational? I am writing on the Ekādaśa Skandha, Krishna’s last gospel to Uddhava. There, to the people around me I say that, can a Dharma-śāstra be so rational?

Now here in this śloka he says, Indriyasyendriyasyārthe rāga-dveṣau vyavasthitau. Upon every sensory object, there is a cap of attraction and repulsion. Upon every sensory object, whether you want it or not, recognize it or not, as fire is hot and ice is cold, every sensory object carries the cap of rāga-dveṣās, attraction and repulsion.

Tayoh vaśam na āgacchet. Do not come under their sway. Why?

Tau hy-asya paripanthinau. They are the stark enemies on the path of your life.

So you will always be beset by ‘Indriyasyendriyasyārthe rāga-dveṣau vyavasthitau.’ The attraction and repulsion remaining as a cap on every sensory object.

Then what should you do? Do not come under their sway. So the entire focus should be on your mind. Watch it. And you have the strength. Everybody has the strength. Maybe they lack viveka. They must develop discrimination more and more, spend enough mind-hours on understanding viveka, its relevance, application, benefit, the marvelous effect it brings about and then go on sublimating, sublimating the attraction and repulsion as they arise in your mind. Suppose you do it, what will happen?

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ।। २६ ।।
kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām |
abhito brahma-nirvāṇaṁ vartate viditātmanām ||
(Bhagavad Gita 5.26)
 

I sometimes wonder whether anybody tries to care and understand the meaning and relevance and wholesome application of these statements. Attraction and repulsion are the only factors that beset our life. If you are engaged in a constant sublimation, evenization, harmonization, integration of these two for which the mind and intelligence are the only factors to be involved, to be applied; it is a total internal, inner application, pursuit.

Kāma-krodha-viyuktānāṁ yatīnāṁ. To become a yati. Yati maybe a sannyasin, may not be a sannyasin but generally sannyasins are called yatis because they are given constantly to this restraint, this kind of a personality-based niṣṭa. They don’t carry anything else. No idol, no pooja, no stuti, no stotra. It is all:

वेदान्तवाक्येषु सदा रमन्तो
भिक्षान्नमात्रेण च तुष्टिमन्तः ।
विशोकमन्तःकरणे चरन्तः
कौपीनवन्तः खलु भाग्यवन्तः ।। १ ।।
Vedānta vākyeṣu sadā ramanto
bhikṣānna-mātreṇa ca tuṣtimantaḥ |
viśokam-antaḥkaraṇe carantaḥ
kaupīnavantaḥ khalu bhāgyavantaḥ ||
(Kaupina Panchakam 1)
 

What a beautiful statement! So they are always dwelling upon the Upanishadic revelations, declarations, pronouncements, evaluations and exhortations.

Kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām. There comes a time when the mind becomes moderate, it becomes harmonious. For such people, do you know what happens? You have to contemplate upon this verse for many, many hours.

Abhitah brahma-nirvāṇaṁ vartate viditātmanām. They are the people who strike at the self, who beget, attain the self-knowledge as a result of which what happens? Abhitah brahma-nirvāṇaṁ vartate. Brahma-nirvāṇa - The sense of release and redemption that results from Brahman, knowing it, it encircles them, revolves around them. Wherever they go they carry Brahma-nirvāṇa.

Brahma-nirvāṇa is not something to be obtained from a distance, pulled by a rope, dropped from the heaven. It is something to be generated by the seeker by churning his mind with the knowledge. Which knowledge? All this knowledge, spiritual wisdom. Churn the mind, churn the intelligence, churn the senses, let even the blood chemistry in the body change by virtue of this inner process of churning. Then Brahma-nirvāṇa like butter from the curd, it starts surging up. You can roll it, it starts floating on the butter of your mind.

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ।। २० ।।
na prahṛṣyet-priyaṁ prāpya nodvijet-prāpya cāpriyam |
sthira-buddhir-asammūḍho brahma-vid brahmaṇi sthitaḥ ||
(Bhagavad Gita 5.20)
 

Just see? Where do you have to go for this sādhanā? Nowhere! Na prahṛṣyet-priyaṁ prāpya. You maybe in your house or you maybe in an Ashram, you maybe in your office, maybe in a social environment. Wherever you are, you will have constantly to course through priya and apriya, pleasant and unpleasant. Maybe in the hands of your own wife or husband, there will be a number of unpleasant statements and occasions.

Na prahṛṣyet-priyaṁ prāpya. When you meet something pleasant, do not be unduly elated. When you undergo something unpleasant, do not be unduly disturbed or depressed.

Sthira-buddhih. The buddhi will help you to remain sthira, firm, steady, stable.

Asammūḍhah. Overcome the delusion that there is anything in this world to be offered to you. In this whole world, there is no speck which can come and add to your inner personality. We are full with our pāncabhautik body. Equally we are full with our mind, intelligence, ego and beyond everything, the soul. There is no space for any object in this world to enter your system and remain there. What you have is only a possessiveness. You don’t possess anything. Even a newborn child remains separately from the mother and father. They cannot possess. They can be possessive about it. So you feel possessive about many things but the things possessed are always separate from your body.

So I always say, no object ever enters your system to remain infused and one with the mind. Understand it very well. Sthira-buddhih asammūḍhah. If you want to have contentment which is emotional in character and which can be generated only by the mind, seek contentment from the mind, ask it to generate rather than depend upon external possessions and the objects.

It is foolishness to think that any object can create joy. Joy is an inner creation of the mind alone. With many things, the mind can be discontent. With a few things or with nothing, the mind can be contented. That is why we take up sannyāsa. Everything we renounce. Why? Because in renunciation is the real joyfulness, is the real fulfillment. Even you have many things whether you want them or not, you leave everything and go. Even including the body, you leave and go. Then what about the bodily belongings that you claim? Your house is not going to come with you. When you leave the body, the residence, house goes, the relatives go, even the ring in your finger is taken away by the priest and handed over to a member of the family. Then what is this that we are possessive about? So let us be dis-possessive.

Sthira-buddhih asammūḍhah brahma-vid brahmaṇi sthitaḥ. The knowledge of Brahman makes you live in Brahman. Brahma-niṣṭa is different from all other forms of niṣṭa. In Brahma-niṣṭa, the mind and intelligence alone are the factors which go on dwelling upon Brahman and that dwelling if it is proper, it is ceaseless, unbroken, incessant, unassailable, unsurpassable, unsubdueable, it is irresistible. This is what our śastras say, particularly Bhagavad Gita.

My dear souls, in the evening I propose to as I always said, I will take some verses here and there and then discuss it. Remember them, learn them, let the mind dwell on them, go into the words, propositions. Why is this statement? What is the meaning? Why one word leads to another word? See, sthirabuddhih, asammūḍhah, brahma-vid, brahmaṇi, sthitaḥ, all these words are just like the pearls made into a necklace. Everything is connected to the other.

na prahṛṣyet-priyaṁ prāpya nodvijet-prāpya cāpriyam |
sthira-buddhir-asammūḍho brahma-vid brahmaṇi sthitaḥ ||
Indriyasyendriyasyārthe rāga-dveṣau vyavasthitau |
Tayor-na vaśam-āgacchet-tau hy-asya paripanthinau ||
kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām |
abhito brahma-nirvāṇaṁ vartate viditātmanām ||
 

Harih Om Tat Sat. Jai Guru. Jai Guru.

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