"The power to promote and reward, as also to demote and punish the individual and his fate in this world, lies within his mind, its thoughts and feelings. No external agency is necessary to bring this infallible fruition. As the growth and development of a seed, an embryo, or a cell designed and preserved by its own inner makeup, here too the causal forces for what one rightly deserves lurk within one’s own invisible bosom."

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

Swami Bhoomananda Tirtha

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Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 20 Jan 2016 - World Experiences are Only Mental Imprints - III
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    Harih Om Tat sat. Jai Guru.Jai Guru.

    I thought I would speak to you again on Ashtavakra Samhita. There is a verse which I explained yesterday. 

    साकारमनृतं विद्धि निराकारं तु निश्चलम् ।
    एतत्तत्वोपदेशेन न पुनर्भवसम्भवः ॥ १.१८ ॥
    sākāram-anṛtaṁ viddhi nirākāraṁ tu niścalam |
    etat-tattvopadeśena na punarbhavasaṁbhavaḥ ||  1.18 ||
     

    sākāram-anṛtaṁ viddhi nirākāraṁ tu niścalam. The word ākāra means shape, form. Sākāram, anything that has a shape and a form, anṛtaṁ viddhi, consider that to be unreal, untrue.

    Nirākāraṁ tu niścalam. That which is devoid of shape is niścala, immovable, motionless. Will you think about these propositions? As long as a devotee is not able to entertain this thought and spend enough time to understand it, he will not improve in his devotion at all.

    Sākāram.  Anything that is shapeful and formful, it is unreal. How do you understand this? Ākāra or shape will be there only when the object is sthūla, gross. Earth is gross, the grossest that we can think of. Then, even water is also gross. But it is fluid. In a way, the air also is gross, fire is gross. If at all you can say, space or ākāśa is sūkshma, subtle. Whenever there is a shape or a form, that object has to be sthūla, gross. Anything that is gross, he (Ashtavakra) says is unreal. How to accept this?

    Nirākāraṁ tu niścalam. The moment one becomes nirākārah, devoid of shape and form, it becomes niścala, stationary. What does it mean? What is meant by nirākāra? Ākāra means shape. Nirākāra means shape-free, shapeless.

    All our senses get their experiences only through contacts. When I see you, don’t think that I have no contact with you. I see you because the light rays falling on you get reflected and the rays reflected from you, your body, they touch my cornea. When they touch my cornea, that touch is my experience. In the same manner, I touch an object physically with my hand. There also it is contact, sparśa. A sound comes and touches my eardrum. That is also sparśa. The smell, the smell enters the nostrils. There also it is contact. Don’t think that in the case of the eye it is not contact.

    You think of wind, wind (Vāyu). We are able to understand the movement of the wind. We cannot see the wind. We can only feel it with our touch. If the wind blows and touches your body, the skin, then you are able to say “Something comes and touches and it is wind.” Suppose the wind does not blow and does not touch you, even slight movements, the leaves of trees will start shaking or vibrating. Seeing the movements of leaves we say there is wind. Generally there is a proverbial statement, ‘Today no leaf moves at all. The wind is still’.

    What you understand from this? We are trying to judge the presence of wind only by skin and eyes. Suppose the wind does not move and does not produce any movement in the leaves, it also does not blow to touch your skin to give you an experience, do you think you will ever understand that there is a movement? Wind becomes nirākāra provided there is no movement of leaves or any other article and there is no touch in the skin. Now such a thing namely wind, if these two are not there, we have to assume and find out that it is motionless.

    So anything that is un-sensory has to become motionless he (Ashtavakra) says.

    Etat-tattvopadeśena. Only by this tāttvic instruction.

    Na punarbhavasaṁbhavaḥ. You will not be born again.

    After birth till death we are having a number of movements. If nirākāra is non-moving, then where is the question of getting born and dying? Whatever is within our body in the way of chetana or consciousness, it is not sthūla, it is sūkshma.  It is only nirākāra. If it is nirākāra, it is niścala.

    The mind may produce seemingly many number of thoughts. In spite of these thoughts, the mind does not move from its base, it is within the body. Then how are thoughts produced? Thoughts are not produced by any movement or vibration. How can the mind vibrate, it is full in the body? If it is full, can it vibrate or move? Then without moving and without vibration, if activities are caused, those activities cannot be physical in character. They can only be imaginary, illusory. That is how all the inner processes become illusory, imaginary.

    The mind imaginarily can produce many things as in dream. Whatever it produces, nothing is there and by producing them, nothing has happened to the mind also. One has to think about it to understand. So this was a phrase which always arrests my attention.

    sākāram-anṛtaṁ viddhi nirākāraṁ tu niścalam |
    etat-tattvopadeśena na punarbhavasaṁbhavaḥ ||  1.18 ||

     

    Na punarbhavasaṁbhavaḥ. Now can you regard knowledge for what it is worth or you will only hear it as an intellectual pastime? This one śloka should keep you occupied if necessary for hours, days, weeks, months and years.

    sākāram-anṛtaṁ viddhi nirākāraṁ tu niścalam |
    etat-tattvopadeśena na punarbhavasaṁbhavaḥ ||  1.18 ||

     

    I would like you to think about it and discuss it.

    Harih Om Tat sat. Jai Guru.Jai Guru.

  • PR 19 Jan 2016 - World Experiences are Only Mental Imprints - II
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    I was continuing the discussion on Ashtavakra Samhita for the Atma Tattwa Sameeksha last evening. I discussed only two verses. The first verse was

    tvayā vyāptam-idam viśvam tvayi protam yathārthataḥ || 1.16 ||
    (Ashtavakra Samhita 1.16)
     

    “Janaka, the entire world is pervaded by, all the objects that you are perceiving and interacting with, are woven in you.” My dear children, you have to think a lot to make this proposition clear to you and make it acceptable to your system. It is our eyes that reveal the objects, the whole universe. Whether it is a minute object or a major one or a collection of objects, a huge expanse of amazing variety and distances, understand that it is your eyes which reveal these to you. In the process of revealing these, all the objects are experienced by you as imprints in your mind within the body. Will you spend time to understand this?

    You don’t experience anything other than your own mind’s imprints. The mind uses or employs the eyes to see the objects, to grasp them. At the grasping level, the mind is the source and cause. Then after or in the grasping process, all these objects are imprinted by the mind in itself. It is these imprints that you are experiencing. Otherwise you have no experience of any object.

    When these imprints are in your mind, it is very clear, just like waves in the sea, all the waves are pervaded by the sea which is water. There is nothing like a wave which is not watery, watery, watery and the whole ocean, that is watery. So the water pervades every wave and water itself, its collection is the sea. So there is nothing anytime in the sea other than water and it is the same water that pervades the depth, the vastness and the wavy surface. Exactly same is the truth about your perception of the world, interaction with the objects.

    Tvayi protam yathārthataḥ. All these are interwoven in your being. Yes, the world is interwoven in your mind. Once you understand this, he says,

    निरपेक्षो निर्विकारो निर्भरः शीतलाशयः ।
    अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः ॥ १.१७ ॥
    nirapekṣo nirvikāro nirbharaḥ sītalāśayaḥ
    agādha-buddhir-akṣubdho bhava cin-mātra-vāsanaḥ
    (Ashtavakra Samhita 1.17)
     

    Nirapekṣa. I don’t know whether you have a mind and an intelligence to think. What will you seek? If the mountain that you see, the ocean that you see, the sun, moon and stars that you see, all of them are actually your own mind and mental imprints, is there anything anywhere other than your mind and mind’s imprint? Can the mind desire its own imprint? Is there anything other than the mind’s imprint in the perception of the objects, in the perception of the world?

    Even if God were to come and stand before you and you see Him, that God also is an imprint in your mind. If thus everything is mental, mind-born, mind-imprint, what is there to be desired by you? Everything is the mind, consciousness and consciousness alone is there as imprints. So can mind and consciousness desire imprints, its own imprints? So the apeksha drops.

    Nirvikāraḥ. What change can you have? When the mind forms its own imprints like the elephant, the horse, the rat, the sun, the moon, the child, the old man, birth, death, everything is mind-born and mental alone. Can the mind be affected by its own imprint? Can the ocean be the least affected by its own waves however huge they are? When the water drops from a huge height as in a river, a waterfall, does the water gets affected though it splashes frighteningly? So there is no modification for consciousness anytime taking place.

    Nirbharaḥ sītalāśayaḥ. Now this kind of a reflection makes the mind calm, cool and comfortable. Your mind can never be comfortable unless this understanding dawns in you, you are governed by it.

    agādha-buddhir-akṣubdho bhava cin-mātra-vāsanaḥ

    Let your buddhi become deep by this understanding. What is the understanding? There is no world or object besides my consciousness, my mind. So there is nothing for me to desire here. Let anything be displayed, but all the display, if it becomes an experience for me, that experience is personal, inner, mental, in the consciousness. This understanding makes you excel and transcend the world. You become bigger than the world.

    In a vessel, one litre water is contained by a one litre vessel. So if the whole universe is contained in your mind, what should be the depth and dimension of the mind? So your intelligence is no more a puny intelligence, mustard intelligence. It become very deep. And in that depth, you become unshakeable. What will happen? Nothing will happen. The consciousness will remain the same. Akṣubdhaḥ

    Bhava cin-mātra-vāsanaḥ. If at all you have a desire, you have a desire for becoming the cin-mātra. You can only desire the chit. Let all your desire be for the self, for this understanding, for the consciousness that you are, besides which there is no world, there is no object, there is no experience. So the desire if at all can only be for knowing the consciousness, becoming the consciousness, remaining unaffected, understanding its unaffected nature.

    To me, it appears these are not words. These are truth-full, full of truth ideas. And these ideas, when they are revolved in the mind, the mind becomes enriched by the ideas. And the mind becomes every one of them. So it is a process of becoming as I always say.

    Pouring drop after drop milk into a pool of water. With every drop added to the pool, the water will change its colour. And after some time, there will be no water, only milk. These ideas, when they are assimilated by the mind, the mind will loose its mindness and it will become the self. That selfness will be felt, experienced. You will start floating in the ecstasy of the self. The whole wonder is worked by your intelligence and focusing it on the mind, the level in which you have the experience.

    We have the five senses, they don’t see. They are only used for seeing. They cannot see. Actual seeing if at all is done by the mind. The mind uses the eye, takes an imprint of the object and the imprint is what the mind sees or feels, senses or cognizes. So what a great statement is this!

    nirapekṣo nirvikāro nirbharaḥ sītalāśayaḥ
    agādha-buddhir akṣubdho bhava cin-mātra-vāsanaḥ
     

    Every verse thus in Ashtavakra Samhita is nothing but an exposition and revelation of the consciousness, of the mind in you employing the tool of the intelligence.

    Harih Om Tat Sat. Jai Guru.

    १.
  • PR 18 Jan 2016 - World Experiences are Only Mental Imprints
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Whenever I started reading about our spiritual philosophy, I always wondered whether the truly spiritual truths… The spiritual truths are those truths which are based upon one’s own inmost being. Otherwise it cannot become a spiritual truth.

    Our mind is not a material product nor is it an energial something. Though the mind is associated with the body which is matter and energy, mind itself is not a physical part of the body because the body is an inert aggregate. It does not have the power or property to know, to sense, to remember, to understand, to enquire into. But these are the functions which the mind and the intelligence do. So obviously, in terms of logic and reason, we cannot say mind and intelligence are the physical parts of the body like any other organ or cell. This is the mystery of creation. How is it that within the material matter-energy body, there can be something totally different? It is there. This is the mystery of creation.

    So whenever I used to read about the spiritual truth that the whole world is an illusion, illusion, illusion, the self alone is the reality, the truth, I was always wondering. I never gave any place for māya as such. The manner in which I explain māya is different. Generally people understand by māya something that is totally non-existing. If something was non-existing, why should we say it is māya? First of all, there is something to be referred to. After referring to it, after experiencing it, we assess it as māya. So there is a great confusion about these matters. So I always wondered what could be the truth? So it was really a consistent research I was going into which I even now do.

    Yesterday I was referring to the verse to be taken this year, first, that is.

    त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः ।
    शुद्धबुद्धस्वरूपस्त्वं मागमः क्षुद्रचित्तताम् ।। १.१६ ।।
    tvayā vyāptam-idam viśvam tvayi protam yathārthataḥ |
    śuddha-buddha-svarupas-tvam māgamaḥ kṣudra-cittatām || 1.16 ||
    (Ashtavakra Samhita 1.16)

    Tvaya vyaptam-idam viśvam tvayi protam yatharthatah.See the way I look at it is, the literal meaning of the line is,

    Tvayā vyāptam-idam viśvam - “My dear Janaka”, Ashtavakra says that “The entire universe is permeated by you.”

    Tvayi protam yathārthataḥ - In truth, the world is woven in you, woven in you, woven in you. You are permeating the whole world and the world is woven in you.

    See, either I read it, I accept it and I act upon it and I realize it or I totally cross it. There is no in-between position. So the reading of spiritual truths will not give you any other choice than to accept it and realize it. So what is that realization which will completely vindicate the statement? So listen to what I say.

    It is a very, very logical and scientific proposition but unfortunately even if people listen to the proposition, their minds and intelligences will somehow create some obstruction. I don’t know why. This is where, what shall I say, only fortunate people can take to this wonderful path and come to the pinnacle. What else can be done and said!

    Whenever you refer to the world, you are referring to the world which you see and perceive. You cannot refer to something which you are not perceiving or experiencing. So I from here look in the eastern direction through the door and I find a number of trees are present before me. If my vision is unobstructed, I can see the Western Ghats in my front. The distance to that mountain is quite huge. In spite of it I see it.

    When I look at the sky during night, a number of stars, celestial bodies are there. All of them are seen by me. Please come along with me when I say. When I see them, it is not just seeing. It is experiencing them. And this experience is only inner and inward and mental. Whatever be the distance, seeming distance of the object and whatever be the variety of the objects I see like the sun, the moon, the stars, the mountain, the sea, the number of trees, all these are experienced by me, in me. I am using my eyes, not the world’s eyes. And in reality, the eyes have been made by the power within me that has shaped the eye.

    So I am using my own eyes to see the objects. But the seeing process is not taking place in the eye’s level. The actual seeing process is inside me in the level of my consciousness or mind. So whatever may be the objects, their multitude, their distances, their sizes, their distinctions, all of them are experienced by me in my mind.

    With the eyes when I focus in a certain direction, what happens? The eye helps me to take imprints. The mind is forming the imprints of objects in itself with the help of the eye. It is these imprints that I am seeing. So the moon, the sun, the stars, the mountain, the sea, all the variety of objects lying around, all of them are experienced by me in my mind as mental imprints.

    If you agree that these are mental imprints and these imprints alone I experience… I don’t go to the mountain. I remain here and see the mountain. And what is it that I see? I see the imprint my mind makes through the eyes about the mountain.So the eyes are mine. The seeing is mine. The outcome of seeing is mine. And the imprints are all in my mind. So the mind forms the imprints. So are not the imprints woven in the mind? And more important, am I not in all the imprints that I see? I cannot feel the imprint unless I am involved in it.

    So the word tvayā vyāptam-idam viśvam, I am referring to a viśvam which I see, the universe which I see. And that universe is in the form of an imprint in my mind. So the universe I am seeing imprinted in my mind, I am permeating in that and the whole sights and objects are woven in me. What further proof do you want for this?

    All of you are seated in my front. When I look at you, none of you comes into my mind nor do I go to you. You are there, I am here. But I am seeing every one of you. I can count them, I can tell you what kind of a distance you are in, what is the dress that you are wearing, how bulky you are, whether you are a man or a woman, every detail I am able to say remaining here. I don’t come to you and you don’t enter into my system. Nevertheless, I can give you a full account of the presence before me. So this is only because of the imprints my mind makes. And except the imprints, I cannot experience or realize anything about the world.

    So the world I see is my imprint. And these imprints are in me in all the thoughts, in all the thinking processes, in all the thinkerhood, in everything. I, my mind is permeating, permeating, permeating. Can u ever deny that the thinking process is in you? So all the thinking processes are just like a net woven by a thread. The mind is the thread and all the net is woven by it. The whole process is inside.

    So when we say, “I am permeating in the whole universe”, it is not an imaginary statement. It is a fact, a fact greater than the solid objects of the world. It is a fact greater than the rock, It is a fact greater than earth, the ocean. The earth and the ocean also are perceptions for me. I say this is ocean, I say it this is earth. I experience it in my mind and that is what makes me say.

    So for all the words and the pronouncements I make, my experience is the ground factor, foundation. And that experience is inner, inner, inner. It is mental, mental. It is in the consciousness. And consciousness pervades everything that it produces. It has got no external focus. Thought is not external, experience is not external, memory is not external, wakefulness is not external, sleep is not external, dream is not external. What is there external? Everything is inward, inner, and being so, I am pervading in whatever I experience and perceive and all the perceptions are woven by me, in me into me.

    And you, śuddha-buddha-svarupas-tvam māgamaḥ kṣudra-cittatām. So many forms and shapes are arising in the mind and all of them are wiped off also in the mind. At the end of the day, you sleep wiping the entire wakeful impressions. And you get up in the morning. What does it mean? You are not tainted by, you are not smitten by, colored by any of the impressions. You may have seen an elephant, a dog, a dead body, you may have seena huge fire, all these things are experienced by you but none of the experiences has affected you, it has not colored you. So are you not pure consciousness?

    Māgamaḥ kṣudra-cittatām. Being so, never become small-minded, little-minded. To say that I am this, I am that, I am poor, I am rich, I am aggrieved, I have this loss, that loss, what loss can you have? Even if you have the entire world around you, nothing is going to enter your inner system. Neither your son nor the property nor the house, no object will ever enter your mind. Mind remains inaccessible to the outside world. So what you mean by “I have lost”? What have you lost? And what have you gained? So do not be small-minded , little-minded.

    See, what a wonderful statement is this! This is the greatest form of research that you can think of. Through the telescope and microscope also, it is human eyes that see and it is the human mind and intelligence that infer. The microscope and the telescope do not do anything. They are inert. Our eyes also are inert. The only sentient factor is within the body in the way of the mind, intelligence and ego.

    So this is such a wonderful philosophy. I am becoming almost speechless because this philosophy or this truth when I say, I don’t think people will like to hear or even if they hear, they will like to understand and be guided by it. To me it is the best and the absolute form of science. The scientist also is operating with the same senses, with the same mind and intelligence. All the models he think of, all the conclusions he arrives at are helped by only his senses, then the mind, then the intelligence. Now, this is a very science of the mind and its imprints, mind and its processes. How can it be wrong? So I am wondering whether any one of you will be able to rise up to this wonderful statement, the spiritual philosophy and make use of it.

    Tvayā vyāptam-idam viśvam tvayi protam yathārthataḥ. The entire universe is permeated by you, pervaded by you. In truth, everything is woven in you.

    Śuddha-buddha-svarupas-tvam. you are not what is woven. You are not what is imprinted. You are the imprinting, pure, colourless, odourless, unborn, undying, untransforming consciousness. Do not become small-minded to dispose off this truth. This is the śloka I will explain this evening to begin with and then continue the session.

    Harih Om Tat Sat. Jai Guru.

 

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Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

Swamiji's Teachings

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Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

 

NSJi-HmPgSwami Nirviseshananda Tirtha

Swami Nirviseshananda Tirthaji, a renunciate disciple of Poojya Swamiji, is known for his scientific expositions which are a source of inspiration to seekers.  Read More...

MaJi-HmPg-White

Ma Gurupriya

A disciple of Poojya Swamiji, Ma is the loving mother of Poojya Swamiji's devotees around the world. Devotion and service remain the predominant forces shaping Ma's life.  Read More...

Samatva, which Krishna enjoins with regard to sukha and duhkha during his Sankhya discussion in the 2nd chapter, marks only the beginning of a sublime full-fledged pursuit. Krishna's exposition and discussion on the subject finds ample place throughout his dialogue.

For Krishna, samatva is a great concept, value and ideal, suggesting a comprehensive pursuit, transforming the whole life of the seeker and leading him to the pinnacle of full Yogic attainment. In fact, the excellence of Bhagavad Gita consists in discussing the principle of samatva in multiple ways and making the pursuit comprehensive in every way. The links of samatva, which Krishna has made out, are quite numerous and assorted. One has to pause, think and contemplate upon their relevance and implications, in order to realize how basic, thorough and conclusive the practice is when taken up in full earnestness.

The samatva discussion initiated in the 2nd chapter reaches, in a way, its climax in the 5th chapter, which is devoted to an exposition of true sanyasa or renunciation. Krishna explains sanyasa in his own unique manner, which itself calls for a very special study. As sanyasa marks the finale of spirituality and spiritual life, the linkage Krishna has made there for samatva becomes very deep and important. Samatva, given to samya becomes the same as Brahman. And hence, the `even' mind is the Brahmic mind too, at once. No more is the Reality to be thought of separately or contemplated upon. The even mind is itself seated in Brahman, by virtue of its samatva refinement.

Thus samatva-sadhana, which made the seeker fit for immortality, now rewards him with immortality. It makes the seeker Brahman Itself. The value, range, subtlety and comprehensiveness of samatva are sovereign.

In the 4th chapter, which is devoted to a discussion of how explicitly spiritual Wisdom works in the active life, Krishna speaks about samatva in sloka 22. The mind. he says, should rise above the conventional constraints induced by activity, the usual notes of preference, competition and the like. Make the mind flexible and broad so as to receive everything that comes indispensably, and reconcile with whatever goes. Be satisfied with whatever Providence or Chance brings in your life from day to day. Rather than getting vexed or agitated by the events and developments, be content with whatever comes.

Krishna presents and emphasizes samatva in many other places of Bhagavad Gita. In the very first verse commencing the karma yoga exposition in the 2nd chapter, he lays down samatva as the pronounced attitude enfolding and enriching the performance of actions.

 

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ।।
yoga-sthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya ।
siddhy-asiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ।।
(Bhagavad Gita 2.48)

'Yogasthah' denotes the state of being established in yoga. Yoga is the fruition of spiritual sadhana. The yogic fruition is achieved by karma yoga. And this yoga is samatva towards siddhi (fruition) and asiddhi (non-fruition) of an effort aimed at achieving a goal. Yogic discipline, says Krishna, is to remain equal to siddhi and asiddhi. Is this not then the samatva of sankhya ? In Sankhya, the samatva is towards sukha and duhkha. In Yoga, it is with regard to success and failure of the actions as such.

Normally your own tendencies and qualities, your own course of life and work, will determine what is to come. The success or non-success of the actions should not rob one of his contentment. The psychology must get the spiritual enrichment of being happy with whatever is and will be. Such a harmonious mind will be more effective in its ventures and pursuits. Here again the samatva of the mind is sufficiently stressed by Krishna.

Pandita is a word which Krishna uses with profound meaning and import. For him a Pandita is a Self-Knower. The Pandita knows what most others around fail to. He delights in the Self alone, whereas for others, Self is a non-entity. The Self is a presence which equally fills every form of existence, alive or non-alive (5.18):

 

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ।।
vidyā-vinaya-sampanne brāhmaṇe gavi hastini ।
śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ ।।
(Bhagavad Gita 5.18)

Thus the knowledge of Self instantly means the insight of equalness. Krishna relates to a few widely different beings: the Brahmana, the cow, the elephant, the dog and the chandala. The Pandita sees the untainted and ever-pure Self equally present in all these different persons and creations. Self-vision is equal vision indeed.

Again in verse 9 of the 6th chapter, Krishna makes a striking description of the enlightened behaviour of the Self-­Knower:

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विश्ष्यते ।।
suhṛn-mitrāry-udāsīna- madhyastha-dveṣya-bandhuṣu ।
sādhuṣv api ca pāpeṣu sama-buddhir-viśiṣyate ।।
(Bhagavad Gita 6.9)

The man of spiritual excellence and sublimity will have such a lofty vision in which all the different kinds of people will stand equally accepted in his mind. The benefactor, friend, enemy, neutral, the mediator, hater, in fact the noble and ignoble people - all will be viewed alike as manifestations of the same supreme Reality. The manifested entities are different, as it is to all else. But the manifesting presence will be singular. This singular factor he realizes is the same in one and all. Self vision will become true only when such an equal extension is perceived, and as a result, be is not dislodged from his supreme inner position of oneness.

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ।।
sarva-bhūta-stham ātmānaṃ sarva-bhūtāni cātmani ।
īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ ।।
(Bhagavad Gita 6.29)

The Self is in fact not alone there in one's body but also equally present at once everywhere. The one Self is the substratum and support to all bodies and forms of existence. As is the Atma in all, so are all in the same Self too. Thus either thinking about forms of existence or the Self of all forms, he must be able to have the same equal vision. Eyes and other senses bring the vision of differences and plurality. But the spiritual realization must stress oneness, sameness and equalness. Here too the final growth is in samatva and samya.

In the same chapter, Sri Krishna goes a unique step further in sloka 32:

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दुःखं स योगी परमो मतः ।।
ātmaupamyena sarvatra samaṃ paśyati yo'rjuna ।
sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ ।।
(Bhagavad Gita 6.32)

All experiences must , be viewed as the Self's alone. Experiences may differ but all are in, from and of the same Self. The Self need not be specially sought in any particular experience. In fact, It is present in and through all. All objects and perceptions have only two resultants to evoke in the mind: sukha and duhkha. Both are equally the Self. Maybe the Self was experienced as different before, but now everything and all have become the same unmistakable Presence Supreme. Such a yogic vision is the supreme, and one who has it is the loftiest Yogi.

After listening to so much about the Yoga-practice, yoga exposition and their varied descriptions, Arjuna understood the intricacy and supremacy of the practice. He realised that the practice would be difficult because of the desultory nature of the mind. So he makes a confession in sloka 6.33 : "The Yoga you have discussed, as the samya or samatva of the mind, seems very difficult to achieve. Mind being always desultory, how can the saadhaka have stability in the yoga of samya ? Arjuna's reference to the Yoga as samya makes the concept amply clear.

In describing the devotee and his characteristics in the 12th chapter, Krishna again emphasizes the need for samatva

समः शत्रौ च मित्रे च तथा मानापमानयोः ।
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ।।
samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ ।
śītoṣṇa-sukha-duḥkheṣu samaḥ sańga-vivarjitaḥ ।
(Bhagavad Gita 12.18)
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् ।
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ।।
tulya-nindā-stutir-maunī santuṣṭo yena kenacit ।
aniketaḥ sthira-matir-bhaktimān-me priyo naraḥ ।।
(Bhagavad Gita 12.19)

Devotion always is viewed as related to God. But Krishna defines the devotee in relation to the situation around him, to the world sequences prevailing around. The feelings of hatred and allurement, friendship and enmity, in viewing and dealing with the society must vacate his mind. All-pervading God is thought of only to transcend these dvandvas of the mind, and until such transcendence is conspicuous, one cannot claim devotion. With regard to praise and blame also, the devotee must have a sense of strong equality. The opposite effects generally created by these dvandvas must cease to be, and the mind must become light, flexible and unaffected.

In the 13th chapter while discussing the virtues and excellences of a Jnani ( Self Knower ), and showing what in practice constitutes spiritual wisdom, Krishna has enumerated 20 points.   Of these, the following stands out distinctly ( sloka 13.9 ):

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ।।
asaktir-anabhiṣvańgaḥ putra-dāra-gṛhādiṣu ।
nityaṃ ca sama-cittatvam-iṣṭāniṣṭopapattiṣu ।
(Bhagavad Gita 13.9)

Here Krishna refers to the dvandvas as ishta (desirable) and anishta (undesirable). Any event, person, place or circum­stances will generally be viewed by the mind as what it likes or dislikes. So in making a reference to the mind's desirable and undesirable notes, all external factors stand covered. The mind constantly undergoes these two notes. And samatva must be in and with regard to these. The mind freed from the clutches of ishta and anishta alone is the spiritually refined mind.

When we go to verse 27 of chapter 13, Krishna explains the paramesvara and paramesvara darsana again in the language of samatva

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ।।
samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram ।
vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati ।।
(Bhagavad Gita 13.27)

One looking for the Great Lord should not look at any specific place like the temple or river or cave.. He should think of God as equally present in all creatures and forms of existence. In fact, only when such an idea is fostered and pursued, it becomes a true devotional pursuit keeping the Great Omni­present God as the focus. Whether it is thus related to God or not, the idea is one of samatva, says Krishna. This samatva is the great sublimating pursuit for any one's mind.

The same point Krishna emphasizes in verse 13.28 too:

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम् ।।
samaṃ paśyan-hi sarvatra samavasthitam-īśvaram ।
na hinasty-ātmanātmānaṃ tato yāti parāṃ gatim ।।
(Bhagavad Gita 13.28)

Understand God as uniformly present in space and objects. Such a uniformity and equalness alone will make God `Godly'. Thus to perceive God is to perceive verily samatva.. Samatva is such, a sublime and wholesome discipline to the mind and intelligence, that without it neither devotion nor spirituality is conceivable.

And, to crown all descriptions of Samatva and Samya; Krishna makes a summary statement in the 18th chapter ( sloka 54 ):

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ।।
brahma-bhūtaḥ prasannātmā na śocati na kāńkṣati ।
samaḥ sarveṣu bhūteṣu mad-bhaktiṃ labhate parām ।।
(Bhagavad Gita 18.54)

To become Brahman is not a bodily development. The transformation and sublimation are in the mental plane of the personality. The mind outlives soka (sorrow) and Kanksha (desire). Imagine the mind when freed of this dual hold. It becomes divine, no more the mortal and worldly mind. Such a mind will naturally give rise to the equal perception. In place of the senses bringing all the differences about whatever they perceive, the mind will now be full with the sublimity or samatva. The disharmony which was prevailing earlier due to the mind's constrictions and the dual notes, will now have dissolved and the persistent note of harmony become more and more pronounced.

It is such a samatva-pursuit that constitutes the essence and content of the yoga which Krishna describes, extols and promises to achieve for every discerning seeker. The proposition is paramount, wholesome, unfailing and final. The seeker has to spend enough time to understand himself and stabilize in this pursuit.

 (Part of the series Essential-Concepts-In-Bhagavad-Gita)

 

In this discourse based on Bhagavad Gita and the Upanishads, Swami Bhoomananda Tirtha outlines the destination of every Human Being.

  

Recordings of Poojya Swamiji's Talks

Evenness of the Mind : Way to Self-Knowledge

Independence from Unhappiness and Happiness

 

Vicharsetu
Vicharasethu 
Vicharasethu is a monthly journal in English and Hindi, edited and published by Poojya Swamiji. It is also published in Malayalam by the name Vicharasarani. With Articles, Correspondance, Guidance for Sādhana and News updates from the Ashram, these monthly publications are a great guide for the earnest sādhaka. 
 
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Devotees hold periodic meetings at their own locations wherein the teachings and messages of Swamiji are heard, read and discussed with a view to comprehend and arrive at their essence and make it a functional note in their life. This section provides resources to facilitate the proceedings at such gatherings. Read More ....

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