"Karmayoga does not mean ceaseless pursuit of karma. It truly consists in the Yoga orientation and discipline given to the buddhi and the mind. Constant preservation and application of Yogabuddhi while doing any work, alone makes one a Karmayogin."

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Swami Bhoomananda Tirtha

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  • Jñāna Yajña USA | 30 Aug - 25 Sep 2017 18-08-2017

    Poojya Swamiji accompanied by Nutan Swamiji and Mā Gurupriyāji will travel to USA for the 2017 Jñāna Yajña. Poojya Swamiji and Mā will start on 02 Sept and return to Ashram by 28 Sep. Nutan Swamiji will start on 25 Aug and return to Ashram by 15 Sep.

  • Brahmavidya Classes Online 02-09-2017

    In line with the mission of Sampoojya Swami Bhoomananda Tirtha Ji of lokasaṅgraha classes based on the scriptures, Bhagavad Gita, Upanishads and the like, are being webcast live from Narayanashrama Tapovanam.

  • Enlightened Living | Jamshedpur | Oct 2017 08-09-2017

    Swami Nirviseshananda Tirtha Ji will conduct a residential course "Enlightened Living" from 15th to 29th Oct. Participation requires prior registration. There is no charge for participation.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 07 Feb 2016 - Yoga is Attainment of the Intelligence
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Yesterday I told you about our tradition, so many different types of practice etc. Our scriptures or sastras are wonderful. The people who evolved the sastras always had a very, very catholic mind. They embraced the whole of humanity and they also took into consideration the assorted nature of mankind. We cannot argue with anybody saying, “Why are you thinking like this? Why are you thinking like this? Why are you like this?” Who will explain? One has got a thieving tendency; another does not have. Who will have what tendency - Who determines this?

    In a very good family, sometimes you will find a mischievous child born. And in a mischievous family, sometimes a very good child also will be born. We cannot explain the varietal expression. But one point I generally emphasize is that nature is abounding in variety and the expression of variety of nature will be there in all fronts. In the human beings, it becomes most complex. An elephant is supposed to be “elephant-ly;” a squirrel is supposed to be only “squirrel-ly.” A deer “deer-ly.” We don’t expect a deer to change into a lion or a lion to change into a deer. But in the case of man, he has the option of changing from anything to anything. Our success lies in improving and becoming better and better. Sometimes this does not happen.

    A society which has become very innocuous, good, and benign – if it continues to be like that, after sometime it will decline. It is just like the pendulum, from one extreme to the other; from that extreme to this. If there is movement, the movement cannot be always in a straight line. Suppose you make a road. You will have to make a road in the existing terrain, and whatever the terrain allows, that you will have to make. So, there will be a number of curves, bends etc. Without them, if you want to make a road, you may not make it at all, because the land should be available, the expenses should be considered; many factors are there. So our sastras, dealing with all these things, understanding these things, they embrace all people. And that is why you will find a number of rituals are there – each ritual, enjoined with a certain result or objective. And only because of the objective, people perform the rituals and they want to. So, the sastras allow them to perform.

    But you will find the sastras also make an analysis of the rituals and their rewards. When they make the analysis, they are very, very critical, extremely critical. These rituals serve no purpose at all; anyone who follows them will not have the intelligence level and clarity; if you want to have clarity, you have to approach the subject in a different manner. So, so many things are there.

    So in Srimad Bhagavatam, at one point it says: Karma mokshāya karmāni. (Srimad Bhagavatam 11.3.44). Karma mokshāya karmāni. The very purpose of doing karma, action, is to get free from actions. The purpose of doing karma is to grow indifference to the very karma, and then, leave it in the end. Karma moksha, redemption from karma is the very goal of karma. When I said this, one of the listeners, he became so curious and so involved that he wanted to know more about it – “Swamiji, where is it? What is it?” Etc. He came here with one or two people for a discussion; spent a few hours.

    In Bhagavad Gita, in the second chapter, when Sri Krishna explains who is a man of stable mind, stable-minded man, stable-intellected man,” he concludes it saying that

    श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
    समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २-५३ ॥
    śruti-vipratipannā te yadā sthāsyati niścalā |
    samādhāv-acalā buddhis-tadā yogam-avāpsyasi || 2.53 ||
    (Bhagavad Gita 2.53)

    That is the level of yoga attainment where, (mark my words), where śruti-vipratipannā te buddhi – your intelligence which is now assailed by the conflicting and crisscross statements and declarations of the sastras, the buddhi which is now unsettled by, shaken by, the crisscross and conflicting or plural statements of the saastras; when that buddhi becomes stable and poised; when that buddhi, at present shaken by the conflicting versions of the sastras takes to its own solid position and is able to remain unflickering, unassailed, still, and poised; that poise of the intelligence with its own clarity and depth, that is called yoga.

    So, yoga is an attainment of the buddhi, intelligence where it remains firm, stable, and poised. There are many things to shake up the intelligence. For a seeker, ultimately, it is various statements about seeking, progress, attainment etc. So you will find, the sastras are quite capable of shaking your intelligence. When that unsettlement dissolves in your own source and you are able to feel poise and the clarity of poise or poised clarity – that is called yoga. I think this is a statement a good seeker will have to reflect upon very seriously and apply it to himself.

    At another point he says, just like the flame of a lamp placed in a windless place will remain unflickering, this is the nature of a Yogi and Yogi’s inside.

    Yoga is not anything like an attainment of something away from you. It is nothing to be attained different from you, away from you as a goal, walking towards it, getting it, like going to a shop and purchasing an article, or walking a distance and reaching a destination, producing by a process a raw material into a product. No, no, no, no! It is like the universal space, inter-penetrating and surrounding everything. The soul in you is even more all-pervading. If that is the case, what do you have to attain? Nothing! Then what is attainment? The attainment is the unflickering nature of your own intelligence, which is normally given to a number of fluctuations and undulations. Because, interactions with the world are bound to unsettle you.

    यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
    योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ।।
    yathā dīpo nivāta-stho neṅgate sopamā smṛtā |
    yogino yata-cittasya yuñjato yogam-ātmanaḥ || 6.19 ||
    (Bhagavad Gita 6.19)

    This is from the sixth chapter of Bhagavad Gita. At another point in the sixth chapter he says, in meditation also, what do you ultimately have to do? Na kinchit-api chintayet. Do not think of anything. Think, but nothing. These are considered to be the supreme attainments according to our own sastras. But our sastras also have a preceding facet where these rituals and ritualistic involvements are discussed. A good and a wise man will approach them and find out, if such supreme truth they have disclosed, what is the relevance of these rituals? Actually this is what everybody should ask. But nobody asks. Nobody asks. And after asking, what should he do? He should become indifferent to everything. What is everything? Indifferent to his interactions with the world on the one hand, and even the rest of. Everything is interactions within the world.

    Then the question arises – after such indifference, what will a man do? Now, that is the question – how will a man of self-realization live and move in this world? To have realization is one, to live with that realization is another. It is like science and technology. That is where our sastras are very, very clear and vociferous in explaining how it should be. Actually Bhagavad Gita excels in this explanation. But one has to spend time, read it, understand it. Invariably you may not be able to understand it yourself. You will have to go to a sadguru and he will explain to you. At least, if he cannot explain, he will say, “I don’t know.” At least that much he will say.

    Even now there are some points in our sastras for which no authentic description can be given. But it is mentioned there. So they will say, it is there; we are not going to say “yes” or “no” about it, but they are there. But we are not concerned about it. Our pursuit and fulfillment take place in spite of anything about them. In this way, it is a very, very interesting process to process oneself through the scriptural revelations.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 06 Feb 2016 - Self-Knowledge is Equal to Evenness of the Mind
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    You know, I am repeatedly thinking about why the people associated with us including the inmates here, they are not able to progress in the manner in which they desire in this wonderful path of self-delightfulness. I am repeatedly thinking about it. Naturally, a number of innovative thoughts come to my mind. I have been speaking about mind and its role, importance, for many, many, many days, weeks, months and perhaps even years. Even then, I don’t think my listeners have got a clear idea as to what is meant by this mind and how it becomes important. In any living being, in any living being, naturally more so in the case of human beings, mind is the sole focus of life.

    It is true that we have a body and the body is born into the earth. The earth is surrounded by a number of physical entities like celestial bodies. We have the basic panchabhutas also. When you open your eyes and look at, instantly it is this physical world and physical presence that come to your mind. But mind you, they come to your mind! Not that your body goes to them. None of the existences leaves its place. We are experiencing everything within our body in the level of the mind. This mind is the sole fulcrum, pivot and everything of life.

    When you think of a circle and its center, think of a paper or a boat, put a dot there, now you decide to draw a circle using that dot point. Then it becomes a center. And with an equal distance, you draw a line from the center, automatically it becomes the circumference. The point is there on the paper. The circle you draw, the effort is also on the paper by your hand and the formation of the circle is also on the same paper. So the point is external there. Your hand is external, gross and physical. The line you draw is also physical and the circle formed is also physical. Very good. But when it comes to a question of our experiencing anything, then nothing external is there.

    The mind is within the body. The mind decides to see and the mind feels that the eyes have to be opened. So the eyelids are open. This decision is in the mind. The process that follows also is in the mind. That is where all people are deluded. “Swamiji, is not the process outside?” they will ask. I don’t know whether the process is outside or not, but I feel and experience it inside. The decision “I have to see, so I will open my eyelids.” The decision is mental, you will agree. Thereafter, the process that follows is also, so far as we are concerned, equally mental.

    How do you know that you have eyes? How do you know that you are opening the eyelids? How do you know that the eyes are seeing? The eyes do not tell you. The external objects do not speak to you. As the decision is mental, so the process also is. As the decision is an inner process, the process that follows, seemingly externally is also cognized and felt by the mind inside. There is no difference between the decision making and the opening of the eyelids and seeing the objects. That the eyes are being open, that the objects are being seen, and we see, the whole thing is equally mental!

    This mind is the sole focus. When will you understand this? You cannot escape it. Once it is explained to you and you are able to understand, then after understanding, it is for you to mentalize, mentalize, mentalize everything. Don’t give me any statement at all, “Swamiji, but I have intellectually understood it. Thereafter I am not able to.” What is this “intellectually understanding”? I cannot understand what is “intellectually understanding”.

    A sleeping man walks. Somnambulism is a disease. When the sleeping man walks, does he know he is walking? What is the point in walking? The other day, a carpenter came here, our ‘X’. He tells me that a relative of his, at night, he only knows that he was sleeping. But sometimes, something happened and he fell from the verandah, up below. He says “I don’t know. I don’t know about any verandah or my going, walking or anything. I only know after having fallen.” You tell me now - Did he not walk? Yes! For the others who are wakeful, if they had looked at him, they would have seen that he was walking, but his wonderful mind did not know it was walking! So you tell me, is a physical action as such important or its cognition by your mind inwardly is important? What further example do you want?

    Why I am saying this? Today also we will have a discussion on Bhagavad Gita. That is why I told you. Krishna presented the soul first and thereafter he transits into the experiential life. He relates the self-knowledge solely to the mind, solely to the intelligence, solely to wakefulness. That is the beauty of Bhagavad Gita. Self knowledge is supposed to be something that you should win by meditation. Forget about the whole world, sit in a place and contemplate upon. So it is an inner mento-intellectual process and people go on meditating, meditating, meditating, meditating, meditating, meditating and after thirty-forty years of meditation, still they do not know the truth! They are not contented.

    “I want to go more inward.”, one devotee tells me. “Swamiji, I want to go deeper, deeper, deeper.” How many kilometers inside the body you want to go in? One hundred kilometers? What is meant by deeper? How much of distance is there? I think this is an area where somehow there is a catch. So, Krishna says that this self knowledge is equal to the sublimity of the mind, purity of the mind, evenness of the mind. That evenness of the mind is really the self knowledge and self realization. Then people can understand.

    सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
    ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ।। २-३८ ।।
    sukha-duḥkhe same kṛtvā lābhālābhau jayājayau |
    tato yuddhāya yujyasva naivaṁ pāpam-avāpsyasi || 2.38 ||
    (Bhagavad Gita 2.38)

    Arjuna was visualizing the war and he felt so afraid that it was a colossal scene. Krishna says, “You adopt this even attitude towards sukha and duhkha - inner, profit and loss - outer, victory and defeat - outer. Have this same evenness towards this inner sukha duhkhas and external causes. Then, the so-called religious sin you are attributing to this great colossal war completely is mitigated and wiped off.” He doesn’t bring the self here. He does not bring anything. He only dwells on the mind and then says that “This evenness of the mind practiced all-fold will be a full redress for the so-called sinfulness, colossal sin you attribute to this war.” I am wondering whether you will be able to think properly and relate the statement and apply it.

    Where is self now? He simply refers to the mind and the mind’s normal state, undulating state of the mind and he says “This is what you have to handle and bring about an evenness and a harmony.” This harmony is all that you want.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 05 Feb 2016 - Infusional Introspection is the Secret of Spiritual Sadhana
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    The one point I would like you to understand is that (I have said it many times, but this fact never goes home to people) the whole creation is nothing but matter and energy. But both of them are inert. Matter and energy could not have come from matter and energy. Then I would say, I am asking you the source of that matter and also energy.

    So, whenever we think of finding out a source of anything, that source has to be definitely different from the effect, the outcome. So, is there anything other than matter and energy which we can think of or we experience? Yes - The consciousness in our body which keeps it animate and active.

    This consciousness has only three expressional notes. Mind - It is more a functional name than a substantial name. It is called mind because of mentation. It is called intelligence or intellect because of intellection. It is called ego or ahankara because it produces the ‘I’ feeling. All these are different functional notes of consciousness itself! When the mind is functioning, intelligence cannot function. When the mind and the intelligence are functioning, that ego functioning will not be there. It is like the legs not walking while running, not running while standing, not standing while sitting, not sitting while lying. So anything can do only one function at a time.

    This consciousness is the only third factor, the other two being matter and energy. And this consciousness is the source of all matter and energy. It is also capable of creating matter and energy, a fact that we are able to understand from our dream. This consciousness itself makes our body felt and animating, activating the body, it precipitates the wakeful state. In the same manner, at the end of the wakeful state, it wipes off everything and goes into sleep. So it causes as also wipes off. But itself, it never disappears. It always remains.

    It is something like a man living in a house with three rooms. He will either be in room number one or two or three. He cannot be without any room and he can only be in one room at a time. But there is somebody called the man resident other than the rooms. He goes on transiting from one to the other. But at every point of time he will be in one room. But he will leave one and go to another, thereby indicating that he is separate from the three. This is how you find out by application of anvaya, the Turiya, the Atma, the soul.

    This consciousness alone, alone, alone, alone is there. Everything is a production, display, manifestation, creation, expression of this consciousness. Now can you understand it first? Can you pursue it next? Can you realize it in the end? This is the simple question before everyone.

    Bhagavad Gita, by a beautiful conversation, Krishna is trying into instill in Arjuna the process of truthful and infusional introspection. We are all employing our intelligence and doing intellection. But that intellection is only applied to the matter-energy world, to the external, objective, gross activities and wonderful results are there. We are travelling in the air, travelling in water, travelling on road, we are sending drones, we have send satellites to survey the whole of the earth, we can go to Mars, Jupiter, Saturn, anywhere. It is all the outcome of our intelligence.

    So our intelligence has got untold potential. Use the same intelligence to do something called truthful and infusional introspection as a result of which whatever the intelligence thinks will be able to bring about a salutary effect in the mind, to sublimate the mind and take away all kinds of tension, stress, tension and stress, make the mind more moderate, more peaceful, more poised, make the intelligence more perceptive, apply the intelligence on subtle and subtler things and the subtlest is the soul.

    When the intelligence starts introspecting on the soul, its perceptional ability will be manifold. It will be almost like the Self in the end. “To know God is to become God” is a celebrated proverb. In India we say “Brahmavid Brahmaiva Bhavati”. To know Brahman, the truth is to become the truth. So much is the effect of knowledge when it is applied in an infusionally introspecting manner. This infusional introspection is the secret of the entire spiritual sadhana. But I am sorry people don’t understand the effect of introspection. It should be infusional and the effect should be on the mind itself.

    Harih Om Tat Sat. Jai Guru. 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 isa 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)

Recordings of Poojya Swamiji's Talks

Bhagavad Gita : A Topic for Research - 1

Bhagavad Gita : A Topic for Research - 2


 

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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