"Devotion is a means as well as its true end when it grows into a full treasure. When devotion becomes a treasure, you will need nothing more for inner fullness or affluence. As devotion grows, it will begin to free you of all desire, hatred and fear. It will relieve poverty, either by making you amply resourceful or by taking away from you the very feeling of poverty. Devotion also will remove your weakness, generating untold strength and confidence."

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 - 02 Mar 2016 - Inexplicable Providential Experiences
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Today, I thought of telling you something about what is meant by an inexplicable mystic development. In fact, the entire world is a mystic development. We will not be able to explain the process and the cause of the world when you take it to the ultimate level. Philosophy speaks something about the causeless cause. At one point of time, the cause-effect chain starts. Before that, there was no cause and effect process at all. It is something like this. We are all born of our parents. Our parents were born of their parents. Their parents were born of their parents. Now, when you come to the first parents, from where could they have been born? Not from their parents. So there is naturally in our discussion, in our probe, a condition in which something starts. And from there, the cause and effect chain also starts.

    Our spiritual philosophy says very clearly that the whole world when properly analyzed is a sensory perception. Though it is called a sensory perception, the perception is had in the perceiver’s horizon. The perceiver is not in the body or in the senses. He is something away from the body, different from the body, besides the body, but apparently within the body. How can you have three dimensional figures within the body? But it is within the body that you perceive all these dimensions and you are assessing them. So, the entire assessment is made by the mind. The mind has no weight, no mass, it is not physical, it is not energial, but it is that mind which produces all these things. How can a mountain be within your body? How can the sun be within your body? But it is within the body that you feel everything. When you think in this manner, that this externality is inexplicable, that is what Sankara puts in Vivekachudamani.

    सन्नाप्यसन्नाप्युभयात्मिका नो भिन्नाप्यभिन्नाप्युभयात्मिका नो ।
    साङ्गाप्यनङ्गा ह्युभयात्मिका नो महाद्भुताऽनिर्वचनीयरूपा ॥

    sannāpyasannāpyubhayātmikā no bhinnāpyabhinnāpyubhayātmikā no ।
    sāṅgāpyanaṅgā hyubhayātmikā no mahādbhutā'nirvacanīyarūpā ।।

    (Vivekachudamani 109)

    You cannot call it existence or non-existence. You cannot call it as a part of a whole. You cannot call it different or non-different. We can only say it is something amazingly wonderful and it cannot be described. So there is a category called indescribable. This belongs to that indescribable category.

    Meera was given, Bhakta-Meera was given poison by her mother-in-law. I always, I often refer to it. The mother-in-law gave poison to kill her. With her Krishna-Bhakthi and simplicity, straightforwardness etc. she drank it. What was given was poison but it did not have any bio-chemical effect on the body.

    My disciple Sankaran who was living in Coimbatore, he was admitted to the hospital, he had so many problems. One operation was done by an expert Gastroenterologist who had done thousands and thousands of operations. He was set right but the problem as such did not leave him. At one point of time, he became so desperate that he drank, I don’t know what is that element, a poisonous insecticide or something like that. He drank two-three bottles of it. The pain disappeared and he had nothing. Nobody can explain how it took place. Then he was relieved but in the subsequent months or subsequent year, he wanted very much to take up sannayasa. I had allowed him. “Yes, you take up.” And he put on the sannyasin’s robe and he continued, he breathed his last. How do you explain that? So much of poison going in to the stomach and there is no effect for it. These are some of the inexplicable providential spiritual developments.

    Yesterday, there is one Rajammal who is also initiated by me, a disciple. I have always found in her something very strange and unusual. I am yet to know more about her. She used to come and talk to me in a very rare manner, to some extent I can say in a supra-worldly manner. One son died, another son is mentally unstable and she had problems with perhaps the husband, now they are resolved. So she used to say “I have been listening to your Mukthisudhakaram, Swamiji. I am a reader of Srimad Bhagavadam also after that.” And she used to quote liberally some verses which are all bearing upon the fullness and exclusiveness of God and the strength of dispassion. “I know that nothing is permanent. Our mind is the cause for everything. So I am not going to be bound by all these factors. Let the son be what he is, I shall be what I am.” And she reads and recites SrimadBhagavada very regularly etc.

    It seems, day before yesterday, she wanted to go to Guruvayur and have darsan. That was a very unusual day and there were special restrictions etc. One Ārāttu, the Lord in the form of an idol is taken by the tantri and accompanied by the others. The tantri along with the idol takes a bath in the tank. It is a very sublime function to see, to participate in which quite number of devotees come. So she could not go anywhere near the temple for darshan. So she was a little upset and apparently, the dejection or what shall I say, difficulty was evident in her face.

    When she was about to return, it seems a young boy came. “Why are you returning?”

    “Because today I will not be able to see the Lord.”

    “No, no, don`t worry about it. I will take you. There is an entrance through the western gate.”

    And there was a conversation between her and the boy. “Are you coming alone?”

    “Yes.”

    “Are you not missing your husband?”

    “What is there to be missed in this world?”

    And she recited a verse from Srimad Bhagavadam saying that “Everything is God, I cannot miss anybody. I have got my Guru, he always tells me that…” And she said something which I don’t remember fully.

    “Who is your Guru?”

    “My Guru is Swami Bhoomananda Tirtha.”

    “O Bhoomananda Tirtha, He is a big Krishna”.

    Then she was speaking and at one point of time, the boy seems to have smiled exquisitely. She says “That smile was so enchanting that I felt there was something very strange about it.”

    And she asked, “Who are you?”

    “I am a Unni Namboodiri.” That means, I am a small priest, Brahmin boy who has come.

    “My function, my role is within the sanctum sanctorum. I have come here to help the priest.”

    And then, thus saying he led her, and then she was led to the point where she could have the worship. And by the time, the boy disappeared.

    So some people questioned her or something like that. So she said “There is a boy called Unni Nambodiri here. He brought me here.”

    “There is no Unni Nambodiri here at all. You can ask the office whether there is anybody.”

    “This is a leela of Guruvayurappan, Krishna. You can go and ask the office people.”

    It seems she went and talked to the office people. They said “There is no such person here at all. Only the main priest is there and assistant priests are. There is nobody like a boy who is anywhere here. We have not appointed anybody. You are very fortunate because it is Lord Krishna who has come to you in your distress.”

    She always has a stroke of dispassion. She was saying that “Though I am going back, I am not feeling sorry because my Guru has told me that it is Gurudevatātmā.” etc. Now, how do you explain this? Such a simple instance.

    There was one lady called Meenakshi Ammal about whom I have mentioned in my book. She was the mother of Dr. P. K. Narayanswami who was the chairman and managing director of FACT last. He was very close to me and closer was his mother. His mother was a relatively young age widow wearing white sari in the traditional style, nine yard sari. She used to come here. Our Ashram was a very poor hermitage at that time. We did not have any material sufficiently for our purpose. She used to purchase an extra sari, one or two sometimes and give it to me for my wear, that was the time. She always said, “Swamiji I would like to die lying on your lap. You call me cheriyamma, chittama, something like that, mother’s younger sister.” I used to call her like that.

    She was very much interested in going about to different temples, seeing Pasupathi-nathan and all that. So her relatives would arrange it but they will not be able to accompany her. So I was a little concerned. So I told, “Chitthi, you are going alone wherever you are”.

    She is given to singing. She will go on singing for hours. Everything she would sing in the form of Tamil songs. For everything she has a song. So I told her “Wherever you go, you will have some divine help. You are going alone; I am a little concerned about it. So you may feel weak, tired etc. so some kind of a help will come to you. You have my blessings.” I said.

    It seems she went to Sabarimalai. This is many, many years back. Maybe 50 years or so back. So at that time, to climb Sabarimalai from Pampa was not easy at all. Now I don’t know what the situation is. So she was going up the Karimalai also, feeling tired. And at one point, she was breathing very heavily, not able to place her steps. Suddenly a boy appeared and he started gently pushing her from the back using his hand. Then she found she was able to place her steps faster and faster. And she went up, went up the eighteen steps and stood in front of Lord Ayyappa to see Him and worship Him. The boy disappeared. Before that, she had a feeling “This is not a simple boy, something very different, his looks, his touch etc.”

    When she narrated to me, I said “This is how it will be and it should be. You have to go to Sabarimalai. Your body doesn’t allow you to go, you are becoming tired, you are so anxious to reach there, so that anxiety, intensity of that has got a value. Wherever such intensity is there, it produces a phenomenon but the one point is that after fulfilling its purpose, it should disappear. It will not be available at all. Not that somebody gifts you a watch and people say if it is something fictitious then will it remain? If it is something really providential and mystic, it will not remain at all. It will fulfill its purpose and suddenly ‘tatraivāntaradheeyata’, it will disappear in the emptiness of space.”

    One instance in my life I remember. When I was thinking about it, suddenly it came to my mind. I don`t know whether it is worth mentioning. I was walking somewhere in Ernakulam in my wandering days. It was very hot. I had only the usual clothes with an uthareeyam and perhaps one extra set. One dhothi, perhaps one shirt, one uthareeyam, my kaubeenam, and a towel. I was walking. It was very hot. One young age man called us from behind and the freedom and confidence with which he called us, “Swami, Swami, it is very hot. You should be thirsty. Look, I have got an orange. Take this”.

    Normally in Kerala, I have found oranges which are a little big, medium size and irregularly shaped. Only somewhere in Calcutta and other places, I have found a well-formed orange with a thin skin and very sweet inside. So “Take this.” So I stopped and this orange was given to me and then we walked. Because I was not inclined to, in these particular kind of thoughts nor would I say it should not be or dismiss it, so I was giving a place. Then I opened the orange and started taking one after the other, the segments there. After sometime when I looked back, this man was not there.

    So he smilingly called me and the confidence with which he was calling, normally nobody would call like this except an idiot. This kind of a calling of a Swami from behind, alerting them, alerting him to stop. So, that instance comes to my mind.

    So if there is anything mystic if you want to call it, these are the mystic instances. But I would like to say these are providential developments. When a particular redress is to be given, to deliver that redress, whatever means is necessary will be born. Don’t you think the world is born like that? The entire world is present and exists in the womb of empty space. Can the empty space produce such huge planets?

    After all, a matter will be born only of another matter. A physical substance can be generated only from a physical substance. The total physical substance, it cannot come from another physical source. That is where it defies the so-called objective, scientific understanding, sequences, models etc. Our body is also something like that. It is made from a cell! That cell multiplying itself into so many. And here it becomes the eye, here it becomes the nose, there it becomes the mouth, tongue etc. ear. The one cell having multiple powers and constantly so and evolving a system and a procedure which lends itself to scientific analysis, manipulations and all that maneuvering. This is called the wonderful magic. And as part of it, this subsidiary magic also can be had.

    So yesterday Rajammal called me and spoke to me this. I thought of sharing it with you. Yesterday I was speaking on Bhagavad Gita saying that in this Bhagavad Gita discussion you will find there is no magic or mysticism. Then I remembered that here is a mystic development reported by one.

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

     

  • PR - 13 Feb 2016 - Bhagavad Gita : Self-Knowledge as a pursuit of the mind
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    I have been in this course of spiritual dissemination for sixty years. Right from the beginning, I was speaking on Bhagavad Gitā. In fact, all the evening sessions were only on Bhagavad Gitā. If at all, other more serious or subtle texts are taken, that will be always invariably in the morning. Now alone, a little departure is made at times. I was speaking on Bhagavad Gitā sixty years back. I am also speaking on Bhagavad Gitā even now. In Trichur, I spoke for eighteen years consecutively, each year taking one chapter. After that, for the past three years including this year, I started speaking on Aṣṭavakra Gitā primarily with an intention to provide something still subtler and even loftier, though there cannot be any such comparison.

    So this Bhagavad Gitā has been a book in which I go on doing research, research and research. Today I thought I would tell you, in what way does Bhagavad Gitā become a book of sādhanā and what is the striking difference between Bhagavad Gitā treatment of the subject and the Upanishadic and Brahma-sutra treatment.

    Self is something to be known. Self is not something to be got, not to be produced, not to be had. You can have something which is different from you and away from you. You can reach somewhere provided the destination is away from you and you are distanced from it. You can produce something provided there is a raw material and there is a process to be administered to it as a result of which the finished product, the outcome comes. You can get at, reach or obtain something; provided you don’t have it now and you have to have it. None of these processes or pursuits is applicable to the self because the Self is a siddha-vastu, not a sādhya-vastu.

    What is meant by ‘siddha’? Already obtained. Do you have to have wind or air? No, the wind is, the air is already in your system and it is surrounding you. You cannot bring it in a faster dose or a greater dose. Of course, in instances of diseases we are given oxygen cylinder because our system is not able to take the necessary oxygen through the biological processes. All the air is not oxygen. Part of it is oxygen. So, air is not something that you have to have. It is already there. It is in your system. Much more so is the case of the self. You are already the self. The self alone is present. You are surrounded by it. You are penetrated by it. You are permeated by it.

    Now such a self, what kind of a predication can you do about it? Nothing! You only have to understand it as such. This understanding is the entry into God.

    भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
    ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ।।

    bhaktyā mām-abhijānāti yāvān-yaścāsmi tattvata: ।
    tato mām tattvato jñātvā viśate tad-anantaram ।।

    (Bhagavad Gitā 18.55)

    By devotion, the devotee comes to know me well. When he knows me essentially, in essence, that ‘knowing in essence’ marks his entry into my being. He understands that the whole world is in God. I am in world. If the world is in God, I am also in God. There is nothing excluding God. So, this understanding marks the entry, the entry is only a word, a phraseology you use.

    So, the self is only to be known as such. That is why this Ātma-jñāna. It is not Ātma-prāpti. Jñānā deva-kaivalya- prāpthi. By knowledge alone you have kaivalya.

    Why I am saying this? That is why this entire self-knowledge-science is said to be a pursuit of the intelligence. So the Upanishads, the Brahmasutras and such other texts like Chit-sukhi, Advaita-siddhi, Khandana-Khanda-Khadya and all that, particularly Yoga Vasishta Ramayana… Sri Rama was repeatedly told and described about the Self. It is the mouth of Vasiṣṭha that spoke. It is the eardrum that enabled Sri Rama to hear. But the speech came from the buddhi of Vasiṣṭha and the absorption came in the buddhi of Rama. So it was a buddhi interaction. So, we always say self is a knowledge, knowledge, knowledge, knowledge.

    ज्ञानं ज्ञेयं ज्ञानगम्यं ।

    jñānaṁ jñeyaṁ jñāna-gamyaṁ ।

    (Bhagavad Gitā 13.17)

    It is knowledge, it is to be known and the process is knowing.

    Now, the point I want to bring about is Bhagavad Gitā has made it a mind pursuit. Arjuna asked, “Grief is scorching my whole body, not merely the mind. The mind grief has become so pronounced that my whole senses are being scorched by it. So it was so pronounced that it was a physical expression that Arjuna was suffering from. Now, you have to assuage it, cool it, make me comfortable.”

    He did not say, “I am suffering from ignorance and remove that ignorance.” He has said it, but the primary focus was ‘yat-śokam-ucchoṣaṇam-indriyāṇāṁ’ (Bhagavad Gita 2.8). That is why Krishna began saying ‘aśocyān-anvaśocas-tvaṁ’ (Bhagavad Gita 2.11), and he repeatedly speaks about grief. This grief is a creation or a product of the mind. So, the entire self knowledge is described and expressed by Krishna, mostly as a redress for the mind’s problems. How does he explain it? I wish at least some of you will try to grasp it properly.

    Sukha-duḥkhe same kṛtvā. Be even-minded towards sukha and duhkha, sukha-duhkhas are not buddhi creations. Lābhālābhau jayājayau. The feeling of lābha, the feeling of jaya, all these are emotional evolutes.

    सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
    ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ।।

    sukha-duḥkhe same kṛtvālābhālābhau jayājayau ।
    tato yuddhāya yujyasva naivaṁ pāpam-avāpsyasi ।।

    (Bhagavad Gitā 2.38)

    Sukha-duḥkhe same kṛtvā lābhālābhau jayājayau. Tato yuddhāya yujyasva. See? In the mind level, let these things be even for you and then fight. Naivaṁ pāpam-avāpsyasi. You will not incur any sin at all. Buddhi is not involved there. Only mind is involved. You remain in the mind level. In the mind level, mind level.

    यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।

    yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ।

    (Bhagavad Gitā 4.22)

    Yadṛcchā-lābha-santuṣṭah. Be contented with whatever chance and providence bring. That contentment is a reference to the mind and then you are not to worry about it. Whatever providence brings. Look at everyday of your life as something providence brings. If somebody talks to you, it is. If somebody doesn’t talk, it is. If it is joy, okay. If it is sorrow, okay. If people are friendly, good, unfriendly, good. See, you always remain in the mind level. And in the mind, that Samatva,

    सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ।। २-४८ ।।

    siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ।। 2-48 ।।

    This samatva is not in the buddhi level. Buddhi is given to understanding and mind is given to experience. This samatva is in the experiential level. You will find in Bhagavad Gitā, the entire self- knowledge is brought to the level of the mind and it is presented to you in the form of

    सन्तुष्टः सततं योगी ।

    santuṣṭaḥ satataṁ yogī ।

    (Bhagavad Gitā 12.14)

    The actual yoga is constant cheerfulness and delight. Santuṣṭaḥ satataṁ, always be contented. Contentment belongs to the mind. Make your mind contented. Don’t worry about the self. Don’t worry about your intelligence. Don’t worry about anything else. Be contented. Be smiling, joyful, happy, Wah! Wah!

    मुनिः प्रसन्नगम्भीरो ।

    Munih. Prasanna-gambhiro ।

    Munih. Be an ascetic. Prasanna-gambhirah. Wah! Profoundly cheerful.

    Just see? The whole science of self knowledge is related in terms of the mind, in terms of mind’s emotions, emotional equipoise, emotional evenness, emotional, emotional, emotional. Have moderation, have moderation, do not be depressed, do not be unduly delighted. Live in the middle of your mind. It should be a midpoint. Neither go up nor come down. In your life, there is no place for happiness or unhappiness. There is only a place for moderation in the two. Happiness and unhappiness, the world and life will create. You have to become moderate, moderation, moderation.

    Samatvaṁ yoga ucyate. Samatvaṁ yoga ucyate.

    There is no reference to the self even and self knowledge even. Such a wonderful presentation!

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

     

  • PR - 15 Feb 2016 - Understanding Sankhya
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Yesterday, while discussing Bhagavad Gita, we came to the end of the sankhya section of the exposition. ‘S’ asked me, “What is meant by sankhya?” This sankhya, I mentioned that ’Samyak Khyāyate Paṭyate’. A further definition is ‘Khyāyate Paṭyate anena iti sankhya’. The supreme truth is very well known or studied only by this exposition. So, whatever exposes you to the supreme truth is called sankhya. It is the truth discussed in the Upanishads, and this sankhya truth is not so much to be read as to be told. The word ‘ख्या’, the important meaning relevant to us is, “It has to be narrated, exposed, told or explained by somebody”. Our upanishads themselves have a meaning उपः, समीपे, निषद्, to sit, to sit close to the teacher and then listen to it from the teacher.

    So, this sankhya is such a subtle truth that it will be clear to you only when you hear it from a person who has realised the truth and who is capable of explaining to the others, primarily resorting to reason and philosophical line of thinking.

    I said this is the last portion, concluding statement of the sankhya section. What is that statement? सुखदुःखे समे कृत्वा. So many times I have explained that. Our life is an interaction between the senses and the world objects. These interactions in a way take place at the bodily and sensory level. Though, it is the mind that gives us the experience of the body, experience of the senses, and mind alone employs them for interactions. So, the senses and the body cannot independently exist or function. Mind again is behind them. But we generally don’t know it.

    So to start with, let us think that the interactions are taking place in the sensory level. Throughout the wakeful hours, we are only acting and interacting with our senses, our body. And all these actions and interactions bring about and result in only the twin experience of sukha and duḥkha. So you can say, our whole life as well as the entire world will be equal to sukha-duḥkhas. You cannot get anything more than or different from sukha-duḥkhas from the total worldly life.

    Now Krishna says, “These sukha-duḥkhas are to be evenized in your mind. It’s a very great statement, though very simple appears to be. What is meant by evenizing them? After all, these sukha-duḥkhas are produced - By what? They are inhering or abiding where? Though you feel that interactions with the objects bring about sukha-duḥkhas, the interactions proceed from the mind, they subsist on the mind, they also conclude in the mind. So, the sukha-duḥkhas do not have a ground or a basis other than the mind. The mind causes them, the mind experiences them and the mind alone concludes or terminates them every time.

    What you have do is, what is the source of sukha-duḥkhas in the experiential level? Our mind. If the mind is the source of sukha-duḥkhas , the mind can as well do whatever it wants about them, because they are produced by the mind, preserved by the mind. So, the mind can do whatever it likes. Normally, what does it do? It prefers the sukha and it has abhorrence, a prejudice towards the duḥkha. So, first of all, it produces sukha-duḥkhas and it also produces a preference and prejudice. Mind is the source of the preference and prejudice as well as the sukha-duḥkhas. Knowing that it is so, you take a different attitude. “I will not be having a preference for sukha and a prejudice for duḥkha. On the other hand, I will have an evenness of outlook towards both.” This is the fundamental and ultimate change that you want. It is not very difficult it is very simple, provided you will be governed by your knowledge. So, adopt the even attitude towards them.

    When, instead of having a preference and prejudice towards both, either and both, suppose you start developing an even and harmonious attitude towards them, then the intensity of sukha declines, equally so the intensity of duḥkha also declines. In no sukha, will you feel so excited or blinded. In the duḥkha also, the same thing. You will not be unnecessarily excited by a duḥkha or blinded by duḥkha. An altogether new attitude of evenness and harmony will develop in you. That attitude of harmony and evenness, he says, that is what we want.

    You have answered, you have handled, you have transcended, you have risen above the entire world which has only two experiences or responses or reactions to provide for you. Just see, such a simple formula! And once you strike this evenness towards sukha-duḥkhas, that itself will look after the problem of sin in life. The word ‘sin’ means what? A feeling that I am doing something wrong. After all, what are we doing? We are doing what our nature propels us to. As long as it is not harmful to the others, I don’t think any action can be found wrong. Suppose you hurt another man either by word of speech or by your thought or by an action, it is wrong. As long as no harm is sought to be done to another, any action that you do, I don’t think it can be considered sinful at all.

    Just like you should not do anything harmful to another, you should not also do anything harmful to yourself. What is meant harmful to yourself? Suppose you cover the whole of your body with a bed sheet, including the nose and head and you start lying, then what will happen? You will start breathing your own respirated air. That means, carbon dioxide will be breathed, you may die. In the same manner, you should not do anything harmful to yourself.

    So, sinfulness is not merely not hurting others, not hurting yourself also. An action you may do now, later on you may feel, “No, I did not do it properly.” So a sense of guilt will follow you. It is self victimising. That is also sinful. So, this sin will be completely looked after by this even attitude.

    नैवं पापमवाप्स्यसि

    naivaṁ pāpam-avāpsyasi

    (Bhagavad Gitā 2.38)

    I would like you to reflect upon this verse for hours and hours and hours. What is the fundamental point? That the entire world with which we interact throughout our life has only two experiences to offer, sukha and duḥkha. Actually these are not produced by the world; they are related to the world. The producing centre, the source is our own mind. If our mind is the cause of sukha-duḥkhas, our mind is also the redress for them.

    Suppose there is a cyclone, a hurricane, an earthquake or extreme rain, when all these things take place on the surface of the earth, the solution is not in the air, it is not in the rain, it is not in the earthquake, the solution is in the earth. The earth will have to assimilate the impacts and become normal so that life in this earth thrives. It may be caused by air, by water, by earth’s own quaking, but the solution for all these things will have to come from earth itself. So, the source of sukha-duḥkhas is our mind. Naturally, the redress for them also should come from the mind. Will you believe this, understand this and hold on to this point?

    The moment you start understanding in this manner, from next moment onwards, the density and intensity, the severity of sukha-duḥkhas will simply decline. It doesn’t take a minute further. “Oh. Is it so? My own mind is the source of sukha-duḥkhas and my mind holds the redress for them?” That very consciousness, awareness will simply act upon the sukha-dukha twins, opposites, and then you will find, it is just like a very small pen torch. In pitch darkness, if you press the button, you will find the darkness will be lessened, it will flee. In the same manner, you will find the intensity of the sukha-dukhas starts declining, declining, declining and it can go to any extent. It depends upon the individual’s parameters.

    How far can you be sensitive to your own finding? How far will you act upon this finding? I can tell you that when I read this, this is my development, the manner in which I explain this verse मात्रास्पर्शास्तु कौन्तेय (Bhagavad Gita 2.14), I don’t know whether anybody has explained it. You know, ever since I read it and I have been a speaker for a long time, sixty years, I found a great, I made a great discovery, it was a great uncovering. The whole wonderful brahmajñāna path became facile, simple, easy and within reach. And it is the same thing that Krishna has developed into what?

    इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
    निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ।।

    ihaiva tair-jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ
    nirdoṣaṁ hi samaṁ brahma tasmād-brahmaṇi te sthitāḥ ।।

    (Bhagavad Gitā 5.19)

    “When the mind is established in samya, he is established in Brahman, the supreme truth.” he says.

    So, I would like you to have a right point of view. It is not very hard, it is a very simple truth and concerning your own mind, your own sukha-duḥkhas , the world which causes it. So it is a full solution for everything in life and also a full redress for everything that you call sinfulness or adversity.

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

     

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR - 02 Mar 2016 - Inexplicable Providential Experiences
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Today, I thought of telling you something about what is meant by an inexplicable mystic development. In fact, the entire world is a mystic development. We will not be able to explain the process and the cause of the world when you take it to the ultimate level. Philosophy speaks something about the causeless cause. At one point of time, the cause-effect chain starts. Before that, there was no cause and effect process at all. It is something like this. We are all born of our parents. Our parents were born of their parents. Their parents were born of their parents. Now, when you come to the first parents, from where could they have been born? Not from their parents. So there is naturally in our discussion, in our probe, a condition in which something starts. And from there, the cause and effect chain also starts.

    Our spiritual philosophy says very clearly that the whole world when properly analyzed is a sensory perception. Though it is called a sensory perception, the perception is had in the perceiver’s horizon. The perceiver is not in the body or in the senses. He is something away from the body, different from the body, besides the body, but apparently within the body. How can you have three dimensional figures within the body? But it is within the body that you perceive all these dimensions and you are assessing them. So, the entire assessment is made by the mind. The mind has no weight, no mass, it is not physical, it is not energial, but it is that mind which produces all these things. How can a mountain be within your body? How can the sun be within your body? But it is within the body that you feel everything. When you think in this manner, that this externality is inexplicable, that is what Sankara puts in Vivekachudamani.

    सन्नाप्यसन्नाप्युभयात्मिका नो भिन्नाप्यभिन्नाप्युभयात्मिका नो ।
    साङ्गाप्यनङ्गा ह्युभयात्मिका नो महाद्भुताऽनिर्वचनीयरूपा ॥

    sannāpyasannāpyubhayātmikā no bhinnāpyabhinnāpyubhayātmikā no ।
    sāṅgāpyanaṅgā hyubhayātmikā no mahādbhutā'nirvacanīyarūpā ।।

    (Vivekachudamani 109)

    You cannot call it existence or non-existence. You cannot call it as a part of a whole. You cannot call it different or non-different. We can only say it is something amazingly wonderful and it cannot be described. So there is a category called indescribable. This belongs to that indescribable category.

    Meera was given, Bhakta-Meera was given poison by her mother-in-law. I always, I often refer to it. The mother-in-law gave poison to kill her. With her Krishna-Bhakthi and simplicity, straightforwardness etc. she drank it. What was given was poison but it did not have any bio-chemical effect on the body.

    My disciple Sankaran who was living in Coimbatore, he was admitted to the hospital, he had so many problems. One operation was done by an expert Gastroenterologist who had done thousands and thousands of operations. He was set right but the problem as such did not leave him. At one point of time, he became so desperate that he drank, I don’t know what is that element, a poisonous insecticide or something like that. He drank two-three bottles of it. The pain disappeared and he had nothing. Nobody can explain how it took place. Then he was relieved but in the subsequent months or subsequent year, he wanted very much to take up sannayasa. I had allowed him. “Yes, you take up.” And he put on the sannyasin’s robe and he continued, he breathed his last. How do you explain that? So much of poison going in to the stomach and there is no effect for it. These are some of the inexplicable providential spiritual developments.

    Yesterday, there is one Rajammal who is also initiated by me, a disciple. I have always found in her something very strange and unusual. I am yet to know more about her. She used to come and talk to me in a very rare manner, to some extent I can say in a supra-worldly manner. One son died, another son is mentally unstable and she had problems with perhaps the husband, now they are resolved. So she used to say “I have been listening to your Mukthisudhakaram, Swamiji. I am a reader of Srimad Bhagavadam also after that.” And she used to quote liberally some verses which are all bearing upon the fullness and exclusiveness of God and the strength of dispassion. “I know that nothing is permanent. Our mind is the cause for everything. So I am not going to be bound by all these factors. Let the son be what he is, I shall be what I am.” And she reads and recites SrimadBhagavada very regularly etc.

    It seems, day before yesterday, she wanted to go to Guruvayur and have darsan. That was a very unusual day and there were special restrictions etc. One Ārāttu, the Lord in the form of an idol is taken by the tantri and accompanied by the others. The tantri along with the idol takes a bath in the tank. It is a very sublime function to see, to participate in which quite number of devotees come. So she could not go anywhere near the temple for darshan. So she was a little upset and apparently, the dejection or what shall I say, difficulty was evident in her face.

    When she was about to return, it seems a young boy came. “Why are you returning?”

    “Because today I will not be able to see the Lord.”

    “No, no, don`t worry about it. I will take you. There is an entrance through the western gate.”

    And there was a conversation between her and the boy. “Are you coming alone?”

    “Yes.”

    “Are you not missing your husband?”

    “What is there to be missed in this world?”

    And she recited a verse from Srimad Bhagavadam saying that “Everything is God, I cannot miss anybody. I have got my Guru, he always tells me that…” And she said something which I don’t remember fully.

    “Who is your Guru?”

    “My Guru is Swami Bhoomananda Tirtha.”

    “O Bhoomananda Tirtha, He is a big Krishna”.

    Then she was speaking and at one point of time, the boy seems to have smiled exquisitely. She says “That smile was so enchanting that I felt there was something very strange about it.”

    And she asked, “Who are you?”

    “I am a Unni Namboodiri.” That means, I am a small priest, Brahmin boy who has come.

    “My function, my role is within the sanctum sanctorum. I have come here to help the priest.”

    And then, thus saying he led her, and then she was led to the point where she could have the worship. And by the time, the boy disappeared.

    So some people questioned her or something like that. So she said “There is a boy called Unni Nambodiri here. He brought me here.”

    “There is no Unni Nambodiri here at all. You can ask the office whether there is anybody.”

    “This is a leela of Guruvayurappan, Krishna. You can go and ask the office people.”

    It seems she went and talked to the office people. They said “There is no such person here at all. Only the main priest is there and assistant priests are. There is nobody like a boy who is anywhere here. We have not appointed anybody. You are very fortunate because it is Lord Krishna who has come to you in your distress.”

    She always has a stroke of dispassion. She was saying that “Though I am going back, I am not feeling sorry because my Guru has told me that it is Gurudevatātmā.” etc. Now, how do you explain this? Such a simple instance.

    There was one lady called Meenakshi Ammal about whom I have mentioned in my book. She was the mother of Dr. P. K. Narayanswami who was the chairman and managing director of FACT last. He was very close to me and closer was his mother. His mother was a relatively young age widow wearing white sari in the traditional style, nine yard sari. She used to come here. Our Ashram was a very poor hermitage at that time. We did not have any material sufficiently for our purpose. She used to purchase an extra sari, one or two sometimes and give it to me for my wear, that was the time. She always said, “Swamiji I would like to die lying on your lap. You call me cheriyamma, chittama, something like that, mother’s younger sister.” I used to call her like that.

    She was very much interested in going about to different temples, seeing Pasupathi-nathan and all that. So her relatives would arrange it but they will not be able to accompany her. So I was a little concerned. So I told, “Chitthi, you are going alone wherever you are”.

    She is given to singing. She will go on singing for hours. Everything she would sing in the form of Tamil songs. For everything she has a song. So I told her “Wherever you go, you will have some divine help. You are going alone; I am a little concerned about it. So you may feel weak, tired etc. so some kind of a help will come to you. You have my blessings.” I said.

    It seems she went to Sabarimalai. This is many, many years back. Maybe 50 years or so back. So at that time, to climb Sabarimalai from Pampa was not easy at all. Now I don’t know what the situation is. So she was going up the Karimalai also, feeling tired. And at one point, she was breathing very heavily, not able to place her steps. Suddenly a boy appeared and he started gently pushing her from the back using his hand. Then she found she was able to place her steps faster and faster. And she went up, went up the eighteen steps and stood in front of Lord Ayyappa to see Him and worship Him. The boy disappeared. Before that, she had a feeling “This is not a simple boy, something very different, his looks, his touch etc.”

    When she narrated to me, I said “This is how it will be and it should be. You have to go to Sabarimalai. Your body doesn’t allow you to go, you are becoming tired, you are so anxious to reach there, so that anxiety, intensity of that has got a value. Wherever such intensity is there, it produces a phenomenon but the one point is that after fulfilling its purpose, it should disappear. It will not be available at all. Not that somebody gifts you a watch and people say if it is something fictitious then will it remain? If it is something really providential and mystic, it will not remain at all. It will fulfill its purpose and suddenly ‘tatraivāntaradheeyata’, it will disappear in the emptiness of space.”

    One instance in my life I remember. When I was thinking about it, suddenly it came to my mind. I don`t know whether it is worth mentioning. I was walking somewhere in Ernakulam in my wandering days. It was very hot. I had only the usual clothes with an uthareeyam and perhaps one extra set. One dhothi, perhaps one shirt, one uthareeyam, my kaubeenam, and a towel. I was walking. It was very hot. One young age man called us from behind and the freedom and confidence with which he called us, “Swami, Swami, it is very hot. You should be thirsty. Look, I have got an orange. Take this”.

    Normally in Kerala, I have found oranges which are a little big, medium size and irregularly shaped. Only somewhere in Calcutta and other places, I have found a well-formed orange with a thin skin and very sweet inside. So “Take this.” So I stopped and this orange was given to me and then we walked. Because I was not inclined to, in these particular kind of thoughts nor would I say it should not be or dismiss it, so I was giving a place. Then I opened the orange and started taking one after the other, the segments there. After sometime when I looked back, this man was not there.

    So he smilingly called me and the confidence with which he was calling, normally nobody would call like this except an idiot. This kind of a calling of a Swami from behind, alerting them, alerting him to stop. So, that instance comes to my mind.

    So if there is anything mystic if you want to call it, these are the mystic instances. But I would like to say these are providential developments. When a particular redress is to be given, to deliver that redress, whatever means is necessary will be born. Don’t you think the world is born like that? The entire world is present and exists in the womb of empty space. Can the empty space produce such huge planets?

    After all, a matter will be born only of another matter. A physical substance can be generated only from a physical substance. The total physical substance, it cannot come from another physical source. That is where it defies the so-called objective, scientific understanding, sequences, models etc. Our body is also something like that. It is made from a cell! That cell multiplying itself into so many. And here it becomes the eye, here it becomes the nose, there it becomes the mouth, tongue etc. ear. The one cell having multiple powers and constantly so and evolving a system and a procedure which lends itself to scientific analysis, manipulations and all that maneuvering. This is called the wonderful magic. And as part of it, this subsidiary magic also can be had.

    So yesterday Rajammal called me and spoke to me this. I thought of sharing it with you. Yesterday I was speaking on Bhagavad Gita saying that in this Bhagavad Gita discussion you will find there is no magic or mysticism. Then I remembered that here is a mystic development reported by one.

    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...

We now enter into another critical pronouncement in Bhagavadgita. Here again, Krishna assumes the same lofty pedestal as earlier (verse 4.7), and speaks on behalf of the Supreme Reality using the first person pronoun. An experience or statement becomes clear, conclusive and doubtless when it is claimed and expressed as “I am, I have seen or I have known”. Any other reference will only be secondary.

For the existence of the world, the first and last proof is that we cognize it. Equally so, for the existence of oneself, the full and final proof is that ‘I am, and therefore I exist’. This direct, subjective, personal note in presenting matters, thus, marks the distinction of spiritual and religious pronouncements. And in our spiritual arena, it has its greatest undeniable place and purpose:

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ।।

The arrangement called varnya, based upon the four categories in the society is instituted by Me; but know that I always remain a non-doer, though the Creator of such a four-fold categorization. As I am a non-doer, I am also the Imperishable.

It appears to be a very simple statement, but Krishna’s words contain and convey a world of meaning and relevance. One has to spend adequate time and attention to grasp what he means and explains in these words, more so to be able to explain the verse to others.

Thus, a great deal of controversy revolves around this verse. Even commentators like Sankaracharya are quoted and abused pitiably, relating the original message in a manner absolutely unrelated to its genesis or relevance. As is the misunderstanding in viewing and interpreting the famous Karma-yoga sutra in the second chapter (verse 47) so also is the failure on the part of the readers and students in relating the statements of this verse properly.

Varna literally means colour. Of the five senses we have for cognizing the objects of the world, the eyes are the most used and sensitive. The objects and the shapes are identified through their varnas, colours. Whether anything is there or not, then again whether the being is a bird, beast, reptile, worm, a cell or a human is first known only through the eye. Only the eye can recognize rupa, colour. In the plant kingdom, we have a number of trees, herbs and the like. Each is identified, and its properties are related, primarily by its looks, as determined by the eyes.

So, varna, the visible distinguishing feature, is important in perceiving existence and its functions. The categorization based upon this property is called varnya, that which is derived from varna (colour). Krishna now says there is something called catur-varnya in the matter of creation. The Creator has brought it into force at the time of creation itself.

It means a four-fold categorization. It is given the name vyavastha – arrangement or order. Like the divisions of beings into birds, animals, mammals, reptiles, humans and the like, this four-fold category is also there. It applies, in truth, to all sentient creation, not alone to human beings. But in human beings it is most pronounced, and we are primarily and ultimately concerned with it. The Gita-sastra also is a reference to human beings, their character, behaviour and interactions.

Krishna says that these four fold categories are on the basis of the guna, quality or character, and karma, actions or pursuits. Quality or guna is something that the human carries with him in his core, deep inside. It is a note or trait inextricably associated with his inner personality, which cannot be readily determined by eyes. That is why an exposition like this becomes necessary.

One has a body. This is a direct knowledge. But that one is not the body, though he has one, and that he is the Soul, which is quite unlike the body, is a truth that none can access through his senses. Hence sastras posit this point, explain and establish it in various ways. This is the basis of our sastras and it should not be forgotten or set aside.

In fact, such a division or categorization was already there as a vyavastha. It was a subject well understood far before Krishna’s birth as Devaki’s son. Krishna only restates what was already known and said.

The four-fold category is on the basis of inner qualities as well as the temptations and physical expressions they give rise to. It is well established that any physical or sensory action results from an inspiration, impetus or instigation arising from inside, from one’s mind and heart. The movements one makes with his limbs, the words he utters with his mouth, and also the thoughts and emotions that emerge from him, are all motivated by the qualities or forces he carries within himself. The inner part cannot be seen or judged by another. But certainly when the inner part comes to expression in the form of visible acts or behaviour, they can be clearly known.

Thus gunas, the qualities inside, and karmas, visible actions outside, both put together determine this categorization, says Krishna. Krishna does not say anything more at this stage here. Later, he has, while describing the qualities and actions of the categories (verse 18.41) said that each category is distinguished by a set of features, enlisted by him briefly. This is all that Bhagavadgita states. The rest is all interpretation and comment.

The gunas are three, as already stated in earlier chapters. Guna is a spiritual word, and naturally its meaning and import are also spiritual. Quality is just an English translation of the word. In fact, the guna means the property of a thing, be it a person or an object. Just like physical and chemical properties are there for substances, human beings have their spiritual characteristics. The Bhagavadgita lists them as sattva, rajas and tamas, about which we have mentioned in the earlier discussions.

The three gunas give rise to four combinations of tendencies, broadly, which express themselves in one’s life during his or her interactions with the world. The invisible gunas are not directly noticeable. They manifest through the activities and tendencies, which of course will be evident.

Krishna divides the characteristics into four groups. The first group, in which sattva guna is in the forefront, is the most spiritual. The predominant sattva guna will afford easy natural contemplation on the Supreme Truth or Brahman, together with the allied level of purity and goodness. Our sastras, even before Krishna was born, called it Brahmasvabhava. It means the proximate nature to Brahman, facilitating Braahmic contemplation as the most dominant aspect of life.

Arjuna, being a warrior, obviously cannot claim inclusion in this Brahma-svabhava. That is why Krishna straightaway refused Arjuna’s proposed impulsive attempt to get away from the battlefield and engage in exclusive spiritual contemplation.

Brahma svabhavins have thus a lifestyle and pursuit dominated by austerity, contemplation and the gaining of extreme level of purity. Their mainstay is knowledge, its pursuit and promotion. Sannyasins and such other people are to be included in this sattvika category.

The next group has rajo guna as the dominant quality. Rajas represents activity and the motivation, passion and prejudice for it. Rajasika people will revel in continuous activities. The taxing and seemingly cruel act of public administration, involving defence and law enforcing activities, comes under this category. Our rulers and armed forces would fall in this category. Kshatra svabhava is the name given to this. It calls for and implies the power of muscle and voice. To say what is to be done, even in emergent situations, and to see that what is so said is adhered to and implemented is the quality of rajas.

In case of insubordination or opposition, the man of rajo guna, kshatra svabhava, cannot and should not close his eyes, relent or retreat. He has to straightaway go into the matter, employing his wish, will and strength, sometimes even risking his own life. Muscle and mind both will have to be arrayed for the purpose, which is something the brahmasvabh¡vins cannot think of doing at all. By the very nature of it, rajo guna may lead to precipitous events and confrontations, as for instance the one facing Arjuna himself.

Arjuna was a kshatra svabh¡vin, and he expressed his nature consistently. He wanted to fight adharma, impropriety, and those who defended it. Thus Duryodhana and the rest were to be contended with. He was ready for the fight.

But when he came to Kurukshetra, he found his grandfather, who had literally brought him up on his lap, and his own venerable teacher, under whose care and guidance he grew to be what he had now become. They were defending Duryodhana. The wrong was to be dealt with. But the persons fighting for the wrong-side were adorable. Thus the conflict became extremely grave, and it unnerved him.

This is a typical instance in the life of the kshatriya. But rajo guna is noted to precipitate such grave crises and conflicts. The kshatriya has nevertheless to go forward. That is how Krishna instills Arjuna with the necessary insight and compulsiveness to assimilate the conflicting notes and yet fulfil the role of rajo guna. But the rajo guna of the kshatriya will have to be closely guarded and guided by sattva. Only then his violent, offensive and remedial moves will remain faultless and benevolent to ensure social and individual welfare. Herein lies the test and also redemption.

The third category of nature is the one that takes naturally to trade and agriculture, including animal husbandry. To trade means to protect the capital. In intriguing circumstances, which are not at all rare, the trader will have to blend good and bad, truth with half-truth, and only then his profession can be sustained. It is said that the trader’s success often consists in the quality of his words than of his goods. Our sastras thus describe vaisya dharma as a mixture of truth and untruth: satya-anrta. Nonetheless, there are many who have affinity for the vaisya dharma and are fit for this pursuit.

Now comes the fourth category, which encompasses always the largest percentage of human population anywhere in the world. Sudra svabhava is the name given to it. In it, the tamo guna is predominant, followed by rajas.

Those given to this combination will have their body and muscle as their wealth. They cannot take up any complex venture that needs subtle thinking and intelligent decisions. On the other hand, they can work hard under the guidance of others. All that they would expect is some reward in the form of remuneration or resources, which will enable them to live with their family.

Neither the austerity with contemplative pursuit of the Brahma-svabhavin, nor the zealous involvement in the challenges of ruling the society, nor again the cleverness and responsibility of the professions like trade and agriculture, can they take up. Theirs is the path of least resistance but comfortable involvement. “I shall not take any risk. Nor would I aspire for anything big or great. Employ me to the extent I can be employed, and I shall be content with what purpose it will serve you.”

These are the four categories which go to make humanity. The first group looks after the knowledge, research and their benefits for the welfare of mankind. The second holds the society in check and balance by placing their might and astuteness, including physical, for the cause of public administration. The third toils in the land and cultivates food materials and also engages in the production and distribution of commodities to meet the needs of the society. And the last is the broadest and largest ‘human resource’, which any other category needs and will employ.

These four together, says Krishna, constitute the complex, mutually fulfilling human society in the world. The creation of these mutually complementing four categories by different combinations of the three gunas, is the role of Nature.

In earlier chapters (verse 3.5), he has already said that all actions and their motivations are a handiwork of Prakrti, Nature, and none has anything to say or do in the matter. Nature has instituted this complex order (vyavastha) in the world. Like the birth of male and female in the society, like the preservation of the various species around, in this too, Nature’s hands alone work, and mankind has nothing to do or to interfere in the process, except to recognize the whole order and be enriched and guided by it.

These svabhavas or guna combinations are ever active and vibrant in humanity. In fact, these are the inner psychological and psychic traits. Similarly, physical and chemical substances too have their respective properties and nature. There is no being in existence, sentient or insentient, dissociated from its nature or svabhava (18.40).

Thus the four-fold combination is a well-knit arrangement one can think of. Does Nature have intelligence to conceive all this with sufficient forethought and caution? The answer is that – if the human, Nature’s best gift, has his level of intelligence and insight, what should be the magnitude and potential of Mother Nature, the very source from which the human intelligence has sprung!

Only because the super-intelligence of Grand Nature shines independently unblemished, the resultant satellites like man and the rest can have their dependent lustres. Have not the Upanishads sung this fact most melodiously?

तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ।
(Kathopanishad 2.2.15)

Only when that independent primordial lustre shines there, the rest shine after it. Indeed by Its brilliance alone are all these empowered with their respective lustres.

None should therefore doubt or wonder whether the cause of all existences, namely Nature, has sufficient intelligence within it. Is it not its intelligence or sentience that becomes manifest in varying degrees in the whole spectrum of sentient beings? The small measure of sentience we possess and display should, in fact, lead our understanding to infer how magnificent the intelligence of the Supreme source of all should be! It is because of that Supreme Master Intelligence that all this well thought-out arrangements, sequences, orders and institutions come to reign around us, in the universe. How is this wonder accomplished? The seeker has to think deeply to fill the gaps in his understanding.

It is important to know that this four-fold category of humanity (catur-varna) is not something that prevails in India or Hindu society alone. It is applicable to the whole human population, wherever people are. In the most modern nations also, where science and technology have advanced to render living standards and amenities copious, one can still find this four-fold division.

Are not farmers and agriculturists in all countries producing food and other articles on the earth and making them available to the society? Equally so, are not the other counterpart too, the traders, taking up the task of distributing the farm-produce to the different users? What about the organized, disciplined police and defence personnel with their resolve and spirit to implement the dictates of law and order? There is also the research group, active with its pursuit of knowledge, constantly endeavouring to discover, invent and popularize various measures and expediencies the society looks for and will cherish from time to time. And, there is always a work-force which serves the society with its muscle-capacity.

Surely, all these together alone make any human society wholesome and fulfilling. This basic and ultimate structure of the complex society cannot be tampered with at any time.

In fact, only when the earth, air, water, sunlight and other elemental sources are already present, the humans and the rest of creatures will be evolved. Only when the laws and processes resulting in the emergence of the insentient world and planets remain ceaselessly active to preserve their respective properties and the mutually complementary forces, the question of human existence arises at all.

In humans too, it is but reasonable that the same orderliness, cycles and constitutional harmony manifest and govern. None can think of drawing a line to divide the sequence of creation or the order of complex Nature. What precedes humanity can alone prevail in humanity and whatever follows it too!

***********

(From the Series Essential Concepts In Bhagavad Gita- Volume 2)

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 ....

How to chant Bhagavad Gita

How to chant Viṣṇusahasranāma

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