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

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

Swami Bhoomananda Tirtha

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  • Sādhanā-Śibiram | CIRD-Jamshedpur | Dec 2018

    The Annual Sādhanā Śibiram consisting of discourses, satsangs, interactive sessions, including the Enlightened Living (EL) residential retreat (participation by pre-registration) will be held in CIRD between 25 Nov and 15 Dec. Details....

  • Enlightened Living | Jamshedpur | December 2018

    Swami Nirviseshananda Tirtha Ji will conduct a residential course "Enlightened Living" from 1st to 15th Dec. Participation requires prior registration. There is no charge for participation.

  • 44th Annual Delhi Jñāna Yajña

    Poojya Swamiji, Nutan Swamiji and Mā Gurupriyāji will travel to CIRD-Delhi on 31st Oct to conduct the 44th Annual Delhi Jñāna Yajña. Poojya Swamiji and Ma will return to the Ashram on 21st Nov.

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.

 

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Ma Gurupriya

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Actionlessness to Unfettered Action

Krishna emphasized the great truth of actionlessness at the core-level of existence. He also explained how the fullness of spiritual wisdom will alone ensure the integration of human life and the welfare of the world. He then proceeds to show how such deep wisdom, far from bringing any conflict, becomes truly harmonious with all kinds of activity one’s life in the world warrants. He explains this point in 5 verses, setting forth different viewpoints, one or the other of which can be taken up by the sadhaka and pursued earnestly.

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ।।

Knowledgeable people regard him as the Wise or Enlightened One if and when by the fire of wisdom his actions are rendered free of passion, greed, or undue imaginations and expectations.

The role of wisdom is not to interfere with the activities, but to enable and empower one to act with harmony and effectiveness. For this, the mind and buddhi have to be rid of their undue inhibitions and obsessions. Krishna thus points out that only when the desire or greed (kaama), and the unjust imaginations and expectations (sankalpa) are kept away from the mind, one’s performance of any activity will become natural, effective and sublime.

Krishna likens spiritual wisdom with a blazing fire in so far as its power to remove the dross and constrictions of the mind is concerned. It burns off all the traits of desire and expectation, like fire does garbage. The activities of the Knower thus become pure – cleansed by the fire of true wisdom. Only when wisdom accomplishes this task of mind-purification, the seeker is regarded as enlightened. Far from rendering any one inactive or indifferent to activity, true wisdom makes one a source of immense activity, aimed at the welfare of all.

In the next five verses, Krishna reinforces the same point from various angles. The emphasis he brings home is that the Knower, remaining a non-doer at heart, will still be performing all the necessary activities, to keep the society in order for the wellbeing of one and all. All the five verses that follow equally bear upon the magnificence of spiritual wisdom and the transcendental nature of the Self Knower. These verses by themselves stand out as a distinct set to be recited and reflected upon by the seeker repeatedly. The sadhaka should evaluate his sadhana on the basis of what Krishna conveys in them. Proper reflection on these five verses will enable the mind to find out the true Knowledge dimension and incorporate it effectively in the field of activity:

1)

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि  नैव किञ्चित्करोति सः ।।
(Bhagavad Gita 4.20)

Even when given intensely to activities, he remains a full non-doer. The spiritual wisdom he carries, keeps the truth of non-action shining in the core of his being, subtly taking away the mind’s attachment to the objective results (karma-phala-asanga). The Knower derives his contentment from the Self within, and that makes him ever-delighted (nitya-trpta). He does not depend on any external activity or situation to bring any particular delightful result. His delight reigns in the Self itself. Any dependent delight becomes redundant for him. Such a one irresistibly becomes a powerful performer. Krishna emphasizes that Knowledge of the Self cannot but make one a better and more effective performer.

2)

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ।।
(Bhagavad Gita 4.21)

In the 2nd verse, Krishna drives home the point that all external activities are incidental to embodiment; they are caused by and related to the body-aggregate. But for embodiment, the body factor, none would have any occasion, need or compulsion to be active in the world.

The words Krishna uses are very suggestive: sariram kevalam karma kurvan-napnoti kilbisam (4.21). Even when engrossed in activities, which are but body-born and body-dependent, he still remains the non-doer, and hence is not the least tainted or bound by the action or its results.

To realize the Self is verily to become the Self. Realization of the Self naturally brings its own sublimity. And the Knower thus becomes a yatatma (a person of control and moderation). Desires fall off from his mind; he becomes one free of the hold of desires (nirasih). A constant note of renunciation adorns him always (tyakta-sarva-parigrahah). He does not look to anything for fulfilment. His fulfilment is self-derived and self-preserved.

3) In the 3rd verse Krishna specifies some qualities which abundantly adorn a Knower who does not get bound by any activity:

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।
समः सिद्धावसिधौ च कृत्वापि न निबध्यते ।।
(Bhagavad Gita 4.22)

The Knower, Krishna says, has to rise above the hold of dvandvas, which are the ultimate effects the world can cause. The usual note of competition, which the mind is subjected to, must not victimize him. He naturally accepts whatever chance brings to him. Never comparing himself with others, or weighing the gains and losses of any endeavour at any time, he revels in a deep and abiding note of equalness (samatva). As long as such a spiritual note of insulation is there, any extent of actional involvement will not bind or taint him the least.

This spiritual adornment is available to one and all. It is wrong to think that it is a practice or culture or refinement for Hindus or Indians alone. It is a birthright of any human, living anywhere in the world. Mind and intelligence should become sublime and imbibe the resultant enrichment and refinement.

4) The 4th verse highlights spiritual wisdom and its outcome.

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ।।
(Bhagavad Gita 4.23)

The mind, by dint of wisdom, attains to its natural freedom from all attachmental notes. Sanga, as gita puts it, falls from it. That brings liberation, mukti. What is mukti and who is a mukta, become quite clear from these words. Krishna calls one freed from attachment of the mind, a mukta. Mukti is quite within the reach of the human mind, Krishna assures again and again.

All actions of such a free one become auspicious and enriching. Krishna calls such an action Yajna, the most sublime that man can think of performing for the sake of one’s own elevation as well as for world welfare. Actions performed as yajna, Krishna says, will get dissolved in the very doer, without causing any kind of binding effects. As a result of the Knower’s activities, whatever and wherever they are, no adverse consequences can result. The fire of Self-knowledge has the unique power of burning all karmic results. His body alone is seen to be acting; but he, the Self, does not do anything. No result of any kind can await him anywhere, before or after the fall of the body. This is what Krishna wants to clarify and assure.

The life of a Self-knower itself becomes a full-fold Yajna, as pointed out earlier. No selfishness ever tarnishes his mind or action. He becomes synonymous with Nature and her Lord. Words like dedication, offering, resignation and the like are truly applicable to the actions of only the Self-knower.

5) The 5th verse is one of the most benedictory statements of Bhagavadgita, recited and repeated by seekers, especially ascetics and renunciates, with great fervour and piety:

ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ।।
(Bhagavad Gita 4.24)

Krishna describes here the vision of the Knower about everything that he does, about the world in general, and about the relationship between the two. Yajna, the holy sacrifice, is the most sublime act extolled in the Vedas. The votaries of Vedas hold Yajna to be the summum bonum of life and also as the wish-yielding tree. In the background of this religiosity and ritualistic emphasis, what this verse conveys has untold relevance and importance.

Sarvam khalvidam brahma – is the final revelation of the Vedas. All this is verily Brahman. Brahman has revealed itself in the form of this visible existence. The effect is not different from the cause. The cause alone manifests in a changed form and then it goes by the name ‘effect’. Like ornaments made of gold are but gold itself, so too is creation the Creator Himself. The Self-Knower realizes this supreme truth, and he does not slip from it for any reason.

He does not feel the need to indulge in any separate act of holiness like pooja or sacrifice. For him all are holy, everything small or big, internal or external, thought, word or action – all are expressions of the one Self. Without the Seer can there be any visible or the seen? Without the Subject, can there be any perceived object?

In his perception, any Yajna, together with all its constituents, are nothing but the same Brahman. The ladle used for pouring ghee to the fire in a Yajna is itself Brahman. The material offered is also equally Brahman. The fire into which the oblations are offered and the offerer too, are the same Supreme Brahman. Thus the only result a Yajna can bring about is Brahman.

The Knower already has this outcome by dint of his realization. His Self-knowledge transforms everything into Brahman, the Supreme Reality. He does not have to look to any agency or special act for the sake of gaining any holiness or piety. He himself, together with all his actions, becomes holiness incarnate. It is not merely a state of fullness, but also one of supreme holiness, auspiciousness and sublimity.

The unique sublimity and the fullness of Brahmic thought this verse carries have given it a distinct place and importance in the seeking community, especially amongst renunciates and ascetics. Our body is made of food. Food of any form is a gift of Nature. Though the body consists of infinite parts and cells, with a host of potentials and powers, all of them have been made of the food one takes. Taking food and providing nourishment to the body, is of special importance to  devout seekers or even thinkers.

The best of attention is thus given to preparing food as well as taking it. To sit before the food that is served and partake it to provide the nourishment the body needs is something very significant and sublime. Great thought and introspection have gone into it and our land has evolved a lofty attitude in the matter. How has the talk that transpired between Arjuna and Krishna in the battlefield of Kurukshetra suddenly found a place in the kitchen and dining hall of this land is itself something to be wondered at and enquired into. Only then will the relevance of spiritual thoughts and dialogues in our day to day life become clear.

Ascetics are the people who reflect upon and pursue the spiritual wisdom in its full depth and dedication. Naturally, their practices are bound to reflect and reveal this wisdom fully. Thus, the ascetics (sannyasins) in the Ashrams and the Brahma Vidya students and seekers in this land have made it a practice to recite this verse before taking food, with closed eyes and a spoonful of water kept carefully in the centre of the right palm. When the verse is fully chanted, they sip this sanctified water and then alone begin their meal. To listen to chorus ‘Brahmarpanam’-chant in the Ashrams is common in India and the sublimity it generates is also quite unique.

The whole practice gains its special importance when we find that the usual ceremonial manner in which the Brahmacharins and householders take food is strikingly different. They too make the whole occasion and purpose quite sublime and divine. But the attitude and thoughts invoked are different.

The householders remind themselves that food is not just an offer to their body with the usual material note of selfishness and physical survival. It is instead a sublime oblation made piously to the five pranas (cosmic energy) - prana, apana, vyana, udana and samana. The sublimity does not ebb off there. It extends to reach Brahman at last, when they utter the sixth line ‘Brahmane svaha’ (offering to supreme Brahman). In the non-ascetics, the plural concept has its prevalence. Taking food is nonetheless an equally holy act for them too.

It is not, however, an offering to any celestial deities like Indra, Varuna, etc. of the Vedic sacrifices. Instead it is meant for the five Cosmic Forces like Prana, Apana, etc. residing in one’s own body. The hand which offers the food is the ladle. Mouth is the altar into which it is given. The fire to receive it is the jatharagni (the digestive power in the stomach), and the outcome the offering brings about is the nourishment it gives to the living body. The whole body itself becomes divine, and any act to preserve and employ it also is necessarily divine. The sense of divinity or holiness is thus co-existential with every activity.

The householder life still preserves a sense of plurality. Whereas in the Brahmic seeker, Knower or ascetic, this plural note is replaced with the ultimate singular one. There is only one sublime existence, the Supreme Brahman, and in whatever act is performed and whatever result it brings, it is the same Brahman that shines exclusively. How lofty, deep and wholesome! When one begins to reflect upon these lofty concepts, his mind and heart are bound to expand and be purer and holier. Thoughts and imaginations have immense power to generate divinity and soak man in its abundance.

The Brahmarpanam-chant carries with it the core of Vedic wisdom and the practice of its unifying culture and refinement. This portion of the 4th Chapter must receive special attention and absorption from all sadhakas. From the viewpoint of practical sadhana, Krishna’s statements lay before the seeker a great scope and emphasis.

(to be continued)

*        *        *

(From 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 ....

How to chant Bhagavad Gita

How to chant Viṣṇusahasranāma

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