"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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Harih Om Tat Sat. Jai Guru.

Today is Krishna Jayanti, Janmāṣṭami. I thought I would speak something about what Krishna has said. Today Muktisudhakaram recording is there. I will have to speak for about two hours as part of the ongoing program. Today I have to take up the ninth chapter. That means I have to transit from the eighth to the ninth. Every chapter has got its relevance and transitional significance. So yesterday night I was thinking about what shall I speak? What is the difference between the first six chapters which deal with ātma, ātma, ātma?

In the first six chapters, Sri Krishna emphasizes only the ātma. He never says "myself". Very rarely, in one or two places alone he has mentioned, “Think of me. Abandon everything to me.” Otherwise remaining as the third person he is trying to describe the self. He presents that self is everything, nothing else is. If self is everything and that is all-pervading then nothing else can be there. So everything becomes the self.

So far as life is concerned, it is what the senses make. There is no world except the one which is created by the senses and which depends upon the senses. These senses themselves are made by and sensed or cognized by the mind. So if the senses themselves are revealed by the mind, where are the senses except as the mind’s own display? Then if the senses display the objects, they also vicariously become the mind’s, I don’t know whether you understand.

See, the senses and the body are themselves created by and cognized by the mind. What the senses make in turn will also then be ascribable to the mind. So there is nothing besides the self. This self, you realize first as sthitaprajña, then as sthitadhī. For such a person, there is no question. All problems, all miseries, all torments, all interactions and their consequences, everything stands resolved. See, the self itself is everything.

So far as the self is concerned, it is never a matter of doubt because everyone refers to himself as ‘I’. Only when the ‘I’ is there, the second and third personal pronouns will be there, 'you', 'she', 'he', 'it' and 'they'. Besides the self no God is there. If God were omnipresent and he was there separate from the self, everyone of us would have felt it. We feel the self and we don’t feel anything else besides. This self itself is God. God is a synonym for the self.

So from the seventh chapter onwards he is taking his position as ‘I’ and the ‘I’ he extends, and he pictures as everything. So he begins to say that, “I will tell you the knowledge by virtue of which you will know everything and nothing will be left." Then he says, “The panchabhūtas, mind, intelligence and ego are my prakṛti.” He says “My prakṛti” not God’s prakṛti. “My prakṛti” because there is no God he can refer to or anyone of us can refer to. Where is your God when you refer to? But you can refer to yourself. I am there unquestionably.

So he presents the extensive form of the ‘I’. The body is its limited form. The universe is its unlimited form and expression. So he refers to 'I' and he says this 'I' has got a limited form in the individual and the samashti form in the universe. He develops it further. Arjuna is asking a question about adhidaiva, adibhūta, adhiyajña etc. and how to remember you (Krishna) at the last point of life. He explains it.

Then he goes on to the ninth chapter. In the ninth chapter, he discusses the 'I' again saying that "The whole universe is nothing but me. Everything is in me. But I am in nothing." Again he says "Nothing is in me. See my yoga-maya." I don’t know whether you understand this.

"I am the substratum in the impersonal imperceptible form, I pervade everything and all the things are floating in me. Though they are floating in me, I am not in them." All the dream objects are in the dreamer but the dreamer is not in the objects. If the dreamer were in the objects, when the objects disappear, the dreamer would also have disappeared.

All thoughts are in us, every thought disappears. All thoughts are in the mind. When the mind is the support for all the thoughts it is not true to say the mind is in the thought because when a thought disappears then the mind would have disappeared. So "The entire universe creation is in me but I am not in them."

In the next sentence he says "Even the creation is not in me. It is just like dream and it is illusory. Do not think of anything. The whole universe is myself. There are different kinds of natures in the universe. All are mine. There are good people, bad people, all of mine. Understand that I am everywhere, I am all, and think of me, remain fixed in me and by the constant thought of me you will get whatever you want. So do not think of a heaven, do not think of a further birth, do not think of an earlier birth, everything is me myself. So where is the question of seeking anything, choosing anything, differentiating anything? Drop all sense of differentiation. Keep me in your heart."

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ।।
ananyāś-cintayanto māṁ ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy-aham

"Whatever you want I will provide, I will look after." So that īśwara bhāva is further explained.

Then he goes to the tenth chapter to say "All are me myself." and he goes on enumerating one after the other, one after the other. Then in the eleventh chapter he reveals in himself whatever he has said in the tenth chapter. This is how it progresses.

So I was trying to see what is different and additional in each chapter. So I was thinking about it. Gita is after all a śāstra, a scientific rendering. In the scientific rendering, there must be scientificness, rationality, a proper explicable sequence, otherwise it does not become a śāstra. Because I have time and I am doing it over years continuously nevertheless, I am thinking of all these matters.

Today a leading Malayalam newspaper, Malayala Manorama, it is actually run by the Christians. Mathrubhumi and Malayala Manorama are the two leading papers. They have a circulation of about 12 to 15 lakhs copies. The population of Kerala is not so much but you can see the leading newspapers in India are from Kerala in terms of circulation. 12-15 lakhs of circulation, it is not a small figure. They wanted an article to be written, they told me only day before yesterday or the day before and said "Tomorrow we want it." So I did not want to deny it, so I started writing. To write it, condense it within the number of words they want, they can give, it is not an easy job.

So I did it and I wanted to make it very representative of Krishna’s life and events at the same time present Krishna as a human being with a lot of excellences. ‘Velluviligale Vijayagāthayākkiya Krishnajanmam’ this is the title I had given. Krishna-Janma which transformed all challenges into a story of victory, the multi-faced personality of Krishna. These are the titles given. It is published in the editorial page. I could have said, “No, I will not give.” But I still wanted to write it. So that was not easy. After I came away suddenly ‘A’ told me they have asked for an article.

Last year also the Palghat people, Mathrubhumi wanted an article to be written. I had written some points referring to the present government. They said, "Swamiji, it will become a little controversial so shall we remove it?" We said, “Yes okay remove it.”

So this Bhagavad Gita, any discussion on it, today I conclude my article saying the entire celebration gives us a new promise and a better future. The human personality has got all the strength and glory to withstand any kind of an onslaught and denial. A princely boy born in Mathura was transported to a cowherd settlement and he was following the hoofs of all cows climbing up and down the mountain-tops, drenched in dust. Nevertheless he never allowed his inner mettle and glory to be dimmed or eclipsed in any manner. Human personality has got this much of greatness. In this way I was writing.

Finally I conclude, all the celebrations will become meaningful only when the value oriented message Krishna gave in the battlefield of Kurukshetra and in Dwaraka are also studied, understood and followed.

Harih Om Tat Sat. Jai Guru.

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