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Swami Bhoomananda Tirtha

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Harih Om Tat Sat. Jai Guru. Jai Guru. 

We are thinking of conducting a global Gita event. In the mind perhaps, we are ready to conduct it but to translate the concept or plan into a physical pursuit and reality is not easy at all. I thought, whether we conduct the event or not, this should become an occasion, a persuasion and compulsion for all of you to know more and more about Gita and incorporate the Gita sadhana in your life.

The eighteenth chapter of Gita is the one in which Krishna summarizes all the instructions that He has given earlier. Not only instructions, elucidations, expansions, discussion and consideration of allied subjects. That is how we have eighteen chapters in Bhagavad Gita. Each chapter is given a title taking into consideration the subject considered.

The first chapter is called Vishāda Yoga. Vishāda means grief. Grief itself treated as a yoga sadhana. Everybody has grief, everybody has grief. And this grief has to be treated in such a manner that it will become a yoga sadhana. Arjuna was very much aggrieved. That is why he told Krishna that “I will not fight.” and kept his weapons down. He also said that “The grief that I am suffering from is not merely inward or mental. It is scorching my whole body. If you have something to offer, cool my mind and heart. Then only I will be able to think of fighting, taking my weapons.”

See, this is how Bhagavad Gita started and finally it ends up saying that, “Arjuna, have you heard me well? Have you thought over whatever I have said? Are your doubts cleared? Is your decision firm now? Do in whichever manner you like. Whatever way you like, you think, you do.” With this freedom, the advice or the instruction ends. So in the eighteenth chapter He is speaking many things and towards the end, He makes a statement.

ईश्वरः सर्वभूतानां हृदेशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ।।
तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ।।
īśvara: sarva-bhūtānām hṛd-deśe’rjuna tiṣṭhati |
bhrāmayan-sarvabhūtāni yantrārūḍhāni māyayā ||
tam-eva śaraṇam gaccha sarva-bhāvena bhārata |
tat-prasādāt-parām śāntim sthānam prāpsyasi śāśvatam ||
(Bhagavad Gita 18.61, 62)

God is actually seated in the heart of everyone. Just like a driver sits inside the vehicle and drives the vehicle, manipulates it, maneuvers it in any manner he wants, the necessity is, in the same manner, God is seated in the heart of everyone inside. Sitting there, He is manipulating or maneuvering the whole life. He is activating the senses, activating the mind, intelligence and ego. He also to some extent conditions and regulates the objects around. So, the driving force is from within. Understanding this “tam-eva śaraṇam gaccha”, seek refuge under Him. Under whom? Under the Indweller.

Understand that the Lord dwells inside and seek refuge under the indwelling Lord. How can you seek refuge under somebody who is seated within your heart? No external effort or external offerings will be helping you. So, the only way will be “sarva-bhāvena bhārata”. That sarva bhāva samarpana.

Bhava is actually an expression, a character of the mind. We have primarily the mind and intelligence within the body. The mind represents thoughts, feelings, attitudes and emotions. From the thoughts arise feelings, attitudes and emotions. Now, these are called bhavas generated by the mind. Whatever be the bhava the mind generates, use it as an offering to the indwelling Lord, considering that it is generated by Him. If it has to be regulated and refined or reformed, that has to be done by the one who generates it. So, the best offering to the inside Lord will be the bhavas of the mind.

We have got mind and intelligence. The mind generates different types of bhavas, as I said, thoughts from which feelings, attitudes, emotions, even aims etc. So, we must have that emotional fullness and sublimity or full fold emotional sublimity we must have, full fold emotional sublimity.

The second part is, correspondingly we must also have refined reason or rationality. That belongs to the intelligence. The trouble with most people is that they will attempt with their emotion, but they will totally miss or fail to recognize the role of intelligence and harness it. On the other side, there are people who are intellectuals. They approach the subject only with reason, logic and rationality, and the emotional part will be missing.

Our idea must be to work on the emotional facet as well as the rational, intellectual facet. Our shastras always speak about both. In the Upanishad it is said

यमेवैष वृणुते तेन लभ्यः
Yamevaisha vrnute tena labhyah

This ātma cannot be had by this, by that, but, “yamevaisha vrnute tena labhyah’. The seeker should opt for it, just like a princess opts from a huge assembly, the one she is going to garland. So, look at the whole world, have your own evaluation and ultimately decide “I don’t want these externals. I want only the internal Lord and put your garland on Him. This is the meaning of the statement. So, there it is one of emotion, emotion, emotion, that emotional fullness and sublimity.

At other times, our shastras will say, it is all jnana, jnana, jnana, knowledge. This knowledge, the knowers of truth will give you in the form of an instruction. Even Srimad Bhagavatha says,

वेद्यं वास्तमत्र वस्तु शिवदं
vedyaṁ vāstavam atra vastu śivadaṁ
(Srimad Bhagavatam 1.1.2)

It is considered to be a devotional scripture. In that, the author says, throughout the Srimad Bhagavatam, what you have to do is ‘know’. It has to be known. What has to be known? “vāstavam atra vastu śivadaṁ”. You have to know the Supreme Truth and that Supreme Truth alone will shower and bestow kalyana or mangala to you, auspiciousness.

So, the worldly life is always threefold misery. It inflicts threefold misery on everyone. To redress this misery, there is only one way, “śivadaṁ vāstavam vedyaṁ”. The Truth which will bestow auspiciousness has to be known. See the word used – known, known, known. That means you have to approach it with your intelligence, enquiry, pursuing the enquiry, comparing notes, arriving at the right conclusion etc. Now these two, it is better that all of you try to understand and remember. It is not just an emotional approach. It is equally an approach of reason also, of the intelligence.

So “Sarva-bhāvena bhārata” is an emotional approach, linking, linking yourself with God through emotional sublimity. The other portions He emphasizes that link yourself with God by knowing that He is all-pervading, He is inter-penetrating and locating His presence within yourself. Here it is a matter of knowledge, knowing, knowledge, knowing and the knowable.

ज्ञानं ज्ञेयं ज्ञानगम्यं
jñānaṁ jñeyaṁ jñāna-gamyaṁ
(Bhagavad Gita 13.17)

It is knowledge, it is to be known and it is to be known through the process of knowing. I think it is a good idea, provided you understand both together properly and get enriched by both the knowledge aspect and the emotional aspect.

In the Pushpa-samarpanam, what is taking place? Everybody comes to Swamiji or Ma, whoever distributes the flowers. The manner in which you come, the attitude and that piety with which you receive the flowers, walk back, stand in the convenient position to facilitate the whole process, and then bend yourself, kneel and offer it. And while offering you have to invoke the best of inner feelings of devotion and piety and surrender, and then you get up, prostrate the others also, go and sit back and throughout we have beautiful, enlightening verses recited. I think it is a very good occasion to sublimate oneself both mentally and intellectually. It is a very good program and everyone has to make an effort individually to participate in it and thereby get sublimated and enriched.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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