"Your mind has enormous hidden dimensions. Open yourselves completely to whatever reactions and emotions the world evokes from time to time. Accept them all without any reservation or resentment. By assimilating everything and all, your mind grows deeper, stabler and more enriched."

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

Swami Bhoomananda Tirtha

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Harih Om Tat Sat. Jai Guru. Jai Guru.

Krishna gave his last advice, instruction to Uddhava. That was the last in Krishna’s life. After having instructed Uddhava, he was busy making arrangements for departing from the world. The entire Dwaraka was supposed to be sunk in the sea and taken over by the sea. His whole clan, Krishna’s whole clan was supposed to enter into a mutual fight, not with big weapons but a particular type of triangular thick grass. They pulled it from the sea shore and started beating each other. When Krishna went to obstruct them, they beat Krishna also, Balarama also. Balarama got extremely disappointed and he went away.

Why I said this? This was the last instruction of Krishna just before his departure. One has to read the instruction. Bhagavad Gita consists of 18 chapters whereas this Uddhava Gita, the message given to Uddhava runs into 24 chapters. Traditionally, there is a description. If Bhagavad Gita is a “vidhi” then Uddhava Gita is a “vidhi-sesha”. In Bhagavad Gita, everything is cryptically mentioned but in Uddhava Gita everything is explicitly mentioned.

You will be surprised to see that whatever is described in Sreemad Bhagavata as part of Krishna’s instruction to Uddhava, whenever they relate to some practices, cultural thoughts, whether in the temple or at other places, you will find they are in vogue in the country even today! It is a matter of surprise! It should call for detailed investigation. What is written in the book has been completely followed by the people even today. How a worship is to be done, what are the different limbs of worship, where to keep the idol, in addition to that, with your own mind and sankalpa, what all deities you will have to invoke or bring about and where to keep them, so many things are mentioned. He says that ultimately the contemplation should be on your own mind. The mind should contemplate upon what you consider to be a deity. At the end of the puja, whatever deity represented, the Lord you have in mind, take that divinity and brilliance from the idol or picture and take it back to your own heart. One’s own heart is the most important factor or the only factor in all kinds of worship.

Why I say this? Only to make you understand how our society, societal behavior, everything is inter-woven with our scriptures and scriptural traditions. Krishna says:

यथा यथात्मा परिमृज्यतेऽसौ मत्पुण्यगाथाश्रवणाभिधानैः ।
तथा तथा पश्यति वस्तु सूक्ष्मं चक्षुर्यथैवाञ्जनसम्प्रयुक्तम् ।।
yathā yathātmā parimṛjyate ’sau
 mat-puṇya-gāthā-śravaṇābhidhānaiḥ |
tathā tathā paśyati vastu sūkṣmaṁ
 cakṣur yathaivāñjana-samprayuktam ||
(Srimad Bhagavatam 11.14.26)

We are indulging in prayers, pujas and so many different items, practices. He says:

Yathā yathātmā parimṛjyate’sau. To which extent and in which manner your jiva, your life gets cleaned up, washed off by, mat-puṇya-gāthā-śravaṇābhidhānaiḥ. By listening to the divine acts and excellences of the Supreme Lord.

Sravaṇābhidhānaiḥ. By listening to these accounts. For example, what is mentioned in Srimad Bhagavata in several places.

Mat-puṇya-gāthā-śravaṇābhidhānaiḥ. Listening to them and thereafter you start reciting them yourself, particularly God’s names. Here the practitioner you are. Like any other effort, the puja effort is also a human effort. If your other efforts are producing their outcome, your puja or worship effort also should produce its outcome. The performer is the same in both, then why the result, one becomes absolutely unpredictable, nobody knows. Another is okay. This cannot be permitted. This is not right.

Mat-puṇya-gāthā-śravaṇābhidhānaiḥ
Yathā yathā ātmā asau parimṛjyate

Then what happens if your worship and puja and other practices are really effective? That effectiveness is clear for yourself. Tathā tathā paśyati vastu sūkṣmaṁ.

To the degree that the mind and the inner personality becomes pure and sharp and refined, to that extent, tathā tathā paśyati vastu sūkṣmaṁ cakṣuh. The eye is not able to see the objects clearly because of some disease. If the disease is cured, particularly cataract and things like that, then you will be able to have, maybe you have to wear glasses, you will be able to see and read everything. In the same manner, because of the powerful ignorance that envelops your intelligence, you are not able to think of God in dear and near terms. When these impurities go then..

Cakṣur yathaivāñjana-samprayuktam. By using the Anjana stone, if the cataract is removed, your vision will be unhindered. In the same manner, if you are purified by chanting, purified by singing, purified by worshipping, that purity will become instantly evident in your being able to realize the truth, realize the self.

Vivekachudamani is spirituo-philosophical text. In that Shankara says:

यथा यथा प्रत्यगवस्थितं मनः
तथा तथा मुञ्चति बाह्यवासनाम् ।
निःशेषमोक्षे सति वासनानां
आत्मानुभूतिः प्रतिबन्धशून्या ॥
Yathā yathā pratyag-avasthitam manah
Tathā tathā munchati bāhya vāsanām |
Ni:śesha mokshe sati vāsanānām
Atmānubhūtih pratibandha-śūnyā ||
(Vivekachudamani 276)

It is the same idea that is driven home. One is couched in a devotional and God language. The other is couched in the sadhaka’s own inner personality and its purity, sharpness and, as people generally call, concentration. What does the verse mean?

Yathā yathā pratyag-avasthitam manah. As much as our mind learns to rest, learns to rest in its own essence namely the self. Normally the mind leaps forward and is mixed with all the external objects which it sees. In this case, what happens? You understand that objects are seen, so the seer is different from the objects and seeing is a process that does not belong to the objects, it belongs to the seer, the subject. Thinking in this manner, ask the mind to rest on its own essence, the self. This is called meditation or the purpose of meditation. Allow the mind to dwell on its own essence. Yathā yathā pratyag-avasthitam manah. Then what will be the result?

Tathā tathā munchati bāhya vāsanām. As much as you dwell on your own self, inmost presence, so much your desires and fascinations will flee. Whenever fire is there, you will find heat and brilliance are inevitable. Exactly in the same manner, here what happens? When the mind starts dwelling upon its own essence, the self, to that extent, munchati bāhya vāsanām, the mind’s desires for external things, that infatuation is abandoned, left.

Then, Ni:śesha mokshe sati vāsanānām. When all the desires stand extinguished, when you have a mind but you don’t have any desire for anything, external, this-worldly or the other-worldly. When you are able to have this kind of a mental freedom from desires,

Tathā tathā paśyati vastu sūkṣmaṁ
Cakṣur yathaivāñjana-samprayuktam

You will be able to see the subtle presence. See, this is a very important word. Everything the senses perceive are gross. They are outside. The subtle is what is inside the gross. So, what is this self? The self is other than the objects, other than the mind, other than the intelligence, other than the ego. These ideas should be processed well in your mind and you must be able to, Tathā tathā paśyati vastu sūkṣmaṁ. The subtlest presence namely the self, God, you must be able to perceive and realize. Just like the defect of the eye when removed, the eye is able to see very clearly.

I thought you should understand, one is on the basis of devotion and God. Another is on the basis of our own mind and the self. There is no difference between the two. The sadhana is performed in the mind level, purity is also had there, subtlety is also had there and the realization of the truth is also taking place in the same mind. Think about it. So, there is no conflict between devotion and knowledge.

Harih Om Tat Sat. Jai Guru.

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