"Unflinching devotion to the Teacher is paramount in the life of a true seeker. To begin with, an external God can be the object of faith. But once the devotee grows to be a seeker, only a Wise Teacher can fulfil his quest.  It is then for the seeker to get purified and enlightened by the words of wisdom from his Guru.  Their bond and attunement put the Teacher on the pedestal of God.  Such an impeccable Guru-sishya bond alone bestows wisdom, strength and fulfillment to the seeker."

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

Swami Bhoomananda Tirtha


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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये सांख्येन योगेन कर्मयोगेन चापरे ।।
dhyānenātmani paśyanti kecid-ātmānam-ātmanā |
anye sāṅkhyena yogena karma-yogena cāpare ||

This is a verse Sri Krishna presents in the form of a summarization in the thirteenth chapter of Bhagavad Gita. He says, three are the ways to the Supreme Truth and its realization. Dhyānena ātmani paśyanti kecid-ātmānam-ātmanā. By meditation, mediational pursuit alone, one is able to see the Supreme Truth in oneself within oneself. This means that meditation itself is a full pursuit. A person should take up meditation and continue it. He need not depend upon anything else.

You take our Vedas and the Upanishads. They were uttered by some Knowers of Truth. Wherefrom did they get the first knowledge to utter in the form of an Upanishad? The Upanishads followed something. The Upanishads were uttered by some people who had realized the truth. Realization of truth was a very personal affair and it was something that emerged from within the body. All the knowledge has come from within oneself and meditation is the best means of helping this knowledge evolution.

So, if you take to dhyāna and take to it exclusively, persistently, consistently, devoutly, then that itself will dissolve all your desires, dissolve all your possessiveness, ego and there will come a time when you understand and realize the truth in yourself. Dhyāna itself is a way. Whenever this dhyāna is given to you by the Sadguru in the form of an initiation, it becomes all the more effective.

When I got my deeksha from my Gurudev, I had told him I would not like to read any books; I would only try to sit and do the sādhanā he had given me. He said that is okay. I think in the crucible of meditation, my whole mind, intelligence and ego were melted, melted, melted, until they became pure.

So, this dhyāna itself is a full method. But people would say, “I meditate and I have this disturbance, that distraction” etc. That they should not say. They should rely only upon dhyāna and continue the practice in a wholesome manner. If one can do it, I think it is very effective and pretty fast.

Anye sāṅkhyena yogena. Another set of people take to sāṅkhya yoga. What is sāṅkhya yoga? Applying the intelligence and trying to understand the different propositions Vedanta gives. Vedanta repeatedly says that you are Brahman, you are Brahman, you are the Self, the world is the self, Aham Brahmāsmi, Ayamātmā Brahma, Tattvam Asi, Sarvam Khalvidam Brahma. Even externally, the whole world is Brahman.  Internally, it is all the more so.  It is not something very difficult to understand but one requires to practice it.  Sāṅkhyena yogena.

We have a number of texts including Bhagavad Gita which you try to read and understand. You will find that your intelligence has to be applied in a very very sharp and subtle manner. So, dhyāna becomes a very good stepping stone for doing contemplation, vicāra. Sāṅkhya yoga is one where the buddhi alone is employed. What did Arjuna did before Krishna? He only heard what Krishna spoke. Sometimes it gave rise to a thought or a question which he mentioned and the Sage (Krishna) was answering it again, again, again. So, it was a knowledge interaction that Arjuna had. That kind of a knowledge interaction may be with a Guru or not with him or with some representative. I think you should understand it very well.

dhyānenātmani paśyanti kecid-ātmānam-ātmanā |
anye sāṅkhyena yogena

In the Sāṅkhya, it is only a question of śravana, repeatedly hearing, doing manana and then finally realizing the truth by meditation.

Karma-yogena cāpare. The third category of people are those who do not understand the subtlest philosophy and spirituality. They say “We will only be performing our duty in this world. Everything we consider to be duty.” What does it mean? Karma, karma, action, action. So, go on doing your actions and the actions will bring about varied results. The results should not allure you or disturb you; both should not be done. You should continue to be working, reading, understanding. Go on writing the name of God if you like and can, thousands and thousands of times.

Anye sāṅkhyena yogena karma-yogena cāpare. What is Karma Yoga which I have been explaining? Do not be conditioned or unsettled by whatever or whenever your action fruitions. It can be favourable, unfavourable or a mixture of both. That should not be disturbing you at all. Go on doing your activities. Let any number of results or outcome come. I think this is a point that you have to think about.

I always say, Karma Yoga is not practice of Karma. It is on the other hand, equipping your mind and intelligence with yoga sādhanā, that yogic attitude of evenness. These are the three ways for realization of Truth. I think, all of you should do well to think of these three things, whatever I like, whichever I like, it can be a combination also, it does not matter but primarily whatever you take up, do it exclusively, pursue it and you will attain the same perfection. Krishna refers to three items - dhyāna, vicāra and karma.

Dhyānenātmani paśyanti kecid-ātmānam-ātmanā |
anye sāṅkhyena yogena karma-yogena cāpare || 

Harih Om Tat Sat. Jai Guru. Jai Guru.

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