"Karmayoga does not mean ceaseless pursuit of karma. It truly consists in the Yoga orientation and discipline given to the buddhi and the mind. Constant preservation and application of Yogabuddhi while doing any work, alone makes one a Karmayogin."

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

Swami Bhoomananda Tirtha


Article Base

 Listen to Prabhaata-rashmih Audio 

Harih Om Tat Sat. Jai Guru.

I was speaking yesterday about Uddhared Ātmanātmānam (Bhagavad Gita 6.5). One should always try to elevate and improve in a way of reformation and refinement of oneself. What is this reformation and refinement? I think many of you are not doing a kind of a fundamental thinking. Any human individual is actually what his mind and intelligence are. The mind and intelligence constitute the inner personality and there are some qualities which are static in the individual. And these static qualities become functional. I don’t know whether I will be right if I say that one constitutes the character and quality of a person. Another constitutes the behavior and interaction of his.

You have a body with a certain height and your legs have a certain length. This is your character, the character of the body. Using these, you are walking and trying to reach. So using your body, arms, hands and legs etc. this will be the application of your body and bodily limbs. Now this is where the behavior comes, display of the character or quality which is otherwise invisible and dormant inside. Suppose you are a good person, that goodness will be displayed and revealed in your behavior.

What is meant by behavior? The manner in which you walk, the manner in which you speak, the gesticulations that you cause or display, the type of dress and the manner in which you put on your dress, then the way you take your bath, keep your body clean, then keep the table or working place clean, like that a number of behavioral items are there. Behavior does not generally mean interaction. But it also means interaction. Interaction with what? With the different objects.

When you walk, you are placing your feet on the floor or on the ground. So it is an interaction with the ground and floor. When you work, you are interacting with your chair, the table, the articles you use, the computer or other items. That is also an interaction because we cannot but interact throughout our life. We are born into the earth and we are supported by the earth. We are breathing the air, we are drinking water. Interaction generally differs from behavior because when you interact, you interact with other persons. There also individuals like you, they have a character, they have a behavioral pattern and then you interact between yourselves. That means it is interacting between two characters and two behaviors. That is where the inner qualities come into expression. So the expressed character and quality will constitute behavior and interaction.

So when I say, Uddhared Ātmanātmānam, what is meant by this elevation? The elevation is in your personality particularly relating to character, behavior and interaction. Behavior and interaction can be seen by the others. Character and inner qualities cannot be known by others except when they discuss with you or see you in different behavioral settings.

So what is this sādhanā? The sādhanā is constantly addressed to your own character, quality, behavior and interaction. The question is, are you conscious of it? So if you analyze the entire spirituality, it is very simple. You have to have a constant focus on your own mind. It is to help the mind that we have the intelligence and we use it. So the intelligence and mind should be constantly in league with each other, the mind always trying to absorb the messages given by the intelligence, corrections and improvements. How will you get corrections and improvements? Provided you get more and more exposed to what constitutes quality, character etc. When you think in this manner, I have found:

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।

सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ।।

icchā-dveṣa-samutthena dvandva-mohena bhārata |
sarva-bhūtāni sammohaṁ sarge yānti paran-tapa ||

(Bhagavad Gita 7.27)

These are some of the discoveries I made decades back. That is how I have found a new relevance and utility in Vedanta. Every being when it is born into this world is undergoing a delusion – moha, arising from iccha and dvesha. Iccha and dvesha means desire and hatred or dislike and resentment. Mind you, there is no option for us. At the time of birth, this delusion grips us and the delusion is a result of iccha and dvesha. Even a new born child if you put a little sweet on the tongue it will start sucking. Suppose you put something bitter? (Sounds like) pooh, pff, it should say. So that iccha dveshas are ingrained in a being. In the case of human being, it becomes complex and it gives rise to a number of complex consequences.

Icchā-dveṣa-samutthena dvandva-mohena bhārata. It is to sublimate these iccha dveshas that all our religious worship, practices, pooja and other things are done.

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् ।

ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ।।

yeṣāṁ tv-anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām |
te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ ||

(Bhagavad Gita 7.28)

Yeṣāṁ tu-anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām : This verse is there but nobody understands and evaluates and applies it. Why are we doing punya karmas? Normally we mean by punya karmas something very holy and religious and divine and these punya karmas will take us to heaven, will take us to a nobler and a more prosperous birth. These are the promises made, heard, said and remembered. But if you look at it from a spiritual point of view, experiential point of view, yeṣāṁ tu-anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām, unless you are given to virtuous and noble and pious deeds right from the beginning, your pāpa tendencies, sinful tendencies, non-virtuous tendencies, harmful, unpolished, unrefined, unregulated, quarrelsome, resentful, what all adjectives can I put? Everything that is undesirable, all this is called pāpa . Now only by punya karmas, holy and noble actions, these inner tendencies can be overcome and sublimated.

When by punya karmas, ‘yeṣāṁ tu-anta-gataṁ pāpaṁ’, the sinful tendencies or sin comes to an end, ‘te dvandva-moha-nirmuktāh bhajante māṁ dṛḍha-vratāḥ’. ‘te dvandva-moha-nirmuktāh’, I don’t know when you will absorb this message. Those people, ‘dvandva-moha-nirmuktāh’, they become freed from the delusion arising from iccha and dveshaIccha and dvesha constantly bring about a delusion. That delusion will be gone from them. When the iccha dvesha delusion is gone, bhajante māṁ dṛḍha-vratāḥ, only then you will be able to worship God with firmness, resolve and stability. Otherwise it is only sitting and chanting, throwing some flowers, doing some pranams, pradakshina etc. What if an animal does all these things? The same will happen to us. Dṛḍha-vratāḥ. Thereafter you will have nothing but God to think, nothing but God to think.

A lady came here yesterday and she was saying that, “Swamiji, I was chanting Vishnu Sahasranama. But my mind was never in the chanting. When you told me that you should hear your chanting, I started hearing. Now I get a lot of bliss.” Just imagine all these years the same person was chanting. And she was not able to get any concentration or joy. Only by incorporating the discipline of listening to what you are saying. Saying is an expression, listening is an absorption. By expression, you don’t get joy but by absorption there is joy. You are walking a leisurely walk. So walking is an expression. It may not relax you much except the body. But while walking leisurely, if you look at the surroundings and enjoy the sights of trees, leaves, birds, sky, clouds and all that, then you will find you will become very joyous. That absorption part should be there. Now this is how I have been looking at sādhanā, I have been trying to explain also. Only two verses I have quoted.

icchā-dveṣa-samutthena dvandva-mohena bhārata |
sarva-bhūtāni sammohaṁ sarge yānti paran-tapa ||

(Bhagavad Gita 7.27)

Next is:

yeṣāṁ tv-anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām |
te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ ||

(Bhagavad Gita 7.28)

So your devotional pursuit is never going to be effective and sublime and rewarding until you get into your own mind and treat the iccha dveshas no matter what they are related to outside.

Harih Om Tat Sat. Jai Guru. Jai Guru.

* * *

Pin It