विवेचन सारांश

Path of Ananyaya Bhakti: Observing HIS Infinite Opulences

In the previous 3 chapters (7, 8. And 9th); Bhagavān described the various aspects of HIM, HIS qualities and the path to attain HIM. The 9th chapter elaborated on HIS opulence and Splendours, HIS expansion whose knowledge was considered most secretive hence, the name Rājavidyā-Rājaguhya-Yoga: The Yoga of the Sovereign Science and the Sovereign Secret. HE even declared in the last verse of the 9th chapter,

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु |
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायण: || 34||

Bhagavān declared: “Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Having dedicated your mind and body to Me, you will certainly come to Me.”

HIS teachings were complete here itself. However a lesson is only complete, if the listener also acknowledges that yes, it is over. If Arjuna had said that, “Yes, I completely understand. I have no more confusion”. Then the concept was clear. However, Arjuna did no such thing. He was silent...

Looking up to Bhagavān as if still asking for more. The Bhagavadgītā was a conversation between Arjuna and Bhagavān; Thus, it was a dialogue and not a Monologue.

Thus, Yogeśvara stated “bhūya eva” for Arjuna to listen again...

Thus Bhagavān was repeating the most confidential knowledge, rāja-vidyā rāja-guhyaṃ idam, for Arjuna’s better understanding. Where, HE stated “O mighty-armed one, just as you have manifested the superior strength of your arms, you are also able to express the superior power of your intelligence. For you who are prepared to listen, the word śṛṇu (hear) is used to ensure that you fully retain what is being said to you.”

Here, the word paramam means that this knowledge is even superior to what was spoken previously.

We find that Arjuna throughout the previous chapters asked Bhagavān for a path that was beneficial for him;

In the 7 shloka of the 2nd chapter he stated,

यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 7||

Arjuna said: “I am Your disciple, and am surrendered to You. Please instruct me for certain what is best for me.”

Then in the 3rd chapter he stated,

तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् || 2||

Arjuna said: “Please tell me decisively the one path by which I may attain the highest good.”

In the 5th chapter he stated,

यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् || 1||

Arjuna requested: “Please tell me decisively which of the two is more beneficial?”

Thus, at every stage Arjuna asked for clarity regarding what path to follow. This is contrary to what many of us generally do; i.e., we already set a result and then ask for solutions to reach that predetermined result. Arjuna, instead asked Bhagavān what path to follow and which was the result that was most beneficial for him? Therein, lies the difference between a Devotee and a Desiree.. 

Usually we seek advise from elders and learned people to justify our own thinking . We do not seek their opinion but want them to endorse out thoughts. Arjuna wasn’t like this. He wasn’t seeking Bhagavān’s endorsement to leave the battlefield and run away.

Yogeśvara used very distinct terms to describe Arjuna. HE called him, “prīyamāṇāya”, implying “You are my beloved confidant, and so I am revealing this very special knowledge to you”

Bhagavān described this as Param Vachan, The Supreme Principle; that only the qualities of love and affection can bring us the most beneficial results. For, only these qualities can win over our staunchest of opponents in a favourable position towards us.

To be adored such by Bhagavān due to HIM knowing that Arjuna took delight in HIM and what HE said, should be noted as an essential quality to have even in our daily lives. For, it was this quality that reflects affection of the listener, diminishing any ill will the other party of the conversations may have towards us. Bhagavān possess such qualities in abundance as shown in the Bhagavān Rām and Vali dialogue, after he was killed by Bhagavān. Even so, Vali sought refuge in Bhagavān Rām due to this quality of “prīyamāṇāya”

One can attribute that those that oppose us, without any actual serious issue usually do so due to the lack of this quality of affection within us. As, it is easily reflected in our mannerisms and disposition. This should always be desired qualities as such a demeanour brings us only well wishers..

Yet, Affection and Love are qualities that can only expand, only with love towards HIM can the Devotion towards HIM be ever increasing; otherwise our sadhana plateaus after a certain point.

“Paramātmā cannot be known by the celestial devatās, as HE existed before them.” Yet, such inaccessible knowledge was given by Bhagavān to nurture the devotion of HIS dear friend.

Many a times when we go through the wedding album, the children ask the parents why they were not taken to this function? The parents explain that since the child was not born, how could they be taken to the function? But the child protests that they should have waited for them to arrive to celebrate such an important event.

Similary, HE is the original cause in every respect. For this reason, even all the Devatās and saintly maharṣis do not know the nature of HIS glorious appearance in this mundane world. Thus, trying to describe HIM as a witness of HIM is futile; For, HE transcends even time. HE is the progenitor of all.

We have come to understand that to know HIM, one has to know HIM by HIS essence. But what are the benefits of Knowing HIM?

Tulsidas ji stated in Ramcharitmanas in the Aranyakand,

"मम दरसन फल परम अनूपा। जीव पाव निज सहज सरूपा॥"

The benefits of Knowing HIM is that any being can realise their true Self, the Ātma-tattva and attain IT.

One cannot understand HIM through our senses for HE transcends them. In chapter 9 we got a glimpse of HIS eternal nature, in the form of Saṃsāravṛkṣa that also contained the 14 lokas or planes of existence. These 2 verses however, describe the 20 different lokas or planes that exist within our body.

The Vedas classify this Saṃsāra into 3 lokas

• Ghatakasha
• Mahakasha
• Chittakasha

Beyond this pranic space is the space of the mind both at individual and cosmic levels. The individual mind like space is formless and holds thoughts like various objects or energies in space. We all need space in the mind to comprehend things and to observe things properly. We can observe the space between our thoughts.

Beyond this mind space is the space of pure consciousness (Chidakasha) that unlike the mind space has no thoughts. The space of the Ātman is pure, immutable, empty as it were, sometimes called the Void, Shunya. It holds the entire universe but is not changed by the names and forms that appear within it.

This Chidakash is the causation of 20 different Bhāva or expressions,

Let us take a look at these individually,

Buddhi is the ability to analyze things in their proper perspective. The ability to decide.

Jñānam is the ability to discriminate spiritual from material. The knowledge of right and wrong, truth and falsehood, temporary and eternal, righteous and evil, awful and unlawful, Prakṛti and Puruṣa, and all such matters.

Asammoham is the absence of confusion. It’s the absence of hypnotism. There is absence of moha or delusion. The sacrifice of attachment is also sacrifice of moha.

In the Mahabharata, when Yudhiṣṭhira wanted to proceed towards heaven, had explicitly stated that he was a renunciate and thus, would not stop during his journey towards the Higher realms of Svarga-loka. As Pāņḍavas and Draupadi followed him, he was also followed by a dog. Soon Draupadi fell followed by rest of his brothers. Only the dog remained.

On reaching the gates of Svarga, he was asked to leave the dog. Finally, Yudhiṣṭhira refused and declared that he wouldn’t enter the gates without his loyal companion for, that would be against Dharma. The Dog was none other than Yama himself! Who had come to test him. Had he left the dog, Yudhiṣṭhira would have failed this test.

Kṣhamā is the ability to forgive those who have harmed us. Forgiveness is the ornament of the brave. Gandhi ji used to say that only the brave and powerful can forgive. Who can a coward or weak person forgive? Only the person who has the power to punish can forgive . One who doesn’t have the power can do nothing.

Satyam is the veracity to declare the truth for the benefit of all. 

Dam means restraining the senses from the sense objects.

Śham is restraint and control of the mind. To tether the wandering mind. To stop from indulging in unnecessary gossip.

Sukham is the emotion of joy and delight. Sukham is the presence of favorable and absence of unfavorable.

Duḥkham is the emotion of sorrow and affliction. Durham is the presence of unfavorable and absence of favourable. Such a simple definition.

bhavo’bhāvo: birth and death..

Bhaya is the fear of oncoming difficulties. Abhaya is freedom from fear.

काल पकड़ चेला किया भय के कतरे कान।

समरथ गुरु सर पर खड़े काको करे सलाम।।

हमारे साथ श्री रघुनाथ तो किस बात की चिंता।

शरण में रख दिया जब माथ फिर किस बात की चिंता।।

Kabir Das ji has said in this beautiful quote that "having come into the loving grace and fold of a revered guru, where is the scope of any fear? If Bhagavān Ram is with us then what can be fearful? When we have bowed our head in His feet what can we fear? What can scare us? Surrender to Ram ji . Surrender to guru ji. Then nothing can scare you."

Ahimsā is abstinence from harming any being through word, deed, or thought. We do understand Ahinsa as commonly understood. Here I want to bring out another perspective. A very learned sage Swami Tejomayanda ji, who has recently vacated the post of the chief of Chinmaya Mission,  has very beautifully illustrated Ahinsa in these words and thoughts.

In his words “it is not what we do or act towards others that is causing harm.. What we do to ourselves is also Hinsa. The thoughts, words and deeds that we direct at ourselves are many a times very harmful and cause stress and  distress in our being. In fact we are our worse critics, much more than what the outside world is.  What we do to others is Hinsa, that is quite commonly done. Let’s think about the harm and agony we bring upon ourselves with out self admonishing, self criticism, self comparison, self doubt and regrets.

An internal dialogue that is constantly running in our mind causing great sadness and bringing great harm upon ourselves. Is this not Hinsa? Is this not self harm? This is the highest level of Hinsa. We thus are our worst enemy. We do to ourselves the maximum Hinsa. We get angry for what mistake others have done. Now isn’t this anger harming us? How can we harm ourselves for a mistake that others have done? We burn ourselves with our anger. Isn’t this Hinsa? With our reason burning ourselves. 

Samatā is equanimity in good and bad situations. Most important is this Samanta. Being equipoise, calm and composed regardless of the outside situations.

Tuṣhṭi is feeling content in whatever comes by ones karma. In the story of Mahabharata, Yudhiṣṭhira was once asked by a Yaksha about who is daridra? Who is an abject poor person? Yudhiṣṭhira's answer was not the typical one that one who does not have money is daridra. He explained that one who is discontented is daridra. He may be have 20 million in his pocket or 200 million rupee with him. If he is dissatisfied, disgruntled or complaining, he is still a daridra, a person in penury.

Tapa is voluntary austerities for spiritual benefit, in accordance with the Vedas. Happily acceptance of difficulties and setbacks in life. In this context the story of Bharat is relevant. This happened when Bharat went to Chitrakoot to request Shri Ram to come back to Ayodhya. Shree Ram did not accede to his request. Bharat accepted this declining of his request and asked Shri Ram to install give him a token of his remembrance. Shri Ram gave him His padukas instantly. Bharat just accepted it gratefully and gracefully.

Carried it on his head with reverence and for 14 long years worshipped the padukas. Lakshmana, Shri Ram’s other brother did Tapa too. For the 14 years that he was in service to Shri Ram and Janaki Mata during their exile, Lakshmana did not sleep. He sacrificed sleep to do service to Shri Ram. 

He used to sit in veerasana with his bow and arrow and guard Shri Ram the whole night. Before Shri Ram woke up, Lakshmana would make all arrangements for His morning routine, for his pooja, etc. He would always be alert and protective about Mata Janaki and Shree Ram. He singlehandedly did the work of probably one hundred people in the service of Shree Ram. For the entire duration of the exile. Every single day. Even with such a devoted brother next to HIM; Shri Ram, on meeting Hanuman stated “You are dear to me like Bharat my brother” any ordinary person would have felt offended at this. Even after having done so much service to Shri Ram, not once did He say to anyone that you are dear to me like my brother Lakshmana. Not in the whole Ramayana. Not to anyone.

Lakshmana did not ever get offended by this. He knew in his heart that what bhava Bharat ji had in his devotion to Shri Ram is unmatched by anyone, anywhere. Bharat was told by Vishwamitra, his mothers, and others too, to convince Shri Ram to come back. Yet he declined to do any such effort. His reasoning was that since Bhagavān Ram would never refuse his request, he will be forcing Him to do something against His will. This would be against Dharma. Bharat ji was a sevi, in the service of Shri Ram. He would not do anything that would be contrary to what his master wants. He never asked Shri Ram to get back. He just picked up His padukas and went back as per his master’s wish and command.

On the way back he was thinking about how was he going to carry out the wishes of his master, Bhagavān Ram. He  thought for sure he cannot live in the palace. How could he? When Shri Ram was slicing in the forest .how could he enjoy the splendour of the palace?

He decided that he will live outside Ayodhya in Nandigram. He would live a life of austerity here. In a hut. He tied his hair in a knot like Shri Ram, wore ordinary clothes like a mendicant , and then contemplated upon how he will sleep. If Shree Ram ill now sleep on the floor, he would have to sleep lower than that. So for 14 long years he slept in a hole below the earth. Below the level of Shree Ram. He ate even more sparsely than a ascetic. He led a tougher life than any other ascetic. This is Tapa. Tough penance with glad acceptance. Sacrificing a kingdom which even Indra Deva desired, giving up all the resplendent luxuries of the life of a king, giving up and sacrificing without a second thought such wealth which even Kubera ji was envious of. Bharat gladly accepted a life of Tapa.  Lived  a life of abject austerity in Nandigram. Became so thin that when Shri Ram met him  after the exile was over, He wept. All the ministers and delegates who came to meet him were astonished at this severe austerity. Yet Bharat ji accepted all this with gladness, grace and good will.

Daān is giving in charity to one who is worthy. The joy of giving. Not only giving Daan in the form of money. One can do charity in many ways. One could give charity of time. Another could give the charity of free service. Yet another could be charitable with cheerfulness. Do charity in any way. Do charity in many ways.

Yaśh is fame arising from possessing good qualities.

Ayaśh is infamy for possessing bad qualities.

Yogeśvara stated that all these qualities manifest in individuals to the extent sanctioned by HIM alone. Hence, HE is the source of all good and bad natures in living beings. This can be likened to the electric power supplied by the power house being used by various gadgets. The same electric power passing through different gadgets creates different effects. It creates sound in one, light in the other, and heat in the third.

Although the manifestations are different, their source is the same electric supply from the powerhouse. Similarly, the energy of Bhagavān manifests in us positively or negatively according to our puruṣhārth (the actions we perform by exercising our freedom of choice) in the present and past lives.

With this we conclude todays session. We chant the Hari Naam Sankirtan before taking some questions 

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Question & Answers

Question: Everything is different in this Universe is what we learned just now. Varied and different. Then why do the elders not understand this ? They are always making comparisons .

Answer: There is no way or system in oil culture and tradition by which we can give sermons or teach our elders a lesson. Let us not take away from our elders what is their right. What is another’s duty cannot be one my right. So let us not go there. If they do such comparison let us not hold this against them. Let us develop the Tapa of Tolerance. We should be able to take it in our stride. This attitude increases our Bhakti and devotion. 

Vimala Didi.

Question: Gita paath is being done for the departed Jiva, Should Garuda Purana also be done?

Answer: Gita paath is being done in addition to the Garuda Purana. Let both be done. Garuda Purana is important for the deputed soul. For hearing some lessons that are useful and helpful in after life. 

So all the practices are good. Up to the individual to follow. To add another dimension. 

Question: What is the relevance of Vibhūti Yoga?

We discussed diffrentiation in this context. Yet there is also integration and unity. Can we discuss? Uddhav ji went to Gokul to preach yet came back a student who has learnt some valuable lessons. Can you elaborate?

Answer: Though we talk about differentiation, its all in the spirit of integration. All of the variation manifests fro one source and one source alone. They arise fro the same source, the Paramātmā, the Supreme Being. There is only one element. Which is the base. To the knowledgeable this oneness and unison is seen.

For us maybe we see a bangle, a trinket , a necklace, a ring etc. But for the jeweler it is all gold. How much gold is in it. He hardly looks at the manifested form. He is only interested in the gold. How many grams of gold is there in the piece. The Jñāni or the knowledgeable person sees the element. The underlying gold. Unity in diversity.

Uddhav ji did not go with the intention of learning. He went eith the intention of teaching. But the Gopis made him complete with their own teaching. He was very knowledgeable but lacked bhava and emotions to complete himself. This void the Gopis filled in his life. So he became complete by further adding to his existing  Jñāna yoga and became fulfilled by adding Bhakti to his life. A complete person.

Vibhūti-Yoga is so called because of the descriptions that Bhagavān has given about His manifestations. How he appears in His various manifestations and hoe He is so special. His glorious Vibhūtis. Hence, the name.

Bajrang ji

Question: What about Karmas done by a mentally unstable person? Because of his condition he continues to do undesirable karmas. Does he have no way of getting out of this vicious circle?

Answer: Karmas done by an unstable mind does not have any fruition. It is bereft of wrong or harmful intention. Adharma is not so much the deed as the intention behind the deed that leads to the accumulation of good or bad karma. So sun a person who is not of stable mind is doing so with no intention of harm. In fact they harm themselves more than they do harm to other. Therefore such a person is suffering because of his old Papa (demerits). And will not accumulate any new demerits.