"The power to promote and reward, as also to demote and punish the individual and his fate in this world, lies within his mind, its thoughts and feelings. No external agency is necessary to bring this infallible fruition. As the growth and development of a seed, an embryo, or a cell designed and preserved by its own inner makeup, here too the causal forces for what one rightly deserves lurk within one’s own invisible bosom."

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

Swami Bhoomananda Tirtha


Articles for Saadhana

 Listen to Prabhaata-rashmih Audio 

Harih Om Tat Sat. Jai Guru.

As all of you know, we are running two telecast series. One is in Malayalam in Asianet, another is in Disha channel in English. The Asianet series is more than 5 ½ years old; still continues. Disha channel will be one year less, 4 ½ years. Maybe in Asianet, it is more than 1800 episodes or so.

Initially I was speaking on Srimad Bhagavatam, the focus was primarily right from the beginning to discuss the eleventh Skandha of Srimad Bhagavatam where Krishna gives his final speech, final address to Uddhava, the message. This itself runs into twenty-four chapters. In one sense, you can say this is the essence of Srimad Bhagavatam, the essence as well the pinnacle of the Srimad Bhagavata message.

It is in the tenth Skandha that Sri Krishna’s birth, growth and various kinds of exploits and excellences are described. He had already grown. I think he had reached 125 years. Normally it is 120. Krishna lived for five more years without any grumbling or complaint. Then Brahma came down and reminded him that he has vacated his place in Vaikunda, “We cannot bear any more your separation and absence. Please come back.”

Then he said, “Yes. The thought is already in my mind. I have accomplished all the purposes for which I was born.” It was for relieving the earth of the excess burden caused by wicked people. I think Krishna must have destroyed about 15 crores of people.

“In the whole process which required a lot of valor, courage, skill of archery, offense, defense etc. my own clan has become proud and they cannot be controlled by anybody, especially with all the victory and merit they have displayed and gained under my leadership. As long as I am there, they will listen to me, they cannot disobey. Suppose I leave the earth, it will be like oceans overflowing the boundaries. They will start spreading destruction all around and nobody will be able to check them.”

“So in pursuit of the same objective for which I came upon the earth, I would like to destroy my own clan and as part of the whole process, I would like to drop my body also.”

Coming to know of this, Uddhava became very afflicted and tormented because he knew his Lord was going away. He went to him and said, “I cannot keep away from your lotus presence even for half a second. So take me along with you where you go.” This is something that is not possible. There may be twin births, but not one while dying can take away another person. First of all, is there anybody going at the time of death or death is a different phenomenon? We don’t know what is happening to us. So it is not possible for anyone to take another person at the time of death to go to where the post-death residence is going to be there.

So Krishna said, “That is not possible. Your agony I understand. So the best will be for Uddhava, for you to leave me when I am living. So the problem becomes mine. Any way, this Dwaraka itself will not be there on the seventh day after my dropping the body. It will be taken over by the sea, submerged, and everywhere you will find inauspicious developments taking place. So the best will be for you to go away from here. Go to Badarikashrama. Spend your time, rest of the time between Nara-Narayana mountains there, taking your bath in Alakananda (another name for Ganges) and contemplating upon me.”

Uddhava should do it but he was unable to. So he said, “Please instruct me so that I will be able to do what you ask me to do.” Then began the twenty-four chapter instruction.

Bhagavad Gita is a middle-age gospel. This is a very mature and sober gospel. In Bhagavad Gita, performance of the bloody war was the objective. Here it was renunciation of the most beloved Lord even that is required. You can understand the difference and contrast.

Krishna’s elaborate instruction in which Uddhava participated with timely questions and enquiries finally enlightened and empowered Uddhava to leave with Krishna’s sandals on his head.

Generally this chapter is not discussed well by anybody during the saptāhams. First of all, there is no time. Secondly it is a spirituo-philosophical gospel which normally people would not be able to discuss unless a person becomes a renunciate himself. So somehow Kerala being one exposed to a lot of Srimad Bhagavatam, it was a Christian who came here and said, “Swamiji, I would like you to explain the Ekādaśa Skandham.” I said, “Will there be people to listen to?” He said, “People are asking that they would like to have an exposition of Krishna’s last gospel.” So I said I shall take it up. Otherwise I told him, “Why don’t you go to the other scholars? Let them speak.”

He said “No.”

Then I took it up. Perhaps for the first time in the history of Srimad Bhagavatam, Ekādaśa Skandham was taken up and verse after verse was being explained in somewhat great detail. When that was over, I started speaking on Bhagavad Gita.

It is very difficult to run both the series. So I stopped speaking specially for Disha channel and said, “Nutan Swamiji and Mā could take up if they could.” So we are somehow managing it by our talks in Delhi and other places. We are not able to generate special matter exclusively for Disha. But I have to generate special matter for Asianet.

So whenever I speak at Srimad Bhagavata Tattva Sameeksha Satram, I try to speak in such a manner that it will be part of the Asianet telecast series. So this time, I have come to the last portion of the tenth chapter of Bhagavad Gita and the eleventh would be the subsequent one. I have to discuss only 3 or 4 verses in the tenth chapter. So I thought Viśvarūpadarśana, the eleventh chapter would be discussed there. So I am discussing it.

This Viśvarūpadarśana is something very, very important. It gives a lot of ground for thinking. Is there anything called Viśvarūpadarśana? Did Krishna show it? Did Arjuna see it? What occasioned it and what resulted or transpired in the end? What continuous relevance does it have? All these are points to be gone into.

Otherwise people are happy that Krishna showed the Viśvarūpa and Arjuna was terrified. That is not very good. When Arjuna wanted to see the Viśvarūpa and Krishna obliged and showed the Viśvarūpa, he should be happy and enlightened. But that is not what happened. He said “I am afraid. Please withdraw it and show me your beautiful and endearing form.” How can that be? Then why did he ask for it?

The purpose of asking for Viśvarūpadarśana was, Krishna explained that “All are myself. Every kind of glory, splendor, greatness, magnificence, good, bad or indifferent, all are my manifestations and splendor.” It is not that good and great and holy things alone are. The exactly opposite also are. Now that particular time, Krishna was giving an instruction to Arjuna to fight the war. And that war was an unprecedented one. On the opposite army, the commanders were their own grandfather and teacher. To encounter the grandfather and the teacher, when there is no enmity between them, how can it ever be possible for an emotional human mind?

So Arjuna had to be clearly shown that the world is a complex forum. In that complexity, multiple and multi-pronged are the courses, are the trends. Sometimes it will be a good tide, another time it will be a very bad tide. You cannot pick and choose here. You have to live with enough of flexibility and assimilation, absorbing all that comes. But this absorption is in the sensory and mental level alone. Deeper down in our personality, no absorption is there; no expression also is there. So unless one gets exposed to the self in which no activity transpires and no effect of any kind befalls, we will not be able to live in this world and do great things.

So Arjuna had to be exposed to the neutral and impersonal nature of the soul. And remaining rooted there, he had to witness all the notoriety of the world. So Arjuna was particularly shown that part of Viśvarūpa where huge colossal destruction was going to take place. So that part was emphasized by Krishna and automatically Arjuna was frightened and depressed.

Arjuna was told, “Whatever you want to see you see. I will show you in addition to that.” So in the Viśvarūpa he found Bheeshma, Drona, Karna and all the others entering into the fierce mouth, teeth of Viśvarūpa Krishna. Finally Krishna said, “Without you also, this Mahabharata war would be fought. You are there, that’s all. Suppose you were not there, another person would come and fulfill the role.”

ऋतेऽपि त्वां न भविष्यन्ति सर्वे
ṛte ’pi tvāṁ na bhaviṣyanti sarve
(Bhagavad Gita 11.32)

Bheeshma, Drona and all the others have come to the battlefield not to return with victory. They have come here to shed their bodies in however manner it is. The 45 lakhs, 4.5 million warriors, except ten, all are going to be killed. They have come here to kill or to get killed. There is no other objective for them.

Kshatriyas are not supposed to sleep comfortably in cozy beds in the palaces. They are supposed to show their valour, display it in ample manner and then meet the outcome of fierce war. Therein lies the salvation of a Kshatriya, of a fighter. This is part of life.

What will a policeman do? What will a military man do? Is he expecting to have always a peaceful and protected life? When there is an attack or an assault, he has to go there risking his life, risking his body. The police people also are not supposed to deal with peaceful people. They are supposed to deal for the major part with the villains of the society.

So this huge Viśvarūpa was shown in a very, very fierce manner and then Arjuna requested him to withdraw it. He withdrew, showed the pleasant form and then says, “Only when one has extreme devotion and devotional fondness, this Viśvarūpa can be seen". Anybody who has it, he will be able to see. Either one like Krishna or a Guru shows it to him or he himself becomes devotionally enlightened and sees the entire viśva, universe as a form of God or the only form of God. This is what I am discussing.

Generally this Viśvarūpadarśana has got a great effect. I would like you to know that in the temples when there is a purificatory ceremony taking place after twelve years, one of the major homas, haven being done is one śloka from the Viśvarūpadarśana that is called Gita trashtu and that śloka is used for doing tila haven. By that, all the evil spirits, all the possessions, all the unwelcome influences, all of them are driven away. Can you imagine? An epic written by Vyasa deva 5000 and odd years back, one śloka from there is being used to sanctify, purify and restore the divinity of our temples. Can you draw a line between the two and see how our traditions have their ground?

Harih Om Tat Sat. Jai Guru. Jai Guru.

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