"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

swamiji
swamiji-header-mo
Menu

Article Base

Listen to Prabhaata-rashmih Audio

Harih Om Tat Sat. Jai Guru. Jai Guru.

The eleventh book which I am writing on Srimad Bhagavatam, which is the second so far as Krishna’s last instructions to Uddhava are concerned; a title is to be given and the title that comes to my mind is “When Krishna opens the box of Bandha and Moksha”.

We generally speak about bandha - bondage and moksha - liberation. We are all bound and this bondage has to be removed and the whole Ātma jñāna sādhana is meant for that. When the bandhana is totally removed, we become liberated. So the fact that we are bound is the one that you have to recognize first and thereafter you proceed to redress, remove or undo the bondage.

The Upanishads do say the Ātma is eternally free. As such, it has got no bondage at all. Then, where is the question of liberating it? While this is also mentioned in the Upanishads, this kind of an evaluation and pronouncement go unnoticed. People are all interested in liberation, liberation, liberation, liberation, liberation. The attempt for liberation will become true and relevant only when the fact of bondage is there. But in the liberational pursuits, what really should happen and must happen is that the recognition that like space, Ātma or the Soul is a sentient space. Being a sentient space, the creation of so many planets and the hovering of all of them, they have not brought about any kind of a least affectation to space. Assuming that so many heavenly bodies are there, assuming that they are there, none of them is able to bring about any kind of a strain or a stain or a scar or dent in space.

So the space is always unbound, it is always unscarred. So where is the question of purifying or making the space free from the planets and heavenly bodies? Somewhat in the same way, you should understand the nature and character of the soul and know it to be sentient and spatial. Being so, it can court bondage from none at any point of time. Soit is not the acquiring of liberation, but the understanding that there is no bondage. It is mentioned in the Upanishads. But, nobody thinks in this manner.

Ashtāvakra while speaking to Janaka, right from the beginning he says “You are the witness of the whole pāncabhautik world. The witness can never become the witnessed. So where is the question of bondage from any one of these?” So, you are free. Your trouble is that you try to become free. You are free. You don’t have to become free. So the effort to become free will have to be stopped by the right enlightenment. Ashtāvakra puts it very clearly. Our Upanishads also speak about it.

But in Srimad Bhagavatam which is primarily and ultimately a devotional text, when Krishna speaks about it to Uddhava, Uddhava being his supreme devotee, the entire context assumes a different importance. So, there he says,

गुणस्य माया मूलत्वान्न मे मोक्षो न बन्धनम् ।।
guṇasya māyā-mūlatvān-na me mokṣo na bandhanam ||
(Srimad Bhagavatam 11.11.1)

The entire creation is by the three guṇās. The three guṇās are themselves māyā-mūlatvād. The guṇās themselves are more an appearance than a reality. Their prevalence and relevance are only in the illusory sphere. Suppose a married man dreams and he dreams that he has married another person and he has two children. When he wakes up, will he look for the wife and the children? And suppose he narrates this story to the wife; will the wife complain that you have a second wife and two other children? The fact is it occurred in dream. And because it was a dream incident, it is not at all a fact. So what one has to understand is that dream is not a fact. Let anything take place in dream. A poor man became rich, a rich man became poor, a householder became a sannyāsin, a sannyāsin became a householder, a brahmacārin suddenly has two children without a wife. So many things may happen in dream. All that you have to do is it is a dream incident and therefore non-existent. So it is the non-existential nature of the dream that you have to understand, not that you have to get liberated from the dream bondage. Dream has not inflicted any bondage at all. Somewhat like that is this statement.

There are so many things mentioned in the five chapters. Some title should be given. So I thought it will be a catchy title that “When Krishna opens the box of bondage and liberation”. There is no bondage and there is no liberation. Why there is no bondage? The entire world has its prevalence and relevance only in the illusoriness, in the illusory sphere.

Now in what way will this kind of an approach and realization help us, if you ask me, I have always been a proponent of world and worldly life. I am an advaitin out and out in an excessive and excellent manner. But in my advaidic thought, I don’t deride the world. The purpose of having this philosophy is to enable the seeker to live in this world but unaffected by it. Just like everyday you sleep where you don’t sense the world at all, this advaidic realization will certainly or can certainly lead you to a state where you are perfectly immersed in your own being, not aware of anything. I think Pareekshit became so before Takshaka came and bit him. I think Sage Valmiki was in such a state for quite a number of years. Every day we are like that.

So the existence of the world is only when we wake up. The same world becomes non-existent when we are asleep. The only trouble is that sleep is a non-active state, non-interactional state. So in the interactional state, what should be your attitude? Understand the truth and do not be affected or victimized by any development in this world. Suppose you have nothing to eat and you are starving, even at that point of time, do not starve cursing yourself. ‘What is there whether I starve or whether I feed myself sumptuously?’ So the idea is to make light of the entire world impacts and understand that the impact-making world is much inferior to your own mind and your own sentience which is responsible for making this impact. I have written a verse.

The so-many planets and heavenly bodies hovering in space, do they ever inflict any kind of a dent or a bondage or an affectation to space? In the same manner, in the sentient space within your body, no product created by the mind or the intelligence will be able to inflict a bondage or an affectation to you. The entire world is your mind’s product. The entire seeking is your intellect’s product. So the products of the mind and the intelligence will not be able to the least touch and involve the space of your consciousness. In the same manner, the external heavenly bodies will not be able to touch, scar and involve the huge space.

Now with this understanding, you can go to any extent. You can become a sannyāsin and devote your whole life for pursuing this in a better manner and then to become, maybe a ground for so many people to get some light from you, some clarity from you as we are doing. You can also become an absolutist and then say “If the world is non-existent, why should I think of doing anything with it? So I want complete absorption into the still consciousness.”

If you start practicing and persuading yourself in that manner, you will find naishkarmya will adorn you, complete non-activity. I think it is depending upon the option and the aptitude of the seeker. If you feel even in the best world you find it a botheration, simply withdraw. Our mind has got capacity to withdraw and wipe off the entire world impression as it happens in sleep. But many people do not vote for it. Most people remain active like Krishna. I had an idea that when the body became 56, I should drop it. But in the course of life, I found that it was not necessary. Let me continue to live as long as it is possible and it is useful to the others. At least the people around me feel that “Swamiji, you should live.” When they start feeling no, I think I should simply drop my body. This is my feeling.

There was an incident when I was staying in Ānandāshram where I went to the hilltop and wanted my body to drop. I lay there naked. I don’t know how much time passed. The mind became completely still and absorbed and after sometime when I woke up, I found body had not fallen. So I decided that I should never think of my body falling or not falling. It has not been born and it is living because of me. If it is going to fall, that is also not because of my specific wish or will. Nevertheless, sometimes I feel for various reasons, sometimes people also are very strange in their behavior, in spite of it sometimes even now I feel ‘Enough, let the whole drama stop’. There are occasions when I feel it. Don’t think that it is impossible and it is unlikely; it is perfectly likely.

The summary position that I wanted to say is that when Krishna opens the bondage-liberation box, he opens it and shows to you that there is no bondage at all, my dear seeker; so you don’t have to get liberated. Understand that there is no bondage. That is the true liberation and not trying to get liberated from bondage. There is no ‘from’ there. Both ‘from’ and ‘for’totally disappear, because the naked truth is that only the subtle sentience space is there.

Harih Om Tat Sat. Jai Guru.

FacebookMySpaceTwitterStumbleuponLinkedin
Pin It