"Self-realization is meant to ensure fulfilment for one’s own self. It is not reaching somewhere or getting at something external, like going to the peak of a mountain. The attainment is in dissolving the mind and intelligence, and getting into the very core of oneself. In other words, it is like multiplying everything with zero."

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

Yesterday I was speaking for Muktisudhakaram on this subject. Krishna is concluding the eighteen-chapter dialogue. He had already said whatever he wanted to convey, touching upon all the different systems of thought and philosophy prevailing at that time. That is how you have eighteen chapters in the dialogue.

What is the whole subject? The whole subject is the total world, a part of which we interact. The world is one. In reality, we are included in the world. Our body is part of the world. Just like the world has been created and evolved, our body within it is also evolved. Truly speaking, the mind, intelligence and the ego which make the body function, they are also evolved in the subtle sphere. So there is nothing other than the world. But for functional purposes, every one individually interacts with the world. So the individual becomes an exclusive subject of study. The world becomes another and interaction between the two.

The individual personality, complex or composite, the complex world, the interaction between the two, these are the points of discussion in Bhagavad Gita. A good Gita student will focus on these three and simply bypass all other statements. Why should we be interested in it? Are we interested in heaven? If so, where, which heaven? We are interested in heaven as a propensity of the human mind. Are such propensities right or wrong can be a fruitful discussion, but not heaven and hell. We have nothing to do with them. We have everything to do only with the world surrounding us. We have everything to do with our body, our mind, our intelligence and our ego.

Even God is actually a concept our mind evolves. We don’t know about a God but we certainly know all about our concept of God, because the genesis of that God is our own mind. Other than God, we never know; we need not also. So after having concluded all the statements, expositions, clarifications, restatements etc. Krishna says:

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥
sarvakarmāṇy-api sadā kurvāṇo mad-vyapāśraya: |
mat-prasādād-avāpnoti śāśvatam padam-avyayam ||
(Bhagavad Gita 18.56)

Sarvakarmāṇy-api sadā kurvāṇo. Ceaselessly, always do all the different types of activity you have. Krishna does not want you to exempt anything, but do all the activities. Our activities are physical, sensory, oral, mental and intellectual. Don’t go into any further details. All your activities and always be doing. Don’t you think that all people are already doing them - Yes. Then where is the point in saying “Do all activities”? We are already doing them.

Then what further is required? Only one factor - mad-vyapāśraya:, “having your anchor and refuge in Me”. That part is missing in us. All people here are always doing all acts and they are worrying about whether the act is right or wrong etc. Krishna says no. The entire world is a scheme and the scheme is designed and implemented by its own Lord. You are only a cog in the wheel of creation. So you don’t have to worry about it. “Whatever acts are there in the world and whatever beckon you, compel you, persuade you or force you, do! While doing so, your mind should have the anchor, faith and reliance on Me.

Krishna says “Me”. Who is that “Me”? Is it Lord Krishna – No, no, no. There was no Lord Krishna at all! We started saying Lord Krishna. Krishna was a brother-in-law. He was born in Mathura, bred in Brindavan, He was the nephew of Kamsa, the Ruler of Mathura. He built a palace in the sea, started living.

The Mahabharata war was about to be, both Arjuna and Duryodhana went to Dwaraka seeking Krishna’s help. Both of them being equally related, He divided his resources into two, the entire Narayani Sena of Dwaraka on the one side and himself on the other without any weapons or wielding any weapon. Arjuna chose Krishna, weapon-less, non-fighting Krishna. Duryodhana was very happy that “This fool has done what I wanted to and wanted him to.”

And then Krishna drove the chariot as Arjuna wanted, stationed it in front of Bheeshma and Drona and asked Arjuna, “See whether you can fight the war”. Arjuna crumbled. There was nobody to help. Krishna alone, the charioteer. So remaining in the position of a charioteer, He became the biggest and the most exemplary spiritual instructor the world knows.

Arjuna said, “You should instruct me as a Guru will his disciple or student. I am your sishya.” So the entire dialogue was Krishna as the teacher and Arjuna as a seeker. So “You must have your anchor in Me” means what? Arjuna had no other source, no God, no angel, nothing. He only knew Krishna. So the Guru himself was everything for him. So he said, “Put your reliance on Me, make Me your anchor and then all the actions you do. With my blessings, you will attain a permanent abode.”

So in answer to Mā’s suggestion, what I have to tell you is always have your anchor and refuge either in your Guru or till you get a Guru, in God. I am not even asking you to see God in everything. You have your refuge in God and with that refuge never worry about any differentiation, good, bad, virtue, vice, heaven, hell, nothing! Put your reliance on God and then do all kinds of work that come to be done. Yesterday I was elaborating.

This is one point of view that Krishna presents. But the same outcome, the same end, the same goal is achieved by various other processes. Some of them have been referred to by Krishna earlier. So I made a list of all the relevant statements in Bhagavad Gita and I am continuing to explain. Some verses I took from Yogavasishtha Ramayana and some verses from Ashtavakra Samhita.

If the mind and intelligence are properly focused and made to rest, I think nothing else is required. You need not speak about the Self. You need not refer to God. The world is not ours; body is not ours; then why should we worry about it? The world will be what it is. It is what it will be. And within the world, you are a cog. The wheel goes on revolving. You cannot help revolving in that. And as you revolve, you will go up, go horizontally, go downward. These ups and downs will always be there, alternate they will be.

Seeing God is a different exercise. Here, relying upon God or relying upon your Guru is the only way. And this reliance gives you an additional strength. It gives you an expansion, assurance, support and shade. So why should we not do it? The entire life becomes easier, lighter, feebler. The mind becomes cheerful come what may.

This one śloka of Bhagavad Gita, I don’t know whether people understand it, sarvakarmāṇy-api sadā kurvāṇo. He does not speak about a dharma at all. Always be doing, subject to one provision. What is that? mad-vyapāśraya:, “Having your āśraya in Me.” Then, mat-prasādād-avāpnoti śāśvatam padam-avyayam, “That person will attain a permanent abode by virtue of My blessing. So you have nothing to do. Simply depend upon Me. Rely upon Me and do all acts. Don’t resent anything, don’t neglect anything, don’t doubt anything, don’t aspire for anything”. I think this is one great way.

Harih Om Tat Sat. Jai Guru.

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