"It is not what you do that matters, but how you do it – with what attitude and aim. The spiritual effect that a seemingly spiritual activity brings, can also be had by the domestic pursuit, provided you preserve a spiritual attitude and dedication."

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

Swami Bhoomananda Tirtha

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

Yesterday I was explaining to you the real essence of the śloka:

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ।।
ananyāś-cintayanto māṁ ye janāḥ paryupāsate |
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy-aham ||

Though it was in the form a personal assurance from Krishna to Arjuna that “Those people who are constantly connected to Me by thinking of Me, God, the Supreme Reality in terms of exclusiveness, if Supreme Reality alone is, at any point of time, whatever we do and wherever we are, we are surrounded by it and penetrated by it. If this consciousness, this recognition, this kind of a memory and understanding governs all his activities, thoughts, words and actions, then he becomes incessantly and unbrokenly connected to Me. Such people or such devotees, I will look after. I will make sure that whatever items of welfare they have, they are preserved, and whatever additional they need, they are provided.”

It is not that Krishna looks into everybody, writes accounts, sends messengers to bring materials from the market and provide. That is not the meaning. This kind of a thought process where exclusiveness and unbroken connection with God are had, that itself acts as a law and a process by virtue of which whatever is necessary to take place, whenever and wherever it may be, it occurs. Life becomes a free flow. It is not that desires motivate or compel anybody. On the other hand, the devotee is falling into a free flow and the flow looks after everything.

A woman came here, she is living a few kilometers away from here. She calls Lord Krishna, Kannan saying “For me, everything is Kannan. I always depend upon Him, tell Him, speak to Him. Whatever my problem is, he hears me, looks after me.” Whenever she has excess work to do, she says: “Kanna, I am not in a position to do. I am becoming tired. Please do something.” She says somebody will come from somewhere to relieve her and help her in her work.

She wanted to bring her son and daughter-in-law along with a relative or so and stay in the Ashram for three days. But her daughter was pregnant. She was brought from her husband’s house and she was with her. She says: “If the daughter was with me, I would not have been able to come.” Not knowing all these things, the daughter’s husband said, “I would like her to come to our house and be here atleast for 3-4 days” The husband came and took the wife (her daughter) home. She says: “Only because the husband came and took my daughter, I was able to come. My Kannan arranged that also.”

Normally when pregnant daughters are by the side of the mother, the mothers are very sensitive etc. but here, they want to look after the daughter, feed her, give her right food etc. Here, that the husband came and took her for 3-4 days she says she is very happy with. She says: “That is why I was able to come with my son and daughter-in-law and be here for three days.” This lady tells me that “For me, everything is my Kannan and whatever I need, whatever difficulties I have, everything I speak to him and He looks after me and I have no problem at all.”

Is she working on desires - no. Whatever she feels like doing, she does like coming to the Ashram, staying here for three days, that was also a necessity for her. So it was being done. In this way, it becomes a free flow.

Almost towards the end of Bhagavad Gita dialogue, he makes such a proposition:

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥
sarva-dharmān-parityajya mām-ekam śaraṇam vraja |
aham tvā sarva-pāpebhyo mokṣayiṣyāmi mā śuca: ||
(Bhagavad Gita 18.66)

Arjuna came to the battlefield and surveying the field and army, he felt that it was a heinous crime that he was going to do, extremely sinful. So he was very much afraid of the sinful consequences. Krishna says: “Don’t worry, now that you have heard me, understood me and you are prepared to follow what I say, put a stop to every anxiety and concern that you have. Do not give way to any consideration whether it is dharma or adharma, pāpa or puṇya, doubt or doubtlessness, heaven or hell, here or there, earlier janma or this janma or later janma, throw away all considerations, be free but you should keep me in your mind. Virtually it means what in effect – leave plural considerations and props and hold on to one God, Me and Me alone.

So, the plural and manifold thoughts are surrendered or left and the singular thought is fostered or kept. So, when the many leave and only one holds you, then is there any necessity for adopting this and rejecting that because one alone is, you cannot be away from it and that cannot be away from you and there are not many. So why are dharmic and adharmic considerations necessary, do’s and don’ts? They all fall to the ground. There is no relevance for anything. So you become free.

When the manifold thoughts are left and the single thought is fostered, that itself is freedom. Because in a state of oneness, oneness cannot bind it, oneness need not liberate it. It is only one. When it is only one, where is the question of something binding you and your needing liberation from it?

So in effect, what Krishna says: ‘Abandon many and hold on to One’. Once this is done, all pāpas disappear along with puṇyas and you become free. Krishna need not come to free you. That process itself is freedom. Ananyāś-cintayanto māṁ is also like that.

In all these statements which Krishna or anybody else makes, understand the authority is in the very statement and what it means. It is not that Krishna will come and protect you with his hands keeping elaborate arrangement. It is not that. In the very process of your devotion and reliance, in that process itself is the means of protection, means of protection is not different. Have you understood it?

When you leave everything and hold on to one or hold on to one and then leave everything, then what is there? Whether Krishna comes or not comes, that oneness means nothing more, nothing different. It is establishment in oneness that matters, that is freedom, that is everything. He puts it in a dual language, in a personal language in the form of an assurance for people to understand. Not that Krishna is surviving and He will come and take away many thoughts and give you one thought and protect you wherever you go, that’s not the meaning.

So the protection and freedom are inherent or intrinsic in that very process. Our mind is occupied many many ideas, thoughts and dependencies. All are wiped off and you have only one inside you, outside you, around you, surrounding you and that one, say for example a pen knife is sharp, can the pen-knife cut itself? It cannot cut itself. If there is only one pen knife everywhere, how can it cut itself? It cannot cut itself. The wind can blow other things. Can the wind blow itself? By blowing, has the wind been affected at any time? Similarly, water falls from a huge height. It produces a lot of sound and splashing. Tell me in the process, is water affected? This is the truth. Tsunami doesn’t affect the sea; it affects the land.

So in a state of oneness, there is no cause of bondage and therefore there is no need for liberation. This is the meaning. For people who do not understand it, He puts in a dual language so that they can understand. “Leave everything Arjuna and hold on to Me and I shall liberate you.” Krishna need not come for liberation. In this process itself, that man is liberated.

sarva-dharmān-parityajya mām-ekam śaraṇam vraja |
aham tvā sarva-pāpebhyo mokṣayiṣyāmi mā śuca: ||
ananyāś-cintayanto māṁ ye janāḥ paryupāsate |
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy-aham ||

Harih Om Tat Sat. Jai Guru. Jai Guru.

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