"In acquiring material wealth all are not equally blessed. But in gaining mental and spiritual wealth, every one has an equal chance. Beginning from character and disciplines and ending with supreme kindness and goodness, the wealth of the mind is displayed in abundance before all. The question is only who wants, and, to which measure !"

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

Swami Bhoomananda Tirtha

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Harih Om Tat Sat. Jai Guru.

Yesterday, I discussed, rather in a very discursive manner, the same proposition in Uddhava Geeta,

तावत्कर्माणि कुर्वीत न निर्विद्येत यावता
मत्कथाश्रवणादौ वा श्रद्धा यावन्न जायते 
(श्रीमद्भागवतम् ११.२०.९)
tāvatkarmāṇi kurvīta na nirvidyeta yāvatā
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate
(Śrīmadbhāgavatam 11.20.9)

All our devotional, religious, ritualistic, and other involvements, in the form of different practices, ācāras and anuṣṭhānas have their relevance, only until the mind grows, develops dispassion. The rising or dawning of dispassion marks the outliving of all rituals, ceremonies, and religious involvement. I would like the seekers associated with me to understand this very, very well.

Rituals are a very strong force. I believe they are necessary also, because a time-bound and a result-bound performance alone, is liked by people. Unless they have an objective to achieve and they feel it has been achieved, they will not be able to do anything.

प्रयोजनमनुद्दिश्य न मन्दोऽपि प्रवर्तते
prayojanaṁ anuddiśya na mando'pi pravartate |
(From works by Kumarila Bhatta)

Without seeing anything clearly in front, even a fool will not act. So these rituals are specific performances, time bound, it takes five minutes, ten minutes, half an hour, on specific days or specific times, and it has a certain result also to offer, then naturally people will be after them. So, let them be. But we should understand that the moment dispassion dawns in the mind, all these become absolutely irrelevant. These rituals are meant for what? Gaining something in this world or the other world. Once you grow dispassion towards both, then in what case, for what purpose should we have anything from this world or the other? That is why sādhanā catuṣṭayam specifies that

ihāmutra-phala-bhoga-virāgaḥ (Brahma Sutra Bhashya by Adi Sankara, 1.1.1)

Dispassion and disinterestedness in experiencing the delights and comforts of this world and the other world. It is a very sharp point in expression, very important. 

Now Śrīmadbhāgavatam being a devotional scripture, it also gives you a substitute. What is that substitute?

matkathāśravaṇādau vā śraddhā yāvanna jāyate – Dispassion is one. You may not be dispassionate but you must have an abiding devotion to, interest in, listening to, reading also, the divine stories and the divine excellences. One given to reading, listening to these stories and excellences of God, virtually he is away from the world. Our mind is normally worldly and given to worldly listening, worldly talk, etc. But if your interest changes, and you are only interested in listening to and reading the divine accounts, actually the whole mind is getting replaced by that. In dispassion, attitudinally you are not in favour of the world. It is a qualitative change. Here, more than a qualitative change, it is a kind of engrossmental change. The mind constantly gets engrossed in listening to or reading texts like of Śrīmadbhāgavatam.

Yesterday, S. was telling me, every time we hear you Swamiji, it gives a new dimension, and a new interest and resignation. You always say, svādu svādu pade pade svādu svādu dine dine. It is really so.

See, whether you have despair and distance from the world, or whether you have nearness to Godly accounts, what difference does it make? So Sri Krishna speaks of an alternate here. Either you have dispassion or you have abiding interest in listening to Godly stories and excellences. I don’t know whether the point is grasped by you. Prahlada would say,

तुष्टे च तत्र किमलभ्यमनन्त आद्ये
किं तैर्गुणव्यतिकरादिह ये स्वसिद्धाः
धर्मादयः किमगुणेन च काङ्क्षितेन
सारं जुषां चरणयोरुपगायतां नः
- श्रीमद्भागवतम् ७.६.२५
tuṣṭe ca tatra kimalabhyamananta ādye
kiṁ tairguṇavyatikarādiha ye svasiddhāḥ |
dharmādayaḥ kimaguṇena ca kāṅkṣitena
sāraṁ juṣāṁ caraṇayorupagāyatāṁ naḥ ||
- Śrīmadbhāgavatam 07.06.25

Two propositions he presents, what is that?

tuṣṭe ca tatra kimalabhyamananta ādye - when the Supreme Lord, who is the primordial presence,

ananta - who is actually the infinite. So the infinite and the primodial presence, the Supreme Lord, when that is pleased,

tuṣṭe ca tatra kimalabhyam - what is there unattainable, ungainable in this world.

Everything in this world is coming by virtue of order and sequence, the laws and processes set by nature.

guṇavyatikarādiha ye svasiddhāḥ - if I am a sannyasin, I am so because of the natural sequence and orders in the world. I don’t have any special merit about it. Just like other people get married and they grow a family, this one became a sannyasin and he has a spiritual household. There are people who live with me, all of them are parallelly, equally interested in spirituality. So this is a spiritual family. Others have got a worldly and a secular family. It is only because of the sequences, the orders and the laws and processes, instituted and preserved by nature. My tendencies were spiritual. Others’ tendencies are not so. I don’t have any claim for this and I don’t have any disclaim for the others. It is a natural process. An advocate’s son becoming an advocate. A new branch of education is opened. Some people get admitted to that and they learn. See, it is all a natural process.

svasiddhāḥ dharmādayaḥ kimaguṇena ca kāṅkṣitena – He says, even liberation is not to be sought. Those people who are devotionally resigned and interested in listening to the divine accounts, for them liberation is not necessary. Why?

sāraṁ juṣāṁ caraṇayorupagāyatāṁ naḥ - because we are all addicted to the lotus feet of the Lord.

Being so addicted to the lotus feet of the Lord, we always go on singing, singing, singing, dancing, dancing, speaking, speaking, hearing, hearing, talking, talking … you know the whole process orally, physically, mentally, intellectually, you are involved in sāraṁ juṣāṁ caraṇayorupagāyatāṁ naḥ

Reading Śrīmadbhāgavatam, the poetry of it, that means singing also, and sing it in your own manner.

dharmaḥ projjhitakaitavo'tra paramo, you can extend to any extent you want, there are dirgha-aksharas.

धर्मः प्रोज्ज्हितकैतवोऽत्र परमो निर्मत्सराणां सतां
- श्रीमद्भागवतम् १.१.२
dharmaḥ projjhitakaitavo'tra paramo nirmatsarāṇāṁ satāṁ |
- Śrīmadbhāgavatam 1.1.2

See, this is called gānam.

upagāyatāṁ naḥ

So moksha is substituted by the interest and the elixir you are able to enjoy from being addicted to the lotus feet of the Lord, and thereby given to hearing about Him, speaking about Him, thinking about Him, reading about Him. This is what Sri Krishna says.

You know the additional factor in Śrīmadbhāgavatam is this. The other is dispassion. Here dispassion is equivalent to the rati that you have towards God’s excellences and exploits.

Harih Om Tat Sat. Jai Guru.

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