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Harih Om Tat Sat. Jai Guru.
I have almost come to the end portion of the ninth chapter of Bhagavad Gita in my telecast program Muktisudhakaram. Only three more verses are left. It is very interesting to see how Sri Krishna develops from seventh chapter to eighth and he finally comes to the ninth.
In the tenth chapter, it is called the vibhūti yoga where Arjuna is asking and in response to his question, Krishna says, “These are the powers and potentials, the Supreme Reality, the paramātmā has.”After hearing all this he says, “I would like to see them in my front.” Then the viśvarūpa was shown.
What I found and I tried hard to explain it also, there are various forms of worship which are in vogue in our country. You cannot imagine what are these forms of worship. Many people do not know about it. They can be broadly categorized into worship of the Devas, then worship of the departed souls, then worship of so many Bhūtas. Devas are superhuman powers and deities. Departed souls are people who were born as predecessors, ancestors in our own family; they are human ancestors. Then we have subhuman and para-human beings and powers conceived differently. There are some forest powers, something in the form of fire, something this way and that way, I can speak a few names in Malayalam but others may not understand. Kollikkattan, Mallan, Mundicherumi.
My mother used to say that when they used to walk at night, sometimes a little brilliance will be seen and that brilliance will go on scolding them. That is called Mundicherumi. How that appears there and it goes on scolding the passenger, something very stunning. I have not seen it but I have been told, not by one person but many people.
Suddenly you will see fire in a tree, there is no reason why the fire is seen. My father and my mother, both have seen this fire ablaze in some of the places in trees. And the tree remains intact. It is not one person but many people can see the fire blazing. So there are many such instances which people refer to as supra-human or para-human deities and powers. So these are broadly categorized into three – Devas, Pitris and Bhūtas.
Whenever people start worshipping, Krishna says, “As long as there is sraddhā, attention and devotion in the worship, I appreciate it, I encourage it, I stabilize it and they get the result. Actually the result is had from me and by me, but poor people do not know that it comes only from one direction and one source.” So they believe it is coming from Devatas, it is coming from Pitris and it is coming from Bhūtas. Actually there is only one power and one presence. They are not able to understand it because the variety addiction is so dominant in the human mind that they are not able to outlive it.
“All the people who are doing thus various kinds of worship are worshipping me no doubt, but worshipping, avidhi-pūrvakam, in an improper manner”, he says. These are words very, very critical, very significant. “They are worshipping me but in an improper manner. The right worship will be to recognize that I am present everywhere, I am the only presence and all the worship need be addressed only to me, the supreme essence and this essence is as much within oneself as everywhere without.” Now this one understanding is important.
He speaks about guhya, guhya-tara and guhya-tama. The guhya means secret or secretive. That is what the Vedas and the śāstras mention. We don’t know that there is a heaven; we don’t know there are rituals which will take us there, we don’t know that there are some yāgās and yajñās which when performed will take us to Prajāpati-loka, Brahma-loka etc. So both the existence of these lokās and the means to achieve them are what the Vedas disclose to us. Unless the Vedas disclose, we may not be able to know them. So it is remaining guhya – hidden. So the hidden, guhya form of worship is the one prescribed by Vedas and allied texts.
What is guhya-tara? The guhya-tara is, you need not worry about all these prescriptions, revelations, discussions etc. All that you have to do is, you are there and there is a supreme power and presence called God. It is only one. Go on worshipping him. So it is in the form of bhajan, not igniting fire in a haven-kunda, make it blaze forth, collect materials costly and otherwise and then accompanied by the chanting of mantras, offer them into the blazing fire. Don’t go for all these elaboration and difficulties. Use your mouth and tongue, the voice, generate it and simply worship God either by chanting the names or by singing or by chanting ślokās or anything. The materials produced are from your own body. A dead body cannot produce sound. Only a living body can produce sound. So you can say your voice is the best representative of your own life, being or soul. So offer it. And offer it in any manner you like. If you like praises, praise God. If you like something else, offer it in that manner. This is called guhya-tara.what is guhya-tama? In guhya-tama, the higher faculty called intelligence is used and using the intelligence you try to understand what you are doing. What am I? What is the place of mind? Where comes intelligence? Is there any ego? What is this God? Who is this God? And what is the supreme reality? Any time that you spend in trying to understand. And finally you come to know that the entire external world is not an independent existence but it is an expression and extension of your own inward presence. Everything is a reflection, a becoming of your own mind. Without you being there first, there cannot be a world seen around you or circling you, surrounding you. Now this is called eka-jñāna. That eka-tattva-jñāna, understanding it by employing your intelligence is called the guhya-tama.
So the ninth chapter commences with the statement, “jñānam vijñāna sahitam”. By understanding this jñāna along with vijñāna, “mokshyase aśubhāt”, you will be liberated from all kinds of inauspicious and unwelcome things. So just imagine! Initially in the six chapters he was giving a lot of emphasis on restraint, discipline, sensory control, concentration, dealing with the thoughts, distractions, everything was personality-based. From the seventh onwards he says, “Don’t go for all these elaborations. Your worship should become continuous.”
“Don’t go for any differentiation, any selection, any option. Whatever you do, whatever you eat, whatever you think, even whatever worship you do, offerings you do, let the whole of your actions, thoughts, words, deeds, everything become an offering. Thus as long as you live, every aspect of your life in the form of performance or otherwise should become an offer to me and let this offeringness become continuous and unbroken.”
Never enter into any discussion or differentiation. This is called that comprehensive and ceaseless and incessant worship which brooks no differentiation at all! Don’t think about Devas, Pitris, Bhutas, I, you, this, he, she, God, non-God, good, bad, indifferent, no such consideration at all!
Yat-karoṣi yad-aśnāsi yaj-juhoṣi dadāsi yat. Whatever you give to anybody either as a help or as a free offering, whatever it maybe, everything should become, tat-kuruṣva mad-arpaṇam.
I think it is something very interesting provided people start thinking about it and try to understand. The time spent on trying to understand the Bhagavad Gita, that is an intellectual application that you do, that is the highest form of worship that you can think of. In worship you employ your hands, your mouth and different materials you have collected. In the process of understanding, you don’t use any external material. It is an internal pursuit where your intelligence is applied, perhaps for reading you use your eyes also. It is the most wonderful form of worship and that he calls guhya-tama. I would like you to spend some time thinking about all these propositions.
Harih Om Tat Sat. Jai Guru. Jai Guru.