Esoteric Library - Chapter Ten - How we make our task easier
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Chapter Ten - How we make our task easier

{written by : Sri Bimal Mohanty}

Article word count : 2038 -- Article Id : 1066
Article active date : 2008-11-11 -- Article views : 9648

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How to achieve our objective easily and quickly is of course what Yogasadhana is all about. All paths of Yoga, as shown to us by Siddha Purushas or persons who have achieved perfection are the many ways, derived from their knowledge and personal experiences, various paths leading towards the same ...

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"Based on lectures by Sri Bimal Mohanty"

How to achieve our objective easily and quickly is of course what Yogasadhana is all about. All paths of Yoga, as shown to us by Siddha Purushas or persons who have achieved perfection are the many ways, derived from their knowledge and personal experiences, various paths leading towards the same single objective. There is ofcourse no such thing which one is better than the other. The one that suits Sri Chaitanya is not the one for Ramana Maharshi. What Sri Aurobindo advocated was not the one for Swami Vivekananda. Each one is according to his or her spiritual bent of mind. Each one has his own perception and understanding and follows according to his conviction. Yat Yat Sraddha sah eva ca. Where one feels comfortable that particular path becomes his practice. It is futile to argue one in favour of the other.

However, the broad margas or the paths having been generally agreed, many great seers have made many simple suggestions that might help. If this can help any of us then why not?

To begin with, before we talk of the remedy, let us see what the malady is? Why in the first place we deviate from the path of righteousness. The Shastras say that we are all offsprings of the immortal – amrtasya putrah. We are derived from the pure Bramhan itself. Then why did we not remain on the right path all the time?

This phenomenon of degradation from the original purity works this way.

All activities of the creation – and by all we mean each and everything – are dictated by qualities of nature- prakrtijaih guneih. Every one is driven by the Prakrti. As we all know the activities of Prakriti are three types- the Satva or pure, desireless activity, Rajas or objective-driven activity dictated by material achievement and Tamas - purposeless activity. Sometimes one or the other is predominant and overpowering. Satva frees you from the knots of Karma – thus leaving no chance for committing mistakes. Rajas drives us more and more into activity and fruits there of. Attachment to fruits of labour is a potential danger for committing mistakes. Tamas ofcourse being totally short sighted and desire driven forces us to practice adharma

What is then expected of us? It is expected that through knowledge we should understand this nature of Prakrti, be on our guard and remain in the path of Satva which is the path of Dharma.

To do this we must differentiate between Preyas which is temporary pleasure giving and Shreyas which is permanently good and desirable.

Our ego-self which is always body conscious and sense conscious invariably goes for Preyas. On the other hand, the Supreme –self (superior to our ego-self in knowledge), the Paramatma, discards preyas and leads us to Shreyas.

When ego-self is in charge we make mistakes. When Supreme self is in charge, we walk the path of righteousness, the path of Dharma, or righteousness.

The roles of ego-self and the superior self are explained further in a subsequent chapter.) Once the mistakes have been committed by our ego-self, the Paramatma ‘s job is then to work upon the beings to help rectify and atone for such mistakes. That is how it works.

So what deductions we draw from here? We must let the supreme Self dictate our actions and not the ego-self. The Supreme self is constantly giving us good advice. But the ego-self is not listening. We have to give the charge of our actions to the Supreme –self and not to the ego-self.

Is this possible? The Shastras say yes it is.

We have to –in the first place - let the Supreme –Self, The Bramhan, the Lord to preside over our actions.

Our scriptures , as well as countless of our votaries of Sanatana Dharma, have referred to a certain poetic description, in their writings, bhajans, poems and what not. They talk of inviting the Supreme Self to come and sit on the throne of their inner consciousness, their chitta. Even Sri Aurobindo as we know has written about this in one of his famous sonnets. And who has not written about the same thing? Whether Mirabai, or Tyagaraj or even the modern poet Rabindranath Tagore.- all have felt the need to cry out – come and sit on the throne of my inner consciousness and rule me as your subject.

Do not rule this out as mere poetry. The psychological impact of this on the mind is tremendous.

How does it work?

As we have understood by now, if we could receive right instructions all the time, we shall avoid making mistakes. Who could be in a better position to give always right instructions than The Supreme Soul, –who by virtue is omniscient i.e. sarvajnata,? Therefore if we could establish a constant communication with the supreme self, installing Him in the throne of our chiita , our walking on the path of Dharma shall be that much easier.

This perhaps sounds like a nice bit of imagination. -making The Paramatma sit on your heart’s throne and receiving instructions from him. There is some thing more to it than imagination. If acceptance of this position is done with sincerity – shraddha- then the psychological change of our thought process undergoes a metamorphosis.. It does not happen instantly. Nothing in Yoga sadhana happens instantly. But slowly and steadily the mind starts accepting that someone – you call him The Lord, The Bramhan , The Paramatma or whatever – who is omnipotent, omniscient and totally benevolent towards you is watching all our actions as a parent would watch a child. The positive impact of this is development of a voluntary resistance towards evil doing.

Slowly and steadily one starts gaining control over one’s actions. In other words it is the influence of this Supreme self that starts gaining control of our actions.

If this is done as a conscious effort, a continuous practice, it is same as doing Yoga itself. When one becomes a Yogi, one’s actions are subconsciously taken over by a superior power, a benevolent force – that super conscious being – described as Bramhan.

Our scriptures say, Yatinam Bramha bhavati sarathi.

If you are a yati (practitioner of spiritual sadhana) the Bramhan then becomes your guide and driver of all your actions.

As a result of this, the feeling becomes stronger that ‘what ever I am doing I am doing in the presence of my Lord and therefore I am really doing it for my Lord’. All actions become his actions.

From a situation that in the beginning we thought as a somewhat imaginary situation, slowly becomes a real state of mind, directly affecting our behaviour and our actions

The realisation of The Bramhan directing our lives from the throne of our chitta becomes achievable in practice.

There is a very powerful suggestion in the Bhagavad Gita itself. The Bhagavad Gita has seven hundred slokas or stanzas. Excepting a couple of descriptive fillers, each Sloka delivers a profound (both explicit and hidden) message. Each one is described as a Mahavakya or the supreme utterance. The message is delivered with a finality – spoken once as the last word of wisdom.

In more than one place in The Gita, as you must have noticed, a particular topic expounded by The Lord, has been brought again in different words simply to drive home complete understanding. They are not really repetitions, but said differently, so that it is understood clearly.

However there appears one single place in the whole of Bhagavad Gita, where a particular and simple instruction has been repeated twice verbatim without mincing any words.

Why is it so? Surely The Learned Krishna – the reservoir of all knowledge - was himself not short of words of expression..

Whether that itself is significant or not we need not go into too much. But one thing that should appear significant is that He chose to repeat it for us. The words are simple but of great import. Is there a good piece of advice which He wants the mankind to follow and that can be followed easily?

In the earlier part of The Gita, in chapter nine dealing with Rajavidya Rajaguhya yoga , Lord Krishna suggests to Arjuna –
Manmanah bhava madbhaktah madyaji mam namaskuru – mam eva esyasi

Let your mind, your devotion, entire offering of your life merge in me, harmonise with me. Then you will get me. In other words lose yourself completely in me.

Simple as it may sound. It is a powerful adhyatmic practice towards controlling one’s actions in life. Once you have voluntarily accepted the Divine to be in charge, you can not bring yourself to perform any demeaning task. Once the reins of the chariot are in the hands of Sri Krishna the chariot will only go where he wants it to go. If Arjuna ever pleads to make the chariot run away abandoning his duty, there is no way the divine shall oblige him.

For simple people of the world, with the level of spiritual consciousness at a minimal level, this is not only good advice but quite possible to practice.

Lest we forget, The Lord repeats these very words again – only time in The Bhagavad Gita – towards the very end of the last chapter - in the Mokshya Sanyasa Yoga and as a parting reminder.

Manmanah bhava madbhaktah madyaji mam namaskuru – mam eva esyasi

And how significant is this only repetition in The Gita? Mark what The Lord says before He repeats Himself in the sloka just preceeding that:

Sarva guhyatamam bhuyah srnu me paramam vacah
Ishtah asi me drdham iti tatah bakshyami te hitam

After imparting essence of all knowledge, listed in more than seventeen chapters, He now puts his final seal and says – that, ‘now what I say is really the guhyatama – the profoundest of all.’ And what is that?

Manmanah bhava madbhaktah madyaji mam namaskuru – mam eva esyasi

What is good advice for Arjuna, coming straight from The Lord, is indeed good advice for you and me.

It is as if The Lord appreciates that the intricacies of Jnana Yoga, Bhakti Yoga and Karma Yoga and clear understanding of Adhyatmic philosophy may be difficult for a beginner. Frustrations are quite likely to arise when confronted with the worldly demands of a common man. Therefore in His graciousness of love towards His believers, He gives a simple bijamantra or the seed advice which is easy to follow.

All great philosophical knowledge may wait for the right moment to dawn upon us. Start simply by

Manmanah bhava madbhaktah madyaji mam namaskuru – mam eva esyasi.

Once that is done, the supreme will then takes over and guide our actions automatically and firmly. We may recall what was said earlier. Yatinam Brmha bhavati sarathi. The Lord becomes the guide of our actions.

Every Sadhaka from ancient times till the modern age, who ever had even slightest experience of this surrender and presence of Divine on the throne of his chitta, will vouch for it without hesitation.

Sri Aurobindo, who for one does not accept everything on mere face value, has these words to say in his “The Synthesis of Yoga”:

The Supreme Power will deal with them ( he means the need and desires of ours) for the good of the sadhaka and for the good of all. In effect we find that once this surrender is done, (- always provided the rejection is sincere,) - egoistic indulgence of desire may for some time recur under the continued impulse of past nature but only in order to exhaust its acquired momentum and to teach the embodied being in his most unteachable part, his nervous, vital, emotional nature, by the reactions of desire, by its grief and unrest bitterly contrasted with calm periods of higher peace or marvellous movements of divine Ananda, that egoistic desire is not a law for the soul that seeks liberation or aspires to its own original good nature.

So there lies one of the accepted methods. Try to visualise as often as you can The Lord sitting on the throne of your chitta and presiding over all your actions. As a matter of fact that happens to be the starting point of spiritual meditation.

Author Bio :
From Ahwanm the spiritual approach to life by Sri Bimal Mohanty.

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