Wisdom Purifies Devotion

April 30, 2013 Comments Off on Wisdom Purifies Devotion

Dear and blessed ,
Up to a point, devotion and Satsang are good.  But by these the mind must become stabilized and intelligence get illumined.  All the knowledge of every Seer has come from his own within.  When the consciousness inside interacts with anything — be that an object outside or a value or concept imagined — the interaction brings about wisdom.  The process can be deeper, greater and subtler.  Just begin to take up a line of thinking like this:
Atma, Self – Is it not that which is within me? No, it is that which is my very Self.  The Self means, myself.  Between the “Self” and myself, there cannot be a veil, curtain.  So, the “I” I refer to frequently, must be the Self itself.  If that is so, what do I complain?  Am I not what I seek?  Have I not then attained my object?  If I have attained, why do I not feel so?  Where is the trouble?  What is the deficiency?  How can this deficiency be remedied?

Self is impenetrable, like the sky.  Do I feel that I am impenetrable?  Like space, it is endless, mark-less, boundary-less.  Do I feel bounded?  I have all my feelings through the body.  Body is clearly bounded.  It is thick, gross; it is female or male.  But the Self is not fat etc..  Remaining in the body, how can I still feel the qualities of the Self?

Body itself is an experience, produced and preserved by Consciousness.  The consciousness, as in sleep, can make the body unfelt also.  So, the body may be there, yet the consciousness can reflect, radiate and reveal a body-beyond dimension.  Let me try.  Let me take the thought that I am the Self, and let me reflect the Self-magnitude somehow.

Meditation is purely a mental effort.  In that, whatever is to emerge will emerge.  Meditation can result in absorption.  In deeper levels of absorption, the body-awareness may vanish.  Something else may dawn—may be an expanse, a great depth, a great loftiness, and qualities and becoming like these.  All these but reveal the majesty of consciousness, its power, presence and revelations.

Think higher.  You live on the earth.  The earth is in the sky.  It is surrounded by other planets.  But all these are equally surrounded by the sky or space.  The space has no end on any side.  Such a space, how can that be anywhere, as earth is in the sky?  The earth itself being in space, and that space itself having to be nowhere else, the earth’s existence becomes strange, illusory.  It is like multiplying a number by an infinite number, to be told in the end, that the first number in the multiplication list was a zero.
Yet the earth is a fact.  The world is a fact.  So too the body is a fact.  The body is externally in your house, in Delhi, on the earth.  Internally it abides in the consciousness.  Consciousness itself is unlike the body; it is not gross; it has no size, weight or height; like space it surrounds the body, and fills the body too.
The space is in a way external; but consciousness is internal first.  Truly, it is internal and external; it is neither internal nor external as well.  It is that consciousness which has made the body, through the process of animation.  The same consciousness has evolved the world, its endless variety.
Indeed, it is our life-current.  As life-current, it moves, vibrates, thinks, and understands.  As the essence of all these, it is still, inactive; but in its presence alone, all these processes take place.
The Subject is a wonder, its display is a greater wonder and to realize that this is so is a far greater wonder.
This is wisdom; a pilgrimage called Jnaana-teerthayatra.
The external pilgrimage is on the road, through fields, through mountainous terrains.  The pilgrimage is in your own inside — through thought, through vichaara, through reflection, absorption and the expanse and growth you derive from all these.  In the end, you comprehend the Inner Lord.
Dear , can you do this? Will you?  Or you will only get lost in your wonderful devotional love and ecstasy, with all its torments and tussles.  Get out of the shell.  Be relaxed.  Have confidence.  Be bold.  Rama had only a body like yours.  Krishna too had only a similar one.  Sita and Radha too had the same.  In their bodies, was the same life-current as in yours.  The world around them was the same as around you now.  The greatness, the loyalty, the character, the majesty and everything else they manifested, was by dint of their body and the life-power.  Have the same glory in you also.  As a father and Guru, I impart to you the supreme deekshaa for this.  Imbibe it and grow.
Smile, laugh, merrily.  Blow off all tensions, pettiness and constrictions.  Be light, be airy.  Hold on to nothing.  Have only the minimum support, mental support, which will make your life meaningful and dear.  Throw your mind’s doors open.  Be not shy.  Either live in spiritual glory of silence and absorption, or live in the glory of a lofty and wide, active and inter-active life.  Both are equal.  Saadhana implies stability, composure, forbearance, openness, expanse, confidence and ultimately creativity.  Do not lack in these.
Find the dearness you seek, the joy your heart needs, but surely the wisdom I wish you to have, as well.  Side by side with your mental life, which looks for prema, bhakti and reliance, you must also have the intelligential life of wisdom and its excellence.  Let your being be softened by bhakti and its emotional enrichment; but let your mind and intelligence be equally graced by the unshakeable enlightenment and clarity as well.
Look at the fluted Krishna.  He began to play his flute right from the childhood.  Even cows who heard his flute stopped where they were.  Gopikaas were enraptured by his flute as well as his sight.  Krishna, however, grew and grew.  He spoke to Arjuna a great deal of wisdom.  He spoke equally to Uddhava.  Throughout his, he acted, advised and radiated wisdom along with love and bhakti. Think of this higher or different Krishna also.  He is far beyond the flute player.
– Swami Bhoomananda Tirtha [This is a correspondence with Poojya Swamiji published in the Sep 1990 issue of Vicharasetu]


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