THAT YOGI IS EXCELLENT  -  Part II

Swami Bhoomananda Tirtha

That Yogi is Excellent - Part II

[This is an extract from an article that appeared in August 1993 issue 
of the monthly journal ‘Vicharasetu – The Path of Introspection’]

Part I of this article appeared in the last week's email

He will no more think of ‘friend and foe’ in the conventional way and allow his mind to a divisional note and suffer. To the desired fruition of his effort and equally to the non-fruition or adverse fruition, he will preserve the same note of acceptance and reconciliation. Not that he wants non-fruition or wrong fruition, but his new stress will be on a preference-free – and hence, prejudice-free-mind.

The clouded mind becomes clear as the autumn sky. Radiance of the Self, which empowers his mind, becomes unhindered. The change is marked; so also is the resultant felicity. Sri Krishna has many descriptions, definitions, commentaries and explanations to make on this great note of sublimation, harmonization and enrichment. His gospels are a grand variety emphasizing and elaborating this sublimational note at every step. And to top it all, He spells out:

              Atmoupamyena sarvatra samam pasyati yo-Arjuna
              Sukham va yadi va duhkham sa yogee paramo matah                     (6.32)

See everything and all – outside you or inside – as identical with the Self. “Sarvatra atmoupamyena samam pasyati” is a very profound statement: Do not consider anything as different from the Self. As is your Self, so is all. “Same as the self” must be the watchword to govern all your perceptions.

Can such a lofty state be gained and preserved? Yes, but your mind must lend itself for setting right its own disharmonies by the yoga sublimation.

The secret of sama-darsana (equal vision) is the secret of sukha-dukha-samatva (non-differential attitude towards sukha and dukha). Why? From all the multifarious interactions with the world, however numerous and various these may be, the effect produced on our mind are only two – sukha and dukha. So, when you stabilize your vision and harmonize your attitude towards sukha-dukha the harmony and evenness of the mind will, in effect, pervade the entire visible world as well. Krishna’s aphoristic statement is thus wholesome and conclusive.

One step more. The yoga-excellence reaches its zenith when the seeker is able to treat sukha and dukha not only as transitory alternating phenomena, but also as identical with their substratum, the Self. Sukha and dukha become the Self. No more distinction between the ocean and the waves; both become the same stretch of water.

A distinction, and on that basis a probe and delving, were true earlier, when yoga-saadhana was taken up. With the progress of saadhana, as the Self was revealed clearer and clearer, the dinstinctional notes grew weaker and weaker giving place to the graceful notes of complementarity.  The complementary notes intensified gradually, at last to blend and fuse all the dualities into One.

In sukha, no effort at not getting overpowered by it is felt. In dukha too, no grumbling or urge for redress sprouts. Whether it is sukha or dukha, what is revealed is the same homogeneous Self, the single substratum of all existence. As I am, so is my sukha or dukha; I do not want to displace either to reach myself. I walk, I run, I stand or sit. In all poses or movements, I remain the I; and this I alone is revealed first and last.

This loftiness, depth and magnificence stops all probe, pursuit and panting. The perception becomes full and continuous. The experience remains unfluctuating. Everything perceptible outside becomes synonymous with the Self, and so too become sukha and dukha inside. Enlightenment permeates; fulfillment graces.

In such a level, no need is felt for exclusive contemplation or absorption. “Bhavateetasya ko bhavah”, asks Sankara. For one who transcends bhavas, what special bhava can be there?

In a nutshell; Yoga-saadhana commences from treating sukha and dukha as equally enriching, and hence alike. And in the end, such an outlook gives place to recognizing them as the Self Itself – as useful and revealing expressions of the Self.

No going away; not even reaching anywhere specially. It is being and abiding in whatever IS!

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Hinduism

Hinduism inspires man to love his country, integrate it and increase its resources, strengthening the world also with moral, ethical and social contributions. True dharma cannot be in conflict with national and worldly interests. Taking away self-centredness, it instils universal thoughts and dimension in the society. Causing no fear to anyone, dharma bestows a number of rare and lasting benefits.

 - Swamiji