Sharing Sanjivani (Sanjivani - Life Saving Herb)

Chapter (142)How to develop BRAHMA BUDDHI in our self?

(142)

How to develop BRAHMA BUDDHI in our self?

Guru Shankaracharyaji says :

AGYNAN SARPDRASHTASYA BRAHMAGYANEBAUSHADHAM DINA I

KIMU VEDAISHCHA SHASTRAISHCHA KIMU MANTRE: KIMOSHADAI II

VIVEK CHUDAMANI /63)

A person who is enveloped by ignorance could not get liberation as what would be the effect on him by the medicine of BRAHMA GYAN of Vedas? What could be done by the shastras to uplift his inner self? How could the recitation of mantra help him or what would be the effect of other medicines on him? If a person cannot understand the real substance of Brahma, his studying of Shastras is useless and if he knows the real substance of Brahma, he should have no use of the knowledge of Shastras. Only sweet language of stories of God, fluent flow of spiritual speech, the scholarship in the discussion on the subjects of Shastra and intellect to impress others are only to enjoy and entertain our BUDDHI, they are not for Salvation. It means that just as a playing on veena can fascinates our ears and create entertainment for our senses but no one can achieve the 'Kingdom of heaven' through it, our intellect can help us to understand the real substance of Brahma and if we cannot understand the oneness of Brahma and Jivatma nothing could help us on the road of salvation. Nobody can get salvation through YOGA, SANKHYA or Karma or by learning. If a patient would not take medicine and control his senses according to the doctor's advice, he could not recover his body from the disease in the same way whoever wants to get salvation should try to follow Guruji's instructions and divert his intellect in Brahma.

SAINT RAMAN MAHARSHI Says :

VIGRAHENDRIYAPRANDHITAMA: I

NAAHMEKSAT TAJJAAYAM HYASAT II

(UPADESHSARAM -22)

A karma yogi knows that his soul is the real CHAITANYA and his body is perishable and mortal. He knows that his body and senses, pran and Buddhi and ignorance are untruth and perishable. They do not create me or 'I'. I am a part of the eternal truth. When a Sadhak is attached to his body and senses, pran and intellect, he is filled with pride but when he is awakened his conscious,it would not allow him to think so in the light of Brahma Gyan and he knows the eternal truth .He can detach himself from his body and senses His DEHATMA BUDDHI . The knowledge of Brahma and awakening of consciousness help him in abandoning his pride and ego. He tries to control his senses and his determined intellect could be diverted towards his inner self instead of looking at outward things of the world and fake relations of the Sansar. He tries to control his mind in his own soul and tries to abandon his pride through NIDIDHYASAN as abandoning pride every day.

AHA: AHA: GARVA: PARITYAJYATAM I

The knowledge that ' I am BRAHMA' helps Sadhak abandoning all his attachments, pride and ego and when his pride and ego abandon his STHULA SHARIR and SUKSHMA SHARIR

DEHE AHAMTI: UJSYATAM I

He could be eligible, a real pupil for the knowledge of Brahma.

God has given us senses hence we are attached to see, hear, touch, taste and feel. Nobody can remain away from various kinds of beauties of the world, different types of music in nature, thrilling and exciting touches of beloveds, nature, flowers and cold wind, various types of food and a variety of feelings from the different relations. In addition to that our body feels, heat and cold, rain and touch of various germs If all these are exciting and favourable to our senses, we enjoy them but if they are scorching, painful or unfavourable to our senses, we feel pain and sorrow. Hence Lord Krishna advises Sadhak to tolerate them. TAN TITIKSHASVA Guru Shankaracharyaji in VIVEKA CHUDAMANI describe TITIKSHA as :

SAHANAM SARVADUKH:KHANAMPRATIKSHKARPURVAKAM I

CHINTAVILAPSAHITAM SA TITIKSHA NIGADYATE II

(Vivekchudamani 3/25)

To tolerate all the adversity and complexity of life without being worrying about them, without trying to be aggressive and rebellion to them and without feeling pain or sorrow about them is known as TITIKSHA . Generally we try to protect our body from cold by wearing woolen clothes or sitting by the fire place and to protect our body from scorching heat in summer by sitting under the cooling of air conditioner but when we cannot fight against these adversities, we cry and complain about them. Hence Lord says us not to cry over or complain about anything but accept everything with steady mind as whatever we get in our life joy or sorrow, favoured or unfavoured, good and bad situations and selfish or loving relatives are the fruits of our past deeds, our past karma. Sansar has three stages, the birth and beginning, the existence and survival and the end and disasters. Everything is created, maintained and destroyed. Every living gets birth, grows and dies. In other sense we are rushing and running towards the end of our life i.e. death while breathing every moment and when everything ends, there would be nothing to enjoy or complain about. Hence everything is BRAHM. Whatever we eat as food is Brahma. Our hand that put a bite in our mouth is Brahma. The food is created by the Brahma, the feeling of taste is Brahma and the digestive system and process is also Brahma.

AHAM VAISHWANAR: (Bhagavat Gita 15/14) and whatever turns into the power and strength for our organs from the RAS: of food is Brahma. We can understand this in relation to all our senses and the things that give us satisfaction or entertainment for a time being. Hence nothing is mine and whatever is seen, heard, tasted, felt or touched by this body and senses is only Brahma.

SARVAM KHALVIDAM BRAHMA

(Chhandogya Upanishad 3/14/1)

When a karma yogi's intellect becomes Brahma Buddhi in this way, all his karma would be Akarma and he does not have to suffer from its fruits.

Then how do different people do BRAHMA YAGNA?

Let's understand from our Lord Shri Krishna....