Tuesday, July 2, 2013

(July 2,2013) Spiritual message for the Day - Bhuma Vidya by Swami Krishnananda

Bhuma Vidya
Divine Life Society Publication: Lessons on the Upanishads – Chandogya Upanishad by Swami Krishnananda

Bhuma in Sanskrit means Plenum, Fullness, That which is complete, That which fills all space, outside which nothing is. Such a thing is called Bhuma. Meditation on this plenum of existence is called Bhuma Vidya.

Sage Narada
There was a great sage called Narada, whose name appears in all the Epics and Puranas. Narada was a very great angel, a Godman who could travel through all the realms of being. He went to a great master called Sanatkumara. Sanatkumara is supposed to be the son of Brahma, the Creator Himself.

Narada requested the master Sanatkumara, "Great sir, teach me."

The master said, "First of all, let me know what you already know. Then I shall try to say something."

 Narada said, "I am a master of all the arts and the sciences – astronomy, cosmography, physics, chemistry, biology, psychology, psychoanalysis, axiology, ethics, sociology, economics, military science, history, religion, philosophy and necromancy. There is nothing in which I am not proficient, but I have no peace of mind."

After having learnt so much, mastered every science and every art of the world, the great Narada said, "I have no peace of mind. Please give me peace of mind."

The great master retorted, "Oh, all that you have studied is mere words – namaivaitat – only words and words and words. Therefore, how can you have peace of mind?"

There is a very long discussion, which is the teaching of Sanatkumara to Narada. The essence of it is that the teacher gradually took the mind of the student from the lower level of comprehension to the next higher, and then stopped. Then the student asked, "Is there anything still further?"

"Yes," replied the teacher. He took him to the third level.

 Then the student asked, "Is there anything further?"

"Yes."

Sanatkumara took him to the fourth level. He would not tell him all things at the same time. Then, he took him to another level, beyond which he said there is nothing.

"Are there objects in the world?" asked Narada.

"Yes, there are objects."

"Is there anything beyond the objects?"

"That of which the objects are constituted is above the objects."

"What is it, of which the objects are constituted?"

"The molecules."

"What is above the molecules?"

"The atoms."

"What is above the atoms?"

"Energy content."

"What is above the energy?"

"There is only space and time."

"Is there anything above space and time?"

I am not telling you the exact words recorded in the Upanishad, as they are too tedious and cumbersome to understand. I am putting it in a more moderate way, which will be intelligible to you. From the outer to the inner, from the external to the internal, from the lower to the higher is the mind gradually taken in this way of analysing the substance of all things.

The dialogue continued. "What is above space-time? If space-time is the essence of all things because nothing can exist without space-time, is there anything above space and time?" asked Narada.

"The consciousness of space and time is above," replied Sanatkumara.

Are you not conscious that there is space and time? Don't you feel that consciousness precedes space and time? That which precedes is, therefore, higher than that which succeeds.

"This consciousness, please instruct me about it. What is it, sir? I am eager to hear about it," said Narada. Yatra nanyat pasyati nanyac chrinoti nanyad vijanati sa bhuma (Chhand. 7.24.1): "That Consciousness is all-filling; it is complete in Itself." What is that completeness? Where is that state? That state of consciousness where you see nothing outside you and hear nothing outside you, think and understand nothing outside you, that is the Fullness. That state where you see something outside you, hear something outside you, think and understand something outside you, that is paltry, puerile, mortal, worth nothing. We are always conscious of something outside us. We see something, hear something, think something and understand something totally different from ourselves.

"This knowledge is puerile, worth nothing," said the great master, "because it is sensory, conditioned, determinate and, therefore, not real." In that condition of absorption – here again the word 'absorption' can be used – in that condition of the absorption of consciousness wherein you are in communion with That which pervades all things and, therefore, there is nothing for you to see externally, that state is the Bhuma – the fullness of all things. Whoever meditates like this becomes the master of all things. The mother is dear to all children. As children sit round their mother, seeking food from the mother, so will all things gather round this great person who is in a state of meditation of this kind, and seek his benediction. Sanatkumara, the great teacher, thus spoke to Narada, the learned sage, who had no peace of mind.

You shall have peace of mind only when there is nothing else to interrupt your peace. But as long as you are conscious of something outside you, there is inevitable disturbance from that thing which is outside you. But are you not living in a world where everything is outside you? And, do you not expect trouble from something or other? If that is the case, who in this world can have peace of mind? No one who is thinking in terms of sense organs can have real peace of mind. There is no use searching for peace in the caves of the Himalayas. Peace of mind cannot be found anywhere in this world, because the entire world of creation is a space-time externality. Therefore, it is nothing but objectivity; therefore, it is a content of sensory experience; therefore, it is incapable of giving peace of mind to anyone. Where does peace of mind rest?

People come to the ashram saying, "I want peace of mind." Where will you find it? Neither is it in you, nor is it outside you. It is everywhere. That is the Plenum, the Fullness, the Bhuma spoken of. Contemplate like this and be absorbed in this kind of consciousness, day in and day out, thinking of nothing other than this kind of thing, just as Raikva – the great master – concentrated on the Absorber of all things. Or, meditate on Bhuma – the great Plenum – as was told by the master, Sanatkumara, to Narada. Then you would have really studied something. Get transformed completely in your being and become a new person.
 
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Lessons on the Upanishads – Chandogya Upanishad by Swami Krishnananda

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