The Self - Effulgent Flame In One’s Own Body

"Adweshta sarvabhutanam Maitrah Karuna Eva cha 
Nirmamo Nirahamkarah sama Dukha Sukha Kshamee” 

“One who is devoid of the feeling of “I” and “Mine,” 
One who takes pain and pleasure in the same vein and One who has forbearance, is most dear to Me” - thus declared Gitacharya.

Unity Of Divinity And Man’s Divine Nature 

To realise one’s own divine nature and the unity of God, is beyond the reach of an ordinary Sadhaka. People who worship God with the 16 forms of worship (shodashopachara) daily and participate in activities like Bhajans, etc., and also the Grihasthas (householders) engaged in ever so many activities in the mundane world, find it difficult to engage themselves in such a Sadhana. But, to what extent is this difficult? As long as we consider our own nature to be inconsistent with the Divine command. But once a sadhaka is able to recognize the unity of Divinity and also the divine nature of a human being it is no longer difficult. In keeping with the saying, “Swa Shareeram Swayam Jyotihi Swarupam Sarva Rakshanam,” God is immanent as a protector of all beings and as a self-effulgent, resplendent flame in the body of every being. When we realise this truth, it will be easier for us to control our ego and the feeling of mine and thine. 

“Swa shareeram Swayam Jyotihi.” His self-effulgent flame is in our own body. “Swarupam sarva Rakshanam.” This protector of all beings is residing in our own body. The inquiry into God’s existence and the method by which we can reach Him, is going on since ancient times. This became a complex problem as time progressed. Several sages and seers made efforts to find a solution to this difficult problem using their steadfast and scholarship. Unable to find a solution, they did intense penance for thousands of years. Ultimately they succeeded. They declared, “Vedaham Etam Purusham Mahantam Aditya Varnam Tamasah Parastat.” These great souls revealed to the world that they found a resplendent, self-effulgent Mahapurusha, who is beyond the darkness of ignorance. They revealed where and how they searched for this, Mahapurusha. It is not in the outer world and by outward vision. They declared that they found Him within their own self, their own divine feelings and their own body, by an inward vision. 

The Body Is A Temple 

Since God reisdes in the shareera (body), he is called “Shareeri.” Since He resides in the deha (body), he is called “Dehi.” Since he resides in the field of the body (kshetra), He is called “Kshetragnya.” You must recognise the truth that a resplendent, self effulgent Divine Flame exists in the human body, beyond the darkness of ignorance. You must make efforts to have the vision of the Chinmayamoorty (embodiment of Divine consciousness) within the human body, which is mrinmaya (made up of earth). Within this Dehatma, (the individual self in the body) which is made up of the five elements, (namely, earth, water, fire, air and space), one must be able to recognise the Divine Atma. One can find a gem in the earth, `but not in the mind. By the reading of scriptures and by listening to the teachings of elders and great people, one must try to locate the abode of God. This body is not an ordinary thing. It is a temple, which houses God. This is a chariot in which God moves. God is taken in a ceremonial procession installed in this chariot. Hence, it is unbecoming of us to neglect this body or to fill it with impurities. This body must be engaged in sacred and selfless activities, devoid of ego. It should never be allowed to indulge in evil and unrighteous deeds. The reason being “Deho Devalayo Prokto Jeevo Devah Sanatanah” (the body is a temple and jiva, the life principle, is verily the Eternal Divinity that resides in it). We protect the temple of God with honour and respect, in ever so many ways. We consider it a very sacred place. Such a sacred body, the temple of God, is being neglected today and engaged in evil ways and evil deeds. In fact, it is being defiled. The body is like a boat that ferries you across the Bhava Sagara (the ocean of birth and death and the sorrow resulting out of it). This can not be obtained easily. This has come to you as a reward for the meritorious deeds you performed in several of your previous births. Therefore, to engage this body in wrong ways, is to waste the great merit accumulated in several previous births. “Jantunam Nara Janma Durlabham” — so goes the saying. It is very very difficult to get a human birth. In fact, it is our greatest fortune to have got this human life.

Samsara Sagara (The Ocean Of Samsara) 

The Bhava Sagara is full of difficulties, pains and sorrows of various nature. In the ocean, there will be crocodiles, whales and several other wild and ferocious animals living. Similarly in the ocean of life, the crocodiles and whales of kama (desire, lust), krodha (anger), Lobha (greed), Moha (delusion), Mada (pride) and Matsarya (jealousy) live. These are ferocious animals. This ocean of life is unfathomable. This can be termed as “Pravahika Sathya” (flowing truth). You must keep in mind the fact that this ocean is full of tidal waves consisting of conflicting forces of Sukha and Dukha (pleasure and pain). It is difficult to predict when one gets pleasure or when one is exposed to sorrow. To recognise the unity in diversity is the only method by which one can remove his difficulties, pains and sorrows. The “Atma Swarupa” (the Divine Atma) shines in every body, in accordance with the saying “Swa Shareere Swayam Jyotih” (resplendent, self-effulgent flame in one’s own body). You must have firm faith in this truth. When you recognise this truth of unity in diversity, you will never try to hate anybody (“Adweshta Sarvabhutanam”). When you recognize the unity of the Divine Atma even before performing sacred karmas like worship, vrata, Bhajan and yoga, all of such sadhanas and karmas look trivial. As long as you are ignorant of this principle of unity, the nine forms of worship, namely, Sravanam (hearing Gods’ glory), Keertanam (singing Gods’ glory), smaranam (remembering Lord’s name), Pada Sevanam (serving God’s Lotus feet), Archanam (offering worship to God), Vandanam (prostrating before God), Dasyam (doing service as God’s servant), Sneham (worshipping God as a friend) and Atma Nivedanam (Self-surrender to God) appear to be helpful only to a certain extent. While learning swimming, certain accessories like tyres, air-ballons, etc., will be of some help. But once you have mastered this art, you do not require any of these things. Similarly, till you are able to understand the essence of Gita, sadhanas of this kind are, of course, necessary to a certain extent. But once you have recognised the sacred essence of Gita, all these methods appear to be of no use. 

The Sanctity Of Good Qualities Can Be Enjoyed Only After Bad Qualities Are Removed. 

The Bhakti yoga describes the qualities of a Devotee, in ever so many ways. It exhorts us to conquer the “Arishadvarga” (the six internal enemies of man). It is easy to say this, but difficult to put into practice. If so, when will it become easy to practise also? The answer is, only when one recognises the fact that God resides in all the five senses of the body as “Rasa-Swarupa” (in the form of essence). Until one recognises this fact, whatever sadhanas a person may do, will not give him any satisfaction. Keeping a pinch of salt in the mouth, even if you take a sweet drink, it will only be salty in taste. It will not give you sweet taste. In the first instance, you have to spit out the salt in your mouth and have a mouth wash with fresh water. Then take the sweet drink. It will now give you sweet taste. Similarly, it is only when you get rid of the bad qualities in you like anger, hatred, jealousy, selfishness and ego, you will be able to enjoy the sweetness and sanctity of good qualities like truth, love, compassion, forbearance, etc. 

Love For God Is Bhakti 

Bhakti! Bhakti! Bhakti! What is this Bhakti (devotion)? What are the forms and nature of Bhakti? These must be analysed and understood, in the first instance. The “Anurakti” (love) one has for God, is Bhakti (devotion). This looks like a great saying. To put it in a more simple way the life force (Jiva Shakti) of “Bha” existing in God (“Bhagawan”), when added to the life force of “Kti” in “Anurakti” (love), it becomes “Bhakti” (devotion). When you continue to foster this “Bhakti” (devotion), you will get all other things like “Shakti” (energy), “Rakti ” (Desire for God), “Virakti” (cessation of worldly desires), Anurakti (love for God) and “Mukti” (Liberation). Anurakti is the life-giving force for man. When you thus cultivate Anurakti for God, you will realise the truth that whomever you love, you are loving for your own sake. This is what sage Yagnyavalkya said about Bhakti. 

Roga And Bhoga 

Man is afflicted with “Bhavaroga” (the disease of the world). Suppose we are afflicted with the disease of hunger (“Akali Roga”), the medicine for this disease is “Anna” (food). When you take “Anna” (food), the disease of “Akali” (hunger) is cured. We consider food as an enjoyment. We consider having a sumptuous dinner with a variety of dishes as a great enjoyment. No, no. Food must be taken only as a medicine for the disease of hunger. Man believes, out of his arrogance, that he is enjoying the pleasures. In fact, this is not an enjoyment; this is only a suffering arising out of the disease. Realising this truth, man must protect his body (Deha) till he recognises the Indweller (Dehi). We are doing all our sadhanas only through the body. We are learning all knowledge only through the body. We are recognising the uniqueness of Divinity only through the body. Therefore, we must always try to realise the Dehi (Divinity) through the Deha (body). 

God is not there in a distant country separately 
God is very much in our own body
Sin is not there in a far-off place 
Sin is very much associated with one’s own deeds”

Sin or merit (Papa or Punya) arise out of the actions performed by the human body. That is why, one must search and search for the Dehi (the Indweller) in the field of Deha (human body) and get hold of Him. 

Knock At The Door Of Moksha 

“Seek, seek, and it shall be found” - thus goes the saying. Only when we make an intensive search, we shall be able to find Divinity. There is a store room, in which a number of articles are kept. It is only when you enter the room and make an intensive search, you will be able to locate the article you need. You cannot get the article before you search for it. It is only when you knock at the door, the master inside will open it. It is only when you ask the mother, she will give you food. Therefore, we have to ask and ask; knock and knock at the door; search and search inside. We are, of course, knocking at the doors now. But, whose doors? This must be enquired. Is it the Door of Moksha (liberation) or Bandhana (bondage)? We are not knocking at the door of the indwelling God. We are knocking at the door of the devil’s residence. In whom are we seeking refuge? Are we seeking refuge in the Divine mother who looks after our every need and lovingly feeds us? Or, are we praying to the devils and mean people? This must be borne in mind. We are seeing the Lord, but we are not seeking Divinity from Him. We are praying to God for fulfilment of our worldly desires. We go to the Kalpa vriksha (wish - fulfilling tree) and ask for coffee powder. No, no, we have to seek the transcendent, Absolute truth from such a celestial wish - fulfilling tree. We must, first believe in the truth that God resides in our own body as the Indweller. To recognise this truth, we must turn our vision inwards. In what manner should be our yearning for God?

"Just as a calf cries “Amba, Amba” for its mother in a herd of cows 
Just as a wife unable to bear the pangs of
separation cries for her husband,
Just as a starving person begs for a morsel of food” 

Such an intense yearning must be developed by a devotee for becoming one with God and merge with Him. But, today’s prayers have become a mere show. They have one thing in their mind and speak another. When the thoughts and words become one, it becomes a prayer. When thoughts and words take the shape of action, it becomes worship. When there is unity in thoughts, words and deeds, a person becomes a “Mahatma” (a great soul). This being the position, are we following this principle? Are we experiencing this unity in our daily life? We think something, talk something else and act in a totally different manner. God will not accept such deviation in our thoughts, words and deeds. The ultimate result we get will be according to our nature. As is the flour, so is the cake; as is the food, so is the belch and as is the thought, so is the expression. Therefore, you must make a sincere effort to purify your thoughts. You must cultivate pure love. You must develop forbearance. There is nothing greater than forbearance, in this world. “Kshama (forbearance) is Sathyam (truth), kshama is Dharma (Righteousness); Kshama is Veda; Kshama is Ahimsa (Nonviolence); Kshama is santosham (happiness); Kshama is Daya (compassion); and Kshama is Sarvasvam (everything) in this world” - thus goes the saying. Kshama means patience and forbearance. When you have patience, you will be able to attain Divinity. Today, we are developing a sort of tension and temperament on every trivial issue. This anxiety and tension are very dangerous. This will reduce the life span of an individual.

An angry man 
Will never succeed in any endeavour 
He will commit mistakes and sinful deeds 
He is abhored by society.” 

Nor only this, anger 

“Will destroy his wealth 
Will ruin his honour and prestige 
Will keep him away from his kith and kin 
People will loose everything on account of Anger.” 

God Can be Attained only with Love 

Lord Krishna repeatedly exhorted in the Bhagawad Gita to cultivate Prematatwa (loving disposition) in order to arrest bad qualities like tension, envy, jealousy, pride, etc. Prema (love) knows no Dwesha (hatred). It does not allow scope for selfishness. It does not seek favour from anybody. Love always gives and forgives. That is why Love is Divine. In order to attain such Divinity, we must cultivate divine qualities in us. To look at the Moon, it is not necessary to take the help of a torch-light or a hurricane lamp. The moon can be seen with moon-light itself. Similarly, the loving God can be attained by love itself. It is not necessary to perform any Sadhanas (spiritual practices) like Japa (chanting), Tapa (penance) or Dhyana (meditation). However, until our love reaches the fructification stage, these sadhanas are necessary. Even though the moon is shining brightly, if we close our eyes, how can we see the moon? The sacred karmas like Japa, Tapa, Dhyana, Bhajana, etc., will enlarge our vision. But, at the same time, we must recognise the truth that these sadhanas will acquire a purpose and meaning only when we put into practice their inner meaning. Thus, if we spend at least one hour a day in such sacred activities, our body will be sanctified. We will also accumulate some punya (merit). I wish and exhort you to develop such divine feelings and sanctify every minute of your time and become blessed souls.