Verse 24
त्वयि मयि चान्यत्रैको विष्णु-विष्णु र्व्यर्थं कुप्यसि मय्यसहिष्णुः।
भव समचित्तः सर्वत्र त्वं वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥२४॥
tvayi mayi cānyatraiko viṣṇuḥ
vyarthaṁ kupyasi mayyasahiṣṇuḥ,
bhava samacittaḥ sarvatra tvaṁ vāñchasyacirādyadi viṣṇutvam
(In you, in me, and in all other places too
there is but one all-pervading reality, Vishnu.
Being impatient, you are unnecessarily
getting angry with me. If you want to attain soon the status of Viṣhṇu, be equal-minded in all circumstances.)
In you, in me, and in all other places too,
there is but one all-pervading Reality.
The first line of this verse - “tvayi mayi
cha-anyatra-iko vishnuh”, i.e., In you, in me, and in all other places too,
there is but one all-pervading Reality, is the essence of Vedanta or the entire
Jnana Kanda of our vedas, the upanishads.
For experiencing that “One all pervading
reality”, Sages and saints have meditated for years, for decades, renouncing
food, sleep etc., in ancient times.
Author has written 72 posts to explain this
“one truth” and still kept the heading of the theme as “Introduction to Vedas
and Vedanta”. The subject is so vast and yet so subtle (Anor Aniyam Mahato Mahiyam)
that a whole life is not sufficient to cover the same and experience the
essence of this “All pervading reality”
How appropriately, after putting up the
question “Who am I” in the previous verse, Sankara introduces spiritual seekers
taking up Bhajan Govindam to “The one reality” which is the answer to “Who am
I”, in this verse.
Self-enquiry reveals some astounding facts
about Reality. This is a vast subject in itself but sufficient for the purpose
of this verse is that the seeker grows day by day through Self-enquiry to see
his beloved Lord in all that is around him.
He sees no difference between himself and
others. With the melting away of his individual consciousness it becomes
totally illogical to see anything as different from himself.
Being impatient, you are unnecessarily
getting angry with me.
The student has remained in his illusory
world, believing that his physical identity and the glittering world around him
is so real, exactly as a thirsty person believes the mirage in the desert to be
water.
He has to be taken from this illusion and he
has to be shown the taste of “One reality”.
So, the teacher takes him through discourses
in vedanta and puts the student to rigorous contemplation on the same.
Amongst group of his sishyas, there are these
few disciple who, in spite of taking all the spiritual sessions from their
teacher and in spite of days and weeks and years of meditation, do not taste /
experience the glimpse of the “One truth” which is being hammered / drilled
into them by their Acharya.
This results in their despair, their anger,
their frustration!!
Become even-minded
“Don’t Despair”, consoles the teacher.
There is an easy way for Self-Realization.
For attaining the same state as that of
Vishnu, to become the universal, to bask in its unearthly tranquility and
experience heavenly bliss, you have to cultivate equanimity.
Your intelligence cannot take you to the
supreme Lord. A dirty mirror cannot reflect the light fully, nor can a mind
clouded by thought and worries gain intuitive insight.
You must have serenity. Change your attitude
and shift your values right away.
Transcend happiness and unhappiness. Be
equipoised on bright, prosperous days as well as the dark and terrible
days.
Do not be conditioned by worldly
circumstances.
Each and every incident in life is a lesson
in your journey to the ultimate truth.
If you want soon the vision of the Lord (you
will soon have the vision of the Lord)
Such equanimity will result in tranquility.
Once your mind is tranquil and settled, the
inner truth will reveal itself within your heart and you will have the vision
of Lord / Truth.
You will then feel the presence of God
everywhere and see that everything is clothed with the glory of God!!
AHAM ATMA GUDAKESHA
SARVA BHOOTHA SAYASTHITHAH
(I AM THE SELF, O GUDAKESHA, DWELLING IN THE HEARTS OF ALL BEINGS)
(Bhagavad Gita, Chapter 10)
Love.
