Bhagwad Gita - Post 241

Verse 62

 

Fly unto Him for refuge with all thy being, O Arjuna! By His Grace thou shalt obtain supreme peace and the eternal abode.

Such a Being exists; such a Lord is ruling the whole universe. Resort to Him. Surrender yourself to Him. Seek refuge in Him. 

Tam eva saranam gaccha sarvabhavena bharata

From the whole of your being, from all sides of your being, go and surrender yourself to that Almighty. Do not surrender only some part of your nature; do not reserve something to not be offered to God. 

Sarvabhāvena: Every aspect of your being has to be offered. Every aspect, every facet, and in every way is this surrender to be effected,  total surrender is called for, and seek refuge in Him.

Tat prasaadaat paraam shaantim sthaanam praapsyasi shaashvatam: By the grace of this compassionate Almighty Lord, Ishvara, you shall attain to the peace that surpasses understanding—that supreme peace which is eternal and untarnished by the process of spatial and temporal history. His grace, please seek it.

Verse 65

Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt come even to Me; truly do I promise unto thee, (for) thou art dear to Me.

Srimad Bhagavatam describes:

(Ambarish absorbed his mind on the lotus feet of Sri Krishna; 

he used his speech in glorifying the qualities of God, 

his hands in cleaning the temple, and 

his ears in hearing the divine pastimes of the Lord. 

He engaged his eyes in seeing the deities; 

he used his limbs in touching the bodies of the devotees, 

his nose in smelling the fragrance of the Tulsī (holy basil) leaves offered at the feet of the Lord, and 

his tongue in tasting prasād (food sanctified by offering to God). 

He utilized his feet for walking to the holy abodes,  his head in offering obeisance to the lotus feet of God. 

He offered all paraphernalia, such as garlands and sandalwood, in the service of God. 

He did all this, not with some selfish motive, but only to attain the selfless service of Lord Krishna, through purification.)

Lord says, “Develop one pointedness of mind. Fix thy thought on Me. If the mind wanders bring it again and again to the centre or point or object of meditation through constant practice. Offer all thy actions to Me. Let thy tongue utter My name. Let thy hands work for Me. Let thy feet move for Me. Let all thy actions be for Me. Give up hatred towards any living creature. Bow down to Me. 

Then thou wilt attain Me. The Lord gives Arjuna His definite word of promise or solemn declaration. Having received My grace thou wilt gain complete knowledge of Me and that in itself will indeed lead to thy absorption into My Being.

O Arjuna looking up to Me alone as thy aim and the sole refuge, thou shalt assuredly come to Me. Have faith in the words of the Lord and make a solemn promise. 

The Lord proceeds to teach further higher secret of Self Surrender in the next verse.

Love.

Anandamayi Ma

SADHANA

Who can tell at what moment the flame of illumination will blaze forth? For this reason, continue your efforts steadily without flagging. Gradually you will get more and more deeply absorbed in Him—He and He alone will preoccupy your thoughts and feelings. 

For the mind ever seeks that which gives it proper sustenance, and this cannot be provided by anything save the Supreme Being Himself. 

Then you will be carried away by the current that leads to your Self. You will discover that the more you delight in the inner life, the less you feel drawn to external things. 

In consequence, the mind becomes so well nourished with the right kind of food that at any moment the realization of its identity with the Self may occur. 

(Anandamayi Ma)

Bhagwad Gita - Post 240

Verse 61

The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve as if mounted on a machine!

Ishvara, the Supreme Creator of the universe, is residing in the heart of all. He is all-pervading, transcendent, above this creation that He has manifested from Himself, yet residing in all hearts as the ruler of all, and also the Self of all. 

By a kind of power, which is called maya here—an inscrutable force, shakti, that He wields and exerts on everyone—He exercises a permanent control on all things. His rule of law does not require any emendation in the course of time. Once creation was willed, everything necessary for the maintenance of this creation was also simultaneously willed. 

Isavasya Upanishad says, 

The Svetasvatara Upanishad has a verse beginning with 

The Briharanyaka Upanishad has a verse beginning with,

The Taittiriya Upanishad III.IX.II beginning …

A verse from The Brihadaranyaka Upanishad beginning with

The Supreme Lord is the ultimate controller of everything animate and inanimate which are acting under His external energy prakriti the material substratum pervading physical existence from whence arise three gunas or modes of material nature which determines all actions based upon the karma or reactions to previous good and evil actions enacted in a physical body and five senses which is likened unto a machine. The purport is that just as a puppet master controls his puppets so does the Supreme Lord control the jivas.

This rule of law that He laid down at the beginning of creation for the purpose of the origin, the sustenance, as well as the end of all things does not require any change from moment to moment. 

That is to say, omniscience being the quality of God, Ishvara, there is no necessity for His omniscience to get amended from time to time. It does not call for changes under any circumstance. The whole thing is controlled permanently, for ever and ever, right from the beginning, as a machine may be controlled by an operator of the machine.

Behind all the ever changing phenomenon in the creation, there is a changeless Brahman, which, though remaining changeless, lends energy and illumines each and every aspect in this creation.

Shruti reveals at its pinnacle in all its grandeur and splendor in Kenopanishad, thus:- 

What speech cannot reveal, but what reveals speech;

What one cannot feel with the mind; but because of which they say the mind feels;

What cannot be seen by the eye; but by which the eyes are able to see;

What cannot be heard by the ear; but by which the ears are able to hear;

That which one breathes not with his breath; but by which breath is breathed,

KNOW THAT TO BE BRAHMAN

Love.