The Fullness of Love
Having a life full of love means being able to receive and feel love in ourselves along with a life of sharing it with others. There is an undying and causeless love we can draw on at anytime which gives our relationships and occupations meaning and purpose when we can love each other and what we do. Knowing and doing what you love with love is fulfilling in and of itself because it is embodying, expressing, sharing and channeling this love into the world as you experience it.
The Bhagavad Gita 13:27 says: “He sees truly who perceives the Supreme Lord present equally in all creatures, the Imperishable amidst the perishing.” Swami Sivananda describes someone with this view as self-realised. Sivananda likens the divine essence in us all as like the heat that is common in all kinds of fire, the gold that is the same in different ornaments and light being the same from different lamps.
Paramahansa Yogananda refers to the ground of all creatures who share the same substance of life which is the Lord as consciousness (chit in sanskrit) and existence or being (sat). Yogananda goes on to equate our identity as creatures and mortals with delusion and perishing, yet “as children of the Most High, sons of the Creator, we partake of His uncaused and indestructible nature.”
The cosmology of the Gita can be brought down to ourselves as the centre of the universe as we each experience it, not as isolated orphans, but as part of a living conscious universe with the capacity to live in a way that benefits and harmonises the rest of life. According to Easwaran, the Gita proposes the whole in each of us, as each of us is an expression of universal consciousness in which is contained the entire universe. Thus we can see ourselves in each other and in all “which is the basis of universal love”.
“To put it dramatically, the whole cosmos is a setting for us to rise above it and go beyond time, place, and circumstance into the supreme reality that is God”. Easwaren (p.52)
True Freedom of the Muni
The Gita 2:55-57 describes the freedom of the muni (one who can dissolve his mind in divine presence or God) as relinquishment of worldly desires, entirely contented in the Self, not shaken by anxiety under afflictions nor attached to happiness in favourable circumstances, free from worldly loves, fears and angers – he is settled in wisdom and steady discrimination.
Part of the practice of this relinquishment can be in the small things in life. Easwaran brings it right down to basics, using eating your broccoli as an example of weakening the conditioned mind which is happy only with what it likes. With practice and maturity “you find yourself no longer compelled to do what you enjoy, but instead enjoying whatever you do.” (p.160). Another aspect is what I described in a previous post as “embracing the good, bad and the ugly”. Meanwhile, another attribute of the muni is to absorb worldly desires into oneself then dissolve them in the vast ocean of presence.
Yogananda refers to pure bliss from meditative and spiritualised actions as the source of complete satisfaction and supreme happiness of the muni. It is this that enables us to embrace all aspects of our life with equanimity and absorb all desires into a greater and stronger bliss. Yogananda gives us the ideal of the perfect sage, whose outer nature still retains some egoity as an individualised consciousness in the form of a spiritualised ego retaining the bliss of presence even after meditation and while performing actions in life.
Many of us do not realise there is no pleasures of the flesh without a soul identifying with the body for it to happen. Yet instead of identifying with soul presence, we cling to bodily and worldly pleasures for satisfaction and relief from the rigours of life – “just as a mad lover, identified with his beloved, thinks his happiness dependent on her and her alone!” The wise man perceives all bliss is contained in the inner self, the nature of the soul being different to the nature of the body. “As fear is caused by a sense of impending misfortune, the wise man, identified with the soul, knows no such desires. Anger results from the nonfulfillment of a bodily or mental desire; the muni harbours no such desires.”
Finally, Yogananda explains the neutrality of the wise in all circumstances, is not a heartless indifference but conscious control and calming of the faculties of consciousness. The conditioned mind is as a “puppet of nature”, actions and reactions an excitable yet predictable mix of delusive influences. The key is in recognising the distinction between the blessed nature of the soul and the excitable and transitory nature of body and mind.
Easwaren describes being truly free as when no mental state or “emotion can overwhelm you, no craving can drive you into action”, where dependence on others and outside circumstances and the tides of fortune no longer hold any sway, there is no compulsions or need to manipulate anyone. The “heart is full of joy and your mind full of peace” and whatever occurs you always experience true completeness. (pp.57,58). The recognition of the depth if these attributes is where we can access them through authentic and consistent practice of presence in stillness and in action.
Commenting on a similar verse in the Gita, Yogananda explains (Gita 2:70) that the ability to absorb all desires within, keeping an inner ocean of quiescence filled to the brim, does not mean abandoning good aspirations – “in spiritual life giving is receiving.” He quotes Jesus words in Matthew 25:29: “For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath.” Actively pursuing a desire to give joy and peace, or any acts of goodness to others will bring more joy and peace to the doer. The deeper we go in drawing on inner love and peace in living and sharing our life, the more vast an ocean of divine Self is made available to one and all to commingle in the universal ocean of divine life and consciousness.
In this post I draw on the wisdom of two saints and master yogi’s Paramahansa Yogananda and Swami Sivananda as well as the wise and much loved devotee of the Gita, Eknath Easwaran. It is always good to draw on the pearls of auspicious and venerated teachers to whom I give thanks.
God Talks To Arjuna: The Bhagavad Gita, by Paramahansa Yogananda (Self Realisation Fellowship, 2nd Edition 1999)
The Bhagavad Gita, by Swami Sivananda (Divine Life Society, 15th Edition 2015)
Essence of the Bhagavad Gita: A Contemporary Guide to Yoga, Meditation and Indian Philosophy, by Eknath Easwaran (The Blue Mountain Center of Meditation, 2011).