Thursday, January 4, 2018

Sri Brahmachaithanya Pravachan-Jan.4


The Proper Posture for Repeating Nama

Just as a sweet tastes sweet whichever side you begin to eat, nama achieves its purpose whichever way or in whatever position you take it. One who has tasted a sweet will not ask from which side he should begin; similarly, one who chants nama will not ask 'how' he should do it. The sower sows the field without bothering which side of the seed faces up, for the sprout always instinctively manages to make its way up. Similarly, whatever the way or manner in which the sadhaka may begin' chanting' it, nama will ensure his progress in the proper direction. The main thing, therefore, is to begin.
To ask which posture we should adopt for nama-sadhana, is like asking what posture we should adopt for breathing. The answer is, whatever posture facilitates free, unhindered breathing. What does a person suffering from asthma do? He tries to sit up or recline in a position which affords him easy breathing. He aims at ease in breathing, and he adopts any posture that provides it. Similarly, we should aim at unbroken and undisturbed chanting of nama, and adopt any posture which avoids hindrance and offers convenience therein. Do not attach overimportance to posture. Imagine that we adopt the Padmasan posture for nama-smarana, and after a while we start feeling strain in the back; our attention will, in that case, be directed more towards the body than to nama; in other words, instead of losing our attention to our body (which we aim at), we shall be doubly reminded of the body. The object, therefore, should be to avoid break or distraction in nama-smarana; and we may adopt any posture of the body conducive to meditation on nama, according to personal idiosyncracies or requirements. Nama is totally independent of the state or posture of the body; indeed, this is the peculiar feature of nama-smarana.
However, our sense of identity of our I self' with the body is so strong and undissociable that we cannot be content unless we attach some strings or limitations or conditions to nama, although it is itself absolutely unconstrained by upadhi. This is precisely what we should not do. Such conditions, if fulfilled, will lead to joy or woe, but conditionless nama will lead to limitless and pure bliss.
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