"Let not world-objects be your mind’s master. Let them be, if at all, subservient to the mind. To be spiritual is not to look for one’s delight and fulfillment in the objects of the world. The mind that causes delight through any object can also provide delight without such an object. Delight in reality belongs to the mind alone. It is verily mind’s own gift."

The Guiding force of Narayanashrama Tapovanam & Center for Inner Resources Development

Swami Bhoomananda Tirtha

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Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 16 Jan 2016 - The Power and Potential of the Mind
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    How to bring this point home to all of you? Either in the world or in the human world, whatever you call activity, interaction, and achievement; all these are traceable only to the mind and intelligence of the human individual. When are you going to arrive at this conclusion?

    The alphabet for any language, invariably it has been evolved by one person. Kālidāsa is a legendary figure. He is not an imagination. We have got poems, great poems of Kālidāsa. When a written document is there we cannot doubt its author. So, whether there was anybody like Kālidāsa or not you cannot doubt because we have got his creations before us.

    This Kālidāsa seems to have been a shepherd boy. He was such a fool that he climbed on a tree and was sitting on a branch away from the trunk and he was cutting the portion of the branch where he was sitting close to the trunk. What does it mean?

    Generally you can sit on a branch and cut ahead of your seat. Now here, he is cutting towards the trunk and he is sitting away from the trunk. Can there be a more foolish person? It was this person that a set of pundits selected to be married to a proud princess. So you can imagine how miserable the life of the couple would have been.

    From that situation, this Kālidāsa did some kind of an austerity or tapasya. What is this austerity? Any austerity ultimately is motivated by, conducted by, sustained by the mind. “I am going to do tapasya taking only one meal in a day.’ That “I am going to do tapasya , I am going to forego one meal a day”, it is a decision that is made by the mind. Now this will be implemented by not having food physically through the mouth and hand, that’s all. But even not taking food is not done by the mouth and the hand, it is done by the mind. So mind is the sole focus. So by doing tapasya, the same idiotic Kālidāsa, he became an astonishingly wise person to write monumental poetry, immortal poetry.

    Just imagine, how this happened? Total ignorance was there in his mind and intelligence. In the same place, astonishing wisdom dawned. The transformation was to the mind and intelligence. Any discovery, any invention, any technological venture, success, everything is traceable to the mind and intelligence.

    What will this mind and intelligence do? This also you have to understand. I would like you know. Pāṇini wanted to write a grammar. There were already grammar compositions in the country. He wanted to write a grammar excelling others and making it more complete covering even the Vedic language that was there from the timeless past or from the ageless past. He first of all did tapasya on Parama Shiva. Let the focus be Parama Shiva, Subramanya, Ganesha or anybody else. The point is that his mind and intelligence started getting heated up about the venture and he applied them, applied them, applied them with as much of concentric force as possible. Then whether Parama Shiva himself came with his damaru and played or not, he got some sounds from which he got the clue to the sutrās on the basis of which he composed the entire grammar.

    You tell me very clearly, in the whole process, exercise, was there anything besides the mind and intelligence? You will say Lord Siva is there. Who is this Lord Shiva? He is there very much for you, you are not able pray to him and get the same result as Pāṇini had. Any God is already present, everywhere present. Then what is the difference? Our mind making use of this God by means of austerity or contemplation. That austerity or contemplation is an exercise, an expression of the mind. So the mind, mind, mind and its austere application is what counts. Will you understand this proposition very well?

    For anything and everything, the focus is the mind, the substance is the mind, the means is the mind, the material is the mind. Mind, mind, mind!

    Meera drank the glass of poison given by the mother-in-law. Her sincerity and devotional reliance on Lord Krishna were so much that she did not have any doubt about drinking it. Physically she drank and bio-physically the poison did not have its bio-chemical effect. Just imagine? The mind overcoming matter. The mental laws overcoming physical, chemical, bio-physical, biochemical, biological laws. Is it not an instance where the chemical effect of poison was not there in the physical body of Meera? And how did this happen? There was no doctor, there was no physician. It was her decision to drink it and after drinking, it did not have an effect. Where are you searching causes for magic?

    So in our line whenever people take initiation, deeksha, Brahma Vidya deeksha, I give them deeksha, I had got it from my Gurudev. Ultimately it is in the form of a concept or a mantra or something, a formula which the mind has to cling to, preserve and invigorate. When you start chanting or revolving a thought in the mind, this is the greatest austerity that you can think of. First of all, understand that mind is everything. This mind is given to thinking and it thinks discursively, divergently, distractionally. When the sunrise is passed through a convex lens I believe they get converged and they can burn paper, dry leaves etc. That convergence is not there for the mind. Mind is infinitely vast. But the mind is not converging. But if you start chanting a mantra, it is not chanting the mantra. It is making the mind active and exert itself in a very, very, very unitary, concentric manner. Not even concentric, centric manner.

    Suppose I give you a hammer, 250 grams and I ask you “Go on powdering this huge rock.” You will say “How it can it be?” Go on beating, beating, hitting at the same point, at the same point, at the same point. Then the rock will start powdering. It will be pulverized. If this is the effect of a hammer on a huge rock, how small is the hammer and what is the weight of the hammer? 250 grams. And you start hitting the rock. The rock will be countless number of times in size and weight of the hammer. Much more infinitely greater is the effect of the mind hammering, hammering, hammering, hammering, hammering...

    How will the mind hammer? By virtue of a hammer it produces. And that is that mental formula. It goes on applying, applying, applying, applying, where? Itself. On itself! You cannot imagine the effect. It is far greater than an atomic explosion. People don’t understand it. Many people approach the subject with faith which they are not able to get also.

    So I wanted to drive home to you the power of the mind, the exclusiveness of the mind in human life, in the world. The world will not change at all except in the presence and working of the mind. Other beings also there. They don’t have, they haven’t brought about anything called civilization. Civilization has been brought about only by the human mind and intelligence. Mind and intelligence are not different. Mind’s own elder brother, refined form is intelligence. Only in application, the two differ. Substance wise, mind and intelligence are the same. It is like running and jumping done by the same legs.

    So I would like you to understand the presence of the mind, the role of the mind, the potential of the mind and how Kālidāsa became a Kālidāsa, Pāṇini wrote a grammar, Meera drank the poison and Sankara walked up and down the country meeting the scholars of the time, talking to them and establishing our Vedanta. Everywhere it is the resoluteness of the mind!

    व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
    vyavasāyātmikā buddhir-ekeha kuru-nandana |

    Buddhi, the resolute nature of the buddhi is the only factor to count in the whole of karma-yoga, says Krishna. Spend some time and think about what is this ‘vyavasāyātmikā buddhiḥ’? ‘Vyavasāyā’ means ‘niśchaya’, resolution. ‘Vyavasāyātmikā buddhi’ means buddhi given the quality of resoluteness, the resolute intelligence, resolute intelligence.

    Harih Om Tat Sat. Jai Guru.

  • PR 15 Jan 2016 - Sensory Control and Even Vision Are The Two Takeaways from Bhagavad Gita
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    Harih Om Tat sat.  Jai Guru. Jai Guru.

    Today I have to speak for Asianet. I am discussing the twelfth chapter of Bhagavad Gita. One additional note in my discussions for the Asianet, this Mukthisudhakaram program is that I spend some time, not sometime, enough time to find out how best I can relate important concepts which are presented in Bhagavad Gita with earlier and succeeding references.

    The twelfth chapter commences with an enquiry from Arjuna as to whether the people given to the devotional path or the other spiritual, knowledge path, who are better and more connected with the truth? This was the question.

    Krishna as usual with his psychological expertise says that “The people who are devoted to me through devotion are the best. But the other people also come to me provided,” he says, “sarva-bhūta-hite ratāḥ”, “provided they are interested in the welfare of all creatures.” And then he gives a beautiful description as to what the other people are. In that description,

    सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः ।
    sanniyamyendriya-grāmaṁ sarvatra sama-buddhayaḥ |
    (Bhagavad Gita 12.4)

    Are two phrases he uses. So I was thinking about, ‘sanniyamyendriya-grāmaṁ’, regulating and refining the senses, all the senses very well. And ‘sarvatra sama-buddhayaḥ’, fostering an equal vision everywhere and at all times.

    So I was thinking… Generally I do my morning walk. That is the time I think about these matters. So I wanted to enlarge this concept and say how much important these two are. And not only that, what is the very special significance or uniqueness about the two?

    Bhagavad Gita is a śāstra. A śāstra means a scientific treatise. Being a śāstra, our Sanskrit śāstras are supposed to have six lakshanas. Every śāstra must incorporate these six lakshanas. That is our scientific tradition. What are they?

    Upakramaḥ, Upasamhāraḥ. What is the subject discussed in the śāstras should be first mentioned. It should also be mentioned at the end. Then, it should be repeated in between. So, at the commencement, in the conclusion and repeated throughout. These are the three. Upakramaḥ, Upasamhāraḥ, āvarthiḥ.

    Then, whatever is presented should become scientific, logical and rational. That is called Upapatthiḥ. So how many are they? Upakramaḥ, upasamhāraḥ, āvarthiḥ, then upapatthiḥ, reasonableness, rationality, a scientific nature of the discussion.

    Then, there must be phala-shruti - what is the benefit of following this śāstra on this particular subject?

    Then sixth is artha-vadhaḥ, eulogism. Eulogism means exaggeration. Exaggeration is a quality of the śāstras. Whatever is mentioned in the śāstras, in order to make people interested in it, the benefits, qualities, its nature, features etc. will have to be exaggerated. That exaggeration in terms of profusion of words and profusion of many things, that is what makes it alluring, enchanting.

    Suppose, a person says “A dog came here.” Nobody will listens to him. “Do you know a dog came here? It was twelve feet high!”

    “12 feet?” Everybody will be interested in seeing.

    Whenever you call somebody for speaking or you are conducting a function, what is the uniqueness of the function, what is the uniqueness of the person, this has to be mentioned. Otherwise nobody will be interested in it. This is also a scientific analysis and need.

    So, Upakramaḥ, upasamhāraḥ, āvarthiḥ, upapatthiḥ, phala-shrutiḥ, artha-vadhaḥ. There is one more. It is called Apūrvatha. I don’t know where it will fits in. It becomes seven according to what I have said now.

    That apūrvatha means any śāstra will become relevant only when it has something exclusive to provide which the other śāstras do not have. Then only it will gain popularity and following. So I was trying to link it up and wanted to say that ‘indriya-nigrahaḥ’ is the apūrvatha of Bhagavad Gita.

    See, you will find philosophy discussed in many places. The philosophy is only an exposure of the subtle truth. So it is primarily a question of using various methods of logic, reason etc. and tell you that this is the supreme truth. In explaining it, why should we discuss sensory control? Truth is something to be understood. The understanding arises in the intelligence. So the entire approach should be in the way of an exposure to the intelligence. But Sri Krishna and Bhagavad Gita repeatedly say, ‘control of senses’.

    वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ।।
    vaśe hi yasyendriyani, tasya prajña pratiśṭhita ||
    (Bhagavad Gita 2.61)

    Right in the second chapter describing the ‘sthitha-prajna’, what is that? A man with a steady mind, stable mind, stable intelligence. So the intelligence has to be come stable. And while describing that person, at one point, he says.

    Vaśe hi yasyendriyani, tasya prajña pratiśṭhita.Whose senses are under control, his mind alone is stable. So the stable-minded and the sensory-control man, both are same. From that time onwards, he goes on saying ‘indriya-nigrahaḥ’.

    So I wanted to find out in how many places there is a reference to sensory control and in how many places sama-buddhiḥ. sama-buddhiḥ is also Bhagavad Gita’s uniqueness. But you cannot say no other śāstras have spoken about sama-buddhiḥ. Sama-buddhiḥ has been dealt with in so many places. So I was going through, rushing through to find out in how many places, this sama-buddhiḥ has come. I could not complete it. This is where I require some help. Sometimes I ask Satish to find out.

    This Bhagavad Gita is a book where you can spend a lot of time. Why should this sama-buddhiḥ be discussed in such detail and what is this sama-buddhiḥ? It is actually a quality of intelligence. Can the quality of the intelligence be purely subjective without any objective reference or relationship? If so, how does Krishna describe its objective relevances? So you will find in many places he has referred this samatva, sama-buddhiḥ, sāmya , sama-dṛṣti, sama-darśana. So many places he has mentioned.

    If you start reading Bhagavad Gita with interest and with a view to find out how it is applicable and how it can be followed, you will find beautiful references here and there. Unfortunately people go on committing Bhagavad Gita to memory, they recite it regularly, but nobody spends any time to understand how this book becomes a sādhanā book and what is the sādhanā element in it? You will find sensory control and even vision - these are the two essentials of Bhagavad Gita. Senses you have, control you can make. Buddhi you have, make it even also you can. These are the only two exercises. These are the only two sādhanās to be pursued according to Bhagavad Gita.

    So I spend some time, try to think about it, relate it, and bring about. That is why the talk becomes very extensive. Here I am not governed by any time limit. Provided we have money it can be telecast. Provided I am able to speak, I have the health and voice, I can speak. So today I am going to have recording. For about nearly three hours I will be shut up in that room for recording.

    Harih Om Tat Sat. Jai Guru.

  • PR 14 Jan 2016 - The Spiritual Law of Integrity
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    I was writing on some of the qualities of the human individual particularly of those who are in the performance field. Any country has to progress and the progress can be made only when there are national performers. Performers who feel happy in taking up national missions, national tasks and doing them well. There is always a conflict in the mind because the salaries and rewards given by the Government are always much less than what the private industry can afford and does give.

    So it is very difficult to get good performers for the Government. In that case you will find the Government work and achievement will always be substandard and will be greatly delayed. This is a bane of perhaps of every country, I don’t know, but certainly of India. But amongst them you will find there are some people who are given to good and classical performance because this is always related to subjective inner personality and the qualities it has.

    Truthfulness - It is not a quality of the body. Honesty - That also is not of the body. In that way you will find perseverance and integrity. Integrity is a quality which stands in an outstanding manner. It is recorded by world documentation experts that any chief executive who has been able to elevate the corporation to considerably higher levels has always been a man of integrity, integrity, integrity.

    So integrity is not a subduing quality. It’s not a negative one. It is a very powerful, positive one. So, I was trying to think as to how this integrity works and how people of integrity are successful. Generally you will find a man of integrity is invariably surrounded by people who are not so. So how will he make his mark? The people surrounding him are of his level and levels above. Particularly political lords under whom he has to work. So can integrity succeed? Is it possible? If you ask me, I am a researcher. So I have to research and bring forth the truth. So I was quoting one verse from Bhagavad Gita.

    यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
    तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ।।
    yat-tad-agre viṣamiva pariṇāme’mṛtopamam |
    tat-sukham sāttvikam proktam-ātmabuddhi-prasādajam ||
    (Bhagavad Gita 18.37)

     

    Sri Krishna, in the last six chapters of Bhagavad Gita presents a number of enumerations. The entire spirituality and philosophy are presented in an arithmetical manner giving names, giving categories, comparisons, contrasts etc. There he categories everything as sāttvik, rājasik and tāmasik. The sāttvik one is the most qualitative one.

    He says sukhās also are categorized as tāmasik, rājasik and sāttvik. What is this sāttvik sukha? Without any qualms he says, ‘yat-tad-agre viṣamiva’. Whatever is poisonous in the beginning but subsequently become nectarine. So if you have a sāttvik quality, that quality will certainly bring about bitter and painful experiences to begin with. Only in their hands, the mind will derive the deeper and loftier qualities to be a very good performer and to be trusted by nature. This is something very important.

    A happy mind cannot have strength. A mind which has undergone sorrow, privation, austerity, hardship, confrontation, that mind is the powerful mind. Unless you are climbing hills you will not have steady feet. Whether you climb the hills or maybe in your treadmill also, you put it on an incline and start walking. It is a very important point. How to develop your heart? You have to walk fast, run and the like. So every time, as is the case with the body, the mind also has to be tested and teased by hardship, difficulty etc.

    So far as sukha is concerned, he says, whatever is initially bitter and painful, subsequently it becomes nectarine. This is the quality of sattva.

    Any quality of the mind and the intelligence is actually a spiritual quality. In our personality, the body is governed by physical, chemical, bio- physical, bio-chemical and biological laws. The entire world of matter-energy is also governed by these laws. But if the matter-energy body has to be acted upon, has to be acting and efficient, it has to be acted upon by the supra-material elements like the mind, intelligence and ego.

    If our functions, our life primarily depends upon supra-material constituents, then the laws pertaining to them are even more effective than the physical and chemical laws because they are the inner laws by virtue of which our mind and intelligence are motivated and they become functional.

    So I am trying to argue out and establish on one factor. Integrity is actually a spiritual quality. So the spiritual law is operating in that field. That spiritual law is such that ‘yat-tad-agre viṣamiva pariṇāme’mṛtopamam.’ Initially it will be painful and inflicting. But later on, it will prove to be nectarine.

    A man of integrity is surrounded by so many factors. There will a number of unfriendly people. Some very good performers used to say “Swamiji, how can I stand the jealousy of so many people around me?” When somebody is promoted and people write about him, speak about him, his photograph is published, write-ups appear on world magazines, automatically parallel performers will have a feeling of difficulty. It is a confrontation to them. You cannot ignore them. It is a fact. But you have to ignore, never try to take it into account and suffer or try to do anything about it. This is characteristic of such people.

    So you must always have the defense, the defensive attitude. Let all of them do and say whatever they like. The law of integrity, the law of spirituality will take over because the opposition, jealousy etc. are springing from their mind and intelligence. The laws that are to govern them are the spiritual laws. And the spiritual laws are such that integrity, honesty, commitment and the like have the intrinsic worth to sustain and succeed. It is their spiritual worth, spiritual potential to sustain and succeed that make the people of integrity succeed against all odds and ends. I think this is something to be understood by people.

    Everybody is asking. “I am truthful. In this world, truthfulness cannot pay, unless I become untruthful.” Because the people are by and large untruthful, that is all the more reason that you should become truthful.

    When the body is infected, what do we do? We are trying to generate immunity and also fight the infection. So, a few untruthful people will not mean destruction of the world. The truthful people will have to assert their adherence. Then you will find the spiritual laws shield them, make them sustain, sustain them and lead them to success. The law is what Gita says. I call it “The Integral Yogic performance.” That will shield you, sustain you and lead you to success because it has got that intrinsic power to do so.

    Just like the force of gravity, the law of motion, this is the law of integrity. I think one should know about it well. Normally people don’t know but they practice the quality. But how integrity punishes, how it rewards in the end? This is a law by itself. The mind cannot improve or gain in its worth, depth and loftiness, unless it is nursed by a lot of opposition, confrontation, hardship and the like.

    Harih Om Tat Sat. Jai Guru.

     

 

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Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

Swamiji's Teachings

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Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

 

NSJi-HmPgSwami Nirviseshananda Tirtha

Swami Nirviseshananda Tirthaji, a renunciate disciple of Poojya Swamiji, is known for his scientific expositions which are a source of inspiration to seekers.  Read More...

MaJi-HmPg-White

Ma Gurupriya

A disciple of Poojya Swamiji, Ma is the loving mother of Poojya Swamiji's devotees around the world. Devotion and service remain the predominant forces shaping Ma's life.  Read More...

 

In this discourse based on Bhagavad Gita and the Upanishads, Swami Bhoomananda Tirtha outlines the destination of every Human Being.

  

Recordings of Poojya Swamiji's Talks

Evenness of the Mind : Way to Self-Knowledge

Independence from Unhappiness and Happiness

 

Vicharsetu
Vicharasethu 
Vicharasethu is a monthly journal in English and Hindi, edited and published by Poojya Swamiji. It is also published in Malayalam by the name Vicharasarani. With Articles, Correspondance, Guidance for Sādhana and News updates from the Ashram, these monthly publications are a great guide for the earnest sādhaka. 
 
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Devotees hold periodic meetings at their own locations wherein the teachings and messages of Swamiji are heard, read and discussed with a view to comprehend and arrive at their essence and make it a functional note in their life. This section provides resources to facilitate the proceedings at such gatherings. Read More ....

How to chant Bhagavad Gita

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  • 057 - Bhāro Avivekinaḥ - Cultivate Discrimination to Progress in Spiritual Path

    Scriptural knowledge is a burden for one who lacks discrimination; spiritual wisdom is a load for one who clings to worldliness; the mind is a burden for one who is restless and lacks control; and the embodiment itself is a burden to one devoid of knowledge of the Self.

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  • 058 - Yatra Praviṣtā - Everything is Supreme Reality

    That Sannyaasin (or the man of self-mastery) is indeed liberated, in whom the sense-objects brought by others get merged producing no reaction, like rivers flowing into the sea, because everything (including the world objects) is but supreme Reality for him.

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  • 059 - yathā yathā’’tmā - Sing and Hear the Glories of God

    As the mind becomes more and more purified by listening to and narrating the holy accounts of My glories and deeds, it becomes more and more capable of perceiving the very subtle truth of the Self; just as the ability of the eye to see subtle things is enhanced by the application of collyrium.

    Read More ...