"In acquiring material wealth all are not equally blessed. But in gaining mental and spiritual wealth, every one has an equal chance. Beginning from character and disciplines and ending with supreme kindness and goodness, the wealth of the mind is displayed in abundance before all. The question is only who wants, and, to which measure !"

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

Swami Bhoomananda Tirtha

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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.

Whenever we think of anything in this matter, maybe our physical needs, oral, mental, intellectual needs, needs of the family, we are thinking of a profession, income, any kind of a thought, reference word, anything that you refer to, do you understand that it is primarily related to your own inner personality? Any experience is one’s experience. If I refer to the world, I am referring to the world which I see around me. If I am referring to my own body, it is a body which I see and feel. When I refer to my thought, it is a thought which my mind thinks or I am thinking. The same applies to intelligence, reason etc.

When you refer to the ego, you are referring to ‘my’ ego. My world, whatever ‘I’ see and experience. From this it is very clear that our entire life revolves around oneself. Suppose a heated discussion is going on and the discussion lingered. As a listener you go to sleep. They might discuss very loudly, exchange hot words, roof-breakingly. But you will not know anything about it because you are asleep. So everything in our life primarily relates to oneself. His experience, his knowledge, his thinking, his goal. This is how our ‘I’ becomes very prominent or maybe paramount in philosophical and spiritual discussions.

In Sanskrit, we say अहं प्रत्यय गोचरः । ahaṁ pratyaya gocaraḥ. That which you refer to with the word ‘I’, ‘I’ - ‘ahaṁ, whatever is referred to this from thought or idea called ‘I’, that is the Supreme Reality. If I am the primary focus or source of everything in my life, how do I express myself? I express myself with my physical body, its organs and senses. Equally I express orally, equally I display, manifest or express mentally and intellectually. Thus we have sensory bodily activity, oral activity, mental activity and intellectual activity. All these four levels and kinds of activity are resting upon myself and steered by me. So ‘I’ becomes the supreme, the focus, the terminus also.

Whenever we try to have interactions, these interactions are between the individual and the rest of the world. When I scratch, I am interacting with my skin through my hand. Everywhere it is this ‘I’, ‘I’, ‘I’. This ‘I’ is generally related to a personality. That personality is a composite of physical, matter-energy items, then supra-material items like mind, intelligence and ego and all that they do. I don’t know how many people including seekers try to think about this affair, this matter and remain focused on their own inner personality. Our inner personality is not matter and energy. Body is matter-energy aggregate. But the mind is not, intelligence is not, ego is not, soul certainly is not. So a probe into our personality becomes very very important. Depending upon what you find there, your whole life of interactions with the world objects will be shaped.

Now if you turn to Bhagavad Gita, what Krishna did with Arjuna was make Arjuna reflect upon his own inwardness. Arjuna came to the battlefield of Kurukshetra with a clear resolution to fight. But looking at his own kith and kin, teacher and grandfather, he was unable to fight. That inability was because of a grief scorching his body. I am wondering how many people are conscious of this. We do a lot of study, a lot of discussion but we are not focused on where we should focus.

Our ‘I’ expresses itself in the form of sensory activity, oral activity, mental, intellectual activity. But all these activities are designed and implemented by the inner personality. They are initiated by the mind, then implemented by the mind by employing the senses. While it is being implemented, every bit and piece of the action rests upon the mind and it also concludes in our mind.

Now we have got two teams who have arrived here. One from Chennai, another I don’t know whether from Bangalore or Chennai. Both of them have arrived here. They have arrived here by virtue of a travel, an action done by their body. Now what was behind it? A decision to come here. This is mind’s decision. Then the mind alone implements the decision by purchasing the ticket, getting into the vehicle whether it is train or plane. Every time, the mind is employing the senses to execute the act and they have reached here. Now as the action is going on, every bit and piece of it gets drowned in the past. Only a memory of it remains with you. So the physical actions are over every moment; what remains is a remembrance by the mind that “I was in Chennai, I wanted to come to the Ashram, I purchased a ticket, told my friends, so we are in a group, got into the vehicle and we have come here and we are in the Ashram”. All the activities till now are all over. What remains is only their memory and that memory is in the mind.

This is why I say, all actions are designed by the mind, implemented or executed by the mind through the senses and all actions terminate and conclude in the mind to become an experience, knowledge and memory. This mind is what put Arjuna into trouble in the Kurukshetra battlefield. It produced grief, thinking about the kith and kin and grandfather and teacher. The grief was so powerful that it scorched the whole body. His Gāṇdīva slipped from his fist. The body started trembling, trembling, trembling. The mouth went dry. The mind started whirling and the intelligence said, “This is not a proper war, you should not fight.”

Just imagine, what more is there in a personality to crumble? Thus in an all-crumbled state, Arjuna was asking Krishna, “Can you cool my system? Don’t tell me anything about heaven or even about the kingdom gained back. Both of them will be as a consequence of what I do. But I am unable to act; I am unable to get up. I cannot wield my weapons. So before anything and everything, you should cool me and give me the strength to get up.”

Krishna started speaking to him; only spoke, nothing else he did. And he was asking Arjuna, “Are you hearing? Are you hearing? Do you understand it? Do you have any question, enquiry?” Arjuna raised some enquiries now and then. So the conversation lingered for about two and a half hours and at the end of it Krishna asked, “Did you hear me well? Is your delusion gone? Have you got back your strength?” Arjuna says, “Yes, I have got back. I shall do as you say, fight not one but many wars if necessary.”

You tell me, the whole development climaxed in two and a half hours and the whole development was from the mouth to the ear, from Krishna’s intelligence to Arjuna’s mind and intelligence to bring about evolution and transformation in Arjuna’s inner personality. The decision not to fight was reversed by Arjuna. The trembling of the body was relieved. The mind became stable. Arjuna could speak. Arjuna could think and he started asking Krishna pertinent questions. In the last chapter of Bhagavad Gita he says, “What is the essence of Sannyāsa and tyāga?” Just see, how was this wrought?

It is actually a knowledge voyage; a voyage within your body where the mind and the intelligence have their domain. That is why our Bhagavad Gita is one of the Prasthāna-trayam. Upanishads, Bhagavad Gita and Brahmasūtrās. Bhagavad Gita is otherwise a small section of the huge narrative by Veda Vyasa, historic narrative on the decline and fall of the Kuru empire, Kuru dynasty. All the events that took place before the Bhagavad Gita dialogue were in Kurukshetra and after the dialogue also, it was the war that was fought. So this was in between having come to the battlefield and then starting the discharge of arrows; a short gap.

So I would like you to understand your mind is the treasure for you. Cherish it and bring about any improvement, any refinement, any reformation, any expansion, any kind of a liberality, magnificence to your mind. Our human life is only meant to treat the mind and elevate it. As Krishna in Bhagavad Gita put it,

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
uddhared-ātmanātmānaṃ nātmānam-avasādayet |
(Bhagavad Gita 6.5)

Elevate you yourself by yourself. Do not downgrade you. Let your own mind and intelligence be a very dependable friend and associate in your life, suhṛt. For every problem sensed by the mind, there is a solution offered by the intelligence. If only people can understand this, what a great fortune they will have with human life with them!

Harih Om Tat Sat. Jai Guru.

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