"Thought is the most potent and creative power in the world. It initially takes shape in an individual mind. When shared with others, any benevolent thought starts growing as a vibrant process encompassing more and more people. It is such collective benevolent thoughts that build up great cultural values and treasure in the society."

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

Swami Bhoomananda Tirtha

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Harih Om Tat Sat. Jai Guru. Jai Guru.

Yesterday, Dr. Ambarish asked a very good question. "I am a doctor, I am operating on my patients, generally I give the patients relief, better quality of life. They are pleased, I am also pleased. In this process of pursuit, how can I become spiritually more and more sublime, pure and fulfilling?"

I think this is the quest of all seekers. In my pre-sannyāsa life, I was as usual working, just like others also were working. But there was a quest in my heart. I went to my Gurudev, got initiated, then started doing sādhanā very earnestly with a lot of exclusiveness, considering that the sādhanā alone was the essence of human life. As a result of that, the thought of sannyāsa became stronger and stronger and finally we left everything. This is one facet of life. Even as a sannyāsin, as a result of the sādhanā we did, what is it that we finally learnt if you ask me, that is the answer for Dr. Ambarish’s question.

In human life, the only factor that counts is our mind. I always emphasize the point - our life is interactional and experiential. Interactions are apparently in the sensory, physical level but actual interactions are designed and initiated by the mind. They are implemented by the mind by employing the organs of the body. Then the interactional results or consequences also are experienced by the mind in the form of knowledge and memory.

When is an interaction becoming different from the mind, away from the mind? The very interaction is designed by the mind, implemented by the mind, then the interactional consequences or results also are collected by the mind, experienced and kept in the form of knowledge and memory. So at what point of time does our life distance from the mind? This is a point that I would like you to think seriously about.

So in actual sādhanā, it is not so much our action that is important but our mind that is important. Actions are there for everyone, animals, birds, reptiles, even the inert earth, wind, water – all are doing some kind of action or the other. What matters is the attitude which governs your action and the objective you seek to win. What should be the attitude and what should be the objective? I told you that Prasthānatrayam consists of Upanishads, Bhagavad Gita and Brahma-sutras. They are speaking the same thing, no difference.

So in Bhagavad Gita Krishna says:

तस्मादसक्तः सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ।।
(भगवद्गीता ३.१९)
tasmād-asaktaḥ satataṁ kāryaṁ karma samācara |
asakto hy-ācaran-karma param-āpnoti pūruṣaḥ ||
(Bhagavad Gita 3.19)

After explaining the philosophy of action, the indispensability of activities, the prakṛti-guṇās, the guṇās of prakṛti constantly compelling, persuading and demanding that you remain active; now where lies our choice? Our choice is to do everything without saṅga, to do everything without saṅga. I have a certain skill, the people need that skill, so I employ my skill. It is just like a musician singing, a bull doing its work, a railway engine pulling the bogies.

I am not doing what I am not intended to do. I speak with my mouth and tongue and they are meant to and they have the facility to speak, therefore I speak. So in speaking, do I do anything of my own? Certainly not!

So that the mine-ness and own-ness, these things should not be there. Just like the panchabhūtas are doing their respective activities, the conscious being that you are also do your respective activity.

When you are able to do in this manner without that ego and delusional clinging, then that will result in the Supreme Spiritual attainment. This is one point.

At another point, Bhagavad Gita and Krishna and Veda Vyasa say that:

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ।।
(भगवद्गीता १८.४६)
yataḥ pravṛttir-bhūtānāṁ yena sarvam-idaṁ tatam |
sva-karmaṇā tam-abhyarcya siddhiṁ vindati mānavaḥ ||
(Bhagavad Gita 18.46)

He does not use the word dharma or svadharma, he uses the word sva-karmaā – whatever be the activity you are given to, interaction you are given to, do that, but as what? Tam abhyarcya, all your activities, seeing the patients, giving them prescriptions, fixing a day for operation, arranging for him to be taken to the operation, anesthesia administered, your taking the surgical instruments and conducting the operation – this is your karma. But by this karma, apart from merely treating the disease and curing the patient, you should consider that ‘sva-karmaā tam abhyarcya’ , I am doing an archana of that Supreme Reality.

What is that Supreme Reality ? Yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam. From where all the beings, all the creation has proceeded … One. And whatever has proceeded in the form of creation is permeated by the same source. So I am worshipping the source of creation and also that which is permeating the entire created products.

Sva-karmaā tam abhyarcya. You are not asked to take flowers, keep an idol, chant mantras, no, no, no ! You are only to make the whole of your karma a worship. When I say this, you know I am very reluctant, and I feel shy also, because this is such a common place statement that people speak.  “I worship God by my karma, I worship God by my karma”. Worshipping God by your karma, is it something easy? Common? Not at all! You have to be very reflective and understand that there is no necessity to do a special or additional pooja. Whatever you are acting, all that is itself a beautiful, surrenderring worship. Now this is the attitude with which you should work. And by this worship what do you propose to achieve? Siddhiṁ apnoti.

Sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ. So the whole of your life, activities and interactions should be considered as an archana and that too the source from where the creation has come, and which is permeating every created product. I am, I am doing archana of that, for that. And by this archana, what do I propose to get – the spiritual fruition.

What is that spiritual fruition? Understanding the whole of the external manifestations inhere in your inside. They are all bubbles and waves in the internal mind ocean. Apart from the mind and the mind’s products, if you think that all are the minds’ products, they have no grossness, they have no externality. So the entire universe and universal contents, you should start feeling that "They are bubbles in my Consciousness". That consciousness is what you have to worship, so you can worship that not at all by flowers or external materials. It can only be by virtue of an attitude that you can develop and preserve.

Sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ. Now this is what, not a doctor asked for and got a reply, this is what the fighter Arjuna was told by Krishna standing on the battlefield, in the chariot. So whatever be the nature of the work, the attitude is common and the aim also is common. Even for the sannyasin, if he leads sannyāsa except with this attitude, that sannyāsa also is not sublime.

I think this is something that all of you will have to reflect upon. By decades of sādhanā, the sannyāsins and ascetics also are coming to this conclusion. Nothing else. That ego and ego-centric actions should stop and you should feel that I am living and moving like the wind, like the water flowing, the wind blowing, and the earth revolving and circumambulating. Similarly everything is designed by God, implemented by Him and the consequences also are Himself and His manifestations.

Harih Om Tat Sat. Jai Guru.

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