"The power to promote and reward, as also to demote and punish the individual and his fate in this world, lies within his mind, its thoughts and feelings. No external agency is necessary to bring this infallible fruition. As the growth and development of a seed, an embryo, or a cell designed and preserved by its own inner makeup, here too the causal forces for what one rightly deserves lurk within one’s own invisible bosom."

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

Swami Bhoomananda Tirtha

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By virtue of which one begets rati - joyful interest, delightful involvement. The word ‘rati’ is generally used with romance also. So, as in the case of romance there is a joy, this devotion also starts begetting joy. That devotional joy, once it starts welling forth in you, it will never leave. The same applies to jñāna also. Now, how will you get this joy?.

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Harih Om Tat Sat. Jai Guru. Jai Guru. 

We always discuss the truth of spiritual wisdom. Actually, this spiritual wisdom is a path which is very clearly the path of wisdom. What does it mean? Bhagavad Gita puts it as:

ज्ञानं ज्ञेयं ज्ञानगम्यं

jñānaṁ jñeyaṁ jñāna-gamyaṁ

(Bhagavad Gita 13.17)

These two words you should remember. It is knowledge, it is the one thing to be known, it is also to be approached, processed, pursued and begotten by wisdom. So it is actually throughout a wisdom path. You have to think, you have to understand, again think, again understand, think again, correct your wisdom, again, again, again, again correct, think. So the entire process is jñāna, jñāna, jñāna…………

In other words, it is not a physical pursuit. It is not a sensory pursuit. It is not a verbal pursuit. It is not even a mental pursuit in a sense that, conventionally as is done, you chant a mantra, mantra…It is called the ānava deeksha. Give a mantra and ask the incumbent to go on chanting it. It is a kind of a numerical recitation. It is not that also. Here, the jñāna element is supreme and it is only that.

I am hearing that people who are in the Ashram, inmates, visitors and the others, they are not able to always find joy in what they do. They do it maybe out of a compulsion or out of a sense of duty or obligation or this or that. It has not come to them that it is to be joyfully done. It is this point that I thought I will speak a few words on.

When I used to read Srimad Bhagavatam about 54 years back, I always found one sentence there.

यया संलभते रतिम्

yayā saṁlabhyate ratiḥ

(Srimad Bhagavatam 7.7.33)

By virtue of which one begets rati - joyful interest, delightful involvement. The word ‘rati’ is generally used with romance also. So, as in the case of romance there is a joy, this devotion also starts begetting joy. That devotional joy, once it starts welling forth in you, it will never leave. The same applies to jñāna also. Now, how will you get this joy? We are having our food. We have our rest in sleep. Between two sleeps so to say, all the hours that we are, we are supposed to be active. We cannot be inactive. The activity includes having food and drink, answering the calls of nature, having your bath. All these are activity. If you go on sleeping, these things cannot be done.

So, between every two sleeps, there are so many hours where you can only be active. Even the so-called meditation is an activity. In that activity, you can have meditation for stillness and absorption also. That is also a wakeful effort and outcome. I include that also as activity. Why is that you are not able to have the joyfulness in activity? Your aim should be that ‘I must be joyful’. That is why I sometimes tell you - Don’t practice devotion; become a devotee. Once you are a devotee, you will continue to be a devotee. And what further you have to do? Nothing! Because I am a devotee, I can only be one and I can never be non-devotee. The goal is achieved.

Similarly, I am a seeker. I cannot be a non-seeker. Whatever I do will be an extension of my seeking. My attainment is an outcome of my seeking. Everyday I am attaining, attaining, attaining because I am a seeker. Once you start thinking in this manner, the entire load goes away from you. It is that differential notion that puts you into trouble. You examine your mind. The moment you feel that what you do is non-sādhana, you are in trouble. At no point of time, you should feel you are in the hell. I am in the heaven. My heaven includes difficulties, trials and tribulations. My heaven includes seeing some sinners also, sometimes interacting with them. They may be sinners for themselves. For me, they are heaven-dwellers, residents. Can you not tackle your mind, tackle your intelligence in this kind of a comprehensive thought?

Why I am saying this? All the work that you do in the Ashram or elsewhere, everything should become divine, spiritual, devotional. If you fail in that joy, question yourself – ‘Why am I losing it? For the sake of work, I will miss everything’. When you start thinking in this manner, the mind will be far more quiet.

Yoga Vasishtha repeatedly says, “Tattva-jñāna is superior to samādhi”. Spiritualists call it ‘sahaja samādhi. Sankara would call it ‘jñāna’. Jñāna is a derivative of intelligence. So, this is a state of wisdom where everything becomes Brahman, you become self always, always, always. Cry and weep, groan in pain, starve, fast, curse yourself, blame, be panting, frantically do something or the other. All these things together constitute Brahman.

Any expression is an expression of the jiva, jiva is Brahman. In the embodied state, just like we are stifled for breath sometimes, everything is. You should not feel that you lose or fall. Why don’t you, my dear children, practice this thought? It is so beautiful. Rather than attempting to get at meditation, sit in silence etc. you say, “What I will get from mediation, I will get from non-meditation also. In fact, I will overcome and sublimate the difference between meditation and non-meditation”.

And for those people initiated by me, I have given them a mental formula, a practice that will only help you. But the crux is, you are getting into, nobody will tell you this because everybody wants to keep people as meditators so that they will never achieve the goal. Maybe, many people do not know this secret.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ।।

Tad-viddhi praṇipātena paripraśnena sevayā |
upadekṣyanti te jñānaṁ jñāninas-tattva-darśinaḥ ||

(Bhagavad Gita 4.34)

It is the tattva-darshis who can enlighten you in this. So kindly think about what I say. I want every one of you to be happy with whatever you do. If you do not do, that also. But this does not mean a license for laziness, indifference, inattention or other things. That I need not say. A good seeker will never be lazy. A good seeker will never be negligent.

So you have to work joyfully, joyfully, joyfully…. Imagine a person, he says, “Swamiji, whatever work you want me to do, you give me, I will do it.” First of all, he has to be all ready, all-rounder and all happy. Just see, a change in the attitude makes that person joyful, joyful and joyful.

Today you must have seen I have called a few people. The primary reason is we have an emergency situation in the Ashram today. ‘A’ was telling me, “Swamiji, you should give your whole day to me. I may not be able to come here but (for) Vichara Sarani neither is Indira available nor Geetha available nor Anitha available, and somebody has to see it. I have to format it also.” So I said, “Anytime you call me, I am at the desk, the whole time I will give you”. Then I wanted to call a few people and find out what has happened to them and all that.

So today I am completely set for Vichara Sarini. But my trouble is I will be so set that others may not be able to get me do it properly because they also have to be free. So I am calling X, Y, Z saying that “Can you spend some time here? Can you spend some time here?” I think you should be happy. Let anything be the job. Learn to be happy with your job. Learn to be happy.

Who is a sannyāsin? A Sannyāsin is one who joyfully, willfully as a lifelong vow and resolve, embraces poverty. He embraces it willfully. So how can austerity and poverty make him unhappy? But poverty is considered to be a curse of the country. But he delights over it. Can you think over this formula? Just see! So I would like you to be happy, happy, joyful. Drop all your aspirations. Drop all the craze for alternates. Leave all your ideals, values, everything you leave. Only have one point of view, “Let me joyfully do whatever I get, whatever I want, wherever I am, and as a help use the mantra you have or God’s name, the faith you have in God. You know, the whole wisdom will become yours in a matter of moment by this attitude.

Harih Om Tat Sat. Jai Guru.