"Unflinching devotion to the Teacher is paramount in the life of a true seeker. To begin with, an external God can be the object of faith. But once the devotee grows to be a seeker, only a Wise Teacher can fulfil his quest.  It is then for the seeker to get purified and enlightened by the words of wisdom from his Guru.  Their bond and attunement put the Teacher on the pedestal of God.  Such an impeccable Guru-sishya bond alone bestows wisdom, strength and fulfillment to the seeker."

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

Swami Bhoomananda Tirtha

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Our mind produces infinite thoughts. And from all these, emotions also arise. Every time a thought is produced, it lasts for a very short while and it subsides. So, in the arising of thought, what are you finding? It arises, then it subsides. From where does it arise and into which it subsides? Another thought arises, that also subsides. A third thought arises, that also subsides. So, emerging and subsiding, emerging and subsiding. So, there is a source from which it emerges and the same source also becomes its terminus. This fact can never be questioned or invalidated.

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

Yesterday I was speaking about the way in which one has to get absorbed into himself. I thought I will speak whatever comes to my mouth today, something more about it.

Think about what is this world and what are we. The entire world wherever it is, it has got only matter and energy. We would call it panchabhutas. In the panchabhutas themselves you will find earth, water and air are different forms of matter but fire is a different category called energy embodying heat and light. And we have space in which all these four inhere. When you try to think about the space, I don’t know what are the conclusions you will arrive at. Is it anything? Is it not everywhere? Can there be anything besides space? So, all the four items panchabhutas, out of the panchabhutas, the four bhutas must have emerged from the space itself. And what is this space? It is nothing and nowhere. This is the ultimate truth, the ultimate source of existence.

Now, besides the pānchabhautik world, is there anything in creation, if you ask, you can only work on your own experiences. Experience tells us that we have something called the mind, intelligence and ego. We recognize the mind by virtue of the thoughts, emotions and allied factors arising from within. We are thinking and matter cannot think nor can energy. So, the thought should be coming from somewhere. Both matter and energy are inert. This is something very sentient.

So, our mind is the source of all thoughts, emotions, experiences, memory, even knowledge you can say. We call something to be intelligent because it is always a seeker of knowledge. Whatever the mind registers in the form of experience, memory etc. it is the intelligence that takes up an examination and evaluation of these and derives knowledge for the benefit of the mind. We have an ego to coordinate all these functions.

So, in the whole creation, apart from panchabhutas, we have only mind, intelligence and ego. That is what Krishna says bhinnā prakṛtir-aṣṭadhā.

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।
अहङ्कार इतीयं मे भिन्ना प्रकृतिकष्टधा ।।
bhūmir-āpo’nalo vāyuḥ khaṁ mano buddhir-eva ca |
ahaṅkāra itīyaṁ me bhinnā prakṛtir-aṣṭadhā ||

He refers to the prakrti as eightfold and in the eightfold prakrti, five are matter and energy outside, and three mano buddhir-eva ca ahaṅkārah, they are everything. Any spiritual enquiry therefore, thus has to be very personal and inward. It can never have an external, a matter-energy focus. It has to be inward and being inward, it has to be focused on the mind.

Our mind produces infinite thoughts. And from all these, emotions also arise. Every time a thought is produced, it lasts for a very short while and it subsides. So, in the arising of thought, what are you finding? It arises, then it subsides. From where does it arise and into which it subsides? Another thought arises, that also subsides. A third thought arises, that also subsides. So, emerging and subsiding, emerging and subsiding. So, there is a source from which it emerges and the same source also becomes its terminus. This fact can never be questioned or invalidated.

While every thought is preceded and followed by a no-thought source, a no-thought terminus, we never think of that source and the terminus. The purpose of true mediation meaningfully done will be to get into the mind and arrive at this source, get into the mind and arrive at this source. How will you do it?

All of you will complain that mind is always thoughtful, always thinking, always thinking. But you should understand for every thought which the mind produces, you are connected to the source and terminus. So, two intervals are there. One interval, it comes from the source, the next interval it goes into the source. So, every thought is preceded and succeeded by a no-thought source. Why don’t you think about it? How get at it? Get into the mind process and take an optional thought and insert it into the mind and preserve it. When you preserve it, you will find mind is thinking but it is thinking the thought of your choice. When this optional thought gets stabilized in the mind, then automatically there will be no necessity to think about it. It is an optional thought and the mind has accepted it. So, what naturally happens is that thought subsides, subsides, subsides. It has to.

One lady was telling me the other day. “Swamiji, I have a doubt. I am initiated by you and I am meditating. My mind is accepting the thought. Whichever temple I go, whichever deity I stand before, I have only the mantra given by you coming to my mind.”

I said, “That is the best. That is the way it should be. All our idols are representing the same truth or God. So, you need not change. That is very good. You are very fortunate.”

“But there are some tensions and sometimes little quarrel etc. in the house and then I start crying. I cry so much. I want to meditate. When I meditate with the mantra that you have given me, again I start crying. So I am wondering whether it is a conflict and something wrong.”

I said “No, you are free with God. You can cry before Him, laugh before Him, accuse Him, tell Him anything that you want, approach Him with love, fondness, with hatred, with jealousy,with competition, anything that you do, but the subject and object should be God. That is all. But after crying you must feel relief.”

“That is there, Swamiji. I was sleeping so comfortably at after a day where I felt acute sorrow.”

What do you understand from this? I think all of you will have to think about and try to know the whole episode and the message it gives.

We need not control the mind at all, supresss the mind at all. Allow the mind to express in its own manner. But whether it expresses or not, your connection with the no-thought source is never broken. The mind or the thought derives its existence, its expression from that source. So, you cannot have a thought and not the source. You cannot have a thought and not have the source again in the form of terminus. So, never be afraid of a thought. Never be frightened at all.

Thoughts are coming from your mind. The solution to the thought process also is in the mind and you are never disconnected from your real source at any point of time. Thought is actually its own expression, the sources of expression. When you start understanding this, what is this thought, where from does it come, where does it end, you will find at one point of time that the source is itself the thought.

Mind has got only two positions, either it is thoughtful or it is thought-free. So, if you don’t want the mind to think, what is the alternate? It will think not, it will think not and you will be in a thought suspended state, if I can call it so. It is such a wonderful, wonderful experience. Like the space is the source of the other four bhutas, whatever is transpiring within your body, the source is that chidākāsha, that sentient sky. As is the sky devoid of anything, the sentient sky is also devoid of anything. That is why it is able to generate plural thoughts, plural emotions, plural knowledge and plural of many things.

I am wondering when will you become fear free about sin, virtue, heaven, hell, earlier janma, earlier karma, future janma, future karma, prarabdha. What prarabdha? Does earth have prarabdha, does water have prarabdha, does air have prarabdha, do energies have prarabdha? Our body, our embodiment is derived from all these. So what prarabdha can be there?

People may have some tendencies, some instigations, that is okay. Just like our body has inherited some traits from the parents or parental lineage, the mind also is inheriting some traits. In the bodily level, you cannot change it physiognomically or physiologically. Anatomically also you cannot change it. But in the case of the mind, the degree of change and the degree of freedom are far more. At one point of time, I have to say it is even infinite. The more you go, the greater is the freedom. And if you go the deepest, you have the full freedom. That is how we say we are all the infinite soul, the unconditioned soul, the unaffected soul, the un-karmic soul. That is how we say. Everything is absolutely true, true, true, absolutely true.

I think, you should spend some time introspecting upon these truths, introspecting upon your own mind, the thinking process, wherefrom does it emerge, where does it set, and what is that source like. That source is not distant from you. Thought is at a distance but its source is you yourself. I am wondering whether you will start thinking in this manner and you will have a pleasant introspection and meditation.

Harih Om Tat Sat. Jai Guru. Jai Guru.