"Karmayoga does not mean ceaseless pursuit of karma. It truly consists in the Yoga orientation and discipline given to the buddhi and the mind. Constant preservation and application of Yogabuddhi while doing any work, alone makes one a Karmayogin."

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.

What shall I say? What I would like to say and what I would like you to understand and assimilate, there seems to be no satisfactory response from the people who hear what I say. Naturally I feel, what is the point in talking? I have been stressing solely on the mind, mind, mind. In the whole of existence, in the whole of existence and the universe, the world, ourselves, all are existent, in the whole of the existence, our scientists have not been able to find out another celestial body so far very clearly where there is life form, particularly life in the level of the humans as we are here upon the earth. I don’t know whether it will be found that there are human beings elsewhere also. But till that discovery is made, am I not right when I say, the entire existence, the entire existence, is for the most major part, objective and gross and the gross objective existence is inert, I-N-E-R-T, means insentient I-N-S-E-N-T-I-E-N-T.

We generally speak of matter and energy as the constituents of the world, existence. Both matter and energy are insentient. They don’t have any power or potential to sense, know, feel, remember, enquire, know, K-N-O-W. But, but, that ‘but’ is very important. Though the entire existence is inert, only as we are able to understand, observe and feel, the living creatures upon the earth have something different from matter and energy. That is why we are able to know that we have a body, we have senses, we are able to employ them and we are able to have interactions with the things which are besides ourselves.

So the entire existence is objective, but besides this objectivity, grossness, we have as we are feeling now, the power and potential of sentience, S-E-N-T-I-E-N-C-E. We are able to speak at our will. We are able to sense our body. We are able to perceive through our senses, the objects around. Now, leave these physical associations, media. We are able to think and feel that there is something like the mind. Thought is evolved inside and we are able to feel it instantly. Similarly doubt, similarly all the experiences that we have. None of these experiences is objective or inert or gross. Will you please understand this?

All our experiences are not objective, gross and external. Experience by its very nature is inner, internal and subjective. Our thoughts are subjective, feelings are subjective, our enquiries are subjective, knowledge is subjective. And none of these belongs to the matter-energy ken. Our body is a matter-energy aggregate. So the knowledge does not belong to it.

What is that factor other than gross objects and inertness which brings about this knowledge, experience and awareness? Certainly this is within our body. It is not a part of our body. We are putting on dress and moving. The dress is not a part of our body. But we have put it on and we live and move with it. Somewhat similarly, no simile is absolutely full. Our mind is associated with the body. But it is not a part of the body. Mind is not physical. It is neither matter nor energy. Hence it cannot be a part, a limb of our body.

I have formed a capital sentence. What is that? Though objects are incidental in our experiences or in causing our experiences, experiences by themselves are inner and subjective. I may see a tree and my perception of the tree you may say is also because of the tree. If the tree is there, I will not perceive it. I perceive it because I am present and I use my senses, my eyes, to look around. Then I see the tree. The effort proceeds from within the body, it sustains in the mind and it also concludes in the mind. So where is the physicality coming there?

I feel I am. I also feel I have the body. I feel I have the senses. Then I employ my eyes. Then I say there is a tree. On the basis of what? My eyes and my experience. Where is the experience? Inner, inward. The mind is taking an imprint of the tree. The imprint is not tree. It is about the tree and it is mind’s own imprint in itself. It is on the basis of this inner imprint that I say there is a tree. The proof for our body is, is that we feel its presence. As we feel the presence of the body, we also feel the un-presence of the body, the non-presence of the body, in sleep and unconsciousness. So where is the focus? The focus is in the mind. Are you aware of it? And have you tried to touch and feel the mind and make it flexible, assimilative, reconciling and invincible?

What is the trouble with us? Why is it not that you try to work it up? You know it is just like your being appointed as an emperor of the Universe. That is why many are not able to be. It is like getting the power to transform the whole of the earth into a mountain of gold. When you understand experiences are inner, subjective and the experience of all the gross objects including the universe, the sun, the moon, stars, celestial bodies, they are purely bubbles floating in the mind water, when you understand it, if you are a good and a devout thinker, it should bring about a cyclonic change in you, a tsunami in you! But many people have been listening to Vedanta, Vedanta and they remain the same matter-energy body.

I have been speaking for 61 years. It is natural that I feel a little indifference because people are not taking to what we say. Today morning, one shloka came to my mind.

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह।

Our speech, that effective weapon called speech instrument, it tries to describe this inside, inner presence, not able to! Along with the mind the words recoil.

तत् वक्तुम् केन शक्यते?

By whom can it be amply or properly explained? Is there anybody in this assembly who will spend time with devoutness to reflect upon this fact and truth about your life and let me know that he has done it, he or she?

I have been jotting down all the verses that I had learned in one way or the other and through which I have grown, if at all, I have found, if at all. If you go through the verses you will find, they begin in a very humble manner and they grow steadily. Ultimately, they have reached the pinnacle of creation, the zenith of understanding, the crowning fulfillment of human life! For everything, it is set in poetry. What are the values that you must have if at all? Is value necessary? Should we have a goal? Can it be achieved? What are the areas which we should remember specially? How to ward off obstacles? When do you feel free? What is the goal? The goal is expressed in many ways.

Anybody who reads these verses and commits them to memory, they become part of the seeker’s life, whether he lies or does something else, you will find these verses will be with you. I had read a verse but I never used it after some time.

Lakshmeepathih krishnasakho niyantha
Brahmaadi-lokasya cha nandasuno
Gopipriyo Gopavayasya aathmaakhilasya
Krishno mathidho mamaasthu

Suddenly I remembered it, because I am enlisting all these verses. How is it that I remember it? Because it has become part of my being. And generally I read verses only when there is a meaning, there is a relevance and there is a message. So, the one verse that I wanted all of you to go away from here with is

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह।
यन्मौनं योगिभिर्गम्यं तद्भजेत्सर्वदा बुधः।।107।।
वाचो यस्मान्निवर्तन्ते तद्वक्तुं केन शक्यते।
प्रपञ्चो यदि वक्तव्यः सोऽपि शब्दविवर्जितः।।108।।
(Aparokshanubhutih 107, 108)
भावातीतस्य को भावः किमलक्ष्यस्य लक्षणम् ॥
(Shanti Gita 6.11)

Can you explain your mind? No. Can you show it? No. Can you extract some thoughts from the mind? No. Is it not like what is eluded to here?

I found a letter written by Baba.

‘Is the mind, the self?’

He said ‘Yes for advanced seekers.’

For advanced seekers, mind itself is the self, he says. I think I wrote to him and asked him and he replied. What do you understand from this? All these sentences, descriptions, expressions, all of them are there. Maybe some of you read them or hear them, but I think what should be done thereafter, that is miserably lacking. I am having particularly ‘X’ in my mind. She is a little studious in learning verses. Wherever I go and whenever I talk, I always talk with quotations, some Sanskrit verse from the treasure of our country.

So I stop saying again that experiences though objects are incidental to them, experience by itself is inward and subjective. The entire existence has two constituents, one is the object, external and gross. Another is the subject, inner, subtle and luminous. All our learning and research are in the object part. Unless you supplement and complement it with the research in the inner hemisphere, I don’t think life will be a balanced one. There will always be imbalance and disturbance.

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

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