"Devotion is a means as well as its true end when it grows into a full treasure. When devotion becomes a treasure, you will need nothing more for inner fullness or affluence. As devotion grows, it will begin to free you of all desire, hatred and fear. It will relieve poverty, either by making you amply resourceful or by taking away from you the very feeling of poverty. Devotion also will remove your weakness, generating untold strength and confidence."

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

Swami Bhoomananda Tirtha


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An Abode of Learning and Experiential Wisdom

Poojya Swamiji explains it thus :

“This Ashram is actually a Brahmavidya abode. Right from the beginning I did not have any idea of establishing an institution. If I were having an idea, I would have proceeded in a different manner. To establish an institution means to think constantly about the institution and to recruit or allow people to come and join us with a view to do institutional work. That would have been a little different. It is based primarily on man power, not seeking.

Whoever has got the aptitude to work in an institution and take the institution’s ideals to the people by way of a suitable propaganda, I think it will be different. Whereas I only had one thought in my mind. In the same manner I happened to see my Gurudev and I liked him, I sought deeksha from him. After getting the deeksha for me deeksha and my Guru were everything. I did not think of anything else. It is that deeksha and the sādhana I did very fervently that you can say made me the way I was and I am.

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Will you understand that mind and its thought are the same in substance? The thought is no different from the mind. So, whenever the mind thinks, no external product is produced and hence no additional potential also is generated. Then, which process of the thought process is affecting you or hurting you or agitating you? 

Listen to Prabhaata-rashmih Audio

Harih Om Tat Sat. Jai Guru. Jai Guru. 

The morning hours are always very sublime and I expect all of you will listen to whatever is said with a greater note of sublimity and attunement which will not be there in the rest of the hours of the day. I want to take up this concept.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ।।
jñānena tu tad-ajñānaṁ yeṣāṁ nāśitam-ātmanaḥ |
teṣām-āditya-vat-jñānaṁ prakāśayati tat-param ||

This is the verse I have been discussing for two or perhaps three days. What we suffer from is non-understanding, ignorance or delusion. Delusion about what? We don’t know what we are, who we are, what is our problem, where is it to be treated, we don’t know that mind is the source and cause of everything. Even that we have a body is a notion, awareness brought by the mind! The same mind goes into sleep, making you totally unaware of the body, unaware of the world. So, does the world remain as a separate reality or existence or even your body which is part of it? But are you aware of this? Even if you are aware, will you take it up as a reality, as a force, as an inspiration? We don’t. So, the word ajñāna has got great meaning.

Jñānena tu tad-ajñānaṁ yeṣāṁ nāśitam-ātmanaḥ. His ajñāna, Krishna specifies, Bhagavad Gita specifies as relating to ātmanaḥ, ajñāna or ignorance about oneself. Your body, doctors know, your mind, nobody knows. Mind is within the body, it is not a material product. You alone can probe into it and know. But do you do the probing? No. So, you are carrying what? Mind, intelligence and ego which are not known by you. When you pay rent and live in a house, you know what is the house but you are living with a mind, intelligence and ego, none of which you know as to what it is and what its potentials and possibilities are.

This ajñāna is what is to be removed by proper pursuit of knowledge. You have to probe into and find out, what is the mind, what is the intelligence, what is the ego, what is their substratum called the self or soul. So, when the ignorance about yourself is removed by knowledge “prakāśayati tat-param” then everything about the truth to be known, the supreme reality will become clear, he says. How to make this point go into your mind? How to penetrate your brain, intelligence and make you live with this understanding? At least think that ‘I have a mind which is a source of everything. I have an intelligence which can bring about changes in the mind, improvement. I have an ego which can have a higher and a loftier dimension.’ How to bring about this knowledge? We have been pursuing the subject of spirituality for decades perhaps. But I don’t think there is the desired improvement or enlightenment. Come with me when I speak.

Our mind senses the body and through or with the help of the senses in the body, the same mind senses the world. Whatever we know about the world is what our senses read and what our mind makes the senses read. Though the senses are reading the mind, in the reading, what is working behind is the mind! The mind not merely employs the senses, the mind or the mind presence is what has made the body and the senses.

You think of a needle, a spear and a sword. Think of a needle, very sharp and long needle. Does it pierce your mind or body? You think of a sword, sharp on both sides. Does it cut your neck when you think? You think of a blazing fire. Does it scorch you? Where are the properties of these substances? With the mind, you have thought a needle, you have thought a sword, you have thought about a spear, you have thought about a blazing fire. It is only a thought of the mind. You get the knowledge and information about the object, but you are not the least affected by the powers or potential of the object. Once you agree this, you tell me what are all your thoughts? Do they have any physical effect? Then why is it that you complain when you sit in meditation? So many thoughts come and disturb you, what disturbance? How can a thought disturb you? If a needle cannot prick, sword cannot cut, fire cannot burn, then how can any memory or any thought hurt you? Tell me, if you are intelligent.

Our mind produces thoughts and memories and we only have the knowledge part of the whole thing. We don’t have the heat and blazing of the thought process that can be dealt with and dissolved. What we want is a kind of mind in which any and all thoughts do and may come. But they will always be enlightening and informative and not affecting and agitating.

When you bring the memory of a leopard or a tiger or a lion, does it pounce upon you? Suppose you have a memory of somebody whom you don’t like and who does not like you, who is always behaving unfriendly, in an inimical manner, the memory of that man, does it, does he attack you? Suppose you have a dream where your head, neck is cut, early in the morning, do you find the mark, have you lost your head? I don’t think you should laugh over what I am saying. You should be deeply touched.

So, my proposition is that let the mind think by the thoughts. You should not have any pain or agitation. And the only way you can overcome it is that by understanding that all these are mental alone. Suppose my mind imagines and becomes a sea and I jump into it, will it be just like my jumping physically into the ocean? Where is the ocean? It is a mental ocean. Which is the body which has jumped into the sea and start swimming? It is a mental body.

Will you understand that mind and its thought are the same in substance? The thought is no different from the mind. So, whenever the mind thinks, no external product is produced and hence no additional potential also is generated. Then, which process of the thought process is affecting you or hurting you or agitating you? If you want to contemplate upon this truth, that is why I say, sit, closing the door and the window of your room. If you have an āsan, sit on it. Close your eyes. Interlock your fingers and put them on your lap and if you are initiated and you have a mantra, start chanting the mantra because the mind will need to do something. And through that chanting, that means through that mental function, make the function lighter and lighter. It may not be suddenly possible but in seconds and minutes it will be possible. Lighter and lighter, slower and slower, feebler and feebler, so that you will be able to feel the mind as well as the thought.

Mind can only be felt, it cannot be seen. So, feel your mind, feel its function. The function should become thinner, thinner and thinner until at last you will find, with a small splinter on an iron string, very thin, if you start stirring a glass of water gently, stir it, apart from the string, will you find a movement in the water? No. Here, the string is different and water is different but when the mind water is stirred, the stirring string is also a mind product. It is the mind mantra, it is the mind thought that stirs itself. So, there is no external product there. So, the whole stirring process becomes lighter and lighter, thinner and thinner until at last you are able to know what is stirred and what stirs. There is no difference between the two.

Let my mind think of an elephant, horse, needle, sword, fire, lightening, thunder, all these are only functions of the mind, thoughts, but in substance there is no difference. This is how we call the triputi is lost. The thinker, the thinking and the thought, all become one substance called thinking substance. What a wonderful nirvana and release will it be if you are able to feel and know it! I feel more and more sorry that our people do not care to think about the mind. Can you ever extract a thought and show it to me? If you cannot, where is the thought? Where is a proof that there has been a thought? Was it present? Where, how and as what? Every thought arises only to disappear. Is it present? We don’t know. If it is present, you must be able to show it. If from a source substance, a byproduct, a product is produced, that produced product should be different from the source and kept separately. Is such physical distancing and production taking place? Then, what is it that you are complaining? Which thought victimizes you, how and where?

So my dear children, what is wrong with all of you is you don’t sit and try to feel the inner presence called the mind and the like. Until you are able to sit. And suddenly you come up and say, “When I sit Swamiji, my mind runs and so many thoughts are produced.” No, the mind alone is there. No thoughts are produced. But the mind creates an illusion for you by which you feel so many thoughts are produced. If they are produced, they must be available. Where are they? Your mind has thought millions of times, where are those thoughts? If it has thought million times and none of the thought is available, then can you not write them off, “I have not thought and no thought survives.”?

So, the truth jñāna is this. Jñāna about the triputi, jñāna aboard the thinker, the thinking, the thought, all becoming extinct to become one substance in all. What a wonderful release will it be when you are able to delve into the thought process, the mind process and understand there is only one presence there. It is to recognize this one presence that you meditate, not for anything else.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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