"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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Suppose my mind is absolutely still and mute, then do you think I will be able to talk? So we want improvement in the thinking process. That is what we want. And take it from me that the same mind which is thinking like a tempest now, cyclone, it will start thinking in a very gentle, calm manner. But it will take some time. You should live with your mind, live with your mind.

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

Today also I shall keep my eyes open and talk. You look at me.

See, the entire spiritual life is to be worked, in and through the mind and intelligence. You go for a satsang. In the satsang, the Mahātma is supposed to speak and you are supposed to hear. So it is speaking and hearing, speaking and hearing. This is primarily done or solely done by the mind. The ear is only helping you. You hear; after hearing, every word that you hear contains an idea, and so many ideas are put together, they become sentences, paragraphs, and all that, but it is primarily ideas and their collection.

After receiving the ideas, it is for you to think about them, reflect upon them and absorb them so that the ideas will become yours, they will remain with you. That is the real part of the sādhanā where people miserably fail. They come for the satsang, they hear, they get up, they start talking. You know, in the very satsang hall, the moment I stop speaking, they will get up and start talking. And none of them will talk about what they have heard. Everybody will talk about some other subject. How callous and indifferent these people are! Then how can your sādhanā grow? In the satsang, whatever you hear you should hear, absorb. The result of the absorption should be, the ideas should become part of your mind and thinking and memory process. So it is primarily a mind process.

The other day I was asking somebody, “How is your meditation?”. “Meditation is all right, Swamiji. But my mind starts thinking about”. Then what do you expect the mind to do? Shall I give you an electronic switch which you will switch off and your mind will stop? Then you switch on and it will start functioning. Is that what you want? Do you want a totally unthinking stony mind or do you want to have a mind which will have healthy, good and benevolent thoughts? What is the type of mind that you want? Is it an unthinking mind? ‘G’ has to answer me.

See, we don’t want an unthinking mind at all! We want a mind which will think in a nice, gentle, helpful manner. A mind which will produce a number of good thoughts, useful thoughts, relevant thoughts. Now I am talking to you. As I talk, one word after the other should be produced by the mind and given to me. I must get an idea to speak and that speaking should be proper. So the mind should allow me to speak, to give me sufficient stock of knowledge, information, words etc.

Suppose my mind is absolutely still and mute, then do you think I will be able to talk? So we want improvement in the thinking process. That is what we want. And take it from me that the same mind which is thinking like a tempest now, cyclone, it will start thinking in a very gentle, calm manner. But it will take some time. You should live with your mind, live with your mind. If the mind gets agitated, you try to find out why is it getting agitated – ‘What about? What for?’

लये संबोधयेच्चित्तं विक्षिप्तं शमयेत्पुनः ।
laye saṃbodhayeccittaṃ vikṣiptaṃ śamayetpunaḥ |
(Mandukya Karika 3.44)

Mandukyopanishad says, suppose the mind is going into a state of sleep-like thing, ‘jada samādhi, then you should not allow it, you should awaken it.

laye saṃbodhayeccittaṃ vikṣiptaṃ śamayetpunaḥ

Suppose it gets distracted, that distraction you should go into and find out why is it getting distracted. So you should reflect upon the distraction and the distractional elements. That is also a thought process. Like that, you should establish a kind of a control or moderation in your mind. This is a mind process. And for accomplishing all these things, you use the thought of God or a mantra given to you by the Guru that you will keep as a broomstick to sweep through the mind.

So whenever people come and tell me, “Swamiji, I mediate, then the thoughts are distractional”… You started your meditational life maybe one month or two months back. Until then, your mind was only in worldly thoughts. So, so many years of worldly thoughts and memory, do you think, will they not dominate in your mind? So you will have to take to satsanga, reading good books etc. After some time, suppose you have 150 kilograms of worldly thought, you should get exposed to spiritual thoughts and in place of 150, at least 100 kilograms of spiritual thoughts you must have. So 100 + 150 become 250. Out of 250, 100 at least are good thoughts. Then you again grow from 100 to 125, 130 like that.

So there will come a time when the predominant thoughts in the mind are spiritual and the other things become subsidiary. So it is a process of thorough scientific transformation in your mind. So when you sit in meditation, do not expect always the mind will get absorbed, it is not necessary also. Part of the meditation should be a treatment of your mind. You try to find out what kind of thoughts come to you. Are they good or bad? If they are bad, recognize that they are bad and dissuade them, dissuade them, dissuade them, dissuade them. After some time, they will stop coming.

After some time, after which time, that I cannot say. It depends upon your effort, the time you spend for it, how many distractions you have, are you encouraging them. Say, you take me. You can take Swamiji and Nutan Swamiji also, also - We are very active in the day. In all our activity, why don’t you try to find out how many worldly things we think about. If we read, we read spiritual books. If we speak, we speak spiritual things. If we meet people, they are enquirers and seekers. So our whole life becomes spiritual.

The other day, I found in the newspaper that there is a new educational committee that has been appointed. Kasturi Rangan is the chairman to consider what is the structural change we have to bring about in our educational system. I read the news. Immediately I thought, this is the time our FRNV (Foundation for Restoration of National Values) should take up the subject and present whatever they want to present in terms of our national values before the committee. I did not get any information. So I wanted to talk about it. I asked Namrata to connect me to Ashwini, and today I had a talk with that.

Actually, it is a newspaper news. Though it is a newspaper news, why was I interested in it? I was interested in it so that our national values which are spiritual, ethical and moral will become part of our educational system. It is a kind of a worldly thought but my interest in it is spiritual. In such cases, we read. Whatever we read, that reading is only for a spiritual interest and spiritual connection. Of course, we have to look into, electricity charges are to be paid, telephone charges are to be paid, taxes are to be paid, market, bill etc. all these things we are looking after. They also, so far as we are concerned, it is part of running a spiritual institution. So they are spiritual in character.

We are not looking after a home. We are not looking after our family members. We are not looking after any trade. As an Ashram, we should not have any commercial activity at all. We cannot have any commercial activity at all. Our activity will have to be charitable in character. Our expenditure also has to be charitable, but some enabling items like purchasing medicines, purchasing goods, stores, provisions and all that maybe there. Otherwise, nothing like selling. We have to make sure that it is so. So our activity is completely spiritual you can say. Not only that, unless the seeker reaches a stage where he finds that everything he does is spiritual, he will not be free. He will be worried and anxious.

I have no problem. You know why? I have no problem because I have nothing unspiritual in my life. For me, the world is God. It is a spiritual outcome. The world is a spiritual outcome. When I say this, will you understand? Our panchabhūtās, wherefrom have they come? You tell me. Wherefrom have they come? Have they come from some other panchabhūtās or they have come from something other than panchabhūtās? What is other than panchabhūtās - That is the spiritual source.

So, an ornament made of gold is golden. So the world which is born from spirituality is spiritual. And you say it is worldly and you get bothered. I have no botheration. Whatever I do, wherever I go, whatever I think, whatever I speak, whatever I eat, everything is spiritual for me. So I have nothing unspiritual. Now this is the type of wholesomeness that you should have. And the key lies in your mind.

So when this girl reports to me, “Swamiji, when I meditate, other thoughts come”. Other thoughts come. What are these thoughts? Produced by the mind. Tell me, what is this mind. This mind is matter? Is it energy? If it is not matter and not energy, it is something different, it is spiritual. Whatever thoughts come from the spiritual mind, are they spiritual or material? Then why do you call them material and suffer? So you should fight, break the sense that from a spiritual mind, unspiritual thoughts can never come. So all the thoughts should become spiritual for me. There should be no difference between spiritual thoughts and non-spiritual thoughts. That is the point where you should attack it. In real sense, this is called ‘granthi vichheda’ in a human being spiritually. The ego knot is completely untied. You don’t feel that ‘I am a human separated from God’. I am a human manifested by God. By becoming a human, I have not become ungodly. By becoming world, God has not become material. God has manifested himself and his manifestation is spiritual.

See, when the water cools and becomes ice, does it cease to be H2O? It is boiled and it becomes steam, then also does it cease to be H2O? So H2O, in one respect it is water at a certain temperature. When it is cooled it becomes ice, white in colour and solid; you can walk over it. When it is steam, it can pull a train. But all are H2O. In a similar manner, not that it is a full example, the spiritual God will remain spiritual whatever he becomes. Now can you have this kind of an attitude? This is called the divisional attitude, the divisional attitude. That division should go, division should go. By what means will it go? You think yourself, I give you freedom. Start rolling on the ground. Climb up a hill and a mountain and come down. Swim on water. Eat as much as you want or fast as much as you like. Whatever be the means, you should overcome this divisional feeling.

There is nothing like God plus and nothing like God minus. God alone. God is so full that there is no scope for a plus. He is so full that there cannot be a minus. Is there any place in this world where it is minus space? And can you add to space? God is like that. Then why do you divide Him? That is your problem. Your mahā pāpa. You divide Him and suffer. You say my God is less, my God is more. He is plus and He is a minus. If you multiply God by God, what do you get? Can you multiply infinity with infinity? And can you multiply zero with zero? But it is all zero. Now this kind of an attitude, this is coming only when your mind becomes pure, when your ego is dissolved, when the desire goes away, when possessiveness vanishes. I have said this earlier also.

You know we in the Ashram as trustees, and also as inmates, members, we don’t have a square centimeter of land in our name. And we don’t have 25 paise or a single paise in our name. Do you understand me? We don’t have, we are actually homeless, money-less, total destitutes. What shall we possess? Now that is perhaps easier. For me, even this body doesn’t belong to me. But its administration rests with me. I have to eat for my body. If I find somebody else will eat for me, I will stop eating. Unfortunately, I have to eat for me. Yesterday I was telling sitting on the table, “See, I don’t feel like even eating. Having my food, that also has become a load, I don’t like it.” Yesterday I was telling them. Even the body is not mine. I have not done anything to shape my body. The air is there; therefore I breathe, lungs are there. Neither the lungs nor the air I have done anything about. So my body which depends upon air, how can it be my body? I have no control over it. I don’t possess it.

So virtually or really what I have to tell you is I am a non-possessor. What? That is why I use the description ‘niṣkiñcana’ and ‘akiñcana’ for writing. Non-possessor. I have no doubt about it. It is very clear. And I love to be so, I love to be so. Non-possessor, Non-possessor. Now the question is whether you meditate or not meditate, you must be able to arrive at this level of the mind. Everything in this world including the world, including your body should become God or spiritual for you. And you should become a non-possessor, you should become a non-ego person and you should not have any desire. These things will fall; that is the level of purity we want.

Let any thoughts come to the mind. What will they do to the mind? Suppose you think of charcoal, will the mind become black? If you think of milk, will the mind become white? Then what is your problem? “The problem is, Swamiji, my mind thinks”. Thinking is a problem for the mind? Do you consider it to be wrong? “Oh! My lungs are breathing, Swamiji! My tongue is speaking! My nose is inhaling! My legs are walking! My hands are holding!” Everything is a problem then. Please understand that this is the truth. Why don’t you think? Why don’t you ask me, “Swamiji, if that is the case, what should we do in our meditation? What should be the attempt?” Why don’t you think and ask? Our śāstrās have dealt with all these things. There is a verse in Yoga Vasishtha which says,

मनसैव मनश्छित्त्वा कुठारेणेव पादपम् ।
Manasaiva Manaśchittvā kuṭāreṇeva pādapam |
(Yogavasishtha Ramayanam, Upaśama Prakaraṇam 13.35)

Manasaiva Manaśchittvā. Use the mind, just like an axe is used to cut the tree. Use the mind and fell the mind, and then go to a higher level.

Now what is the meaning of this verse? I also happened to read it a few years back. So I was so happy that I read it. I started thinking about it, I understood, I got the message. I think my life has been a life of knowledge. It has only been a life of wisdom. So your focus should be to make the mind, I don’t know what word I have to use, make it purer, make it purer, until at last it becomes spiritual, and whatever it does will become spiritual. So spiritualizing your mind and spiritualizing your life should be your goal. Try it.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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