"Our body and this complex world around us is meant to reveal and display the Self variously. Spiritual seeking lies in looking for That which animates the body. Turn the mind and intelligence inward to their very Source. Let the thoughts make you search for the thinking substance, the thinker.  Only then the mystery of the Self will be unveiled."

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

Swami Bhoomananda Tirtha

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Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 14 June 2012 - Sublimate Ego and Desires
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Last satsang in the evening yesterday, I was discussing a very, very important verse of Bhagavad Gita.

    आपूर्यमाणमचलप्रतिष्ठं
    समुद्रमाप: प्रविशन्ति यद्वत्‌ ।
    तद्वत्कामा यं प्रविशन्ति सर्वे
    स शान्तिमाप्नोति न कामकामी ॥
    āpūryamāṇam-acala-pratiṣṭhaṁ
    samudram-āpaḥ praviśanti yadvat |
    tadvat-kāmā yaṁ praviśanti sarve
    sa śāntim-āpnoti na kāma-kāmī ||
    (Bhagavad Gita 2.70)

    Everybody generally thinks about spirituality as a practice which is to be taken up while sitting, closing the door, closing the eyes, then trying to handle your mind through a meditative process with a view to get absorbed into your own self. Physically it should be characterized by stillness, inactivity and inwardly it should be characterized by an absorption into our own inmost essence. This is what people always think. There is nothing wrong in it. But this is only a means to an end. And what is the end if you ask me, that is described in the verse āpūryamāṇam-acala-pratiṣṭhaṁ.

    Every action is a means to an end, an outcome. So spiritual study, spiritual practices including meditation have a goal to achieve. What is that goal? Is it to make man inactive or super-active? Is it to make man suffer during the course of his life or be happy in the course of the life? This is something that you should understand.

    There is a great difference between the meditative absorptional stillness and the interactive sublimation and enrichment and enlightenment. Maybe many people are not able to understand the difference and work for it. But understand that Krishna was always active, Rama was always active, Vasishtha was always active, Janaka was ruling the kingdom. All people were active; at the same time they were experts in the art and process of acquiring spiritual wisdom. So it is for every one of you to think what is the real attainment. Here is the sloka from possibly the fifth chapter of Bhagavad Gita.

    कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
    अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ।।
    kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām |
    abhito brahma-nirvāṇaṁ vartate viditātmanām ||
    (Bhagavad Gita 5.26)

    विदितात्मनाम् – For the people who have known and realized the Self, if they become कामक्रोधवियुक्तानां यतीनां यतचेतसाम् |

    कामक्रोधवियुक्तानां - The mind is constantly preyed and propelled by Kama and Krodha, attraction and repulsion. These twin forces should be sublimated by the mind, in the mind. And the constant striving should be aimed at this Kama-Krodha sublimation. Then the mind becomes sufficiently restrained, reformed, refined and moderated, Kama-Krodhas are no more there, they don’t trouble the mind.

    अभितो ब्रह्मनिर्वाणं वर्तते - For such a person, around such a mind, sublimated mind, the Nirvana, the redemption arising from Brahman, the nirvana arising from the Supreme Reality will be encircling them. Wherever they go, this encirclement of nirvana will be there. Why? It is only because the mind has been sublimated so far as Kama-Krodha urges are concerned. What do you understand from this? You understand that this Brahma-nirvana is not something to be gained only by meditative absorption; Meditative absorption is the preliminary or the initial stage in the pursuit of a full-fold Brahma Vidya sadhana. And through meditation, you must be able to unravel the blissful existence of the self which is not bounded or boundaried by the body. Like space permeating in all the other four bhootas, this Atma or Brahman is permeating everywhere. To have the initial touch of it, you meditate and get absorbed. But from then on, through tattva-vicara, the refining process of the mind and the intelligence, every thought, every movement, every vibration should reveal the substance that vibrates.

    Water is flowing very powerfully. Still it is water. It is still in a lake, still it is water. It goes up in the form of vapor, still it is water H2O. It gets frozen into ice, still it is that. In the same manner, you must be able to unravel that wonderful presence which never undergoes any mutation or change. And the key for it is the sublimation of the mind, its Kama-Krodha urges. After reading or hearing this verse, your perception about spiritual pursuit should completely change. And you should understand, we may speak a lot, we may read a lot, we may think a lot, we may meditate a lot, it does not matter or it matters. But the point is the mind should be sublimated. Kama-Krodhas should be sublimated. The knowledge of the self should become not concentric but comprehensive. It should not be an earthy realization nor a watery one nor an airy one nor a firy one. It should be a spacial one, spacial one. As is the space though subtle, pervading everywhere, so is the self pervading everywhere. You can extract this nirvana from every atom, every piece of dust, every thought, every doubt, every knowledge because the content in all these cases is the same, the same, the same.

    कामक्रोधवियुक्तानां यतीनां यतचेतसाम् |

    We are sannyasins only because we wanted to have this wonderful state of freedom and redemption. And this can be had only when you become a yati, an ascetic, because the ascetic is having a wholesome, a wholesome pursuit. The very ascetic life is austere. The very ascetic life is inwardly sublimating, enriching. Such people have their nirvana, wherever the mind is, whatever they do, wherever they are. Remember this verse.

    कामक्रोधवियुक्तानां यतीनां यतचेतसाम् |
    अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ||

    For the people who have known the Self, all around is Brahma nirvana, wherever they go, whatever they do.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 13 June 2012 - True Spirituality is Interactional
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    I have been discussing Bhagavad Gita, the second chapter, right from the eleventh verse onwards for a number of days now. We have come to the last portion, namely the Stithaprajna Prakarana of the second chapter. The chapter altogether consists of seventy-two verses and eighteen verses are devoted to the description of the Stithaprajna and all the details allied to the Stithaprajna and Stithadhee. Towards the conclusion Krishna says, 

    विहाय कामान्य: सर्वान्पुमांश्चरति निस्पृह: ।
    निर्ममो निरहङ्कार: स शान्तिमधिगच्छति ॥ २.७१ ॥
    vihāya kāmān-yaḥ sarvān-pumāṁś-carati niḥspṛhaḥ |
    nirmamo nirahaṅkāraḥ sa śāntim-adhigacchati || 2.71 ||
    (Bhagavad Gita 2.71)

    All of you should know very well that spiritual wisdom and spiritual pursuit have only one focus. What is that? One's own mind. In order to focus ourselves on our mind and making it the way we want, the intelligence is used because that is the only tool which can act upon the mind. Krishna speaks words of wisdom using his intelligence. Arjuna, employing his own intelligence is receiving the words of wisdom. And the impact is meant to be generated in the mind. So he concludes the Stitaprajna discussion by saying,

    विहाय कामान्य: सर्वान्पुमांश्चरति निस्पृह: ।

    The spiritual state is not just supposed to be one of absorption in meditation. Meditation and absorption are necessary no doubt, in order to understand one's own personality, its subtle complex nature, also the presence of the Self different from the body, matter and energy. One cannot always be sitting in meditation and absorption. In that case, the kārmic world will come to a stop. The entire universe is revolving like a wheel with activity of a smaller or a greater dimension. Within the atom, is the activity. The whole earth is revolving and going around the Sun. So activity is the very core and content of nature. We have to be active. Activity means interaction with the rest of the world. So our life is interactional. So spirituality also must be interactional sooner or later. Meditation, meditative absorption and the like are only to help this interactional sublimation and enrichment. So Krishna says विहाय कामान्य: सर्वान्पुमांश्चरति निस्पृह: ।

    कामान् विहाय - leaving all the desires.
    पुमान् - the human.
    चरति नि:स्पृह: - when he lives and moves about.
    नि:स्पृह: - without any kind of a hold by desire.

    In other words, when the mind becomes desire-free, he finds a naturality, a natural sequence in everything. Early in the morning we get up, we wash our teeth, maybe we have our break fast, we have our bath, we start interacting with the environments, if you have a work front, you go there, you come back in the evening, you look after your body in the matter of cleaning it, feeding it, dressing, other times you interact with persons, places and events, all these are going on. But in doing so, he does not have any desire or the stronghold of desire.

    निर्ममो निरहङ्कार: He does not have anything like a possessiveness about anything whatsoever including his own body. The body is possessed and preserved by the earth, by the air, by water and the like. We are not preserving the body. The lungs are breathing and you don't push and press the lungs every time. The heart is beating, you don't press it. They go on by themselves. It is by virtue of the biological make up of each organ that it functions in its own manner. The entire body is held by the gravity of the earth. So I don't think we possess our body. The body perhaps possesses us.

    So निर्ममः - no possessiveness.

    निरहङ्कार:- there is nothing to be claimed as “I have done, I will do, I am doing.” No, our eyes are seeing, ears are hearing, mind is thinking, intelligence is understanding, ego is asserting - all these are meant to do what they are doing. I don't think any one of them is under one's control. So, there is no ahamkara also.  

    निर्ममो निरहङ्कार: स शान्तिमधिगच्छति ॥

    Such a person attains peace and beatitude. What does it mean? True spirituality is to make you functional and interactional but while being so, you have to be free from three factors - ahankara, mamata and desire. That ego-centric feeling about whatever you do, possessiveness which dominates in the mind, and desire, the craving to possess more, more and more, these are the three psycho-intellectual constraints that we are suffering from. When they are removed and set right, the mind become a beautiful serene flow. Good thoughts will well up in the mind. Good actions will follow. Good interactions also will follow. And everything will go on well, well and well. Now this is actually the liberated man; the Stithaprajna and the Stithadhi. Just imagine, you have to focus only on three factors. Setting right your ego, avoiding all cravings unnecessarily and take away the possessiveness which you unduly are having. If these three are looked after and eliminated and it is perfectly possible, then you become a Jeevanmukta, a Knower of Truth, a Sthithaprajna and a Sthithadhi. See how it is related to our interactional life.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 09 June 2012 - Attention for Sublimation and Refinement
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    I was speaking about attention which normally will give rise to more and more inwardness, sublimation and refinement. How to develop this attentiveness or attention is an important question. You have to start from somewhere. Our activities are normally viewed external and sense-based, sensory. You may not be able to be attentive for all the items of work you are performing. So take one or two special items and try to put more and more inwardness and attention to it. That is how we have this pooja, chanting of hymns etc. When you chant a hymn, it is actually an oral activity. It is not a physical or a mechanical one. This oral activity results in the production of words, ideas and so many different propositions. Unless the mind is agile and attentive to bring about the right words and phrases, you will not be able to do the recitation well.

    So you can take up some very good recitation, recitation of some meaningful verses which have value, which can inspire¸ strengthen, elevate, bring expansion to you, which can make you more and more benign and benevolent. Chant these verses. While chanting the verses, be attentive to each syllable that comes out from the mouth. Try also to associate the meaning and import of the words that come out. So on the one hand, the mind is engrossed in bringing the right words, on the other hand, a deeper level of the mind or intelligence is employed to associate the necessary meaning, purpose and attitude with regard to what you recite. You also have to hear the whole recitation. Otherwise, the two processes cannot go on well. So you will find there is a multiple or multifold application from within your personality.

    First of all, we have to understand that our personality is truly inner. The biological body completes its growth at the age of maximum twenty-one. Then there is no growth, on the other hand there is steady decline. That is the time everyone becomes an adult. If at all, there is a growth, enrichment, expansion etc. it is only inward. Once you are sure of this, with all the attention and involvement, we are only trying to improve our inner personality, mainly the mind and the intelligence. Listen to what Sankara says in Vivekachudamani.

    अतीव सूक्ष्मं परमात्मतत्त्वं
    न स्थूलदृष्ट्या प्रतिपत्तुमर्हति ।
    समाधिनात्यन्तसुसूक्ष्मवृत्या
    ज्ञातव्यमार्यैरतिशुद्धबुद्धिभिः ।।
    atīva sūkṣmam paramātmatattvam
    na sthūladṛṣṭyā pratipattumarhati |
    samādhinātyantasusūkṣmavṛtyā
    jñātavyamāryairatiśuddhabuddhibhiḥ ||
    (Vivekachudamani 361)
    What does it mean? The Atma or in other words, God, is actually a सूक्ष्म तत्त्व. Not only सूक्ष्म, अतीव सूक्ष्म तत्त्व. It is a principle or a concept which is extremely subtle in nature. Ever since birth, we are interacting with only the gross objects the panchabhutas and things made up of panchabhutas. We don’t have anything like a subtle seeing or subtle introspecting habit. But actually, the Self is extremely subtle. It is inside the body. It is in the earth, water, air, different forms of energy and space, all of which constitute your body. So imagine the subtlety of the self. It is extremely subtle.

    न स्थूलदृष्ट्या प्रतिपत्तुमर्हति - Such a subtlest presence like the self, cannot be glimpsed or grasped by the usual gross-seeing habit or capacity. Then what is the way?

    समाधिना अत्यन्तसुसूक्ष्मवृत्या - You have to practice Samadhi. What is Samadhi? अत्यन्तसुसूक्ष्मवृत्या - Sit in a place, take an optional thought, spiritual thought. Start revolving it within yourself. Be attentive to the revolving process and make the process subtler, lighter, feebler, still more so, still more so, still more so, subtler, lighter, slower, feebler, still more so, still more so, until at last the manovrithi itself become very, very light and luminous. Mark my word - ‘Luminous’. It will become more and more brilliant and if it becomes subtler and subtler, stiller and stiller, feebler and feebler, you will find that the vibration is not different from the source, mother source.

    Suppose I start moving my finger, moving it something like six inches to begin with, then I reduce six inches to five, then four, then three, then two, further, one. Then I reduce it by divisions of an inch. Ultimately I move my finger only to 1/50th of an inch, I still reduce it to 1/60th, 1/100th of an inch. At that point, you will not see the movement at all. You will see only the finger, the finger, the finger. The same happens to the mind and the thought process.

    Mind is the source from which thoughts emerge. When the thoughts becomes lighter, feebler, slower, still more so, still more so, then there will come a time when the vibrant thought itself will be virtually extinct and you will find the source which vibrates. Now this cannot be done except when you are more and more inward and attentive. This attention is the secret of discipline. You can employ any discipline when you are attentive to your own body, its movements, your own tongue, its speeches, your own thoughts, their quality, breadth, loftiness and the like. So the word ‘attention’ has immense import. Every day you sit in a place and either by chanting or by studying your thought process, try to make your optional thought feebler, feebler and feebler. It will improve your attention, perception, absorption, expansion, loftiness and the like.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

 

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Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

Swamiji's Teachings

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Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

 

NSJi-HmPgSwami Nirviseshananda Tirtha

Swami Nirviseshananda Tirthaji, a renunciate disciple of Poojya Swamiji, is known for his scientific expositions which are a source of inspiration to seekers.  Read More...

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Ma Gurupriya

A disciple of Poojya Swamiji, Ma is the loving mother of Poojya Swamiji's devotees around the world. Devotion and service remain the predominant forces shaping Ma's life.  Read More...

Recordings of Poojya Swamiji's Talks

Bhagavad Gita : A Topic for Research - 1

Bhagavad Gita : A Topic for Research - 2


 

Vicharsetu
Vicharasethu 
Vicharasethu is a monthly journal in English and Hindi, edited and published by Poojya Swamiji. It is also published in Malayalam by the name Vicharasarani. With Articles, Correspondance, Guidance for Sādhana and News updates from the Ashram, these monthly publications are a great guide for the earnest sādhaka. 
 
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Devotees hold periodic meetings at their own locations wherein the teachings and messages of Swamiji are heard, read and discussed with a view to comprehend and arrive at their essence and make it a functional note in their life. This section provides resources to facilitate the proceedings at such gatherings. Read More ....

How to chant Bhagavad Gita

How to chant Viṣṇusahasranāma

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    When the heart is sincerely yearning for liberation, a fortunate soul reaches the feet of a Sadguru. A Sadguru is one who is capable of giving relief to this seeker seeking liberation from the worldly miseries. He is the one who can show the way to go across the worldly ocean remaining afloat in the midst of vicissitudes. The Guru is the one who bestows fearlessness.

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