"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

swamiji
swamiji-header-mo
Menu

EnormousHidden

prajnana dham img 1662 

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.


Read More ....

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR - 13 Feb 2016 - Bhagavad Gita : Self-Knowledge as a pursuit of the mind
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    I have been in this course of spiritual dissemination for sixty years. Right from the beginning, I was speaking on Bhagavad Gitā. In fact, all the evening sessions were only on Bhagavad Gitā. If at all, other more serious or subtle texts are taken, that will be always invariably in the morning. Now alone, a little departure is made at times. I was speaking on Bhagavad Gitā sixty years back. I am also speaking on Bhagavad Gitā even now. In Trichur, I spoke for eighteen years consecutively, each year taking one chapter. After that, for the past three years including this year, I started speaking on Aṣṭavakra Gitā primarily with an intention to provide something still subtler and even loftier, though there cannot be any such comparison.

    So this Bhagavad Gitā has been a book in which I go on doing research, research and research. Today I thought I would tell you, in what way does Bhagavad Gitā become a book of sādhanā and what is the striking difference between Bhagavad Gitā treatment of the subject and the Upanishadic and Brahma-sutra treatment.

    Self is something to be known. Self is not something to be got, not to be produced, not to be had. You can have something which is different from you and away from you. You can reach somewhere provided the destination is away from you and you are distanced from it. You can produce something provided there is a raw material and there is a process to be administered to it as a result of which the finished product, the outcome comes. You can get at, reach or obtain something; provided you don’t have it now and you have to have it. None of these processes or pursuits is applicable to the self because the Self is a siddha-vastu, not a sādhya-vastu.

    What is meant by ‘siddha’? Already obtained. Do you have to have wind or air? No, the wind is, the air is already in your system and it is surrounding you. You cannot bring it in a faster dose or a greater dose. Of course, in instances of diseases we are given oxygen cylinder because our system is not able to take the necessary oxygen through the biological processes. All the air is not oxygen. Part of it is oxygen. So, air is not something that you have to have. It is already there. It is in your system. Much more so is the case of the self. You are already the self. The self alone is present. You are surrounded by it. You are penetrated by it. You are permeated by it.

    Now such a self, what kind of a predication can you do about it? Nothing! You only have to understand it as such. This understanding is the entry into God.

    भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
    ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ।।

    bhaktyā mām-abhijānāti yāvān-yaścāsmi tattvata: ।
    tato mām tattvato jñātvā viśate tad-anantaram ।।

    (Bhagavad Gitā 18.55)

    By devotion, the devotee comes to know me well. When he knows me essentially, in essence, that ‘knowing in essence’ marks his entry into my being. He understands that the whole world is in God. I am in world. If the world is in God, I am also in God. There is nothing excluding God. So, this understanding marks the entry, the entry is only a word, a phraseology you use.

    So, the self is only to be known as such. That is why this Ātma-jñāna. It is not Ātma-prāpti. Jñānā deva-kaivalya- prāpthi. By knowledge alone you have kaivalya.

    Why I am saying this? That is why this entire self-knowledge-science is said to be a pursuit of the intelligence. So the Upanishads, the Brahmasutras and such other texts like Chit-sukhi, Advaita-siddhi, Khandana-Khanda-Khadya and all that, particularly Yoga Vasishta Ramayana… Sri Rama was repeatedly told and described about the Self. It is the mouth of Vasiṣṭha that spoke. It is the eardrum that enabled Sri Rama to hear. But the speech came from the buddhi of Vasiṣṭha and the absorption came in the buddhi of Rama. So it was a buddhi interaction. So, we always say self is a knowledge, knowledge, knowledge, knowledge.

    ज्ञानं ज्ञेयं ज्ञानगम्यं ।

    jñānaṁ jñeyaṁ jñāna-gamyaṁ ।

    (Bhagavad Gitā 13.17)

    It is knowledge, it is to be known and the process is knowing.

    Now, the point I want to bring about is Bhagavad Gitā has made it a mind pursuit. Arjuna asked, “Grief is scorching my whole body, not merely the mind. The mind grief has become so pronounced that my whole senses are being scorched by it. So it was so pronounced that it was a physical expression that Arjuna was suffering from. Now, you have to assuage it, cool it, make me comfortable.”

    He did not say, “I am suffering from ignorance and remove that ignorance.” He has said it, but the primary focus was ‘yat-śokam-ucchoṣaṇam-indriyāṇāṁ’ (Bhagavad Gita 2.8). That is why Krishna began saying ‘aśocyān-anvaśocas-tvaṁ’ (Bhagavad Gita 2.11), and he repeatedly speaks about grief. This grief is a creation or a product of the mind. So, the entire self knowledge is described and expressed by Krishna, mostly as a redress for the mind’s problems. How does he explain it? I wish at least some of you will try to grasp it properly.

    Sukha-duḥkhe same kṛtvā. Be even-minded towards sukha and duhkha, sukha-duhkhas are not buddhi creations. Lābhālābhau jayājayau. The feeling of lābha, the feeling of jaya, all these are emotional evolutes.

    सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
    ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ।।

    sukha-duḥkhe same kṛtvālābhālābhau jayājayau ।
    tato yuddhāya yujyasva naivaṁ pāpam-avāpsyasi ।।

    (Bhagavad Gitā 2.38)

    Sukha-duḥkhe same kṛtvā lābhālābhau jayājayau. Tato yuddhāya yujyasva. See? In the mind level, let these things be even for you and then fight. Naivaṁ pāpam-avāpsyasi. You will not incur any sin at all. Buddhi is not involved there. Only mind is involved. You remain in the mind level. In the mind level, mind level.

    यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।

    yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ।

    (Bhagavad Gitā 4.22)

    Yadṛcchā-lābha-santuṣṭah. Be contented with whatever chance and providence bring. That contentment is a reference to the mind and then you are not to worry about it. Whatever providence brings. Look at everyday of your life as something providence brings. If somebody talks to you, it is. If somebody doesn’t talk, it is. If it is joy, okay. If it is sorrow, okay. If people are friendly, good, unfriendly, good. See, you always remain in the mind level. And in the mind, that Samatva,

    सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ।। २-४८ ।।

    siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ।। 2-48 ।।

    This samatva is not in the buddhi level. Buddhi is given to understanding and mind is given to experience. This samatva is in the experiential level. You will find in Bhagavad Gitā, the entire self- knowledge is brought to the level of the mind and it is presented to you in the form of

    सन्तुष्टः सततं योगी ।

    santuṣṭaḥ satataṁ yogī ।

    (Bhagavad Gitā 12.14)

    The actual yoga is constant cheerfulness and delight. Santuṣṭaḥ satataṁ, always be contented. Contentment belongs to the mind. Make your mind contented. Don’t worry about the self. Don’t worry about your intelligence. Don’t worry about anything else. Be contented. Be smiling, joyful, happy, Wah! Wah!

    मुनिः प्रसन्नगम्भीरो ।

    Munih. Prasanna-gambhiro ।

    Munih. Be an ascetic. Prasanna-gambhirah. Wah! Profoundly cheerful.

    Just see? The whole science of self knowledge is related in terms of the mind, in terms of mind’s emotions, emotional equipoise, emotional evenness, emotional, emotional, emotional. Have moderation, have moderation, do not be depressed, do not be unduly delighted. Live in the middle of your mind. It should be a midpoint. Neither go up nor come down. In your life, there is no place for happiness or unhappiness. There is only a place for moderation in the two. Happiness and unhappiness, the world and life will create. You have to become moderate, moderation, moderation.

    Samatvaṁ yoga ucyate. Samatvaṁ yoga ucyate.

    There is no reference to the self even and self knowledge even. Such a wonderful presentation!

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

     

 

blk-swamiji-lt-img

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

blk-swamiji-lt-img-mob

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...

MaJi-HmPg-White

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...

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR - 13 Feb 2016 - Bhagavad Gita : Self-Knowledge as a pursuit of the mind
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    I have been in this course of spiritual dissemination for sixty years. Right from the beginning, I was speaking on Bhagavad Gitā. In fact, all the evening sessions were only on Bhagavad Gitā. If at all, other more serious or subtle texts are taken, that will be always invariably in the morning. Now alone, a little departure is made at times. I was speaking on Bhagavad Gitā sixty years back. I am also speaking on Bhagavad Gitā even now. In Trichur, I spoke for eighteen years consecutively, each year taking one chapter. After that, for the past three years including this year, I started speaking on Aṣṭavakra Gitā primarily with an intention to provide something still subtler and even loftier, though there cannot be any such comparison.

    So this Bhagavad Gitā has been a book in which I go on doing research, research and research. Today I thought I would tell you, in what way does Bhagavad Gitā become a book of sādhanā and what is the striking difference between Bhagavad Gitā treatment of the subject and the Upanishadic and Brahma-sutra treatment.

    Self is something to be known. Self is not something to be got, not to be produced, not to be had. You can have something which is different from you and away from you. You can reach somewhere provided the destination is away from you and you are distanced from it. You can produce something provided there is a raw material and there is a process to be administered to it as a result of which the finished product, the outcome comes. You can get at, reach or obtain something; provided you don’t have it now and you have to have it. None of these processes or pursuits is applicable to the self because the Self is a siddha-vastu, not a sādhya-vastu.

    What is meant by ‘siddha’? Already obtained. Do you have to have wind or air? No, the wind is, the air is already in your system and it is surrounding you. You cannot bring it in a faster dose or a greater dose. Of course, in instances of diseases we are given oxygen cylinder because our system is not able to take the necessary oxygen through the biological processes. All the air is not oxygen. Part of it is oxygen. So, air is not something that you have to have. It is already there. It is in your system. Much more so is the case of the self. You are already the self. The self alone is present. You are surrounded by it. You are penetrated by it. You are permeated by it.

    Now such a self, what kind of a predication can you do about it? Nothing! You only have to understand it as such. This understanding is the entry into God.

    भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
    ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ।।

    bhaktyā mām-abhijānāti yāvān-yaścāsmi tattvata: ।
    tato mām tattvato jñātvā viśate tad-anantaram ।।

    (Bhagavad Gitā 18.55)

    By devotion, the devotee comes to know me well. When he knows me essentially, in essence, that ‘knowing in essence’ marks his entry into my being. He understands that the whole world is in God. I am in world. If the world is in God, I am also in God. There is nothing excluding God. So, this understanding marks the entry, the entry is only a word, a phraseology you use.

    So, the self is only to be known as such. That is why this Ātma-jñāna. It is not Ātma-prāpti. Jñānā deva-kaivalya- prāpthi. By knowledge alone you have kaivalya.

    Why I am saying this? That is why this entire self-knowledge-science is said to be a pursuit of the intelligence. So the Upanishads, the Brahmasutras and such other texts like Chit-sukhi, Advaita-siddhi, Khandana-Khanda-Khadya and all that, particularly Yoga Vasishta Ramayana… Sri Rama was repeatedly told and described about the Self. It is the mouth of Vasiṣṭha that spoke. It is the eardrum that enabled Sri Rama to hear. But the speech came from the buddhi of Vasiṣṭha and the absorption came in the buddhi of Rama. So it was a buddhi interaction. So, we always say self is a knowledge, knowledge, knowledge, knowledge.

    ज्ञानं ज्ञेयं ज्ञानगम्यं ।

    jñānaṁ jñeyaṁ jñāna-gamyaṁ ।

    (Bhagavad Gitā 13.17)

    It is knowledge, it is to be known and the process is knowing.

    Now, the point I want to bring about is Bhagavad Gitā has made it a mind pursuit. Arjuna asked, “Grief is scorching my whole body, not merely the mind. The mind grief has become so pronounced that my whole senses are being scorched by it. So it was so pronounced that it was a physical expression that Arjuna was suffering from. Now, you have to assuage it, cool it, make me comfortable.”

    He did not say, “I am suffering from ignorance and remove that ignorance.” He has said it, but the primary focus was ‘yat-śokam-ucchoṣaṇam-indriyāṇāṁ’ (Bhagavad Gita 2.8). That is why Krishna began saying ‘aśocyān-anvaśocas-tvaṁ’ (Bhagavad Gita 2.11), and he repeatedly speaks about grief. This grief is a creation or a product of the mind. So, the entire self knowledge is described and expressed by Krishna, mostly as a redress for the mind’s problems. How does he explain it? I wish at least some of you will try to grasp it properly.

    Sukha-duḥkhe same kṛtvā. Be even-minded towards sukha and duhkha, sukha-duhkhas are not buddhi creations. Lābhālābhau jayājayau. The feeling of lābha, the feeling of jaya, all these are emotional evolutes.

    सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
    ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ।।

    sukha-duḥkhe same kṛtvālābhālābhau jayājayau ।
    tato yuddhāya yujyasva naivaṁ pāpam-avāpsyasi ।।

    (Bhagavad Gitā 2.38)

    Sukha-duḥkhe same kṛtvā lābhālābhau jayājayau. Tato yuddhāya yujyasva. See? In the mind level, let these things be even for you and then fight. Naivaṁ pāpam-avāpsyasi. You will not incur any sin at all. Buddhi is not involved there. Only mind is involved. You remain in the mind level. In the mind level, mind level.

    यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।

    yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ।

    (Bhagavad Gitā 4.22)

    Yadṛcchā-lābha-santuṣṭah. Be contented with whatever chance and providence bring. That contentment is a reference to the mind and then you are not to worry about it. Whatever providence brings. Look at everyday of your life as something providence brings. If somebody talks to you, it is. If somebody doesn’t talk, it is. If it is joy, okay. If it is sorrow, okay. If people are friendly, good, unfriendly, good. See, you always remain in the mind level. And in the mind, that Samatva,

    सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ।। २-४८ ।।

    siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ।। 2-48 ।।

    This samatva is not in the buddhi level. Buddhi is given to understanding and mind is given to experience. This samatva is in the experiential level. You will find in Bhagavad Gitā, the entire self- knowledge is brought to the level of the mind and it is presented to you in the form of

    सन्तुष्टः सततं योगी ।

    santuṣṭaḥ satataṁ yogī ।

    (Bhagavad Gitā 12.14)

    The actual yoga is constant cheerfulness and delight. Santuṣṭaḥ satataṁ, always be contented. Contentment belongs to the mind. Make your mind contented. Don’t worry about the self. Don’t worry about your intelligence. Don’t worry about anything else. Be contented. Be smiling, joyful, happy, Wah! Wah!

    मुनिः प्रसन्नगम्भीरो ।

    Munih. Prasanna-gambhiro ।

    Munih. Be an ascetic. Prasanna-gambhirah. Wah! Profoundly cheerful.

    Just see? The whole science of self knowledge is related in terms of the mind, in terms of mind’s emotions, emotional equipoise, emotional evenness, emotional, emotional, emotional. Have moderation, have moderation, do not be depressed, do not be unduly delighted. Live in the middle of your mind. It should be a midpoint. Neither go up nor come down. In your life, there is no place for happiness or unhappiness. There is only a place for moderation in the two. Happiness and unhappiness, the world and life will create. You have to become moderate, moderation, moderation.

    Samatvaṁ yoga ucyate. Samatvaṁ yoga ucyate.

    There is no reference to the self even and self knowledge even. Such a wonderful presentation!

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

     

  • PR - 15 Feb 2016 - Understanding Sankhya
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Yesterday, while discussing Bhagavad Gita, we came to the end of the sankhya section of the exposition. ‘S’ asked me, “What is meant by sankhya?” This sankhya, I mentioned that ’Samyak Khyāyate Paṭyate’. A further definition is ‘Khyāyate Paṭyate anena iti sankhya’. The supreme truth is very well known or studied only by this exposition. So, whatever exposes you to the supreme truth is called sankhya. It is the truth discussed in the Upanishads, and this sankhya truth is not so much to be read as to be told. The word ‘ख्या’, the important meaning relevant to us is, “It has to be narrated, exposed, told or explained by somebody”. Our upanishads themselves have a meaning उपः, समीपे, निषद्, to sit, to sit close to the teacher and then listen to it from the teacher.

    So, this sankhya is such a subtle truth that it will be clear to you only when you hear it from a person who has realised the truth and who is capable of explaining to the others, primarily resorting to reason and philosophical line of thinking.

    I said this is the last portion, concluding statement of the sankhya section. What is that statement? सुखदुःखे समे कृत्वा. So many times I have explained that. Our life is an interaction between the senses and the world objects. These interactions in a way take place at the bodily and sensory level. Though, it is the mind that gives us the experience of the body, experience of the senses, and mind alone employs them for interactions. So, the senses and the body cannot independently exist or function. Mind again is behind them. But we generally don’t know it.

    So to start with, let us think that the interactions are taking place in the sensory level. Throughout the wakeful hours, we are only acting and interacting with our senses, our body. And all these actions and interactions bring about and result in only the twin experience of sukha and duḥkha. So you can say, our whole life as well as the entire world will be equal to sukha-duḥkhas. You cannot get anything more than or different from sukha-duḥkhas from the total worldly life.

    Now Krishna says, “These sukha-duḥkhas are to be evenized in your mind. It’s a very great statement, though very simple appears to be. What is meant by evenizing them? After all, these sukha-duḥkhas are produced - By what? They are inhering or abiding where? Though you feel that interactions with the objects bring about sukha-duḥkhas, the interactions proceed from the mind, they subsist on the mind, they also conclude in the mind. So, the sukha-duḥkhas do not have a ground or a basis other than the mind. The mind causes them, the mind experiences them and the mind alone concludes or terminates them every time.

    What you have do is, what is the source of sukha-duḥkhas in the experiential level? Our mind. If the mind is the source of sukha-duḥkhas , the mind can as well do whatever it wants about them, because they are produced by the mind, preserved by the mind. So, the mind can do whatever it likes. Normally, what does it do? It prefers the sukha and it has abhorrence, a prejudice towards the duḥkha. So, first of all, it produces sukha-duḥkhas and it also produces a preference and prejudice. Mind is the source of the preference and prejudice as well as the sukha-duḥkhas. Knowing that it is so, you take a different attitude. “I will not be having a preference for sukha and a prejudice for duḥkha. On the other hand, I will have an evenness of outlook towards both.” This is the fundamental and ultimate change that you want. It is not very difficult it is very simple, provided you will be governed by your knowledge. So, adopt the even attitude towards them.

    When, instead of having a preference and prejudice towards both, either and both, suppose you start developing an even and harmonious attitude towards them, then the intensity of sukha declines, equally so the intensity of duḥkha also declines. In no sukha, will you feel so excited or blinded. In the duḥkha also, the same thing. You will not be unnecessarily excited by a duḥkha or blinded by duḥkha. An altogether new attitude of evenness and harmony will develop in you. That attitude of harmony and evenness, he says, that is what we want.

    You have answered, you have handled, you have transcended, you have risen above the entire world which has only two experiences or responses or reactions to provide for you. Just see, such a simple formula! And once you strike this evenness towards sukha-duḥkhas, that itself will look after the problem of sin in life. The word ‘sin’ means what? A feeling that I am doing something wrong. After all, what are we doing? We are doing what our nature propels us to. As long as it is not harmful to the others, I don’t think any action can be found wrong. Suppose you hurt another man either by word of speech or by your thought or by an action, it is wrong. As long as no harm is sought to be done to another, any action that you do, I don’t think it can be considered sinful at all.

    Just like you should not do anything harmful to another, you should not also do anything harmful to yourself. What is meant harmful to yourself? Suppose you cover the whole of your body with a bed sheet, including the nose and head and you start lying, then what will happen? You will start breathing your own respirated air. That means, carbon dioxide will be breathed, you may die. In the same manner, you should not do anything harmful to yourself.

    So, sinfulness is not merely not hurting others, not hurting yourself also. An action you may do now, later on you may feel, “No, I did not do it properly.” So a sense of guilt will follow you. It is self victimising. That is also sinful. So, this sin will be completely looked after by this even attitude.

    नैवं पापमवाप्स्यसि

    naivaṁ pāpam-avāpsyasi

    (Bhagavad Gitā 2.38)

    I would like you to reflect upon this verse for hours and hours and hours. What is the fundamental point? That the entire world with which we interact throughout our life has only two experiences to offer, sukha and duḥkha. Actually these are not produced by the world; they are related to the world. The producing centre, the source is our own mind. If our mind is the cause of sukha-duḥkhas, our mind is also the redress for them.

    Suppose there is a cyclone, a hurricane, an earthquake or extreme rain, when all these things take place on the surface of the earth, the solution is not in the air, it is not in the rain, it is not in the earthquake, the solution is in the earth. The earth will have to assimilate the impacts and become normal so that life in this earth thrives. It may be caused by air, by water, by earth’s own quaking, but the solution for all these things will have to come from earth itself. So, the source of sukha-duḥkhas is our mind. Naturally, the redress for them also should come from the mind. Will you believe this, understand this and hold on to this point?

    The moment you start understanding in this manner, from next moment onwards, the density and intensity, the severity of sukha-duḥkhas will simply decline. It doesn’t take a minute further. “Oh. Is it so? My own mind is the source of sukha-duḥkhas and my mind holds the redress for them?” That very consciousness, awareness will simply act upon the sukha-dukha twins, opposites, and then you will find, it is just like a very small pen torch. In pitch darkness, if you press the button, you will find the darkness will be lessened, it will flee. In the same manner, you will find the intensity of the sukha-dukhas starts declining, declining, declining and it can go to any extent. It depends upon the individual’s parameters.

    How far can you be sensitive to your own finding? How far will you act upon this finding? I can tell you that when I read this, this is my development, the manner in which I explain this verse मात्रास्पर्शास्तु कौन्तेय (Bhagavad Gita 2.14), I don’t know whether anybody has explained it. You know, ever since I read it and I have been a speaker for a long time, sixty years, I found a great, I made a great discovery, it was a great uncovering. The whole wonderful brahmajñāna path became facile, simple, easy and within reach. And it is the same thing that Krishna has developed into what?

    इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
    निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ।।

    ihaiva tair-jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ
    nirdoṣaṁ hi samaṁ brahma tasmād-brahmaṇi te sthitāḥ ।।

    (Bhagavad Gitā 5.19)

    “When the mind is established in samya, he is established in Brahman, the supreme truth.” he says.

    So, I would like you to have a right point of view. It is not very hard, it is a very simple truth and concerning your own mind, your own sukha-duḥkhas , the world which causes it. So it is a full solution for everything in life and also a full redress for everything that you call sinfulness or adversity.

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

     

  • PR - 17 Feb 2016 - Be Conscious of Your mind
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Whenever you try to become a spiritual seeker or a sādhaka, the first and last factor to be dealt with is the mind. Mind is the one that receives the sensory impressions, responds to them with various kinds of reactions. Memory is the mind, the imprints of sensory objects are again formed by the mind, in the mind. A variety of emotions are produced by the mind. These emotions become very strong. These are the emotions which Sri Krishna summarizes as ‘ishta-anishta, iccha-dvesha, kama-krodha, raga-dvesha, priya-apriya’ etc. In whatever manner you put it, it is mutually opposite reactions produced by the mind. And all the reactions ultimately converge to be sukha and duḥkha. So any kind of a spiritual seeking and a spiritual effort will be, sooner or later, an effort to look into the mind, and make its reactions uniform, not to be too much undulating between likes and dislikes, favour and disfavour and the like. What is the problem in understanding the subject like this?

    I don’t know, when I first read Bhagavad Gita and found out that the whole problem or the whole task is dealing with the likes and dislikes of the mind. What is meant by being uniform towards them? That is also a secret. However much you may uniformize these, still there will be likes and dislikes.

    See, our senses are given to always distinguishing between objects. What is the role of the eye? The eye always goes on differentiating between the different colours, different colours, different colours, that is a differentiation. When the colours are differentiated, along with that comes some colour you like and some colour you do not like. The first differentiation is about the objects. The second differentiation is about mind’s own responses to these colours. What difference is there? There is not much of a difference. The first is a colour differentiation, the next is liking and disliking towards each colour.

    So, every time it is the mind that brings about all this confusion. If you are conscious of the fact that the mind is creating the confusion, can you not always have an eye on the mind? You may fail. In hundred cases you may fail in 20 or 25, at least 75 you will succeed. The number can progressively increase. But the problem is that we are not conscious of the fact that it is the mind that is to be handled, handled, handled. Call it reformation, refinement, sublimation, enrichment, moderation, evenization, harmonisation, integration. You will integrate what? Mind’s own products and reactions. We don’t have to integrate anything else. Live with the mind and integrate its own reactions and products.

    In Yoga Vasishta Ramayana, we also have a book, how to worship the true God? The true God is the indwelling presence. If God is the indwelling presence, any kind of a worship should be of that presence. That is within your body. What material or external product will reach there? Nothing! So what are the products? So Siva tells Vasishta-Deva in Himalayas that, “The true articles for worshiping me, the indwelling Antarātmā, the two products are mental and intellectual products.” Will you please work on this sentence? Lord Shiva says that “I am present within the body as the indwelling presence and the articles for worshiping me are the products of the mind and the intelligence.” I will stop here and would ask you to reflect upon this proposition and let me know how you react and what you find.

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

     

  • 45th Annual Delhi Jñāna Yajña 2019

    45th Annual Delhi Jñāna Yajña Poojya Swamiji and Mā will travel to Delhi for the Annual Jñāna Yajña around 20 November 2019. Programme details will follow.

  • Sādhanā Śibiram | Delhi | November 2019

    Sādhanā Śibiram at CIRD-Delhi  (November): Swami Nirviseshananda Tirthaji will travel to CIRD Jamshedpur for the Annual Sādhanā śibiram around 6 November. The ‘Enlightened Living Retreat’ will take place from 10 to 24 November.

  • 3rd Global Bhagavad Gita Convention - San Jose

    3rd Global Bhagavad Gita Convention: Poojya Swamiji, Nutan Swamiji and M¡ Gurupriy¡ji will travel to USA for the 3rd Global Bhagavad Gita Convention (GBGC) to be held on 19th & 20th October in the San Jose State University (SJSU), One Washington Square, San Jose, CA 95192.