"In acquiring material wealth all are not equally blessed. But in gaining mental and spiritual wealth, every one has an equal chance. Beginning from character and disciplines and ending with supreme kindness and goodness, the wealth of the mind is displayed in abundance before all. The question is only who wants, and, to which measure !"

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

Swami Bhoomananda Tirtha

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All thoughts have an origin which is no thought. From unthinking-ness all thinking has emerged and the thinking is also followed by, as before, now also unthinkingness. If unthinkingness was in the beginning, will be in the end, in between also it is the same. Regarding such a phenomenon tatra kā paridevanā, why are you getting agitated, afflicted etc.? So, if you can focus on this truth, this fact that whatever was the unthinkingness, the same becomes thoughtful and it also is followed by the same unthinkingness. So in substance, there is nothing in the thought process other than what was there before the thinking started. Apparently it is very simple. But you have to actualize it, be governed by it and find your refuge, sukhur and fulfillment in that. And it will be possible provided you sit and do this infusional absorption.

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 Listen to Prabhaata-rashmih Audio 

Harih Om Tat Sat. Jai Guru. Jai Guru.

Whatever I speak, I always come back to the one subject of the mind. In the whole of our life, the only significant factor, constituent, operating instrument, is the mind. It is the mind that tells us that we have a body. It is the mind activating the sensory instruments, feels and reads that there is a world. And it is the mind that says that the world is sight for the eye, sound for the ear, smell for the nose, taste for the tongue and touch for the skin. And these senses, if you understand and closely examine, are themselves evolved by the mind substance.

In the mother’s womb, the growth of the fetus into a full fledged child takes place and in that process, the entire biological body with the potent senses is completely made, evolved, formulated and arranged by the mind substance. It takes for its nourishment, blood from the mother. So in the perception or interaction with the world, what do you find other than the mind? The mind feels there is a body. And the mind alone activates the senses and through the sensory activation it cognizes the world as five fold - sight, sound, smell, taste and touch.

Suppose the mind part is taken away, will the senses have been formed within the mother’s womb? Will the body after getting born, be felt and cognized by the mind? Will the senses have been activated by the mind and naturally till the resultant sensations have taken place? These sensations too, where are they occurring? They are not occurring in the senses, by the senses alone. Body itself is cognized and felt by the mind. In the body, the senses are included. So the senses also are cognized by the mind. The senses are activated by the mind and the resultant outcomes or impacts also are creations in the mind, by the mind, for the mind. Will you understand this? The whole thing is taking place in the mind. And it is about the mind that I told you, the Anandashramam hill and cave experience I had, enlightenment I should say.

Whatever arises or emerges in the mind in the form of thought, emotion, knowledge, memory, response, reaction, everything is a mind creation. Something floats on the mind. The mind is supra-physical and apparently inner to the body. In that sphere, no physical object solid by nature can ever penetrate and touch. So, all the things that we are feeling in the mind, by the mind, cannot be physical or gross. They can only be very, very subtle, metaphysical we can say. If they can only be subtle, how is it that we have a gross experience in the mind? It is by virtue of the power and potential of the mind.

The mind is not matter. So its potential is not limited and changeless just like with any product. It is multi potent, infinitely potent. So it can create the idea of gross and subtle, the ideas of external and internal. It is capable of creating the ideas of thought, then emotion. Suppose you have ten or fifteen thoughts, the mind itself says that there are fifteen thoughts. The mind further says that out of the fifteen, two are relevant and useful, you have to act upon, and thirteen - disregard. This message also comes from the mind. There is nothing that is besides the mind, beyond the mind, aside the mind. It is there that I told you, whatever emerges in the mind, that as a content and as a substance is not different from the mind substance. From no thought or ‘no thinking-ness’, thought arises; it is also followed by ‘no thinking-ness’. So whatever was the non-thinking-ness that alone has become the thinking and thought.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ।। २-२८ ।।
avyaktādīni bhūtāni vyakta-madhyāni bhārata
avyakta-nidhanānyeva tatra kā paridevanā

avyaktādīni bhūtāni – all thoughts have an origin which is no thought. From unthinking-ness all thinking has emerged and the thinking is also followed by, as before, now also unthinkingness. If unthinkingness was in the beginning, will be in the end, in between also it is the same.

Avyakta ādīni bhūtāni - All the beings in creation have come from the un-manifest, avyakta level.

avyakta-nidhanānyeva - They also go back to the same avyakta. They appear to be vyakta, distinct, only in between.

Regarding such a phenomenon tatra kā paridevanā, why are you getting agitated, afflicted etc.? So, if you can focus on this truth, this fact that whatever was the unthinkingness, the same becomes thoughtful and it also is followed by the same unthinkingness. So in substance, there is nothing in the thought process other than what was there before the thinking started. Apparently it is very simple. But you have to actualize it, be governed by it and find your refuge, succour and fulfillment in that. And it will be possible provided you sit and do this infusional absorption.

Go into the thought process with the help of your mantra if you have one, and then lead the mind to mindlessness. Let the mind come from mindlessness, go back again to mindlessness, unless at last you feel that the mindless itself becomes the mindful. This is called ‘triputi nāśa’. This is the last or the pinnacle of self-realizational sādhana. Because we only have thoughts, memories and the like, and all of them appear to be plural and multi-fold. The entire multi-fold-ness should cease to be, and you will be able to find everything as one and only one.

Harih Om Tat Sat. Jai Guru.

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