"Every moment of your life you are being carried to fulfilment, irresistibly. Everything that comes to you does so to improve, correct or alter your nature, thereby taking you nearer perfection. So, whenever agitation assails your mind, ponder over this truth again and again."

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

Swami Bhoomananda Tirtha

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Etat-tad-uttamam satyam. This is the most superb truth. What is the truth? Yatra kinchin-na jāyate, where nothing is ever getting born. From the mind, a thought arises. What is this thought in substance, if at all? It is the same as the mind; not different from the mind. So the mind was present, no thought was there. From the mind, a thought was produced; then also the mind is there. In the thought, there is nothing besides the mind. So in terms of the mental character of existence, do you think anything in addition or second ever gets born?

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

I have been speaking during the evening session for some days now about the mind in particular. I was speaking about the mind earlier also. The point that I was trying to make out is that mind is the only anchor, base, ground for our entire experience, activity, reaction, response etc. Some of you have been telling me, “Swamiji, it is very very clear. We understand it, we understand it.” I am happy.

This subject, right from the beginning of our cultural civilization, has been discussed very thoroughly in our scriptures. While our scriptures are very orthodox, you will find some of the discussions are absolutely unorthodox. They totally deride, reject, invalidate the orthodox positions as well. Rituals and ceremonies are praised and so many rewards are enjoined for them. But when you come to the Upanishads, the Upanishad clearly denounces all of them saying that they are useless and they will not give you anything permanent or imperishable. Now this statement is from the Upanishads. So our own scriptures are denouncing the scriptures also. That is the beauty of our scriptural propositions.

मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।
mana eva manuṣyāṇāṃ kāraṇaṃ bandha-mokṣayoḥ |
(Brahmabindu Upanishad 2)

Mind is the sole cause for the bondage and liberation alike of ours. Mind is the cause of bondage and liberation. Means what? Bondage is created by the mind and liberation is counter-created by the mind. So mind is the sole focus. We read this and only give a very general meaning and keep quiet. I was discussing some of the verses from Māṇdukya Upanishad particularly from the Kārikā. Today in pursuit of the discussion we had yesterday, I thought of mentioning to you this. This also I have discussed earlier here.

न कश्चिज्जायते जीवः सम्भवोऽस्य न विद्यते ।
एतत्तदुत्तमं सत्यं यत्र किञ्चिन्न जायते ॥
Na kaschit-jāyate jīvaḥ sambhavo’sya na vidyate |
Etat-tad-uttamam satyam yatra kinchin-na jāyate ||
(Gaudapada Karika 3.1.48)

The same verse, maybe many of you have heard it or you are hearing it for the first time. Very simple containing 32 letters, that’s all; cast into poetic meter of four lines.

Na kaschit-jāyate jīvaḥ. We are speaking about bondage, jīvātmā, paramātmā. The Kārikā says, Gaudapāda says, Na kaschit-jāyate jīvaḥ, no jīva is ever born.

Sambhavo’sya na vidyate. The birth of this universe has not taken place at all.

Etat-tad-uttamam satyam. This is the best and the most appropriate truth.

Yatra kinchin-na jāyate. Where nothing ever gets born, that is the truth. If your object is to know that truth, where is the question of dealing with bondage and liberation? Bondage of whom, whose? Liberation for whom? Na kaschit-jāyate jīvaḥ - No jīva is ever born. How will you understand this?

Whenever something is born, before birth it was not and after birth it is. Before birth, it was not and after birth, it continues to be. Then only you use the word, ‘is born’, ‘was born’ etc. Whether anything like jīva is born? “No.”, the Upanishad says.

You have an idea about jīva. In the mind emerges the idea about God, about body, about the world, about the living soul, about its bondage, about its liberation. All these are in the form of ideas. And ideas are supposed to be arising from the mind. Now between the mind - the source, and ideas - the effects, you tell me what is present? Are the ideas always present or the source namely the mind is always present?

Every idea arises from the mind. So before the arising, the idea was not there. After arising, the idea must be there. But is it always there? A thought arises. If I have to say that the thought is born, after birth it should be existing. Is there any thought which exists? Is there any thought which exists and exists? Or a thought arises and after a time another thought arises, another thought arises, meaning, the earlier thought that has arisen has already subsided. A thought which arises and subsides, can you say it was born? After birth, it should be alive! It should be present. So, is there anything the mind produces which is present for a long while or for a considerable while? Is there anything the mind produces which is for a considerable while alive? No. Then what is alive? The mind, the producer is alive.

So between the jīva - the idea the mind forms, and the mind - the genesis and the source of it, you tell me what is the truth? The jīva - the idea, is the Truth or the source of the idea - the mind is the Truth? Very simple. Jīva is only an idea and that idea is never always present whereas the mind that produces the idea is always present in the wakeful state. So it can bring the idea anytime. After bringing it goes away, again it brings, again it brings.

So when you apply the principles of birth and post-birth prevalence, jīva is only an idea given birth to by the mind, but post-birth it is not prevalent as you would like to have objects in this world. If that is the case, sambhavo’sya na vidyate, you are speaking about jīva in the world. Is the world also constantly present? Only when the mind perceives it, is conscious of it, it is present. When the mind wakes up in your wakefulness, everything follows. When the same mind ceases its wakefulness, stops its wakefulness and goes to sleep, the whole world disappears. So where is that post-birth prevalence for it? Neither is the jīva present nor is the world present. You cannot call them as having been born and having been born, it is present.

Can you extract any knowledge, memory, thought or emotion from the mind and show it to me so that I can see along with you? As long as we cannot extract a thought, extract a knowledge or memory and make it available before us for a considerable duration, how can you say it is there? It is where? Then what is the truth?

Etat-tad-uttamam satyam. This is the most superb truth. What is the truth? Yatra kinchin-na jāyate, where nothing is ever getting born. From the mind, a thought arises. What is this thought in substance, if at all? It is the same as the mind; not different from the mind. So the mind was present, no thought was there. From the mind, a thought was produced; then also the mind is there. In the thought, there is nothing besides the mind. So in terms of the mental character of existence, do you think anything in addition or second ever gets born?

Etat-tad-uttamam satyam. To ratiocinate, to reason, to rationalize well and understand that there cannot be any ephemeral existence as such. Either existence is existing and continues to exist and no existence never exists and never comes into expression. I don’t think you can understand the truth well.

sambhavo’sya na vidyate |
Etat-tad-uttamam satyam yatra kinchin-na jāyate ||

This is the Supreme Truth where nothing is ever born, meaning, nothing after having been born is alive for a long while. When I read this śloka, I must have been in my early twenties! As I told you yesterday when I read it, I had so much of inspiration, joy and a feeling of revelation. “Oh! Is this the truth? This is the truth? This is the truth? This is the truth I have to realize! Oh! Oh!” It was so much joyful, delightful, persuasive, fulfilling.

As I told you yesterday, now so many years have passed, decades have passed. When I chant the same śloka and perhaps I realize it if at all to a greater measure than when I first read it the early twenties of my life, the joy and fulfillment I felt then and also now have no difference at all. Though one can say that full knowledge and realization could have been a little less. See this is the truth! And this is what the truth seers say! The question is - Do you have devotion, affinity, fondness, a mind capable of relying upon what others say, a mind which can dedicate itself before the Guru? That is the question here.

This Upanishad must have been written by somebody. He was not living at that time but nevertheless the Upanishad is the words of the Guru, the words of the knower. Just like my Baba was a knower whose words were knower’s words, these Upanishads also were knower’s, are knower’s words. You are blessed indeed, greatly if you are able to understand them, rely upon them and accept them. My innocent heart guilelessly accepted it and it found so much of inspiration, enlightenment, ecstasy in what I read.

Na kaschit-jāyate jīvaḥ sambhavo’sya na vidyate |
Etat-tad-uttamam satyam yatra kinchin-na jāyate ||

You look into your mind today and tell me what all arises there. They arise only to subside, they arise only to subside, leaving the mind, the source intact for you. What a great truth is this! So when I say mind is the sole focus and the sole focus in your life, that is what brings, begets and creates experiences. That is what brings about an experience like the world and makes so many references to it. Everything is done by the mind. And at no point of time we have anything besides the mind. Nothing that the mind creates, call it a thought, an idea, a proposition or call it an emotion like attraction, repulsion, fear, transcendental emotions, everything! It is all the mind, mind, the substance is only the mind! There is no second substance like thought, emotion, memory, knowledge, enquiry, bondage, liberation, nothing is there. Now this is the point that I wanted to make. Today or tomorrow you have to hear it, understand it. Better do so earlier.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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