"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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Harih Om Tat Sat. Jai Guru! Jai Guru! Jai Guru!

I am repeatedly thinking about where is the gap in the matter of building up one’s own strength, one’s own correction and one’s own purity. See, religious life is very common and also quite popular, pronounced in the country. There people always look at an invisible God. Many people go to the temple, holy places. They think by going there, either a blessing will be had or even a correction can be effected.

But when you come to spirituality, no such going to a place is ever thought of or allowed. Spirituality clearly distinguishes itself in this. One has to look into his own within and bring about whatever correction, enrichment, elevation and fulfillment he wants. He has to churn it out from within himself. Our mind is not a trifling affair. It is something very profound, great, deep and vast. To make this point understood is the entire spiritual philosophy.

In the Yogavasishtha Ramayana which embodies a discussion which lasted for eighteen days in the palace of Ayodhya, you will find only one subject. It is the subject called the mind, human mind. While it has got a number of conventional, undesirable elements, it has the potential to get rid of all of them and generate positive and joyful elements. To which extent one can go, nobody can specify. Sky is the limit. How to bring about this mental majesty in oneself, is an important question. The answer is the eighteen-day dialogue, the three-hour dialogue. The eighteen-day dialogue that transpired in the palace of Ayodhya and the three-hour dialogue in an emergent situation that transpired in Kurukshetra battle field.

In both these cases, the intelligence of the victim was addressed. Knowledge was imparted. What kind of a knowledge? The knowledge about the potential of the mind, the possibilities before the mind. This knowledge was imparted, articulated by suitable phrases, words and sentences. The exponent spoke and the seeker heard. Every word that was uttered was heard by the ears and directly sent to the brain, the head. There the reception was made, and as the intelligence was receiving the message, it was passing it on to the mind and instantly the mind’s problems started resolving themselves. The crying and weeping Arjuna suddenly stopped doing so. The afflicted mind became an enquiring mind. Have you thought about how this transition has come? A few moments back Arjuna had sat on the chariot unable to stand, leaving his Gāṇḍīva bow and arrow. Moments later, after listening to Krishna’s exhortation, he started coming up with beautiful philosophical questions about the mind, the mind’s majesty and magnificence.

How does one become a sthita-prajña? How is it that the dhee, the intelligence becomes sthita - stable and poised? How do we understand such a person? How to practice this quality, enrichment? I think, it must have taken him just 20 or 30 minutes for him to raise this question. If he was aggrieved and aggrieved alone, how could such a beautiful question arise from his mind and intelligence? Just imagine – the transition was startling. We don’t have a Mahabharata war. We are living somewhat in peaceful environments in the Ashram and you have all the time to look into your mind, understand its problems and you can seek to resolve them, remove them.

So, I am again caught up in the subject of the mind. Understand that every one of you has a mind whose potential is very great. If you are suffering, it is only because of the conventional victimized fate of the mind. Understand that this fate is subject to transition, a physical scar even when healed may leave a mark.

Mind is not a matter nor is it biological. Therefore any kind of a scar on the human mind can be completely overcome. Somebody told me something, ‘My upbringing was not right, my parents treated me badly, I was denied so many benefits when I was a child, when I was adolescent’. Why do you want to relate all these useless stories? You were X, you were Y - I agree, what do you want to become now? Speak about it. The treatment that was meted out to you when you were a child, ten or fifteen years back, its impact and effect were right then; may be it remains as a scar. I am now telling you that it is not a physical scar on the body, it is a mental scar and by the right thought process, by right emotional process, by right spiritual process, all that can be simply dropped and the mind will start becoming lustrous, brilliant. For that what is required? Thoughts of this nature are required. It is not lamenting over the past. It is on the other hand, rejoicing over the potential and possibility of the present.

Now, will you undertake this transition from the notorious past to the encouraging present, the prospective future? This does not require wealth, treasure, external. It requires only the treasure of readiness, the treasure of assimilation, the treasure of confidence and hopefulness. All these are inner and mental in nature.

I feel very much tired when I hear that ‘Oh I had this …, I had this …, I am unable to…, I am unable to…’ . If you understand that an ill-treatment had been given to you, just understand it. “The effect of the ill-treatment, I will overcome. It was somebody ill-treating me sometime in the past, what does it have to do now? I will be a different person; I will not ill-treat anybody and the effect of somebody’s ill-treatment, I will not allow it to follow me. My dear mind, you are not to be victimized by the memory of the past; you have to be encouraged by the possibility of the present.

Unless this transition from the notoriety of the past, victimizing memory to the encouraging thoughts and concerns of the present is had, how do you expect to improve? So, I sometimes wonder… For this, you need not and you cannot run to a temple. You have to penetrate your own mind’s corners, mind’s chambers, take out from the mind all kinds of negative things. Be vibrant, be a treasure house of enthusiasm, utsāha, effervescence, perseverance.

I don’t know, I have started thinking what is the point in speaking a lot of philosophy. We can read and rejoice as we do a novel, newspaper.

If you want to get into the actual sādhanā, you have to penetrate into your mind and come to a conclusion that any kind of a past I have, I will simply dispossess it. I will develop and culture a new present, a new mind; this transition from the undesirable to the desirable, the depressive to the buoyant one. Can you bring this about and you don’t have to seek anybody’s help. Wise gospel is always necessary. That is what we are trying to provide.

In Delhi, Naya Swamiji went and I am told we all know that he conducted what you call, what we call the Sādhanā Śibiram and some people rang me up, 'X' has written a beautiful letter. They say that people were able to get a little closer to him. He had given lectures earlier also. This time they became a little closer and the Sādhanā Śibiram was very fruitful. If it was so, what have they learned? They must have learned about their mind. To make the mind cheerful, optimistic, confident, hopeful, buoyant, what do you want? You have to make your mind like that. It may take maximum a few days… but this is a culture, a kind of a formulation, a kind of a training that you will have to give to your own mind.

The Bhagavad Gita also is actually a gospel administered to the intelligence and the intelligence is supposed to pass it on to the mind. Actually it is not a physical transition. As the intelligence receives, so the mind gets transformed. It is an automatic process. When you feed your stomach, the entire body gets nourishment. In the same manner, the mind also is nourished.

So, I would like you to think about this – mind focus, in your sādhanā if you call it a sādhanā or in your life if that is the better term.

Harih Om Tat Sat. Jai Guru!

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 Shloka Text :  Shloka 83 - Baahyaanusandhi: parivardhayetphalam   Short Message : Understanding Your Mind  Publication : Essential Concepts in Bhagavadgeeta -->
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