"Your mind has enormous hidden dimensions. Open yourselves completely to whatever reactions and emotions the world evokes from time to time. Accept them all without any reservation or resentment. By assimilating everything and all, your mind grows deeper, stabler and more enriched."

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.

Yesterday morning for the pushpa-samarpaṇam prabhāta raśmiḥ, I was speaking about how Krishna explains self-realization as a composite of twenty virtues, qualities, refinements and excellences. This is presented in the thirteenth chapter of Bhagavad Gita from which chapter onwards Krishna provides a number of enumerations, as different from philosophical principles, enunciations etc. What is meant by a good person, what is meant by a bad person, what is devi-sampat, what is āsura-sampat, etc. etc. This portion is called the wisdom portion of Bhagavad Gita. The earlier ones are the devotional portion and the action portion – karma and bhakti; but this is considered to be jñāna.

Everything is to be known and by a process of knowledge you have to assess your own personality, its merits, demerits, the desirables and the undesirables, eliminating the undesirable, installing or incorporating the desirable. It is all done by a process of intelligence exertion. It is a level of activity or sādhanāthat rises itself from the sensory, oral, and even mental levels. Then this sādhanā is installed and pursued in the intelligence level. Whenever I use the word 'intelligence' and 'intellect', I have always a certain reservation. What is that? People will think that it is an intellectual process. It is far from that. Intelligence is the highest level of sensitivity that one person has. Unfortunately, most people or all people will not be able to know how it becomes so. Nevertheless let me proceed.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ।।
amānitvam-adambhitvam-ahiṁsā kṣāntir-ārjavam |
ācāryopāsanaṁ śaucaṁ sthairyam-ātma-vinigrahaḥ ||
(Bhagavad Gita 13.8)

Amānitvam-adambhitvam-ahiṁsā kṣāntir-ārjavam ācāryopāsanaṁ, in the matter of understanding the self, gaining the necessary knowledge and realization, and becoming a jeevanmukta, the close association with the Sadguru is inevitable. When you think of God, it is your thought about God. God is not going to come before you to say whether your thinking about Him is correct or some improvements are to be made. Then, by our pursuit of God and Godliness, we are not generally going to become God. We are going to become a devotee with the understanding and realization of God. So, what we want is not so much God, as a human who has realized this God. So, we want to know how human life will be in the background or with the realization of God. That means you will have to see another human who has realized God. So, the God-realized person is our ideal and not so much God and realization of God.

When you realize God, what will happen? You will continue to be a human but human with the realization of God. How will that human be elevated, dignified, divinized or celestialized, this you will be able to understand or know from a Sadguru who has this realization. By going to him, what are you to supposed to do? Try to be of help to him. If he has something to tell you, he will tell you. Try to be of service to him. Whatever physical assistance you can render, any kind of assistance, depending upon your age, his age, his needs, try to serve. Be proximate to him. This is one point.

Then whatever he says you must be able to pick up. You can also ask him in a very gentle and humble manner, "This is my doubt. This is what I know. Where is the improvement to be made? I find a kind of a blockade here. I am not able to progress. What is the trouble?" In this way, you can have discussion. Your mind cannot be seen. His mind also cannot be seen by you. Only when he speaks, his mind comes to light. By listening to him, you can get into your own mental structure and bring about a change.

Then the next quality he speaks about is śaucaṁ. Śaucaṁ means purity. In modern language you can say it is hygiene. In your physical sensory level, you have to be very clean. Our habits should be clean, in wearing dress, in having necessary bath depending upon the climate, in using the articles, whatever may be, chair, table, cot, the vessels you are using, all the other articles which you use, all these should be kept in an orderly manner, in a neat and clean manner, particularly free of infections. What is the idea of cleanliness? Only to keep infection away. So, you have to be very clean. Do not bite your nails, unnecessarily get into other troubles. Whenever there is any dirty portion in our body, whenever you have to touch it, you have to wash your hands. Don’t scratch here and there, especially in the presence of others, creating repulsion for them. All these are included.

Then we get into inside hygiene, mental and moral hygiene. This is what is called morality and ethics. All moral and ethical codes and refinements that we have come to know, we are abiding by, are supposed to ensure mental and moral hygiene. The action should be such that they will not bring about any extent of impurity to you. You should live, act, move, talk and think in such a manner that throughout, these processes do not have a kind of a putrefying effect on your body, mind etc. This is called śaucaṁ. So, it is external and internal cleanliness.

How the mind can be cleaned? It is just like a white cloth free of all dirt and slush. When the white cloth is cleaned, it becomes absolutely clean. All the light rays will be reflecting from the white cloth or even a white flower. Similarly the mind should be milky white. That is what we want it to be.

Intelligence also will have to develop the habit of thinking, arguing and rationalizing in a manner that is pro truth, pro-morality, pro-God and pro-philosophy. The intelligence can argue in a destructive manner, in an immoral manner and also in a moral manner. If you go to the courts you will find, two types of advocates are there. One type of advocates will be in this manner. When you go to them, if they are too busy they will say, “I am too busy, I will not be able to entertain your case.” Or if they decide to take it up, they will read your case and if they find that there is a point of law which has been denied for you and they are convinced, they will say, "I will take it up". There are other people. Any case that you are putting up to them, "After all, we are advocates. Whoever wants our advocacy, we must give." So they will even argue for an absolutely unjust improper case. So our intelligence can take up a good line of reasoning and also a bad line of reasoning. So our intelligence should be scrupulously told not to entertain any kind of a bad or an ignoble rationalization. This is the purity of the intelligence.

Then, the purity of the ego. What is that? Your ego should always help you to be flexible and to act in the right manner. The ego should not resist a good, benevolent, and noble action. Rather than putting up resistance, it should develop a kind of benevolence and expansion that you will be able to accommodate more and more, assimilate more and more, reconcile with more and more. This should be the type of ego that you have. I would like to call it an expansive, a refined and an enlightened ego. I believe all these will be counted in the context of purity.

We always say ego extinction, ego sublimation, ego effacement – the effacement of the ego. You should take delight in being humble. You should rejoice in being flexible. If you have got such a feeling that you become unapproachable, not amenable to people, I don’t think anybody can become any leader or will be able to guide others. People always want a leader who will be able to listen to them, accommodate what they say. “Oh I am great, you know nothing”, this kind of an attitude will not be alright.

Ācāryopāsanaṁ śaucaṁ sthairyam-ātmavinigrahaḥ. (Bhagavadgeeta 13.8). Sthairya means stability. Stability is something very very important. Stability in your sādhanā, in the pursuit, unwaiveringness, unshakeability, unassailability. It is not easy! Our body is governed by biological laws and processes. Our feet may become unstable; we may not be able to stand properly. This is all part of the age. But when it comes to the question of mind, the stability and poise that you are able to gain and express, these are very very important. Ātmavinigrahaḥ is the next quality; I shall speak about it later.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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