"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


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Harih Om Tat Sat. Jai Guru. Jai Guru.

This is a time when we have been, I have been giving deeksha to a few seekers. This generally takes, if it is to be properly done, three mornings. So I ask people to come here at least one or two days earlier, stay for three full days, and leave if at all after the the fourth day. Our deeksha is actually a Brahmavidya deeksha. Brahmavidya has got its own special place, importance and impact. We find this word Brahmavidya in our Vedic Upanishads. The word 'vidya' means knowledge. Brahmavidya means knowledge pertaining to Brahman. The word Brahman, that is in English, the Sanskrit form will be Brahma, in the neuter gender. Brahma in the masculine will mean the creator. Brahma in the neuter denotes the Supreme or Ultimate Reality. What is that Ultimate Reality? Suppose you find material existence, you go on going, probing further and further into its structure , structure, structure, structure, split it, analyze it, when you are able to reach the ultimate level - that ultimate level is called the Ultimate Reality.

We have solid substances, fluid substances, gaseous substances, different forms of energy, space etc. Are they really different in their constitution in the ultimate level? This is one enquiry. Then, we have a body. But when you analyze the body consciousness you find, you don’t have a body other than what the mind senses as the body. So the body is not a physical presence but it is a mental recognition or a presence. Mind says ‘I have a body. Here is a body.’ But the same inner presence produces sleep in which you don’t feel any body, mind, intelligence or ego, much less the world. So what is this ‘I’ and what is the body? Body cannot be the reality because it becomes absent in sleep. It is present only in wakefulness. In the dream it is substituted by some other body. So it cannot claim any ultimate-ness or absoluteness.

So what is this Ultimate Reality? Go into yourself. We have the mind, the thought process, the emotional process, the knowledge process, the doubt process, the delusion. Also what is my ultimate ‘I’? This is another enquiry. Then we generally think of God in religion as the creator, sustainer and dissolver. What is that God? Who is that God who does all these things? When you go into any one of these - religious God, philosophical reality, and spiritual Self - where you ultimately reach, that is the Supreme or Ultimate Reality. The word 'Brahman' denotes that and 'vidya', knowledge relating to that Brahman is called 'Brahmavidya'.

How can I explain it more easily to all of you? Knowledge is knowledge. It is a derivative of our intelligence.  Intelligence is not a physical part of the body. Because the body consists of matter and energy, neither matter nor energy has the power to sense, know etc. but we have something called the intelligence by which we know. So the knowing process may be related to some part of the brain for storage and other purposes, but the intelligence by itself cannot be a material part of the physical body. But, but, but, the body itself is a recognition within us. Everybody says ‘I have a body’. So the consciousness about the body is created from within. What is that ‘within substance’ if you can call it one, by virtue of which we feel that we have a body? Brahmavidya is that vidya which relates to, which relates to, the subject part of our personality.

So, things in this world can be divided into objects and then their subject. The subject can only be singular-one. Objects can be many. So the entire world is an object world and all the knowledge relating to the world and world constituents namely physics, chemistry, mathematics, nuclear science, biology, anthropology, sociology, nuclear science, history, geography, all these are relating to the object ken. But, but, the entire object becomes so, only with reference to a subject, ‘I say the world around’, ‘I see the world around’, ‘I sense my body’, ‘I do my thinking’, ‘I do my knowing process’. So there seems to be something clearly within us upon which the very existence and perception of the world are dependent. This area of subject is the one Brahmavidya proposes to unearth, assess and explain. So Brahmavidya is the 'vidya' - knowledge of, the subject part of the whole existence or the body. And the other vidyas are all relating to the objects. While the other vidyas can be many, plural - a lot of subdivisions and distinctions can be there; in Brahmavidya it can only be always singular. So the purpose of the deeksha is always to take you within your body, lodging in the mind, in the intelligence, in the ego and then try to take you beyond these, whereby you will be able to understand that the entire object world is but a bubble in your own consciousness. If I can explain it in terms of words which we know, this is what Brahmavidya is.

We have always been living with a mind, intelligence and ego - all the three of them not constituents of the body, but something different. Inspite of it we are only enmeshed in the world of objects. Is the world coming first, or the subject is first there? And which subject perceives and sees the world? So the seer is first, or the visible and the seen are the first? I think it takes quite some time for anybody to think about a subject different from the object and give it the primary and the ultimate status. Now Brahmavidya is that vidya which takes you, more and more to the subject, generally we call it the Self, we call it God, we call it Brahman. People generally don’t know. This Brahmavidya is the foundation for all the vidyas in this world. Whether you study mathematics, physics, chemistry, biology, zoology, all these are branches of knowledge which our own within - the intelligence has conceived of. So every form of knowledge rests upon the knowing process. And the knowing process is within the body. And that is the subject part of our personality. So all the branches of knowledge are depending upon our subject, our intelligence and its functions.

That is why Mundakopanishad says

ब्रह्मविद्यां सर्वविद्याप्रतिष्ठाम्
(मुण्डकोपनिषद् १.१.१)
Brahmavidyām sarvavidyāpratiṣtām
(Muṇḍakopaniṣad 1.1.1)

sarvavidyāpratiṣtām It is the foundation of all branches of knowledge. There is no knowledge except in man, and this knowledge is inner. That I have eyes is an understanding. That I have a mind is an understanding. That I slept is my understanding. That I am wakeful is my understanding. All these are notions, awareness, which is within me. This is the deeksha that I am giving. But invariably all the seekers do not know about it. But nevertheless they say, “I am a seeker, please give me deeksha.”, so I cannot be unkind and insensitive so I give them. But what do they do with the deeksha?

You know, when I went to my Gurudev asking for deeksha I was not speaking or thinking like this. I found somebody whom I liked, and I knew there was something called spirituality, my brother told me. So I went to him, sought deeksha, and the moment I got my deeksha it became so vibrant, so radiant, so engulfing, not because I knew what was this deeksha. I didn’t know about it. Nothing I knew! I only knew here was a spiritual person, a God-realized person whom I liked. My brother explained that he was a great jnaani etc. So I took to it. And I took to it so innocently but wholesomely. And that deeksha started working in me, working in me. I don’t know how to explain it. It worked a tsunami in me, a cyclone in me, a hurricane in me, it brought floods, it brought drought, it brought earthquake, it brought famine, everything it brought. Only that deeksha, deeksha, deeksha and the sādhanā. And what is this sādhanā? This sādhanā is sitting, closing the door and the windows, and then in as much of darkness as possible, try to penetrate into your own inner horizon. That horizon in which the whole world shines and is projected. Our body is limited but within the limited body you have a dimension. That dimension is the one in which the entire widespread world is imprinted and projected. Experientially you will find that this inside of yours is far greater than the external infinite expanse. My dear seekers, it is a very great assessment that you have to have.

When I took the deeksha, I never asked my Gurudev nor did he tell me. I was not interested, maybe I was not attuned to that. But I did my sādhanā very faithfully, vigorously, consistently, wholesomely and you can put all other adjectives. Every time I sat, I was communing with myself, communing with myself, communing with myself. I was trying to perhaps probe into, probe into, not knowing what I was doing, but it is that wonderful cyclonic process that brought about all the transformation in me. I don’t want to describe it as a cyclonic because all of you would feel, “Swamiji felt it but I don’t feel so I’m unfortunate.” That feeling you should not have. The question is you should understand that it is Brahmavidya. And it is a process by which your own inside is being unveiled. You have to penetrate into your own within. Never say it was blank, blank, blank, blank. Even our sleep is not a blank. It is the sleep that delivers wakefulness. So never say! Either have faith or at least have viveka or have viveka or at least have faith. This inside, inside, inside, the sphere of the subject, the domain of the subject, the domain of consciousness, the domain of awareness, this is the one! This is the one that holds the key to everything in this universe.

Yesterday a boy came here, he is a principal of an upper primary school- good boy, and he has been a spiritual seeker for a long time. He said, “Swamiji my house people also tell me that I don’t have financial security, that fear is there.” So I was talking to him, “What kind of a security do you expect to have from money? The entire world is secured by God. The earth is revolving in empty space. It is a solid heavy object. It is not supported by the thin air. But it is revolving there. And it is in that revolving earth that we have built our castles. How do the castles last there? So there is only one security, what are you speaking about? Even dacoits are sustained by God. So will not a spiritual seeker be sustained?”

Now this time he comes and tells me, “Swamiji the whole security feeling is gone from me." And he went to the extent of saying, "It is my ego, my ahankara that makes me feel this. The moment I drop my ego and possessiveness mamata then the treasure, that is the whole universe becomes mine.” I don’t know whether anybody has spoken to me like this. He says, “The entire treasure of the universe becomes mine the moment I drop my ego and possessiveness, mamata.” So I was so happy to hear it but I did not give so much of appreciation and acknowledgement fearing that he could become egoistic and proud. Otherwise I wanted to pat him with thousand hands. I did not do it. Because I have found people get deluded. So just imagine, what a change?

So this deeksha is something that takes you to the inner horizon where it is not physical light that operates, but it is the consciousness radiance that fills the body, from where you know everything including light and darkness.

Harih Om Tat Sat. Jai Guru.

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