"It is not what you do that matters, but how you do it – with what attitude and aim. The spiritual effect that a seemingly spiritual activity brings, can also be had by the domestic pursuit, provided you preserve a spiritual attitude and dedication."

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

Swami Bhoomananda Tirtha


Articles for Saadhana

 Listen to Prabhaata-rashmih Audio 

Harih Om Tat Sat. Jai Guru.

I am discussing the 17th chapter of Bhagavad Geeta for the 17th year in the Thrissur Geeta Tattva Sameeksha event. It is actually discussing the quality, the character and the potential of the attention and application an individual is able to invoke from within himself and apply in his life. This is a very beautiful secret. I thought of mentioning the secret today here. I don't know whether I will be able to express it properly and even if I express it, whether all of you or at least some of you will grasp it properly.

See the entire spiritual wisdom aims at multiplying our human life with zero. Means what? On the one hand we have, as a natural course, a number of desires, anxieties, fears, and what not. On the other hand we are becoming affected by, afflicted by, tormented by a number of factors. Most of the factors are contained within this life. But the thought process in man continues to extend before our birth and after the death of the body. Our aspirations can be this worldly and the otherworldly. Similarly our affectations can also be caused by this life, its course, the earlier and the later ones. Now, mind you, all these are our concepts, our imaginations. Every imagination, in as much as it is relevant to the human mind, it has got an effect and also a purpose. As long as people remain plural, heterogeneous, there will be a number of tendencies, aspirations, anxieties, concerns and what not. And any scripture should look after these things, take these into account and provide for everyone. That is why we have so many thoughts and imaginations extending to the worlds beyond what we see.

Now all these are divided into three categories, says Krishna: sattva, rajas, and tamas. The sattva represents light, knowledge and happiness. Rajas deals with the different kinds of activity and motivations arising from passion and prejudice. Tamas is represented by, gives rise to ignorance, laziness, delusion, and the like. Now these are the three qualities of the sattva, rajas, and tamas. He says that the entire world consists of sattva, rajas, and tamas at every point of time. They are in a certain proportion in every individual. And the whole world as a whole also is governed by sattva, rajas and tamas.

Brahma represents rajas, Vishnu represents sattva, and Siva represents tamas. What more do you want? Our jaagrat, wakefulness is an expression of sattva. Swapna is an expression of rajas and sleep is an expression of tamas. We are not creating our wakefulness, dream and sleep. It is these gunas. and these gunas are irresistibly active. Therefore what are you to do? Understand that everything is within the fold of Prakriti.and its gunas, and do not either intercept them or try to include something of your own at any point of time. So take away your ego. There is no ego at all. It is sattva guna, rajoguna and tamo guna that are always active. Within the day itself there are sattvic, rajasic and tamasic spells. As I talk to you the talking is rajo guna. Because I am radiating wisdom that is sattva guna. And after sometime if I continue to talk, I shall become tired, that is tamo guna.

So in my talking I don't find anything to claim as my own. It is prakriti's sattva guna, rajo guna and tamoguna. My body is a creation of that, because there is a head and a brain, there is a knowledge process. Because there is a vocal system there is an articulation process. Because there are hands and feet, mechanical process. Over nothing I have a claim. So don't try to interfere with them. Allow them to flow in a smooth manner. When you don't try to interfere with them and add or substract or try to add or subtract, then you become a zero. In that zero position you have the best of harmony, best of integration, best of ease and nirvana.

If you can reach a state of zeroness ... because in me sattva guna, rajo guna and tamo guna, which have their own proportions, they start working. Then automatically governed by the overall flow of nature, your individual flow also may undergo some harmonious changes. Allow them to be. Don't try to acquire anything, add to anything, subtract anything, multiply anything, divide anything. Become a zero ... zero ... zero. There is a proverb which says if you have to become hero first become a zero. It is the zero man who becomes a hero.

The entire sastras are arguing, only to tell you that you are within the fold of nature. Don't add to, don't substract from, don't multiply and don't divide. When you reach a level of zeroness, automatically you will find reshuffling in the guna percentages takes place. I believe tamas will be the minimum, rajas also will be the minimum and sattva will be more. Altogether it is 100 %. Suppose now you have 65 % rajas or say 60 % rajas and 30% tamas and 10% sattva, what will happen? Reduce tamas from 30 to 25 and that should be added to sattva. Again reduce rajas by 10 and add that to sattva. When the zeroness takes place, automatically ambitions will go, aspirations will go, affectations will go. Naturally activities will also will change.

Yesterday I was talking to the brahmacharins here for a little while. So I said there will come a time when you don't like anything to be other than spirituality. It is a wonderful thing. All the efforts become redundant. And effort-freeness becomes natural. And in that naturality, many things may take place. Sage Valmiki wrote a Ramayana., 24000 Sanskrit verses. And even now nobody wants to change a syllable from his writing. Vyasa Deva wrote 1 lakh 25 thousand Sanskrit verses. And mind you he did not live in an air-conditioned room. He was in a forest. With a very heavy steal pen cutting across the fibres of palm leaves, he was writing. Imagine how much time it would have taken. Only because he was a zero. In that zeroness, nature herself finds a very good facility to operate in a very easy, natural, harmonious and fulfilling manner.

Whenever I read the scriptures and I get into some kind of a knotty point, what I do is ... normally I am a zero man. So I put my mind into a zero position and think... See what is meant by this? I would like to know it. I am not going to interpret it this way or that way. Let the right meaning come. I only try to keep it in my mind. So my mind tells me whether this is right or not. I don't want either right or wrong. From my personal level I am not going to say this or that. So there is a zeroness. I think that is the right position.

By describing everything to be a guna combination and guna being constituents of nature, proving and saying that we are inescapably within the fold of nature, so allow the nature to be what it is. You may ask should we not try to improve sattva. Yes, as long as you have the ego, try. Then after trying, the sattva also will have to be dropped. So that zeroness ... zeroness. In that situation, you don't have to try for anything. That is what people call sahaja samadhi. No more sadhana., no more samadhi, no more God thought, memory, nothing. No effort. You will become an embodiment of ease, zeroness, harmony. And life will be a fulfilmental flow. It is not a fulfilling flow. After fulfillment if there is a flow, it will be a fulfilmental flow and whatever comes is OK.

Harih Om Tat Sat. Jai Guru.

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