"Our body and this complex world around us is meant to reveal and display the Self variously. Spiritual seeking lies in looking for That which animates the body. Turn the mind and intelligence inward to their very Source. Let the thoughts make you search for the thinking substance, the thinker.  Only then the mystery of the Self will be unveiled."

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

Swami Bhoomananda Tirtha

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So, Sikhidvaja is amazed. “What is this? How can I renounce it? Tell me the process.” Kumbha is gradually unfolding the entire secret. To renounce the mind means to renounce the ego. Ego is the seed from which the entire huge tree, branches, leaves, flowers, fruits, the whole world tree is spreading forth from the ego. You will certainly agree that the ego is within the body, in the mind. That ego is the seed from which the whole tree has sprouted. Can you go into this? What is this ego? Where from does the “I” feeling emerge? First of all you have the ‘I’ feeling, and then all the adjectives and qualifications follow.  'I am', 'I am a man.' First of all the ‘I’, then the description ‘am a man’, ‘a woman’, ‘I am in the world’, the world is surrounding me. My dear souls, these are pronouncements of the ‘I’. The ego, the ego grows, swells and it becomes the world, it becomes the panchabhutas, it becomes everything. Can you accept that the mind is really the God that you are seeking?

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Harih Om Tat Sat. Jai Guru. Jai Guru.

After having my bath, I was sitting with the "The Science of Inner Redemption", the next article which should be published, even now I feel it could be done, I am making an effort, in the coming issue. I don’t know whether all of you are reading the series. It is such a very important, sublime and paramount presentation of what is spirituality, what exactly is to be done by the seeker, how he should introspect with the right focus on his own within, within, within, within. We are in the midst of a conversation between Kumbha on the one hand and Śikhidhvaja, the Ascetic King on the other. Kumbha spoke very elaborately about "Whatever renunciation you claim of external things like the kingdom, the hermitage, the āsan, the water pot, the staff, the other things in your cottage..." Śikhidhvaja burnt everything and he says that, “I have renounced everything, left everything. What is there yet to be left?”

Kumbha continues to say that, “You have not left, you are only imitating.” Then he said, “The only thing left is my body. I am going to jump from a height and going to cause death to my body.” Then he catches hold of him and then says “Even then, it will not have been the full renunciation.” Then it came to some kind of a sense for him and said, “What is renunciation?” Renunciation is renouncing the mind. How can mind be renounced? Mind is 'The Renouncer'. Can it be 'The renounced'? So, what is there by virtue of which we can renounce the mind? Everything is done by the mind, renunciation also is done by the mind. It is at the instigation of the mind that he burnt everything, left the kingdom. Now Kumbha says, “You have to renounce the very mind.” What is that?

So, what I am writing now is that “Tell me now, what is this mind renunciation? How can it be done?” Are you understanding that everything is possessed by the mind, everything is felt by the mind, everything is experienced by the mind? The entire world that you are seeing, the gross world with three dimensions, you are seeing so many different colours and therefore shapes, we have the earth, we have the water, we have the sky, we have so many stars, the sun, the moon, varied distances are there and infinite plurality is there. All these things are felt, perceived, produced and preserved by the mind, in the mind. Will you accept this? I don’t think you are sensitive enough to understand and to accept.

I am seated here. My body, the chair, the floor, so many of you seated in my front, all of them are produced, preserved and experienced by the mind. I have no method of experiencing anything external to me. The building is external to me. The walls are standing where they are. The roof is standing where it is. The trees are standing where they are. The mountain and the seas are where they are. I am where I am. How can I perceive them? Because they are different from me and my perception of all these things is within my body. Within my body, where is the space? So my mind is remaining or associated with the body and this mind is not limited by the body. This mind is different from matter. Do not relate its potentials, its powers with the potentials and powers you see with the objects of the world. The mind is not an object. The mind is not matter; it is not energy. It is consciousness. So, no rule, law or process relating to the gross objects, matter and energy of the world, nothing is applicable to the mind. The mind remains in its own sovereignty.

That mind being consciousness, it has got infinite powers, inscrutable power it has. By virtue of its power, it produces the gross objects, preserves them, makes you experience them. So my mountain is my mental mountain. All of you are my mental creations. They are in my mind, by the mind, of the mind. Mind itself is not gross. But it produces, becomes and makes you experience the gross things. It is this mind that you have to renounce. So, Śikhidhvaja is amazed. “What is this? How can I renounce it? Tell me the process.”

Kumbha is gradually unfolding the entire secret. To renounce the mind means to renounce the ego. Ego is the seed from which the entire huge tree with branches, leaves, flowers, fruits, the whole world tree is spreading forth from the ego. You will certainly agree that the ego is within the body, in the mind. That ego is the seed from which the whole tree has sprouted. Can you go into this? What is this ego? Where from does the 'I' feeling emerge? First of all, you have the ‘I’ feeling, and then all the adjectives and qualifications follow.  'I am', 'I am a man.' First of all the ‘I’, then the description ‘am a man’, ‘a woman’, ‘I am in the world’, 'the world is surrounding me'. My dear souls, these are pronouncements of the ‘I’. The ego, the ego grows, swells and it becomes the world, it becomes the panchabhūtas, it becomes everything.

Can you accept that the mind is really the God that you are seeking? The mind can produce anything. It can also un-produce everything. Throughout the wakefulness it spreads, it extends, it grows, it becomes. But at the end of the day, the same mind wipes off the entire wakeful world and wakeful effects, and it goes into sleep as if no world is there, no body was there, no person was there, no ego was there. Everything is wiped off. Next morning, it spreads forth everything, brings forth everything. What is that wonderful power by virtue of which it becomes the world and it becomes different from the world? The world rises in the mind. It sets in the mind. All the thoughts arise in the mind, they get dissolved into the mind. Nothing that the mind produces ever can prevail. That is why all thoughts, every one of them rises and sets, rises and sets, dawns and dissolves. Unless you get focused into your mind, understand what is this ego sprout, what is this mental becoming, all the gross things felt and experienced in the mind……

Where is the mountain and how do you experience it within your body? Our body is very limited, the mountain is very huge. Nevertheless you can experience the mountain only within your body, within the mind. Naturally we have to consent that the mind is bigger than the mountain, bigger than the world. But it cannot physically become bigger. So it spiritually becomes, it is a spiritual product. It is not a material or energial product. It is a spiritual product. As a spiritual product, it has the inscrutable power to be anything. As the thoughts are made in the mind, so they can disappear in the mind as they always do.

We want to reach a state where the very thought, the idea of the thought itself becomes a non-entity. People call it ‘Advaita’. I am very sorry that they call it 'Advaita' and they keep it in a high pedestal keeping themselves away. But the fact remains it is the same mind that becomes miserable, the same mind that becomes happy, the same mind that becomes doubtful, the same mind that becomes clear. Both possibilities are equally there. If you ask me, I would like you to be happy, carry a happy mind, a cheerful mind, a contended mind and say good bye to all the negatives that you can think of. The potential is there. The possibility is there. The question is, will you use your discretion or discrimination to understand this wonderful science or wonderful sādhana and then be benefited by it?

Harih Om Tat Sat Jai Guru.

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