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

Whenever I started reading about our spiritual philosophy, I always wondered whether the truly spiritual truths… The spiritual truths are those truths which are based upon one’s own inmost being. Otherwise it cannot become a spiritual truth.

Our mind is not a material product nor is it an energial something. Though the mind is associated with the body which is matter and energy, mind itself is not a physical part of the body because the body is an inert aggregate. It does not have the power or property to know, to sense, to remember, to understand, to enquire into. But these are the functions which the mind and the intelligence do. So obviously, in terms of logic and reason, we cannot say mind and intelligence are the physical parts of the body like any other organ or cell. This is the mystery of creation. How is it that within the material matter-energy body, there can be something totally different? It is there. This is the mystery of creation.

So whenever I used to read about the spiritual truth that the whole world is an illusion, illusion, illusion, the self alone is the reality, the truth, I was always wondering. I never gave any place for māya as such. The manner in which I explain māya is different. Generally people understand by māya something that is totally non-existing. If something was non-existing, why should we say it is māya? First of all, there is something to be referred to. After referring to it, after experiencing it, we assess it as māya. So there is a great confusion about these matters. So I always wondered what could be the truth? So it was really a consistent research I was going into which I even now do.

Yesterday I was referring to the verse to be taken this year, first, that is.

त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः ।
शुद्धबुद्धस्वरूपस्त्वं मागमः क्षुद्रचित्तताम् ।। १.१६ ।।
tvayā vyāptam-idam viśvam tvayi protam yathārthataḥ |
śuddha-buddha-svarupas-tvam māgamaḥ kṣudra-cittatām || 1.16 ||
(Ashtavakra Samhita 1.16)

Tvaya vyaptam-idam viśvam tvayi protam yatharthataḥ See the way I look at it is, the literal meaning of the line is,

Tvayā vyāptam-idam viśvam - “My dear Janaka”, Ashtavakra says that “The entire universe is permeated by you.”

Tvayi protam yathārthataḥ - In truth, the world is woven in you, woven in you, woven in you. You are permeating the whole world and the world is woven in you.

See, either I read it, I accept it and I act upon it and I realize it or I totally cross it. There is no in-between position. So the reading of spiritual truths will not give you any other choice than to accept it and realize it. So what is that realization which will completely vindicate the statement? So listen to what I say.

It is a very, very logical and scientific proposition but unfortunately even if people listen to the proposition, their minds and intelligences will somehow create some obstruction. I don’t know why. This is where, what shall I say, only fortunate people can take to this wonderful path and come to the pinnacle. What else can be done and said!

Whenever you refer to the world, you are referring to the world which you see and perceive. You cannot refer to something which you are not perceiving or experiencing. So I from here look in the eastern direction through the door and I find a number of trees are present before me. If my vision is unobstructed, I can see the Western Ghats in my front. The distance to that mountain is quite huge. In spite of it I see it.

When I look at the sky during night, a number of stars, celestial bodies are there. All of them are seen by me. Please come along with me when I say. When I see them, it is not just seeing. It is experiencing them. And this experience is only inner and inward and mental. Whatever be the distance, seeming distance of the object and whatever be the variety of the objects I see like the sun, the moon, the stars, the mountain, the sea, the number of trees, all these are experienced by me, in me. I am using my eyes, not the world’s eyes. And in reality, the eyes have been made by the power within me that has shaped the eye.

So I am using my own eyes to see the objects. But the seeing process is not taking place in the eye’s level. The actual seeing process is inside me in the level of my consciousness or mind. So whatever may be the objects, their multitude, their distances, their sizes, their distinctions, all of them are experienced by me in my mind.

With the eyes when I focus in a certain direction, what happens? The eye helps me to take imprints. The mind is forming the imprints of objects in itself with the help of the eye. It is these imprints that I am seeing. So the moon, the sun, the stars, the mountain, the sea, all the variety of objects lying around, all of them are experienced by me in my mind as mental imprints.

If you agree that these are mental imprints and these imprints alone I experience… I don’t go to the mountain. I remain here and see the mountain. And what is it that I see? I see the imprint my mind makes through the eyes about the mountain.So the eyes are mine. The seeing is mine. The outcome of seeing is mine. And the imprints are all in my mind. So the mind forms the imprints. So are not the imprints woven in the mind? And more important, am I not in all the imprints that I see? I cannot feel the imprint unless I am involved in it.

So the word tvayā vyāptam-idam viśvam, I am referring to a viśvam which I see, the universe which I see. And that universe is in the form of an imprint in my mind. So the universe I am seeing imprinted in my mind, I am permeating in that and the whole sights and objects are woven in me. What further proof do you want for this?

All of you are seated in my front. When I look at you, none of you comes into my mind nor do I go to you. You are there, I am here. But I am seeing every one of you. I can count them, I can tell you what kind of a distance you are in, what is the dress that you are wearing, how bulky you are, whether you are a man or a woman, every detail I am able to say remaining here. I don’t come to you and you don’t enter into my system. Nevertheless, I can give you a full account of the presence before me. So this is only because of the imprints my mind makes. And except the imprints, I cannot experience or realize anything about the world.

So the world I see is my imprint. And these imprints are in me in all the thoughts, in all the thinking processes, in all the thinkerhood, in everything. I, my mind is permeating, permeating, permeating. Can u ever deny that the thinking process is in you? So all the thinking processes are just like a net woven by a thread. The mind is the thread and all the net is woven by it. The whole process is inside.

So when we say, “I am permeating in the whole universe”, it is not an imaginary statement. It is a fact, a fact greater than the solid objects of the world. It is a fact greater than the rock, It is a fact greater than earth, the ocean. The earth and the ocean also are perceptions for me. I say this is ocean, I say it this is earth. I experience it in my mind and that is what makes me say.

So for all the words and the pronouncements I make, my experience is the ground factor, foundation. And that experience is inner, inner, inner. It is mental, mental. It is in the consciousness. And consciousness pervades everything that it produces. It has got no external focus. Thought is not external, experience is not external, memory is not external, wakefulness is not external, sleep is not external, dream is not external. What is there external? Everything is inward, inner, and being so, I am pervading in whatever I experience and perceive and all the perceptions are woven by me, in me into me.

And you, śuddha-buddha-svarupas-tvam māgamaḥ kṣudra-cittatām. So many forms and shapes are arising in the mind and all of them are wiped off also in the mind. At the end of the day, you sleep wiping the entire wakeful impressions. And you get up in the morning. What does it mean? You are not tainted by, you are not smitten by, colored by any of the impressions. You may have seen an elephant, a dog, a dead body, you may have seena huge fire, all these things are experienced by you but none of the experiences has affected you, it has not colored you. So are you not pure consciousness?

Māgamaḥ kṣudra-cittatām. Being so, never become small-minded, little-minded. To say that I am this, I am that, I am poor, I am rich, I am aggrieved, I have this loss, that loss, what loss can you have? Even if you have the entire world around you, nothing is going to enter your inner system. Neither your son nor the property nor the house, no object will ever enter your mind. Mind remains inaccessible to the outside world. So what you mean by “I have lost”? What have you lost? And what have you gained? So do not be small-minded , little-minded.

See, what a wonderful statement is this! This is the greatest form of research that you can think of. Through the telescope and microscope also, it is human eyes that see and it is the human mind and intelligence that infer. The microscope and the telescope do not do anything. They are inert. Our eyes also are inert. The only sentient factor is within the body in the way of the mind, intelligence and ego.

So this is such a wonderful philosophy. I am becoming almost speechless because this philosophy or this truth when I say, I don’t think people will like to hear or even if they hear, they will like to understand and be guided by it. To me it is the best and the absolute form of science. The scientist also is operating with the same senses, with the same mind and intelligence. All the models he think of, all the conclusions he arrives at are helped by only his senses, then the mind, then the intelligence. Now, this is a very science of the mind and its imprints, mind and its processes. How can it be wrong? So I am wondering whether any one of you will be able to rise up to this wonderful statement, the spiritual philosophy and make use of it.

Tvayā vyāptam-idam viśvam tvayi protam yathārthataḥ The entire universe is permeated by you, pervaded by you. In truth, everything is woven in you.

Śuddha-buddha-svarupas-tvam. you are not what is woven. You are not what is imprinted. You are the imprinting, pure, colourless, odourless, unborn, undying, untransforming consciousness. Do not become small-minded to dispose off this truth. This is the śloka I will explain this evening to begin with and then continue the session.

Harih Om Tat Sat. Jai Guru.

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