"Unflinching devotion to the Teacher is paramount in the life of a true seeker. To begin with, an external God can be the object of faith. But once the devotee grows to be a seeker, only a Wise Teacher can fulfil his quest.  It is then for the seeker to get purified and enlightened by the words of wisdom from his Guru.  Their bond and attunement put the Teacher on the pedestal of God.  Such an impeccable Guru-sishya bond alone bestows wisdom, strength and fulfillment to the seeker."

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

Swami Bhoomananda Tirtha

swamiji
swamiji-header-mo
Menu
Short Description

What is this ātma yoga? Your mind should not be interested in getting allied to any kind of a sensory object. On the other hand, your knowledge should simply depend upon the consciousness which becomes the knower, the knowing and the knowable and known. Now how will you have it?  You cannot have this transcendental experience unless there is sufficient purity to your mind and clarity and enlightenment for the intelligence.  

Audio
Listen to Prabhaata-rashmih Audio

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

The other day I spoke to you about three kinds of knowledge. One is the direct sensory knowledge. The senses are situated in our body and these senses perceive the objects only by contact. Something or the other emerging from the object should travel through the sky and touch the respective organ, like light rays for the eyes and sound waves for the ear.

The second kind of knowledge is Paroksha, the first being Prathyaksha. In the Paroksha knowledge, senses do not work but the instruments which are inside the body inward, they work, mind and intelligence. Now there is a third category of knowledge called transcendental knowledge. That is one where even the Paroksha factors are not working. Mind and intelligence also are not functioning. When the senses, mind and intelligence, all the three of them remain quiet, un-functioning, there will arise a knowledge, an awareness. That awareness is awareness alone. There will no seeing and seen, seeing and seen and then therefore no seer also. Without all these differences, there will only be awareness, sentience. How do you have it? Not by the senses, not by the intelligence, but we know it. That is called the knowledge of the self, knowledge of God, knowledge of consciousness. Our whole sadhana is meant to take us to this level of Aparoksha experience or realization. 

People may doubt whether it is possible to have this Aparoksha level of knowledge for ordinary people. Why? If the Prathyaksha and Paroksha knowledge are there for you, the Aparoksha knowledge also should be there. In fact, I feel all are Aparoksha knowledge.

There is grief in you in the mind. How do you know it? You simply experience grief. When you are asked “2+3, how much?”, you say “5”. All this I believe, when you look at it and study in detail, all of them belong the Aparoksha category. This is as you advance, advance in your sadhana. So far as whether such an experience is possible, I would like you to hear what Vivekachoodamani and Sankaracharya say. This is a verse ever since I read, I learnt it and many, many, many, many times I must have recited it. That is the only way to reach there.

निरस्तरागा विनिरस्तभोगाः
शान्ताः सुदान्ता यतयो महान्तः ।
विज्ञाय तत्त्वं परमेतदन्ते
प्राप्ताः परां निर्वृतिमात्मयोगात् ॥
Nirasta-rāgā vinirasta-bhogāh
Śāntāh sudāntā yatayo mahāntah |
Vijnāya tattvam parametad-ante
Prāptāh parām nirvṛtim-ātmayogāt ||
(Vivekachudamani 472)

The practice is ātma yoga. What is this ātma yoga? Your mind should not be interested in getting allied to any kind of a sensory object. On the other hand, your knowledge should simply depend upon the consciousness which becomes the knower, the knowing and the knowable and known. Now how will you have it? You cannot have this transcendental experience unless there is sufficient purity to your mind and clarity and enlightenment for the intelligence. 

Sankara says in this verse,

Nirasta-rāgā vinirasta-bhogāh
Śāntāh sudāntā yatayo mahāntah |

You must become a mahātmā, not the alpātma or chotātma that you are now. Now you think ‘I am a man, I am a woman born of X family, born of my parents, I have a brother and sister.’ All this you will remember, my family, my family members. Exactly like that, you will be able to say, ‘In my world family he is, she is.’ So, your family becomes a larger circle and all the people in this world are included in that circle. When such an expansion takes place to the mind, such a mind will be able to realize this self-measure, magnitude.

Nirasta-rāgāh - All the desires should be examined, found to be futile and then dispensed with.

Vinirasta-bhogāh - One should not run after the sensory thrilling delights, from food and other things. 

Śāntāh - means very peaceful with no desire or subsequent irritations.

Sudāntā - The senses should be sufficiently regulated and moderated.

Sudhiyah - You must have very good intelligence to introspect over these subtle phenomena and understand the subtlest truth or the self. 

Mahāntah – you should think of human life in its own light, splendor and potential. Having a human body, do not live like so many other embodied creatures. In you, the knowledge should rank supreme and the knowledge should divide itself in such a manner that one full part will be totally devoted to this inner refinement, improvement, enrichment and enlightenment. When you keep such a magnificent objective for you, you become a mahatma. Otherwise, get married, live a family life, have one or two children, educate them, get them married and then say, “I have completed my duties.” etc. This is the usual. If you want to have something distinct, concomitant with the human life, then this is the way you have to proceed.

Nirasta-rāgā vinirasta-bhogāh
Śāntāh sudāntā yatayo mahāntah |
Vijnāya tattvam parametad-ante

At the end, you will be able to know, what is the supreme truth. Is it anything material or energial, is it visible, is it external, is it sensorily perceptible? No, no, no, no, no.

Vijnāya tattvam parametad-ante. You must be able to say, ‘I have a body.’ He who has the body is different from the body. It is not a ‘he’ or a ‘she’ or an ‘it’. It is something different from matter and energy. It is consciousness, consciousness. That which makes you conscious of other things as well as itself or yourself. 

Vijnāya tattvam parametad-ante. Prāptāh parām nirvṛtim-ātmayogāt. By practicing this inner, inner, inner purification, all the differences like thinker, thinking, thought, thinking substance, all of them should join with one another and the separate entity should not be there. 

Prāptāh parām nirvṛtim-ātmayogāt. It is then that you attain the Supreme, Supreme beatitude with the help of whatever you are trying to do in the form of sadhana. He says ātmayogāt. Try to unify the differences in your mind, different entities and instruments in the mind. 

I am reciting this sloka only to make you understand that there is this wonderful state where one becomes very ecstatic, maybe he has a place to live or he is tied to it in one way or the other. But inner personality is completely like this, pure to the core. Sufficient enrichment it has. You don’t differentiate between things like ‘This is mine, this is my mother’s, younger sister’s, father’s sister’s.” No, no. All these divisions we are not interested in. Become universal in your measure inside, be kindly to one and all and live joyfully.

Harih Om Tat Sat. Jai Guru.