"Self-realization is meant to ensure fulfilment for one’s own self. It is not reaching somewhere or getting at something external, like going to the peak of a mountain. The attainment is in dissolving the mind and intelligence, and getting into the very core of oneself. In other words, it is like multiplying everything with zero."

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.

‘X’ was telling me that I should speak something more about Mahakartha and Mahabhokta. She was using the words - mighty performer, mighty enjoyer and Sufferer. These words are presented in Yoga Vasishta Ramayanam by Vasishta. I thought they are extremely relevant and enlightening to particularly the modern generation where the cry particularly in the management circles is performantial excellence and achievemental supremacy. Spirituality is generally considered to be a pursuit to be taken up after retirement in the professional and domestic fronts. This is the traditional view and also insistence that people have in general. But this is absolutely wrong. There is no ground for thinking like this at all.

The young boy Nachiketas went to Yama and sought spiritual enlightenment; very young. The little boy Prahlada when he was blessed by Narahari, he said 'I don't want any boon at all specially from you. I have left every thing and wanted to delight in seeking refuge under you. For such a person, where is the question of getting any boon from you? Your offering the boon itself is wrong, because it becomes a barter. A good servant is one who goes on serving the yajamana, the master and he does not look for any special reward or incentive in between. Suppose he seeks, he is not a good and a faithful servant and if the master also tries to tip him specially on occasions to extract more work, he is not a master at all. So this offer of boons from your side is not at all compatible with either you or me'. I generally magnify this conversation and then say, MahaVishnu did something wrong in offering boon to Prahlada. Finally he says, 'If you are offering it to me to test my mind, it is welcome, understandable. If you still insist that I must have a boon’, he says that ‘bless me so that no desire will sprout in my heart'. कामानां हृद्यसंरोहं (Srimad Bhagavatam 7.10.7) - This is what he says.

Why I mention this? At the young age, Prahlada wanted to have that spiritual crowning fulfillment of desire-freeness. Then Nachiketas also sought spiritual instruction. Rama sought it at the age of sixteen. Arjuna sought it at his middle age. Parikshit sought it at the end of his lifetime. All these people are standing in a good array to tell you that spiritual instruction is not relevant only to the old; it is more and more relevant to the young, the younger and the youngest. What does it make you? It makes you a mighty and a magnificent performer, a magnificent enjoyer, a magnificent sufferer. What does it mean? If you are performing well, you will have success. Success is a kind of rejoicing. You will also have defeat. That will be dejecting. Whatever be the consequences, success or failure, the mighty performer will go on performing, rejoicing over whatever favorable returns come and unfavorable also appear. So the mind rises to such an exalted position, such a comprehensive note it develops that it is not bothered by any kind of a fear or apprehension about a negative result. If it comes, he suffers it.

Think of the Mahabharata war itself. The dear Abhimanyu was killed in very pitiable situation. Arjuna had to take it. All the warriors on both sides except ten died, they were killed. So for the Pandavas also it was great loss. How will you be able to have this kind of a loss, how will you take to it unless you have a masterly, a heroic, an expansive and an exalted mind? But the key for it lies in your mind. What is that?

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ।।
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |
ahaṅkāra-vimūḍhātmā kartāham-iti manyate ||

All activities at the physical sensory level, then oral level, mental level and intellectual level; these are the four levels of human activity and pursuit. All these activities are propelled, impelled, guided and provided for by nature through the three gunas called the Sattva, Rajas and Tamas. Once you understand this, where is the question of any one becoming specially owning anything? If I speak, I speak with the tongue and the mouth and the vocal system provided in my body. If I eat, it is because of the hunger and the mouth and the stomach I have. My whole body is not made by me. The food also is provided by the earth, nature and seasons. The air is not my creation. I am seated on the ground because of the gravitational pull of the earth. So tell me at what point of time I become independent and I can assert myself? So every activity is enabled, propelled, sustained by nature. Understanding that it is so,

अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ||

The knower of Truth does not assert or say “I am doing, I am doing”. But the ignorant people say this and get deluded.

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥
tattva-vit-tu mahā-bāho guṇa-karma-vibhāgayoḥ |
guṇā guṇeṣu vartanta iti matvā na sajjate ||
(Bhagavad Gita 3.28)

On the other hand, the knower of Truth, he understands very clearly that ‘Gunas in their larger measure surrounding me in the form of objects, panchabhutas etc. are propelling me, the small aggregate of the gunas again and in the whole process I don’t have anything to say as mine. It is the guna’s aggregate in my body that interact with the greater aggregate called prakrti at every point of time. I don’t have any particular clinging either this way or that way; just like the wind blows, the water flows, the Sun and the Moon glitter, the seasons come and go, the earth revolves, the day, the night, the week, the fortnight, the month, the year, the decade, the century and the millennia, all of them come one after the other in their respective ways, I am also functioning.’

So it takes away all constrictions including the ego. The mind becomes very expansive. Ambitions drop and great noble and benevolent aspirations spring up. Instead of living for oneself or for the limited family, the knower of Truth does everything for loka-sangraha. He always has the world as a whole, particularly the human world, the human society at large as his objective, as his concern, as his occupation. So it elevates the human mind from the limited ego to that unlimited expansion of the world and the universe. Naturally, if ordinary people are small performers, he becomes the biggest, the still more so, the mightiest performer. And in the process, the mightiest enjoyer and the mightiest sufferer. Enjoyment is with respect to the good and benevolent returns his activities bring about and suffering is because of the greater and greater burden it imposes on him.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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