"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


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Harih Om Tat Sat. Jai Guru. Jai Guru.

Yesterday at the same time as now, I discussed about my own attitude towards meditation and the meditational fruition called Samadhi in the context of the post Samadhi development. I don’t know how much the message has been understood and assimilated.

What is this post samadhi sadhana? By virtue of our interactions in the world, the interactions are always through the senses and with things other than our body. What are they? There are sentient objects and insentient objects in the world. The panchabhutas and things made out of them are inert objects. There are various kinds of living beings, they come under the sentient objects. Our interactions are primarily with human beings. They are also within one’s family. For most people in a professional front, then in the societal front, equally so we will have the home environment, office environment, the societal environment. Our interactions are always with these three kinds. In these interactions, whenever the mind feels discomfort, tension, stress or various other formations of these troubles, then that is what is to be treated properly.

We call something like a pure mind. What is that pure mind? Pure mind is without any stain. And what are the stains? Anything that affects you, afflicts you, torments you, disturbs you, makes you unpeaceful, all these are impurities. When the mind becomes pure, it becomes very subtle, light, flexible and assimilative. At no time will the interactions be always peaceful, harmonious and pleasant. In one’s own home you will find if you are an enlightened person, others may not be so. They may not even believe in enlightenment. Even if they believe, they are not prepared to strive for it. They will start mocking you, sometimes abusing you also. Then so far as the other people are concerned in the world, what special regard or reference they have for you? So there also there will be disharmony and that is sufficient for the mind to feel discomfort, unpleasantness, conflict and the like. All these will have to be dealt with. How will you deal with them? There is no external means at all. You have to deal with them by the power and force of understanding.

How did the crying Arjuna after listening to Krishna’s few words, suddenly stopped crying and became an enquirer? The same mind is the source of good as well as bad, strength as well as weakness, elevation as well as enervation. Let us understand very clearly that mind sources all variety, all conflicts and opposites. In some, the mind produces very good thoughts, in the others, the same mind produces bad thoughts; may be in the same person, good as well as bad thoughts. Whenever a thought arises, you are not responsible for it, you cannot control it also. How will you understand this properly? In the thinking of the mind, you have no control at all. But we can understand the laws and sequences of the mental function and go on adopting the better line of thinking so that the bad thoughts may disappear gradually and will not arise. But that has to be done within the mental framework and laws.

The first thing that all of you have to understand is in the generation of thoughts, we have no control. But whatever thought is generated, if you don’t follow it or implement it in a physical action, you are not responsible. Nobody will hold you guilty but you yourself will start feeling that ‘My mind is thinking bad, my mind is thinking bad, my mind is thinking bad.’ That is the bondage that you suffer from. So allow the mind to think. And if the thoughts are bad, recognize that they are bad and understand that you are not going to follow them or implement them. If the thoughts come and you don’t implement them, what is the purpose of their coming? They are as good as not having come. Suppose a guest comes to your house and you don’t receive him and give him a cup of coffee or tea, provide him some shelter, what will he do? He will go away. 'This is the house where I cannot stay at all; so I go away.' In the same manner, when bad thoughts arise in your mind, understanding that they are bad if you don’t follow them and implement them, they are as good as writing in water. But generally people have the feeling ‘my mind thinks bad’. That is the one item that you have to avoid. The emergence of bad thoughts cannot be avoided but implementing them and taking note of them can be avoided. Suppose you treat them with this kind of an upeksha, derecognition, then they will not virtually come at all. This is a great secret which I have been mentioning now and then, but people fail to understand and they suffer unduly.

Yesterday a couple came here and the woman was telling me “Swamiji, I have done this, I have done that, I have done this, I have done that. All these are afflicting me, afflicting me, afflicting me. What shall I do? What is the redress for this? They told me very late.” So I told them something. “I will tell you this. See whether you can absorb what I say and apply it, then come to me later.” I see very clearly before my mind the woman is suffering unnecessarily. Something wrong has been done. Can you undo it? No. The memory will continue to come to you. Yes. What will you do with the memory? If you have done, the memory will be there. However much you may struggle, the memory cannot be removed. So, do not, do not get afflicted by the memory. Allow it to remain there. And if you become indifferent to it or in an enlightened manner if you are able to let it go or let it remain, it becomes ineffective.

This is the type of austerity that you have to do. Dealing with your own thoughts, making them useful whatever is useful. Making them powerless whichever are not useful, both the effects you have to bring about. I think this is the one sadhana that you should continue to do throughout. Your mind will become so pure and so beautiful that only good and benevolent thoughts will arise in your mind, all of which you can express, you can implement, you can pursue and you can perfect and the other things will cease to bother you completely. This is the real sadhana of a seeker. This is called jnana sadhana.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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