"Let not world-objects be your mind’s master. Let them be, if at all, subservient to the mind. To be spiritual is not to look for one’s delight and fulfillment in the objects of the world. The mind that causes delight through any object can also provide delight without such an object. Delight in reality belongs to the mind alone. It is verily mind’s own gift."

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

Swami Bhoomananda Tirtha


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Listen to Prabhaata-rashmih Audio

Harih Om Tat Sat. Jai Guru. Jai Guru.            

I would like to tell you something particularly keeping ‘X’ in my mind. You know I have been conducting research, research, research and research into this spirituality and spiritual subject. The research is done primarily on two accounts; how to make this subject properly understood by the people. Though spirituality is considered to be the highest, deepest and greatest, the people who take to it are very rare. And out of those people who take to the subject; very, very rare people know it and get fulfilled in the right manner. So the subject is not very rightly represented whenever anybody makes, tries to represent it. At the same time we do have books and also very rarely some commentaries and evaluations where the truth is presented. We cannot say it is not so. One book can be read by thousands of people and one such writer is sufficient to enlighten the whole humanity if the humanity wants. Another is my own experience in the subject. My experience is personal no doubt but besides being personal, it is always authentic, completely founded upon what the earlier people and earlier seers have felt and said. So, it is a very orthodox position, at the same time transcending the so-called orthodox rigid methods and styles. So, this research has got great value. From such a background, I want to say today one important factor.

Spirituality means mental pursuit. Anything other than mental pursuit cannot be spiritual. It may be a step preliminary to and helpful to spirituality. In spirituality, the only focus is on the mind. And what is this mind after all? We feel it but we don’t know it. But mind is everything. Our body itself is a cognition the mind does. If you don’t have the mind, you will not know that you have a body. The mind alone employs all the senses in the body and bring about interactions with the world objects and interactional outcomes. So, the source is the mind, the sustenance is the mind and then the outcome also is in the mind.

And what does the mind do? It primarily does only two things. What? Either produces letters and words or produces figures and images. I would like to put it in this manner. Either it does ideation or figuration and through ideation and figuration, a number of emotions are also generated. These emotions are generally referred to as kama, krodha, lobha, moha, mada, matsarya. There are other emotions also, very benevolent like love, sympathy, sacrifice, tolerance, adjustments, coexistence, harmony, integrity, reconciliation, assimilation. All these are the resultants of the mind’s ideation and figuration. Even the memory part of the mind comes under ideation and figuration. Whatever pictures you have seen including of people, they will come to your mind in the form of figures. Whatever was said and heard and thought, that will come to you in the form of letters.

So, what is actually the mind? The mind is something which gives rise to thoughts and emotions. This mind has got only two positions. Either it will think or it can think not. Either it will think or it will think not. The thought can be anything. You may think of the world, you may think of God, then also it is a thought of the mind. You may think of the Soul, you may think of bondage, you may think of liberation but all these are thoughts of the mind. So either the mind thinks, what else can the mind do, it can ‘think not’ as in sleep.

What do you understand from this? You may meditate, you may do japa, you may do pooja, you may chant prayers, whatever you may do, it is a thinking aspect of the mind. And what is the other? The other is thinking not. The mind is either functional or it is non-functional. The entire sadhana is to deal with the functional mind and then reach the non-functional state. From the functional to the non-functional, from the active to the still, from the vibrant to the non-vibrant. Whatever you may read, whatever you may think, whatever you may do, ultimately it is only - either the mind is thoughtful or it is thought-free.

After you attain the thought-free state, it will not persist for ever. It should not also. So, we again become thoughtful. So, there is a feeling that my thought-freeness has been disturbed and I have come to a thoughtful state. That feeling of disturbance has to go and the thought-free and the thoughtful should become the same with no difference, the thoughtful and the thought-free. The thoughtful is called the spanda, the thought-free is called aspanda. The spanda and aspanda should be evenized, equalized in your mind. What is the mind as a substance, that alone is the thought and thoughtfulness. And what was thinking, that mind alone becomes thought-free, substance wise there is no difference at all.

So the first stage is to reach a thought-free fullness. Thereafter, it is to progress into a state where the still and the vibrant states, both become alike. The entire spiritual wisdom can be summarized in this manner.

I was thinking of asking Ma to find out that towards the end of Yogavasishta Ramayana, most probably Laghu, where there are some verses.

यथा वासनया तज्ज्ञा विहरन्तीह कर्मसु ।
तां त्वं सत्त्वाभिधां विद्धि पुनर्जननवर्जिताम् ।।
(Yogavasishtha 6.101.52)

There is a portion starting from this verse. There if I remember correct.

अथ चेतसि तत्त्वज्ञ स्पन्दास्पन्दौ त्वमेकताम् ।
नीत्वा तिष्ठ यथाकाममैक्यमागत्य शाश्वतम् ।।
(Yogavasishtha 6.101.29)

There is a verse there. My dear souls, this is the summary of the entire spirituality. Even the flair for samadhi is only a flair. What is this Samadhi? Leading the mind to a state of stillness and fullness. And what is the post Samadhi development? It is to overcome the differentiation between Samadhi and asamadhi and remain equally at home with both. Can you imagine what a lofty state is that! It is such a state where the highest of heaven and the worst of hell, both do not have either a flair or a dis-flair in your mind. Where opulence and poverty do not delude you, where strength and weakness do not dislodge you, where attainment and non-attainment do not subdue you. It is psychologically such a state of loftiness, fullness, abundance and affluence that before that nothing in this world can have any meaning, worth or attraction.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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