"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. 

Last night I was speaking about one particular verse from Bhagavad Gita, explaining it in a manner that you can understand how these philosophical, spiritual and yogic statements and revelations have to be applied to us in a very practical and conclusive manner. I will speak about it now also. It is a very simple proposition.

All people think that spirituality is reserved for old age, when they become useless or they have outlived the household life, then alone they should take it up; this is a very wrong concept. Spirituality is something that enriches your inner personality. The inner personality consists of primarily mind and intelligence. There is also another factor called the ego. The whole science and pursuit of spirituality is meant to enrich, enrich, enrich the mind-intelligence components. Not only enrich, empower them, ornament them, just like putting a gold crown on your head. It crowns the mind and intelligence with an inner qualitative crown so that whatever activity is taken up and pursued by the mind and intelligence will become better.

The question is, what about the people who are not sannyāsins? They are the super majority in the world every time. Do they not want inner efficiency, inner enrichment, inner empowerment? They are the people who really matter in this world. Why? They bring about the GDP, of course sannyāsins also produce, there is no doubt about it. They also contribute to the GDP, because the society requires multiple contributions from multiple sources and whatever anyone does is also going to the productivity of the nation. But as you can see, the external, physical, gross products are produced by the non-sannāyasin sections of the people. In their efforts, do they not require inner enrichment? Because all the activities and interactions actually proceed from the mind, directed by the intelligence. So, the more the mind and the intelligence are enriched, the greater is the productivity, the greater is the character, behaviour and interaction, and virtues and skills in these.

So take away the misunderstanding that spiritual pursuit is only for the old and for the so-called ascetic people. The ascetic people also have their bodies, they have their mind, they have their intelligence, in the same manner as you have. So their pursuit is meant to enrich and empower the mind. Naturally, the same pursuit will enrich and empower you also.

I think right from the young age, the children should be initiated into this path of inner enrichment. And what is this enrichment? When you start thinking further and further, it is a process whereby the wrong motivations, the wrong urges, the wrong emotions which activate your mind should be dealt with and removed. The religious and spiritual people will call it a process of purification. I think the word ‘purity’ is very much misunderstood and many of you may not like it. So I would not like to call it a purification process. Just like removing ill health and administering health to the body, it is actually taking away the ill health of the mind and intelligence and giving the right health to them.

What causes ill health? Constrictions and wrong emotions to the mind, ignorance and delusions to the intelligence. Now all these are resulting in two important forces – psycho-intellectual forces which trouble us in our performance, which vitiate our performance. They are called ‘Rāga’ and ‘Dvesha’. Rāga means undue love and fondness and fascination, infatuation; various degrees of it. Dvesha means just the opposite of it - hatred, resentment, intolerance. These are the two devastating forces which generally work in the mind and motivate them. All that you have to understand is "I will not do anything motivated by either Rāga or Dvesha. My activities will be right and proper. They will always come from a level above these emotional opposites. Whatever is right and proper, I will do lovingly and enjoyingly. Whatever is not right and proper, I will not do, I will resent to do. And then, I will not be subdued by the dislike or resentment my mind puts up."

When we live in a world consisting of many, many people, even in a house consisting of five or six members, I don’t think all of them we may like. But you have to like them because they are members of your home. You cannot say, “My mother is not beautiful. My father is not well-behaved. Therefore I disown them.” You cannot say that. Similarly, the same attitude extends to the children born of your parents, other than you, the children other than you. So maybe quality-wise you may dislike many people or some people in the family. That dislike should not overpower you to the extent of disabling you to interact with them fondly and beneficially. So ultimately it comes to a point where you should not allow your mind to be vitiated by either an undue love or an undue hatred. This is the only point to be remembered. Nothing else! Never do anything out of a greed or a desire and do not refrain from doing anything simply because you dislike or hate it.

Naturally the question arises - How will you act? You must have a motivation or a level of working which is beyond attraction and repulsion, love and hatred, and that is that natural action. That is that pure action, that is that harmonious activity. The world consists of enough things, all of them together constitute what - The desirable and the undesirable, we call it 'pairs of opposites'. These pairs of opposites are provided by nature only for you to sublimate your responses to them. So examine your mind and make it a point - I will do only without Rāga and without Dvesha. Maybe in the whole day you are able to succeed only for one hour or two hours, it does not matter. After one or two hours, a few days you will find, you succeed for three hours, then four hours, five hours, six hours. And there will logically come a time when all your actions are without Rāga and Dvesha. Maybe exceptionally it is otherwise. The first point is to be conscious of it. And this is the verse from the second chapter of Bhagavad Gita:

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ।।
rāga-dveṣa-viyuktais-tu viṣayān-indriyaiś-caran |
ātma-vaśyair-vidheyātmā prasādam-adhigacchati ||
(Bhagavad Gita 2.64)

You don’t have to look anywhere, the mind will automatically become cheerful, contented and delighted. The joy, the rejoicing will start bubbling forth from the mind if the mind is freed from the clutches of Rāga and Dvesha. How can you say that you don’t understand this? It is very simple. Understanding you have, reflection or rumination you should do, and you should make it a constant, regular and indispensable practice in your life. Try.

Harih Om Tat Sat. Jai Guru.

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