“The paths leading man to god or Truth are said to be many. I will speak only of the shortest. It is to recognize God as the Self in you and then to find Him out. What is the distance then between you and God, between you and yourself? Ah, there is no distance at all, a full Zero! Yet, how dare you say to find God and Truth is hard?’’ 

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.

Yesterday I was looking at the computer. It was only 9:30. No two words could stick to my eyes. The eyes were winking and winking and winking. I could not proceed further. So I sat closing my eyes on the chair. It was not time for me to go and sleep. It was too early. Suppose I had gone and slept, maybe I would have got up at 2 O’clock or 3 O’clock. So I decided to sit. Namrata was telling me, “Swamiji, why don’t you go and sleep?” Arpita was by the side. So, I picked up a conversation with her. Before long, Sumesh also came. To Arpita I would have spoken in Malayalam, I had begun. Sumesh also, I could have continued. But Namrata was working there. The subject I was discussing was very close to the seekers and sādhakās. So I asked Namrata also to come and sit there. Then I continued in English.

The subject is something very interesting. It is truly speaking to put it in a general manner, the benefit and the effect of satsang. Satsanga becomes the best when you are in the company of your Sadguru. Otherwise, any wise person will always be talking about the ‘Sat’, The Truth. So, you can perhaps go and hear him. But for initiated disciples, the real satsang is with their own Guru.

Now, this is an Ashram where we as well as the Ashram are always vibrant with spiritual and wisdom-oriented and wisdom-disseminating activities. The letters that come here, the replies that go, the magazines we publish, the books we write, the people who come here, the questions they raise, the answers we give, the mutual discussions we have, all are according to me around the ‘Sat’.

A Knower of Truth will have nothing but Truth alone as his perception, as his occupation, as his interaction, as his dissemination, as his contemplation, as the source of his restfulness. It is for the people around to find how it becomes so. I said “Whatever satsang you have here, I did not have in my life. I was giving satsang, but I could not take satsang.” It is true that I was with my Guru for many days. But it was very rare. I had to go to where he was living taking holidays from the office and that was not possible. About 8 or 8:30, I would have been starting for the office, coming back perhaps by 6:30 or 6:45 or 7. So the big chunk of the whole day was devoted to secular involvement. How much time would be left there?

All the meditation I did, sādhana I did, all the reading I did, all were within that short span besides the secular day spent. Compared to that, all of you are having day-long association with us. And in this association, every time we are speaking about how to make your mind purer, how to make your intelligence more contemplative. No, no, how to make you a subject individual, not an object individual.

When you are walking and moving about and seeing, I would like you to know, are you doing it as the object body or your very movement is sourced by the subject? It is true that we speak about bhakti, being devoted to God etc. But what is getting devoted? Is it the body, the matter-energy body? Or is it the inner mind and the inner intelligence? So my dear children, everything that you do is an expression of the subject. It is an extension of the subject. Nothing objective is there in our life. The very reference to the object is from the subject, by the subject. Now this is the contemplation that you must have as a seeker. So, I was asking Arpita, “Is there any change that you experience after coming here, in the course of one or two years that you have been here?”.

In the initial period, she was going to the university almost every day. But after that, about one and a half years have passed. I would like to say that just like a weak man, a sick person, when he is recuperating from a disease or even from confinement; good food and rest are provided to him and the body goes on recuperating; the blood will be slightly improved or basically improved, the bulk also will increase, now this is a physical transformation taking place in the person. In the same manner, my dear souls, I want to tell you there is psycho-chemistry that gets formed in the seeker. This transformation is what is called purity. Vivekacūḍāmaṇi describes it as twofold. Miśra sattva and viśuddha sattva. I was trying to emphasize how to bring about this sāttvic-ness in you.

If you ask me, what I have to tell you is the whole sādhana is worked by poetry. I am very sorry that people are not learning poetry here. Mā would always complain that “You are not teaching them”. Even when I teach poetry, they are not learning. They are not remembering. Poetry alone can be remembered. You read tons of prose; no sentence will stick to you. Maybe you have some vocabulary, that is all. Poetry by its very nature is revolving. It will go on revolving in your mind. When you learn a poetry, it is something like mind and intelligence having food. The hungry stomach being fed by food; in the same manner, the hungry mind is fed by poetry.

In my life if anything has been special, it has been the love and flair for poetry, the attunement I have. Suppose 'Brahmavid āpnoti param' is a sentence, I don’t think I would have repeated it as many times as I would have repeated many of the Sanskrit verses on spirituality as I do because 'Brahmavid āpnoti param' is only a sentence. Then I told them how you have to recite poetry and how in the hands of poetry, the psycho-chemistry of the body is changing. I took up,

नासत्यरूपमनुधावति राम तज्ज्ञः ।
तज्ज्ञोऽसि शान्तकलनोऽसि निरामयोऽसि
नित्योदितोऽसि भव सुन्दर शान्तशोकः ।।
Nāsatyarūpam-anudhāvati rāma tajñaḥ |
Tajño’si śānta-kalano’si nirāmayo’si
Nityodito’si bhava sundara śāntaśokaḥ ||
(Yogavasishtha Ramayanam, Upaśama Prakaranam, 5.53)

As I recite this poetry, I am not able to do it well now; I find the whole body becomes vibrant. The ideas are generated by the mind. So the mind is involved. These ideas are produced in the form of sound; that means the body is at work. And these sound vibrations are caught by the ear drum. So there is an infusion. And beyond the ear drum, it trickles into the mind-intelligence arena. Just imagine, what the whole magic is!

Go on reciting this verse. Make sure that the letters and words are correct; equally be attentive to what you say and associate mentally and intellectually the meaning of the verses.

When the first line says Viśva-prapanca-racaneyam-asatya-rūpā, what does it say? The whole prapanca-racana, creation, is asatya. This is an idea. Now how to make the mind assimilate this idea? You tell me what is the process? How to give nutrition to the body sitting on the chair and the table and eating lovingly? In the same manner, mentally you should go on chewing, chewing, chewing this idea and find out whether it is so or not. Simply chant; that is an output generated by the system. Then listen to it; it is an input coming from the system. And this input should go into your mind and let the mind be transformed by it. Take the same verse and chant it for half an hour.

Nāsatyarūpam-anudhāvati rāma tajñaḥ |
Tajño’si śānta-kalano’si nirāmayo’si
Nityodito’si bhava sundara śāntaśokaḥ ||

{Some part of the chanting is missing in the audio}

Now, if the śāntaśokatva does not dawn in you, then what you should do? You have not understood Viśva-prapanca-racaneyam-asatya-rūpā

Nāsatyarūpam-anudhāvati rāma tajñaḥ |

You want to be a knower of Truth. If you are one or you are going to be one, you cannot run after this world because it is asatya. Chant this śloka, live in its company until at last you are able to feel the meaning and essence of it. Generate, generate, generate this thought process with as much of fondness, involvement, attunement and association. Until you do this sitting in a place, tons and tons and tons of reading, I don’t think it will work.

Mā always says that “Swamiji, you are not spending time with them.” What time shall I spend? The only time I would like to spend with you is I will sit and chant a śloka, you also chant. See, I have to make you do the sādhana. The sādhana is this. Why don’t you have a few propositions in the form of poetry, ready-made stock with you and go on generating it and then imbuing it into you, imbuing it into you. It is one thing to have a memory of it; it is another thing to make the memory functional in you. I am asking you what is the process. Some of you are research people. Tell me what is the process by which this psycho-chemical transformation in you will be worked.

So it is your being that has to become pure. That purity comes from what? From the mind. The mind becoming good, noble, benevolent, loving. How to make it so? Make the mind active and vibrant in that way. I think this poetry alone can work wonders. Simply it will not make wonders if you write poetry and keep it in your pocket. You have to hum it, you have to recite it, you have to get infused by it as much as you want until you are satisfied that I have become a miśra sattva and viśuddha sattva. This is the sādhana I know, I am excelling in and I would like you also to imbibe, pursue and excel.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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