“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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The whole enquiry into the truth or into the reality, it can only be of three kinds. One is, what is this religious God we are worshipping and whom we try to depend upon, who is this God, what is this God? That is a religious enquiry. The philosophical enquiry will be what is this world, what is its ultimate content and source. One is an enquiry into the concept of God, another is an enquiry into the ultimate source of what the senses perceive. There is one more enquiry and that is, these enquiries are only expressions and pursuit of the enquiring individual, so the source apparently is the individual. Now you want to probe into the individuality and find out what is its source.

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Harih Om Tat Sat. Jai Guru. Jai Guru.

I have said this earlier also but it requires a lot of repeated inputs. The human activity is fourfold, the physical and sensory to begin with when we start proceeding from now, then oral activity where our mouth goes on functioning like reading, recitation, speaking etc. Now, these two exhaust the visible external ones. Then you get into the mind level where the mind thinks, remembers. Then you go to the intelligence level where the enquiry, quest for knowledge and the fulfillment of knowledge, both take place. These are the only four levels of activity. In these four levels, there is a graduation; physical is the lowest, oral is the next, still next is the mental and finally the intelligential. This you should always understand.

The physical activity, if it has one effect, the oral has 100, mental has 1000 and intelligential activity has got one lakh effect. This you should understand. I was explaining to you about the Upanishads for the past two days. What do you understand from this? The Upanishads were evolved at the end of a protracted period of religious worship, adoration, rituals, ceremonies and even mental worship and finally they arrived at the Upanishadic way of thinking, pursuit and life. So that is the pinnacle of the entire religio-spiritual civilization. When you take up anything in the way of an intelligential pursuit, understand that it is top ranking.

We are conducting a program, a śibiram for you. In the śibiram, every time when we meet you, we are exposing you to some knowledge process or pursuit. is speaking about the qualities of a seeker, the quality of seeking life. When she is speaking, she is using the mouth and the tongue. When you are hearing, you are using the ear. Both recede after that. Then what happens? You must think about, remember what is said and then further process it in your intelligence until at last the mento-intellectual personality absorbs and makes it a part of its function. Suppose you do an hour of pooja and say something like fifteen or twenty minutes of introspection, truthful introspection especially the infusional one, are you able to understand that this introspection is far better than the sensory pooja that you have performed? I doubt you are able to understand it this way. The game is getting lost only because of this. You want transformation and purity where? In the mind. So the mental infusion, the intelligential infusion, they are the direct method of accomplishing it. When that is not possible, then alone we resort to the oral and a sensory form of pursuit.

Yesterday I was speaking to you that all the four Vedas together have four Mahāvākyās and the Rigvedic Mahāvākya is प्रज्ञानम् ब्रह्म Prajñānam Brahma. Brahman, the Supreme or the ultimate existence, the source of everything, that is actually jñāna, knowledge. So the knowledge is superior to anything that you see and interact with in this world, because this knowledge can only come from sentience. And sentience, it cannot be described as a substance, as a substance if you look at it, it is beyond matter and energy and their source. This understanding that Brahman, the Supreme Reality is in the nature of knowledge. The whole enquiry into the truth or into the reality, it can only be of three kinds. One is, what is this religious God we are worshipping and whom we try to depend upon, who is this God, what is this God? That is a religious enquiry. The philosophical enquiry will be what is this world, what is its ultimate content and source. One is an enquiry into the concept of God, another is an enquiry into the ultimate source of what the senses perceive.

There is one more enquiry and that is, these enquiries are only expressions and pursuit of the enquiring individual, so the source apparently is the individual. Now you want to probe into the individuality and find out what is its source. Now Hinduism will say, all the three converge and become one. Whether you enquire after God, enquire after the world or enquire after oneself, yourself, you will reach the same destination. This is the great factor about Hinduism. In order to take up this enquiry and pursue it effectively, what is it that is required? Is it by virtue of age or sex, is it after getting married, after your shashtiabdhapoorthy sixtieth year? No! This is an enquiry, that enquiry has to be done by the mind and the intelligence, both of them should feel like enquiring. Now what is the factor or what are the factors which will make them enquire? That is where the sādhana-catuṣtayam comes, I think is already is speaking to you about it.

You must have the discrimination between the real and the unreal, you must have some dispassion towards the seeming, thrilling sensory delights here and elsewhere. You must have a set of virtues and disciplines like śama, dama, titiksha, a calm mind, controlled senses, tolerance, the readiness and ability to keep quiet for some time, then assiduous application to whatever you want to do including the study and then a feeling of composure and settlement arising from the fact that your mind is fully depending upon God under whose control is the whole operation of the universe. So our mind must be able to take its rest on the supreme reality. The source from which the world has sprung and the source which sustains it, you rely upon it and everything will fall in place. Finally, there must be an aspiration for moksha, liberation. Now these are the fourfold requisites for a seeker to take up the enquiry into Brahman. Whoever has it is fit, whether he is a Hindu or a non-Hindu, an Indian or a non Indian, a man or a woman, a youngster or an old man. It is this mento-intellectual ripeness, mento-intelluctual affinity, mento-intellectual thirst that determines it. I would like you to understand this Upanishadic system of thinking in a very, very proper manner. Your mind should not swerve and go away from it because this is the pinnacle of the thought process, there is nothing beyond it, different from it.

By discussing the Upanishads and by discussing Brahmavidya pursuit, we are getting reinforced from an infinite past. Every one of us has our moorings in the Vedic age. Can you imagine the length of time involved between the Vedic age and the present 2012? So a hierarchy of people are behind you to bless, support, encourage and reinforce what you do. We are not an impoverished population. We are a majestic, magnificent and very resourceful people. So many of you are predecessors, were adepts in this, so there is no question whether you will succeed or not. I think I would like you to know it very well. And it is this Upanishadic thought that is discussed in Bhagavad Gita. In Uddhava Gita also, it is the same matter that is discussed. So I would like you to have a very good grounding on this wonderful Upanishadic thought.

Harih Om Tat Sat. Jai Guru.

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