"Karmayoga does not mean ceaseless pursuit of karma. It truly consists in the Yoga orientation and discipline given to the buddhi and the mind. Constant preservation and application of Yogabuddhi while doing any work, alone makes one a Karmayogin."

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

Swami Bhoomananda Tirtha


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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.

Seventeenth chapter of Bhagavad Gita is the penultimate one, the one before the last. Sri Krishna explains śraddhā-traya-vibhāga-yogah. What is that? I was always marveled and also explained to people, how much of psycho-intellectual research has been made by our scriptural authors. The best learning is had in the hands of our own life. When you start interacting with people, they are always looking for a place where they can open up their heart and surrender or hand over whatever puzzles and unresolved problems are there for them. This being so, many people in distress have come to me and expressed whatever they have in their mind.

One day, a woman came to me in Malaysia along with the husband. And she was telling me, “Swamiji, my mind I cannot trust. It is a very, very impure mind. When the husband is lying asleep, I am also in the same room by the side, sometimes I feel I should get up and cut him off. This kind of a thought comes to my mind. What shall I do?” Both of them have come. Just see?

When a distress is there, we should not question it. In the hands of the sufferer, we can enquire and find it out by investigation. But we should not say, “Why are you saying this?” That is also his own question. Why is he feeling so, why is she feeling so? The fact is such feelings are there. Now what are we to do about them? Either to prevent them or to reduce their impact and outlive them whenever they occur. This should be the positive thinking that everybody should have.

Suppose you resort to this positive thinking in all matters of distress, confrontation, tussle, tension, I think you can grow tremendously in life; tremendously. Instead of doing any introspection, what we generally prefer to do is blame the people, scold them in and out. What purpose does it serve? It does not serve any purpose at all! The man who indulges in malpractices, there are moments when he also wonders, “Why is it that born as a human I am not able to behave and interact in a human manner? Why I should give so much of suffering to the near and dear ones around?”

Vasishtha tell Sri Rama,

उत्पन्नपश्चात्तापस्य बुध्दिर्भवति यादृशी ।
तादृशी यदि पूर्वं स्यात्कस्य न स्यान्महोदयः ॥
Utpannapaścāt tāpasya buddhir-bhavati yādṛśī |
tādṛśī yadi pūrvam syāt-kasya- syān-na mahodayaḥ ||

Utpannapaścāt tāpasya buddhir-bhavati yādṛśī.

When a person, after committing very serious crimes, he feels, “Why did I do this? Could I not have avoided it? What is the special provocation? Was it external or internal? Can I be so cheap? I am born in this world as an individual. I will eat, sleep. I will also put on some dress, and whatever comes to me as a part of my growth and advancement, I will also do.”

See, every time we must have a kind of a simplicity and a straightforwardness with life. Here Sage Vasishtha says, Utpannapaścāt tāpasya buddhir-bhavati yādṛśī. When after committing a crime knowingly or unknowingly, you start feeling intimidated by, victimized by it. ‘Oh why did I do this? Could I not have left the scene? Could I not have avoided it?’

So when you are repenting, what will be the type of introspection that fills the mind? If the same introspection can be had before commission of the crime, Vasishtha says, “Who indeed will not have the great dawning in his heart!” Mahodayaḥ.

It is a very simple verse, but do you know what extent of message it has for the novices, the initiates and also the advanced seekers? How our mind will think after the commission of a crime, in the same manner one must be able to think beforehand. Don’t wait for you to commit a crime, to think about the criminal effects thereafter. ‘So many people are committing crimes, many are the thieves, why are they so? Why are they so? Can they not do anything better?’ I think in this way you should start introspecting. When you introspect, the answer will be what?

मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च ।
अशुद्धं कामसङ्कल्पं शुद्धं कामविवर्जितम् ॥
mano hi dvi-vidham proktam śuddham ca-aśuddham-eva ca |
aśuddham kāma-saṅkalpam śuddham kāma-vivarjitam ||
(Amritabindu Upanishad 1)

Human mind is said to be of two kinds - śuddham ca-aśuddham-eva ca. One is the pure mind, another is the impure mind. In the same manner, you will find good and bad, friend and foe, profit and gain, profit and loss. In every walk of life, let it be the economic front; in every front you will find the mind can become pure or impure. Don’t think that purity and impurity is only a religious proposition or a devotional proposition.

I think a thief can also have a pure or impure mind. Just imagine the mind of Ratnākara when he confronted the Maharshis. Do you have such a beautiful mind which Ratnākara had? When he was rightly exposed, he ran to the wife and children, came to know the actual story and came back and said, “No, I have said good-bye to my profession. Tell me how I can purify myself now.”, and he purified. I think Brāhmaṇa śreshṭās will not be able to purify their mind throughout their eighty-year old life. So this purity and impurity can be applicable to anyone in any walk of life. But what is this purity and impurity? Śuddham ca-aśuddham-eva ca.

Aśuddham kāma-saṅkalpam śuddham kāma-vivarjitam. The aśuddhi is not the mind. Aśuddhi is the desire and desireful imagination which fill the mind. This is the impurity. Mind is not impure. The impure contents fill the mind.

And what is the pure mind? Śuddham kāma-vivarjitam. When the mind is freed of desire and passion, then it becomes pure. Now I had said this earlier also, but what I am wondering is any one of you doing, making it a subject of your own discussion within yourself? ‘If this is the truth, then let me see whether my mind is pure. If it is impure, let me make it pure.’ So any kind of a desire, greed or possessiveness is bad, bad, bad, bad. So your sole effort thereafter will be to get rid of this impure element. So you may wonder, is it possible to get rid of and after getting rid of, shall we be able to live in this world? Make an experimental research in your own life!

I even say that when a father or a mother scolds the children, they should always scold if at all, ‘Am I saying what I say to the benefit of the son, to the benefit of my child or am I giving expression to my anger? If at all I have anger, towards what? What exactly is the point, the point of impact that I want to take up or treat?’ If this introspection is there, I believe you will be on sādhana. And I tell you, the result will be that you will go on debating and discussing in your mind. ‘Is it possible to have a mind without greed and possessiveness?’ The answer will be ‘yes’. Once you are feeling that ‘yes’, now an answer comes to you as ‘yes’, naturally you will have to actualise it. I think it will be a matter of weeks, months or maybe one or two years. But what is it that prevents you from taking up this introspection?

You are staying here, looking at us, talking to us. Sometimes I find Nandita comes and recently particularly and says, “Swamiji, this is my defect.” So I console her. “Don’t worry about it, everything will go away. After all, you are living here. So don’t get disappointed. Do this introspection, give some time. If you really, honestly and earnestly feel like getting rid of impurity, I think impurity will go with no effort.” So what I am wondering is why don’t you make use of all these basic propositions to constitute your sadhana. Saying big-big words, big-big words, I don’t think it will serve any purpose. At the same time, our scriptures are very, very invaluable, very very invaluable.

In Yogavasishtha he says,

भोगेच्छा मात्रको बन्धः तत् त्यागो मोक्ष उच्यते।
bhogecchā mātrako bandhaḥ tat tyāgo moksha uchyate |

The desire or passion for enjoyment, sensory enjoyment itself is bondage. If you are able to leave this, then you become liberated.

अत्यन्तवैराग्यवतः समाधिः |
Atyanta-vairāgyavataḥ samādhiḥ |
(Vivekacūḍāmaṇi 374)

We speak about what is śravaṇa, manana, nidhidhyāsana, dhyāna. ‘I do this, it has no effect.’ How it will have effect? Atyanta-vairāgyavataḥ samādhiḥ. For a man who has extreme dispassion, for him alone samādhi comes in like the wind of spring.

समाहितस्यैव दृढप्रबोधः ।
samāhitasyaiva dṛḍaprabhodhaḥ |
(Vivekacūḍāmaṇi 374)

When you have sufficient control and regulation over your whole personality, then you will have right spiritual understanding. Atyanta-vairāgyavataḥ samādhiḥ.

भोगेच्छा मात्रको बन्धः तत् त्यागो मोक्ष उच्यते।

परं विषयवैतृष्ण्यं वज्रध्यानं प्रसाध्यताम् ।
Param Viṣayavaitṛṣṇyam vajradhyānam prasādhyatām |
(Yogavasishtha Ramayanam 6.045.48)

Sufficient and adequate dispassion to the fleeting objects of the world. This is called the most powerful meditation.

My dear children, these are wonderful words and propositions. vajradhyānam prasādhyatām, So I find beautiful statements made here and there. It is in Vivekacūḍāmaṇi, it is in Ashtāvakra Samhita, it is in Dṛgdṛśya Viveka, it is in Aparokshānubhūtih, it is in Gita. It is in everywhere! Why don’t you take a few, few, few, few? Take at least two, then increase it to three.

So I am still wondering, what I can do to make you to introspect? See, it is the mind that has to possess qualities. So the effort will have to be in the mind, by the mind, of the mind, in the mind. I think that this learning process where all these values are presented in melodious poetry, I think owning them up, making them an ingredient in your life is the best way of doing sādhana and progressing.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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