"The power to promote and reward, as also to demote and punish the individual and his fate in this world, lies within his mind, its thoughts and feelings. No external agency is necessary to bring this infallible fruition. As the growth and development of a seed, an embryo, or a cell designed and preserved by its own inner makeup, here too the causal forces for what one rightly deserves lurk within one’s own invisible bosom."

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

Swami Bhoomananda Tirtha

Short Description

When you have this viveka, will you have inordinate, overriding passion, desire, greed or possessiveness to the things of the world or that tendency will be arrested by viveka? It is a very simple question. It will be arrested. If it is not arrested, it is just like saying black and white are the same. Suppose you walk, it is not a levelled surface. There is suddenly a ditch or a dent; you will avoid the dent passing by the side. Should you do it or not? In the same manner, whenever viveka tells us that the things of the world are perishable, perishable, perishable, that perishability should have a clear consideration and response from us. That response is called dispassion. This dispassion is necessary to live in this world.

Listen to Prabhaata-rashmih Audio

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

Look at me. See, I want to fight out this issue for you. Otherwise there is no meaning. Viveka is a quality and Vairagya is another quality. Both are very mutual and complementary. Viveka is the art, the ability and process of discriminating the qualities of things. We already have that discrimination. Now, this side it is women, this side it is men. There is a child almost on your lap. Somebody is walking. All these are discriminations; are they not? We distinguish between the beard and this portion where there is no hair. White color, blue color, red color, man, women, cow, bull, buffalo, peacock, nightingale, crow, trees, plants; everywhere we are using discrimination. You develop the discrimination to understand that all the created qualities or within the fold of creation, everything and all are perishable; not lasting. It is a steady observation, analysis, conclusion and therefore this conclusion should always be kept in your mind. This is called viveka.

When you have this viveka, will you have inordinate, overriding passion, desire, greed or possessiveness to the things of the world or that tendency will be arrested by viveka? It is a very simple question. It will be arrested. If it is not arrested, it is just like saying black and white are the same. Suppose you walk, it is not a levelled surface. There is suddenly a ditch or a dent; you will avoid the dent passing by the side. Should you do it or not? In the same manner, whenever viveka tells us that the things of the world are perishable, perishable, perishable, that perishability should have a clear consideration and response from us. That response is called dispassion. This dispassion is necessary to live in this world.

Yesterday night I went to bed at one o’clock. I read an article. I would like all of you to read it and my heart is bleeding. See, every time I am wondering why in the encounter with the Naxalites and Maoists, our people are dying in such large numbers, why are they not dealt with. The simple reason is paramilitary force does not have the training and equipment to fight. I want to write a letter to the home minister. “Why are you putting such people for the fight? They are not trained to fight. They don’t have the equipment to fight.” So, what happens, the few terrorists or the few Maoists, they overcome them and steal all the equipment and ammunition. They say, “You allow us to finish them off. We will finish them off in a few months.” they say but we are not allowing.

Now, why I mentioned it? They say they are not properly fed. He has described some kind of a roti and a very loose, a distasteful dhāl is given to them. They don’t know when they go in the morning out whether they will come back in the evening. Now, you tell me, is it passion or dispassion that makes them fight? You tell me. To me it appears it is dispassion. What do you say? “We are here put to fight. Today or tomorrow, we will have to die. Either we will kill or we will get killed.” If they don’t die, what is the alternate that they are going to do? They will put the others to death. So you get back the same coin which you are paying. So there also it is dispassion. “We are recruited to fight. We should fight. Without fighting, there is no stand. In the fight, there may be our death or may not be our death.”

It seems the superior officers talk to them keeping a bullet in their hand, they say, “If this bullet were to strike me, I would have been hit long back. So never worry about your death. You will only be hit if you are destined to be hit.” This is the language they are told to make them prepared. So this dispassion is what makes one attempt at great and glorious things.

Yesterday I was talking to them about putting up a demonstration in Trichur festival before the elephants. So I feel in spite of my age, difficulty etc. I say, I should go there and I will say either the festival will be held, the elephants have to walk over our bodies or the festival will stop. When we take such a stand and go there, it becomes a law and order problem. Then the government will be forced to invite the others and hold a discussion and arrive at a conclusion. Then it does not become political. Until then, it becomes political and they are afraid of the votes. “People have come and opposed - what shall we do?” “Do you mean to say we should allow the elephants to trample over them?”, they will ask. Everything should be made a law and order issue and we should be peaceful.

So what I want to tell them is either you conduct the festival without the stick, without the hook, without the spear and without the dagger. You conduct any extent of festival; we have no objection. We will also come. Or you conduct no festival. Do not take your stick; do not take your spear, dagger and hook. Then you do whatever you like. You cannot terrorize these animals. To be on the sun, on the tarred road for hours and hours together without giving them water! Nobody is there to speak! It has been going on, going on, ‘good, good, good.’

I was also an appreciator of the elephants. You know, what makes me go there? It is the dispassion. Suppose the elephants are allowed to trample over us, after all what will happen? Today or tomorrow, death will be there, I will also die. See, it is dispassion that makes you do something very big and great. This we should understand.

Viveka is a corollary to vairagya and vairagya is a corollary to viveka. Now Vedanta starts from there. Now you tell me, ‘I also want to be joyous, peaceful and happy.’ After reading this which I read last night, you know I am wondering what is it that we are doing! The minister is sitting in his chamber. He has no problem. He is protected by security and all that. But he is managing and giving orders to army, paramilitary forces, simply to die, unprepared to do their task! Can we be a country! I cannot understand. But I am not able to help it. So it is my dispassion that makes me live knowing all this nonsense.

So I come to the conclusion. The world is a square peg in a round hole. Nobody can make it improve. I cannot understand. I want to write a letter to the Home Minister Rajnath Singh. I mean “What are you doing? You are occupying the seat from our ballot and you are spending the money which we give. Why don’t you ensure that the people whom you are asking to go to encounter the terrorists, they are equipped for it?” And their salaries are less, pension is not given, protection is not given. ‘Oh! Attained veera mrityu!’ That is one sentence.

What right do we have to make them fight like this? And poor fellows still go there. When you recruit, people are standing in a queue and they are going. There should come a time when our people should be able to feel and say “We will not come.” Why? Is it that we don’t have money? We have enough money. How many paramilitary forces are there? Can you not pay them liberally? Can you not equip them with training? And then say “Finish these people.”

This Kashmir, I asked a Kashmirian, Bharat who is a very good nationalist, I said “What are we to do?” He said, “Swamiji, simply these people should have been liquidated long back. But the government did not use the political will to do it. You give them one year or two years’ time. There will be no terrorists in Kashmir at all!” What happened in Punjab? Every day somebody or the other was murdering, murdering, murdering, murdering and somebody went there and everything is peaceful now. Punjab has not agitated for the past many years.

So this Viveka and vairagya, they go together. And Viveka tells you, you want to be comfortable, happy, I agree. Do you want to be stably comfortable and happy or do you want to be temporarily happy and comfortable? This is the one question. Do you want lasting happiness or do you want fleeting happiness? Secondly, do you want a security, a source of dependence which is all full and all potent or do you want piecemeal security and dependence? I want to protect my family. Is it that I am going to ask for a ton of gold? I always say ‘Any extent of money given to you will not help. Better have a monthly income and have a job. Any extent of money heaped will not help. You must have a regular income. That regular income will be infinitely small. But still you must have something regular.’ All this comes under discrimination.

Now, in a distress whom can you depend upon? Ordinarily people will say money does the job, money does the job, money does the job, money does the job. You know, in our two or three fights with Pakistan, you ask anybody, our Kernel Madhu will be coming here, I don’t know whether you will be here, it is luck and fortune that have made us win. They say our equipment compared to Pakistan is of an inferiority degree. They don’t know to use their weapons but we can use. It is not the power, the material power that made us win. Even in Mahabharata war, Yudhishthira did not win because of his physical and army power. Not at all! Krishna, very clearly says “This war would not have been won at all! That is why I was with you, asking you, exhorting you to employ stealth when stealth was necessary, to employ this, to employ that. Otherwise this war cannot be won.”, he said. You should understand it is the hand of fortune that always makes us succeed.

We got liberated because Mahatma Gandhi took to non-violence. You tell me, could we have taken to violence? Could we have taken to violence? Only non-violence. He beautifully transformed it into a very powerful resistance. At one time he seems to have said, “We have bullets, but I have oral bullets which will travel eight thousand miles from India to British Isles.”, he said. Churchill seems to have said, “If we are defeated in the land, we will fight from the seven seas of the world.” You know that one sentence of his enthused the army so much that they won.

What do you think? You may have the best of powers. You know Germany. Germany lost the Second World War because Hitler made the wrong decision of entering into the Ukraine oil fields to have oil. Ukraine fields were under Russia, do you know? Anybody? See, his oil was over. So he decided to go to attack Ukraine and get into the oilfields. Then Russia became an enemy and that is why he lost the war. It was wrong decisions. He must have, he would have succeeded in a matter of fortnight or one month. But meanwhile, this wrong decision came and everything was lost. Never think that you can succeed with material power anywhere in this world.

If I have a distress and that distress has to be solved, I don’t think it can be solved with money. I told you the story of that Rāmji, Lakshmanji, the other day. Were you here? Badrāchalam Rāmdas story? It was money no doubt. But money not produced in our mints. Somewhere the money came from. And what did he have? He had only his guileless devotion for Lord Rama.

So understand this - Viveka and Vairagya go together and it is the call of Viveka which you will pursue, which will lead and you will find that this world is not the right refuge for us. You live in the world. Deal with anything that you want. Everything you can do. But ‘mām anusmara yudhya ca’. ‘Remember me and fight.’ Don’t say fight and remember me. ‘Remember me and fight.’ That ‘remembrance’ should be the first factor. Fighting should be an ancillary product; not the main product. I don’t know whether you have understood anything.

This vairagya is a corollary of viveka and vairagya strengthens throughout my life. If I feel strong it is because of my dispassion. We have an Ashram, comfortable. If anything goes wrong, I still have a feeling I will simply walk away from here. That feeling of dispossession and readiness to meet, that is what always makes a man, I don’t know what to say, great or glorious or safe.

See, he who possesses nothing, he can possess the entire world. That is how God possesses the world. He doesn’t mind if one part of the globe goes under the sea. God will not say ‘Ah! My earth has sunk. I have lost.’ He will not say that. If the ocean becomes dry, ‘My ocean has become dry.’ He is not going to weep. If there is a God, that God is dispassionate! In Bhagavad Gita He says,

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ।।
na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana |
nānavāptam-avāptavyaṁ varta eva ca karmaṇi ||
(Bhagavad Gita 3.22)

‘I have nothing to get from the world. I have nothing to lose also in my life. In spite of it, I still continue to be active with the best and the greatest measure of interest.’

Can you imagine Krishna at a tender age having to kill his uncle? He did it. Can you imagine he decided to leave Mathura anointed Ugrasena as the King? And he decided, ‘I will go and build a palace in the ocean.’ And so many people sent all kinds of wealth for him. He did not build it all from his own resources. He was like me who built. Just like I have this, Narayanashrama Tapovanam has come up, Dwaraka also came up and he decided that ‘Let whatever I have made sink.’, and it sank also. Just imagine the dispassion he had!

There was a time when Krishna was saying, “This clan Vrishṇi-kula, nobody knew about it. By my birth and whatever I had done, the Vrishṇi-kula has become very famous, strong. Alas, I have no appreciation from anybody. Nobody appreciates my action.’ He was lamenting at one time. Do you know when he has done it? Vyāsa Deva wrote the scriptures and he also laments. ‘I have written all these things to show the greatness, power, pomp, glory, majesty and magnificence of Dharma. From Dharma, practicing dharma, you will have all the wealth. You will have all the enjoyment and you will also have moksha. In spite of it, people do not practice dharma because they say dharma is a hindrance to wealth. No! It is a help to wealth. You will get the best of wealth from dharma and the best of enjoyment and employment of it.’ So he is also lamenting.

So I believe it is a call of viveka that makes you a seeker of God, a seeker of truth because in that seeking you find everything that is necessary and desirable for life. Initially it may appear to be austerity, privation a little struggle, trouble etc. to make your mind pure and to make you understand the strength that is within yourself. But sooner or later, you will find all those black and dark days go and you will be bright, brighter and brighter. Does it give you any message? Because all of you are wondering ‘What is there in this Ashram? Swamiji tells us to dispossess, dispossess, dispossess. What is this?’ I am asking you to have dispossession. By that, in reality I am equipping you to be a super-possessive person, deluxe-possessive person. You cannot possess the whole universe until you are a totally dispossessive person. It is a secret and this is the catch. Nobody understands this. The catch point is this.

Harih Om Tat Sat. Jai Guru.

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