"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

Short Description

In spirituality, what matters is ‘Vairāgyam ca Mumukshutvam’. On the one hand, dispassion and on the other hand yearning for liberation. Even if one does not have vairāgya, viveka will bring vairāgya. When you understand that the whole world is fleeting and ephemeral, how can you have rāga towards it?

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

With open eyes look at me; I shall also open my eyes. This morning we were discussing this subject of sādhana. Where are people actually failing to clinch the issue? I don’t know what will be your reply. I have mentioned this many times. Maybe I would not have mentioned it in the past few weeks or months. But this is a very, very special statement of mine, very special. What is that statement? In spirituality, what matters is ‘Vairāgyam ca Mumukshutvam’. On the one hand, dispassion and on the other hand yearning for liberation. Even if manda-madhyama-rūpāpi, the other day I took it. Why is it that you are saying I have not taken? Maybe was not here; she has missed it.

मन्दमध्यमरूपापि वैराग्येण शमादिना ।
प्रसादेन गुरोः सेयं प्रवृद्धा सूयते फलम् ॥
mandamadhyamarūpāpi vairāgyeṇa śamādinā |
prasādena guroḥ seyaṁ pravṛddhā sūyate phalam ||
(Vivekacūḍāmaṇi 28)

Nandita, did I not explain it so many times? Charge is ultimately for me. was charging me, “You may have said but the number of times you mention is much less. Other things you mention more.”, she says.

See, mumukshutva and vairāgya. Without vairagya, there is no mumukshutva. But my feeling is that viveka will bring vairāgya. Even if one does not have vairāgya, viveka will bring vairāgya. When you understand that the whole world is fleeting and ephemeral, how can you have rāga towards it? You are a seeker and an aspirer of comfort, happiness, contentment. If the contentment cannot be had from perishable objects of the world, then the question necessarily arises - Wherefrom will it come? That ‘wherefrom will it come?’ makes you a mumukshu, a seeker of liberation. That all the things in this world are ephemeral necessarily makes you a dispassionate person.

You tell me, what other than dispassion will result when you know everything in this world is unstable and not capable of giving you a lasting contentment? Otherwise we are swine, we are not human beings if we cannot come to this conclusion. ‘Now there is nothing which can give me happiness’ - That conclusion you may arrive at that. But that is not right. There is something which can give you contentment. Wherefrom will you get that? That also I say.

Look at the clock. There are hands which are constantly moving. If the hands are moving, this movement is possible only because of a non-moving pivot it is attached to and there is a dial behind it. So if the objects of the world are fully ephemeral, how can the ephemerality remain?

See, A changes itself into B. B changes itself into C. So, A is not B. B is not C. Then how is it that the world remains? So there is something which makes the changeful world still prevail. That prevalence is not had by the changeful objects but there is a substratum. Suppose the hands are moving. If they are moving, if they are not fixed to a pivot which is not moving, they cannot move. So every change is possible only because of a changeless substratum. That is where viveka helps you to find out that though the world objects are fleeting, there must be a lasting item. So develop dispassion towards the fleeting and yearning towards the lasting. These are corollaries.

Now the question arises, “Swamiji, I hear all this and I also have dispassion but my mind still swings and swerves. Now what should be done?”. I think people are not doing it properly. Okay. When you have a problem, what will you do? You will continue with the problem? Okay, let all diseases in the body thrive, never treat. When you have hunger, don’t eat. (Instead) We will always try to resolve it.

See, ‘my mind is swinging’, ‘I not able to remain static’, now what should you do you? You should feel that ‘my mind should become static’. That feeling to want, the feeling to become stable, feeling to become stable should be intensified. Okay if it is not getting intensified, this is my specialty, say, “my feeling for stability is not getting intensified. My dear God, intensify it, intensify it, intensify it, intensify it”, at least you can say that. If that is also not possible you say, “I want to say intensify but I am not able to say it. Please make me say, make me say, make me say, make me say”. From one stage, you can come to the lower one, the lower one, but still persist that it should be set right, it should be set right, it should be set right. If you are not prepared to do it, please get lost. You have no place in this world, simply get lost.

“I am not a mumukshu but I want to be a mumukshu. Swamiji, I am not able to want to be a mumukshu”. Okay, “I am not able to but I would like to be wanting to be a mumukshu.” say that. At one point, that intensification of prayer, feeling or fondness should be to set right the system. He who is not able to do it, he doesn’t want it. That is the simple answer. Then what is the last answer?

prasādena guroḥ seyaṁ pravṛddhā sūyate phalam

For all your problems, if you have a Guru, go to the Guru and tell him. He will tell you what is to be done. You will not tell the Guru or you have no Guru and you will not pray to God also properly. Then naturally,

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति |
नायं लोकोऽस्ति न परो न सुखं संशयात्मन: ||
Ajñaścāśraddadhānaś-ca saṁśayātmā vinaśyati |
nāyaṁ loko’sti na paro na sukhaṁ saṁśayātmanaḥ ||

That saṁśayātmā vinaśyati, that is the fate for you. Simply you will get ruined.

‘I have a problem and that problem I am not able to resolve.’ When you reach such a stage, then what is this? Everywhere it will be made easy, easy, easy. What is the purpose of having a Guru? The Guru will make it easy and comfortable. Suppose there is a disciple. He is in a quagmire, he is in a difficulty and he goes and tells that this is the situation. The Guru is not going to scold him. “Don’t worry”. Suppose you come and tell me. You have been telling me, “Swamiji, I am not able to do this, I am not able to.”. “Don’t worry about it. Everything will be alright. Don’t worry.” I console her and send her.

A Guru will never put oil into the burning fire. That he will never do. Now if you want to take extreme steps and set right your seeking, that also is possible. I have never asked anybody though I have sometimes said why don’t you role on the ground, very simple exercise. “My mind is not getting the spirit of yearning, yearning, yearning, yearning. Oh God! When will I get, when will I get? I should have!”. At least start rolling left and right on the ground, say for half-an-hour or one hour. Again when you feel desperate, start rolling.

If people give me the freedom, I will tie them head down with the legs up and tie them on a branch of a tree. This is what I will do. What nonsense are you saying? Stay there for six hours, get up the branch. You know? The practice can be physical, it can be oral, it can be mental, it can be intelligential. Don’t say that it is not possible. This world is open and it welcomes everyone. You cannot say that ‘I cannot improve’. After all, we are a product of nature. We are a creation of God. “I may not be able to do it out of my own strength but my dear God, I will be able to achieve it by your grace. I will, I will, I will, I will. Make me fit, make me fit so that I can do. Make me fit so that I can do”. Maybe you have hundred defects; therefore what? As the defects were in you or are in you, the defects also will be away from you. That is where you know, this faith also is a psychological coordinate, it is also a mental coordinate. That ‘faith’ should be there.

The long and short of all these things is that you don’t want! Say that, “I don’t want”. Rather than saying, “I don’t want”, you start higgling, higgling, finding trouble with the system, trouble with the place, trouble with the person. See, I have discussed very few things with my Gurudev. Anytime I have discussed it, he has unimaginably opened his heart and told me that this is the truth, even about himself.

The purpose of the Guru is to make things easy and comfortable. He is not to punish, he is not to stipulate hard things. I always say “I don’t want you to be a devotee. At least, please wish to be a devotee.” I don’t want you to be a devotee. It’s enough if you wish to be one. The same applies to a seeker. “Swamiji, I am not able to wish to become a devotee”. Okay pray that “I would like to be one who will wish to be a devotee”. If you are not able to do that also, come a step still further down and then say, “I am not able to do even this but please make me able to do that” and see what will happen in the course of one month, two months, three months, six months. The whole scenario will change!

We are living in a world; we are not living in a house. This world, the architect of this world is God and God has got infinite powers, supreme powers he has. And within that supremeness of powers, a small seeker, he cannot be shaped by Him? But somehow people don’t want. That is why our śāstrās say it is not a question of God’s grace being shed on you, it is your own option against it, against it. You resist, you resist and then for that resistance you give different names.

“Is it Okay, ? You did not hear. That prasādena guroḥ seyaṁ when I was taking Vivekacūḍāmaṇi, you were not here. You came only late.” ( says something). “No, no, I was taking the classes. At that particular point, this verse I explained so much but you used to come late. That is why you say I was not saying.” This is a very capital point in my life that I don’t want anybody to become good. It is enough if you want to become good. Even if you are not good, wanting to become good, at least feel that ‘I would like to be one who wants good, who wants to be good’. You can still reduce them, stage. That is why I am saying,

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ।।
rāja-vidyā rāja-guhyaṁ pavitram-idam-uttamam |
pratyakṣāvagamaṁ dharmyaṁ su-sukhaṁ kartum-avyayam ||
(Bhagavad Gita 9.2)

Then the spirituality that I have known is something very easy and comfortable but to know that it is easy and comfortable, it may take time. Even recently, I have edited an article where this is mentioned.

I think Namrata is one who told me once that she was rolling on the ground. “Did you not say? How many times?” (Namrata Ji says something) and it had effect. I told them you simply role from one end to the other. Have you ever done it? Then? See, here is one who has done it; here is one who refused to do it. After all, we are praying for something good! People who are wicked and worse; their prayers are heard. They are also getting some return and reward from God. So good people when they pray, will it not have effect? Okay.

Harih Om Tat Sat. Jai Guru.

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