"Let not world-objects be your mind’s master. Let them be, if at all, subservient to the mind. To be spiritual is not to look for one’s delight and fulfillment in the objects of the world. The mind that causes delight through any object can also provide delight without such an object. Delight in reality belongs to the mind alone. It is verily mind’s own gift."

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

Swami Bhoomananda Tirtha

swamiji
swamiji-header-mo
Menu
Short Description

Is there anything like attainment without hard effort? In handling the mind, as in the case of handling matter and materiality, should there not be proportionate or even greater effort? Why is it that you are sluggish in this? This is a question all of you must ask themselves. If I give you a 250-gram hammer and ask you to powder a huge rock, what will you do? Should you say that this is impossible or you should say ‘okay’ and go on hammering, hammering, hammering? If you beat over and over again the same point of the rock, what will it do except powdering? I think two or three or four strokes given on the same point by a 250-gram hammer will certainly powder a proportionate measure of rock. Dealing with the mind is like that.

Audio
Listen to Prabhaata-rashmih Audio

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

A few kilometers from Trichur town to the East, we have a low level of the Sahyādri Mountains, but nevertheless it is a hilly region and that region has to be crossed while going from Thrissur district to Palakkad district. In Walayar, it is almost like a pass. There is definitely an incline, a climb, and loaded trucks used to find it very very difficult there. Over the years they deepened the road, cut the hill, but even now the climb is quite hard. So very recently they have made a twin tunnel there. I would very much like to go and see the work. From whatever I have heard, the tunnel is made by only bursting dynamite, bursting the rock. It could not be scooped I believe as usual; so the only way was blasting. So they have blasted, blasted, blasted using gun powder and other things and they have made two tunnels. After that, they are interconnecting the two. After that work also is done, they will open it for traffic.

I thought of this only in connection with dealing with our mind. So they were blasting, blasting, blasting, blasting, blasting. So you should understand, how many hundreds and thousands of blasting they must have done! And they succeeded. We are doing a great deal of objective work by putting in an effort, consistent effort. Our Prime Minister has possibly yesterday inaugurated the longest bridge in Assam; 9.5 Kilometers. Can you imagine from one end or from both the ends, they start building the bridge and then finally they join it? It will take quite some time; hard work. Is there anything like attainment without hard effort? In handling the mind, as in the case of handling matter and materiality, should there not be proportionate or even greater effort? Why is it that you are sluggish in this? This is a question all of you must ask themselves.

If I give you a 250-gram hammer and ask you to powder a huge rock, what will you do? Should you say that this is impossible or you should say ‘okay’ and go on hammering, hammering, hammering? If you beat over and over again the same point of the rock, what will it do except powdering? I think two or three or four strokes given on the same point by a 250-gram hammer will certainly powder a proportionate measure of rock. Dealing with the mind is like that.

Over the past few days I have been speaking about how mind is the sole focus of our sādhanā. If a man is good, his mind is good. If a man is efficient, his intelligence is sharp. If a man is honest, the quality belongs to the mind. Can you not focus your effort on the mind and go on improving, improving, improving? One devotee who speaks very very fast and whose movements also are fast, he was telling me, “Swamiji, I don’t have intensity, I don’t have tenacity, I don’t have commitment, I lack in integrity. Now how can I develop these qualities?”, he asked.

So I told him, “Let us take one or two qualities. Which are the ones you want?”

“I want intensity and tenacity”, he said.

“Now go on chanting ‘intensity’. I want to become intense, intensity, intensity, intensity, tenacity, tenacity, tenacity, perseverance, perseverance, perseverance, perseverance, perseverance.”

“How many times?”

“I don’t set a limit”, I said. “Go on chanting mentally this word”.

He was telling me after a few days, “Swamiji, I have become tenacious. I have also become intense in my work.”

What do you understand from this? See, our body is supposed to have nutrition and also exercise. There are pehalwans who show their bodies. The other day I saw quite a number of them. How protruding are their muscles and how relative depressions are there! Very beautiful to look at though that kind of a muscle formation I don’t like. How did they attain it? Only by exercise, exercise, exercise. That is body building. What about mind building? What will you do? Mind is not physical. It is not gross. It is something associated with the body but it is not a physical substance. It is supra-physical.

We can only access the mind by a thought process, by an emotion process, by an enquiry process, by an ideational process. So if you want to become intense, repeatedly think about, infuse the mind with intensity, intensity, intensity, intensity. We have this story, famous story, a mother in England started cradling her child saying “George be a King. George be a King. George be a King. George be a King” and the boy became a King. What more do you want? What quality is there which we cannot cultivate? Because all the qualities are conceived by the human mind, practised and perfected by individuals. They are not God-given words. These words are not pronounced by trees and rocks and rivers and clouds and rains. All these words have been uttered by, coined by, conceived by human beings. What does it mean? There are people of these qualities. All were not born qualitative.

Some qualities can be acquired. Inborn qualities are there. Now when you acquire them and the quality becomes quite stable in you, in all possibility your children may imbibe it from you, inherit it from you. But at some point of time, there must have been an effort on the part of the human. Only this mind is what you have to handle. It becomes mischievous, it becomes stealthy, it becomes untruthful, disloyal, either it will be good or it will be bad. Either it will be bad or it will be good. Dissuade it from the good, it falls into bad habits. Dissuade it from the bad habits, it becomes good. There are only two alternates before it. Relish the company of the smokers, you become a smoker. Relish the company of womanizers, you become one; relish the company of dacoits, you become a dacoit. All this clearly indicates that the mind is liable to imbibe, imbibe, imbibe. It is liable to reject as well as accept. Let it reject the negative and accept the positive.

We have a boy here from Bombay, Mumbai. You should talk to him and understand provided he will speak. He used to telephone me now and then, the mother also. It was a problem for him to focus on learning and it reached such a crisis that he was not able to concentrate on anything. He used to speak to me, I used to encourage him, direct him, ask him to do something etc. Finally, he has cleared his examination and possibly he is going out somewhere to African countries for his studies.

Suppose he did not contact me and he did not have timely direction, I don’t think he would have been able to make this proposed trip. Suppose we give some direction and that direction is not followed, nothing can be done. A man has fallen. He is unable to get up. We extend the hand and ask him to catch hold of the hand and we pull him up. Suppose he refuses to hold on your hand firmly, then what can be done? At least he should allow himself to be held by the other. I will not accept any extent of argument from you saying that an individual inner quality cannot be improved or cannot be imbibed or cannot be cultivated. We are here. When we become an adult particularly, only to look into our character, our behavior, our interaction, and see where are the gaps, how they can be filled, which are the additions, how they can be incorporated and how we can reach greater and greater degrees of performential excellence. This is something that we cannot avoid or omit, avoid or omit, avoid or omit. You only have to deal with your mind. Mind is the repository of all virtues and mind is the source of all troubles. Anybody can follow this good path of the mind, righteous path of the mind.

अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ।।
क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ।।
api cet-sudurācāro bhajate mām-ananyabhāk |
sādhur-eva sa mantavyaḥ samyag-vyavasito hi saḥ ||
kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati |
kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ||
(Bhagavad Gita 9.30, 9.31)

Let him be the most wicked person, sinful person. That he is most sinful is the premise from which we start. But, but, but, but, but, bhajate mām-ananyabhāk. Suppose he begins to worship God with exclusiveness, then that very start of exclusive worship makes him sādhur-eva sa mantavyaḥ. He is a noble soul. Why? Not that he was not bad. But he has started worshipping the Lord. We are concerned about the present and not about the past.

A huge heap of trash when you set fire to it, that will also be reduced to ashes. A small heap also will be reduced to ash because you have set fire to it. It is the potential of fire to burn everything and reduce it to ash. So we are not concerned about what he was. Has he started worshipping the Lord? Has he started following the path of righteousness? Sādhur-eva sa mantavyaḥ. What will you say? When a man has lived eighty-four years and he enters into eighty-five, will you say he is ten years old (or) he is fifteen years old? Or will you say he is eighty-four years past? Eighty fifth. So the reference is always to the present.

So he is a Sādhu, a good and a noble soul. Why? Samyag-vyavasito hi saḥ. He has resolved well. That resolution of the present is what makes him good; not all the things that he had done in the past. Don’t you think every one of us at some time in our past life was bad? What is the difference whether you were bad, mark my words, hundred years back or ten years back or ten months back? The question is what are you now? Are you good or bad? ‘Yes I am good.’ Let us not worry about it. Your past is not going to bite anybody now. If you are wicked now, your present actions will be wicked and hurting. Samyag-vyavasito hi saḥ.

Kṣipraṃ bhavati dharmātmā. Very soon he will become very righteous, very noble.

Śaśvacchāntiṃ nigacchati, will also get to permanent and perpetual peace. “Go and swear on my behalf Arjuna, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati. My devotee never perishes.”

Like Arjuna, everyone of you should go and tom-tom to the society that a devotee of the Lord never perishes, never perishes, never perishes, never perishes. To improve your M-I-N-D, I don’t know why should there be any struggle. You are always living and moving with the mind, propelled by the mind, led by the mind, instigated by the mind. So even a mustard measure of improvement in your mind will mean a substantial degree for you.

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

FacebookMySpaceTwitterStumbleuponLinkedin
Pin It