"It is not what you do that matters, but how you do it – with what attitude and aim. The spiritual effect that a seemingly spiritual activity brings, can also be had by the domestic pursuit, provided you preserve a spiritual attitude and dedication."

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.

Our Adhyātma śāstrās, spiritual science and scientific texts, in one sense are solely based on the central and ultimate concept of the Self. The śāstrās are based upon the Self concept. The śāstrās also are concluding with the Self as the point of realization. Everybody knows this. Invariably people accept it also. But when you approach the subject closer and closer, you will find your ideas are progressively changing. I always compare it with the sight of the moon from the earth. When you look at the moon, it appears to be a brilliant round orb. It has only brilliance and brilliance alone. Suppose you were to travel the moon, you can land on it. It is mostly rocky. There is no oxygen for us to land there, stay, breathe; perhaps there is no water also there. Then how is that it looks to be an orb from here? So there can be such falsifying perceptions.

Until you know something to be ‘X’, it may appear to be ‘X+’ or ‘X-’ or ‘Y’, altogether different. In the case of the self also this is true. Somehow, we have to explain it to the people. So we explain it in a manner that is understandable. We say that inside the body there is mind, there is intelligence, there is ego; now go beyond these, then is the Self. We also explain it as Annamaya kośa, Prāṇamaya kośa, manomaya kośa, vijñānamaya kośa and ānandamaya kośa. These are kośās around the Self, and Self is still inside. Now these are all accepted as tentative and temporary. When you come nearer and nearer, the subject is quite different.

The Self is not a substance at all. Because it is non-substance, how to explain it? We have no words at all. But nevertheless, with our object vocabulary we try to explain the Self. Why I say this? The same subject of spirituality and Self can be explained in a different manner also. We don’t know the Self. So any reference to it will be a kind of a delusion for us. So how to bring the Self in a practical manner without doubt? That is why Yoga Vasistha explains it in various ways. One explanation is that as long as you don’t know the Self, you will be deluded. So delusion is equal to non-selfness. We may not be able to see the Self directly; it will take time. So let us treat it from the effects we know of the self and non-self. In that way when you approach, what do the śāstrās say?

बद्धो हि वासनाबद्धो मोक्षः स्यात् वासनाक्षयः ।
Baddho hi vāsanābaddho mokṣaḥ syāt vāsanākṣayaḥ |
(Laghu Yogavasishtha Ramayanam 4.57.19)

As long as you have a number of desires and greeds to disturb you, your meditation is not going to be proper. As long as you have desires, you will not be able to progress to any degree. So Vasistha says, Baddho hi vāsanābaddho, bondage is only desire.

Mokṣaḥ syāt vāsanākṣayaḥ. You will have redemption, liberation, when the desires fall off. So we need not worry about other things. Mind is something you know about, you experience, desire also you know. Do not increase and multiply your desires, if at all decline them, identify them, two-three basic factors, and then deal with them and rectify them.

Baddho hi vāsanābaddho mokṣaḥ syāt vāsanākṣayaḥ

So don’t foster any desire at all, at all, at all, at all. Whatever argument you can cull in order to arrive at this conclusion, you may do whatever argument. Śankara says at one point, even if you meditate and you are able to get absorbed, obviously into the self, even then when you wake up, Śankara says, don’t think that the mind will one day completely become desire-free. No.

ज्ञाते वस्तुन्यपि बलवती वासनाऽनादिरेषा
कर्ता भोक्ताप्यहमिति दृढा याऽस्य संसारहेतुः ।
jñāte vastunyapi balavatī vāsanānādireṣā
kartā bhoktāpyahamiti dṛḍhā yāsya saṃsārahetuḥ |
(Vivekacūḍāmaṇi 268)

Even if a man sits in meditation and gets absorbed, well it is another form of sleep. When you wake up from that self-absorption, what effect it produces in your waking character, behavior, interactions etc. that is the crucial point. Śankara says jñāte vastuni api balavatī vāsanā anādireṣā. This vāsanā has been operating in you for number of lives whereas your aspiration for liberation is only a few years old, maximum in this life.

Jñāte vastuni - When the supreme truth paramātmā is known and sensed. Api - even then. Balavatī - is very strong.

Jñāte vastunyapi balavatī vāsanā anādireṣā.

The desire operating in you did not necessarily start with you. The desirable and desired objects were there for many number of years. So even if you have this touch of self-realization by absorption leaving everything he clearly says the power of desire is so very strong that it will start swinging in you like a pendulum very strongly, very strongly.

kartā bhoktāpyahamiti dṛḍhā yāsya saṃsārahetuḥ.

And his vāsanās are around the concept of ‘I am the doer’, ‘I am the performer’, ‘I have performed this act’, ‘spoke that lie’, ‘I could not speak truth’. So one evaluates himself, and he becomes either enlightened or remains deluded.

Pratyagdṛṣṭyātmani nivasatā sāpaneyā prayatnāt. By repeated effort and by getting absorbed and again and again and again, you must make this experience a crucible in which the so-called mamata products or vāsanā products will be melted.

Pratyagdṛṣṭyātmani nivasatā sāpaneyā prayatnāt. Effortfully, you have to remove your desires one after the other, feel that desire is uncalled for; it is not necessary to have them. By desiring, the mind is constricted and the constricted mind will never deliver the peace you want. Unless you are able to wipe off your desires, wipe off your desires, wipe off your desires, by reflecting upon them, their futility, their meaninglessness, their irrelevance, and the majesty and profundity of the self, you will find after some time the vāsanās simply don’t arise. So the presence of desire is bondage and the absence of desire is liberation. We have not used the word ‘Self’ here. I don’t know whether you have gained something.

So Self-realization is not a point. It is a huge circle with different segments. Now the circled spirituality will be best served by your remaining in this Ashram, coming in this Ashram, listening to the discourses, reading the books and doing manana over again, over again. So I think just like the moon is not an orb when you go near it, the self is not as you think. Actually, the self alone is there. It acts as the mind, and as the mind, it distinguishes between people, and feels that ‘We shall give it to X’, ‘We shall give it to Y’ etc. See, I think people have to be very careful. Don’t stop your search. Continue to get more and more exposed, more and more exposed and make sure that your inner personality is the focus of everything that you do in the spirituo-religious life.

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

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