"Devotion is a means as well as its true end when it grows into a full treasure. When devotion becomes a treasure, you will need nothing more for inner fullness or affluence. As devotion grows, it will begin to free you of all desire, hatred and fear. It will relieve poverty, either by making you amply resourceful or by taking away from you the very feeling of poverty. Devotion also will remove your weakness, generating untold strength and confidence."

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

Swami Bhoomananda Tirtha


Articles for Saadhana

Listen to Prabhaata-rashmih Audio

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

I continue the same subject I discussed in response to R’s doubt and enquiry - whether the seeking of truth and its fulfillment are possible; is it something very hard and impossible. Every seeker should understand that whenever we discuss a subject, only when the subject has got sufficient relevance and utility, it should need be discussed. Why should we discuss anything which is not related to us? To be related to us means to be useful to us, to be beneficial to us. Suppose we discuss food and nourishment, it is necessary for us, practical for us. Suppose we discuss good ways of living; it is for us to practice. Similarly, we discuss the evils also. The idea of discussing the evil is to know about it and to dissuade it and keep away from it.

Now the self-knowledge is something either in the way of a goal or in the way of a desirable attainment. It is discussed because it is possible. Krishna says in Bhagavad Gita more than once that this is something anybody can take up, and whenever it is taken up, it will have immense benefit.

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 mantavya: samyag-vyavasito hi sa: ||
kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati |
kaunteya pratijānīhi na me bhakta: praṇaśyati ||
(Bhagavad Gita 9.30-9.31)

These are very pronounced lines from Bhagavad Gita. Even if one is the worst of sinners, the worst of cruel people, downtrodden, even then, if he starts worshipping Me,

Bhajate mām-ananyabhāk - unbrokenly and exclusively.

Sādhur-eva sa mantavya: - (Mark my words, don’t forget) Even if one is the worst of sinners, if he starts worshipping Me exclusively, wholesomely, he has to be considered as a noble soul. Sādhur-eva sa mantavya:. Why?

Samyag-vyavasito hi sa: - because his decision has been very good. It is a very good and laudable decision. And following that, he will start worshipping Me, seeking Me.

Kṣipraṃ bhavati dharmātmā - very soon he becomes a noble and righteous soul because he is following a noble decision.

Śaśvacchāntiṃ nigacchati - And he will attain permanent peace. Who will attain? The previous sinner will attain permanent peace. Now the previous sinner-hood was in this life, in this world; attainment also in this world. Suppose you leave your body, can there be any attainment? And even if such an attainment is there, where is the personality to experience it, understand it? So the attainment is here as much as the sinning was here.

Kaunteya pratijānīhi na me bhakta: praṇaśyati - ‘Arjuna, You go and swear in front of anybody you want, that My devotee never perishes.’

What more does our R need? It is for even the worse sinner to take up and practice. The practice is his decision, pursuing it wholesomely is his task, and when that takes place, he very soon becomes dharmātmā and attains permanent peace. He is using present tenses. Present tense means what - He gets, begets, attains, gains. So it is not something that he will gain after death.

This is a dharma; this is a practice which anybody can take up. Even pāpa yonis can take up. What about then brahmanas, kshatriyas and the others like you? Anybody. I don’t think R is a sinner or anybody else here for that matter. So it can be taken up.

In Gita he says,

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

This is a Kingly knowledge and it is a Kingly secret. It is a secret; to extract it from anybody will be to get a secret from the King. You have so many security rings around.

Pavitram. It is always purifying, purifying, purifying. For purification, you don’t have to seek any other agency.

Uttamam - the best.

Pratyakṣāvagamaṁ dharmyaṁ - it is something directly experienceable, experiential.

Dharmyaṁ - when you take up this practice, you are able to get it from the Guru, then that is the supreme dharma for you. You don’t have to run after any other dharmas.

Su-sukhaṁ kartum-avyayam - it is very pleasant to practise and whatever practise you do, the result will only be a plus factor and it will never get exhausted.

एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ 
eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati |
sthitvāsyām-anta-kāle’pi brahma-nirvāṇam-ṛcchati ||
(Bhagavad Gita 2.72)

In the second chapter, when Arjuna wanted Krishna to portray and describe before him the sthita-prajña and the sthitadhee, Krishna went on explaining; it is all together eighteen verses. And the last verse is this. What? First Krishna referred to the meditative and the absorptional state where nobody will speak anything, but you cannot obviously be in that absorption always. So you will wake up and be active. While being active, you will have to be like in meditation. In other words, the mind oscillations and consequent disturbance should not be there. There is such a state - an interactional, sublime, peaceful and composed state. This comes from expansion, enlightenment and elevation of the mind.

The difference between God and non-God vanishes, Brahman and world vanishes, Ātma and Brahman vanishes and you find the entire existence including yourself is a very homogeneous, beautiful expression. You don’t differentiate between good and bad, the noble and the ignoble. All people strike your mind, and when it strikes a pure mind, whatever strikes becomes pure. If a blue mirror reflects any object, the object becomes blue in the reflection. Similarly, when your mind is pure, whatever strikes it will be besmeared by purity. This kind of a full state brāhmī sthitiḥ, only when attains it the delusion will go. And even if you are able to reach it at the fag end of your life, even then you get Brahma nirvāṇa. So there is no age limit, there is no any other limit; it is a question of the mind and heart choosing it, deciding for it and practicing it. The whole practice depends upon the individual, particularly his inner personality, the mind and intelligence.

I have not found spiritual practice difficult at all! In the early stages of my meditation and absorption, I used to say, “What is this intolerable pleasure? How long can I experience it? Is it not enough? I don’t want it anymore”. Just like you will dislike pain, I also disliked that pleasure. Can you always keep your stomach full with food? Or the food should become digested and the stomach should become thinner, and you should feel hungry. Likewise, I never wanted to have this intolerable pleasure oozing from every hole of hair. And it was a job for me to get rid of it. I wanted to have a state which is normal, peaceful, sublime, light and functional. It should not throw me into an exuberance or ecstatic thrill, no, no, no, I had abundance of thrills, I did not want it. So to understand this may be rare and it may be a secret also.

Often I say that “This is something that I tell you, nobody will say. Listen to it carefully and absorb - a thought is no disturbance to the mind, it is something like writing on water.” Never bother about a thought. Don’t say a thought disturbs you. Mind alone becomes the thought; the thought is not different from the mind. What is the mind - that alone is thought. So how can the thought disturb you? Can the rays of the sun disturb the sun? Can the rays of the light disturb the bulb or fire or its source? Can our inhalation and exhalation disturb our lungs? Can circulation disturb our nervous system? Can reading, writing, enquiring and trying to know disturb our brain?

My dear souls, I am telling you something very great and secret. In the same manner, thinking cannot disturb the mind, feeling cannot disturb the mind, emotions cannot upset you. You should reach a stage where your mind will give rise to multiple emotions, each whenever it is necessary. You hear a sorrowful news, feel sorrow. You hear a joyful news, you become joyous. You hear something indifferent, remain indifferent. You hear something about which everyone should become jealous of, you also become jealous of.

महानुभूतिः सकलानुभूतिः ।
mahānubhūtiḥ sakalānubhūtiḥ
(Srimad Bhagavatam 11.28.35)

It is a very great experience, but it is also all experiences. The fishermen fish using a boat. They don’t wait for the sea to have no waves. They enter into the sea with waves and they float, row over the waves. The entire sea water they cannot drink, but the sea fish they can eat. This is why I say it is a secret. But nobody gets to know the secret and nobody practices it; even my own disciples. To understand the path and find it to be easy maybe hard, maybe rare, but the path is very easy, very simple. I have initiated so many people, let any one of them say “Swamiji, Your path is difficult”. I am not asking them to stand on their head, to light a lamp, to burn ghee. I only ask them “Remain in a room, shut the door and the window, have an āsan, you sit and do your sādhanā”. It is not using the body, the hands, the eyes or nose. It is only using your mind. It is in the form of a thought. There is no load for you; it relieves your load. There is no tension for you; it relieves the tension.

Did Arjuna find Krishna’s instructions hard and painful or all his pain and sorrow disappeared by listening to the instruction? Rama who was totally dejected by listening to Vasishtha - was he free from the dejection or the dejection became cured? I think you should answer all this. Parikshit was under the fear of death. After listening to Śuka Muni , he said, “I don’t fear death, I express my gratefulness.” Śuka went off. Takshaka did come and bite Parikshit. But he did not know. His body was burnt from the poison - the fire arising from the poison. Others saw it. Mr. Parikshit was not there at all. Before that, he had dissolved into his immortal spirit within the body.

I think every one of you should start clapping your hands in joy, in delight and ecstasy. This path is so comfortable, so easy, so light, so relieving, so refreshing, so fulfilling, surcharging you with a sense of abundance and fullness.

Harih Om Tat Sat. Jai Guru.

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