"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


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

If you want to be a seeker or you already are one, then you should take to the habit of reflection, rumination or introspection. This is a process in which you take whatever pieces of information or concepts that you have, put them to the mind and with the mind you start thinking yourself. As a help, you have what you have read or heard. You have to recapture the information, either the heard material or the read material. After you have heard and read, never use the book. The person who spoke to you naturally will not be there but the book will be there. But you should not take the book. And think about it; only if you are able to reflect upon what you have heard or read, you can become a sādhaka and you can do sādhanā.

Yesterday I was speaking about:

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ।।
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya |
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ||

In these four lines, the entire spiritual practice is described. The question is whether you have got it.

I think you should spend your time – what is yogasthata, where does it happen, what are the factors involved, am I a yogasthaḥ, to make me one what shall I do. What is this yoga? This yoga is samatva. Samatva is something like an understanding or an attitude. So, to be a yogasthaḥ, I have to be governed by the attitude. What is that attitude – samatva. Samatva towards what?

Can I become samatva, can I practise it? How to practise it, when and where? Is it possible to club the practice with what I do? Will my doing be adversely affected by this attitude or it will be helped? Swamiji said that it will be immensely helped and the activity will become far easier. Is it so, how does it become easier? That means what I do now must be difficult- is it difficult? What is this difficulty due to do? In the hands and the legs with which I do my activities, there is no increase or decrease. Then what makes my actions difficult? Difficult for whom, for the body or for the mind? In this way crisscross, you have to think and make the concept clear to you. Will you take it to your heart and see how to do this introspection?

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।
yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ।
(Bhagavad Gitā 4.22)

Simply that one word - yadṛcchā-lābha-santuṣṭah. This is one full piece of sādhanā. Santuṣṭah -be contended. With what? Lābha - with the gain. Arriving in what manner and from where? Yadṛcchā-lābha. Learn to be contended with whatever you get out of chance. You have to understand that the entire life is a chance. Its progress and course are a chance.

This morning I got up. It was a little late. Suppose I did not get up in the morning; I went to sleep. Is it possible for you to generate sleep and have it or sleep comes automatically and irresistibly?

You are remaining wakeful and after having remained wakeful for a few hours, the system becomes tired, your eyes wink. Now this is a fatigue, a tiredness that our body produces. Our body is not made by us. It is an evolute, a creation of nature. We had nothing to do there. Did you cause your birth? - No. When and how were you born? Did you have any role to play? Somehow, we find ourselves having been born. If we have somehow been born, is not by chance? By chance, I have got my birth. By chance, I wake up in the morning. What is there in me or around me which is mine? The earth on which I am is not my product. The body with which we live is not my product. Then what is your product?

If all the things around you including your own being are not your products, the force or power that govern them cannot be yours. So, can you come to the conclusion that the whole life and the developments in life is by chance? Some people will describe it as providence or God. It is not enough if you say this but you should feel it so.

Do I think that everything is Godly - even my sleep and waking up, my birth and growth? If you can think that whatever is happening is because of chance, not my deliberation, my choice, my effort, then learn to become happy with whatever chance brings. It is just like the python having some food for it in the mouth. The python cannot do anything. It cannot create any creature, any bird. Maximum it can open the mouth and keep it open. If something comes in front, it swallows. Does it bring the bird? - No.

So, what do you understand from this? This means dissolving your ego, eliminating and dispensing with all your desires, whims, fancies, preference, prejudice. All this comes under introspection, reflection, manana. Will you please understand the nature of manana and the place and importance of it?

Just contemplate upon this one word - yadṛcchā-lābha-santuṣṭah, contended by whatever chance brings. Is our life governed by chance? ‘Yes’ is the answer I have to give you. It is a line of thinking presented supremely by Bhagavad Gita. And Krishna tells this to Arjuna in the battlefield of Kurukshetra just before the commencement of the war. And He says, “Arjuna, every time, the whole war you should fight only with the feeling it is chance that makes you fight. It is chance that is behind every simple, complex, grave development.”

I think, I have spoken enough to make you understand what is this manana or introspection. I would like to hear from you in the evening after you reflect upon what I say, particularly try to understand yadṛcchā-lābha-santuṣṭah and see whether you can and you do apply this formula to your life.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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