"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


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Harih Om Tat Sat. Jai Guru.

All of you have come here to search, seek, know and even realize what is the area of spiritual wisdom and then what are the benefits or strengths or facilities, qualities, it can bestow upon you. Understand there are two words – material and spiritual. Material certainly refers to the gross items which are perceptible, visible to the senses. Everything is matter and energy. No energy can be directly perceived but its effect on matter can certainly be felt. So both matter and energy become gross and perceptible. So we call them material. As opposed to material, what is spiritual - which is not matter and not energy. It is very simple to understand what is the spiritual substance or factor.

The first point is that you touch the mind, feel the mind. It is the mind that makes you know that 'I have a body'. The mind does thinking, memorizing. For the time being, we don’t differentiate between mind and intelligence because intelligence is only a refined form of the mind. It knows, it questions. So all these are expressions which the mind does, which neither matter nor energy can. So whatever or whoever does these functions, that is that spirit or spiritual factor. Don’t relate it to ghost.

Now I am asking you, are you a spiritual person or a material person? If you are a material person, you would have been dead bodies. Because you are living and your body is animated and activated, that animation is what we want. That animation is an expression of the spiritual content in the body in a functional manner through the matter-energy aggregate called the body. So every one of you is spiritual to begin with, even to end with. Let there be no confusion at all.

When I am talking to you, you are hearing words which are energy. But to produce this energy there must be a conscious agent inside. Without the presence and active work and involvement of the conscious factor, sound will not be produced at all. Sound is again produced from matter, and maybe there is a little energy transformation also. Who converts this matter and energy into sound? There is that consciousness – that conscious factor. So every one of you is spiritual.

Now spiritual wisdom is meant to expose to you the spiritual presence. Make you understand, make you feel, make you realize it. And sooner or later, understand its potential, magnitude and functional skills. So our entire course is actually a spiritual one. Because we are talking to you and you are hearing, understanding the words, words are energy, but the understanding is not energy. It is beyond matter and energy. So it is a spiritual interaction that takes place in our class rooms here – Vijñāna Bhavan. Now I will recapitulate what I told you yesterday.

Arjuna was completely overpowered by grief to such an extent that he was not able to stand, his bow slipped from his hand and he sat saying “I will not fight”. And the whole cause was grief which overpowered the mind and the grief itself was caused by whatever transpired earlier; a misjudgment and a mis-evaluation of matters. Then Krishna immediately corrects him by an exhortation. Arjuna was receptive to take it.

Krishna’s exhortation was a total denunciation of what Arjuna said and felt. So he found that there is another point of view, not always that which he has. So suddenly, the thinking process in Arjuna started rising and evolving. Krishna engaged him in this knowledge pursuit. As Krishna was speaking, Arjuna was hearing, understanding. So the knowledge endeavour started. When the knowledge endeavour started, the emotional turbulence gave way. This is what happens every time with everyone.

What Krishna was doing was not a mere talk, he was initiating in Arjuna the spiritual process, where the mind and intelligence would evolve to a higher level. Overcome by emotions, we are not able to see, judge, think, assess, etc.; so the assessmental quality itself is suspended. So Krishna was trying to restore all of them. He began with an enlightening note. Arjuna’s ears were not closed, Krishna’s mouth was open, so there was an interaction between Krishna’s tongue and Arjuna’s ears. But this was acting upon the emotional mind and the rational intelligence. The speech and hearing were only instrumental, but the whole process was a very close and a deep personal involvement by the intelligence and the mind in Arjuna.

Now to enable this process, a set of concepts were presented, the central and the final concept was – there is imperishability, there is something imperishable underscoring all the perishable phenomena. That underscoring element is not visible, you have to reach there, understand it by a process of inference. So sufficient rationality was presented so that with every word and illustration and explanation, Arjuna would be able to grow into the art and process of inference and arrive at the fact of an imperishable presence. This imperishable presence is closest to you, closest to everyone. It is that which is denoted by the term, ‘I’. ‘I’ itself being constant, it is triggered by a constant presence and that constant presence is the one from where thoughts, emotions, knowledge, doubt, activity, interaction, everything proceeds. Now is it only to be heard? No … no… no … no.

Understanding that there is something imperishable, and the imperishable is your own inmost presence, what you have to do is you have to access it. So how to access it? That is very important. So the stage where one accesses the imperishable and gets involved in it, that is called yoga. And what is this yoga? Seemingly, it is two factors uniting between themselves, but in actual yoga, there is no union. Then what is yoga? The intelligence which is swinging and swerving, oscillating, tossing, the tossing element completely stops and the intelligence remains unflickering, firm and luminous. So is there any union there? No … no … no …. Maybe while it was tossing, it was reacting to an input. So you can say an input came in the form of doubt or enquiry, then the intelligence picks it up. So there is a union between the impact and the intelligence. Now what is happening?

श्रुतिविप्रतिपन्ना ते बुद्धिः समाधौ अचला निश्चला च स्थास्यति ।

śrutivipratipannā te buddhi samādhau acalā niścalā ca sthāsyati |

(Bhagavad Gita 2.53)

So the tossing intelligence stops tossing and it remains un-tossing. How to achieve it? The key is, He says:

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।

prajahāti yadā kāmān-sarvān-pārtha mano-gatān |

(Bhagavad Gita 2.55)

All kinds of desires which spring from the mind, no matter whether they relate to this visible world or the invisible world higher above, so much spoken about by Vedas - the most sacrosanct scripture we have; no desire for anything material or even spiritual. All the desires can be, should be left. When he says should be left, understand very clearly that there is a possibility and a potential to leave it. Otherwise why should Krishna say? When you are consciously leaving, everyday we are leaving while we are sleeping, but it is a biologically induced condition. We are not optionally doing it. It is not a mental effort that brings the outcome of sleep. It’s a biological outcome.

But there is a stage where the mind leaves all thoughts. So take that lesson and culture it and develop it, and when you develop the art and process of leaving, all kinds of thought processes and desires, then all dual, second and third factors disappear.

आत्मनि एव आत्मना तुष्टः 

ātmani eva ātmanā tuṣṭa

(Bhagavad Gita 2.55)

You become, you rejoice over yourself. In other words, the self or the imperishable soul starts revealing its rejoicingness. For it to rejoice, nothing else is required. It goes on rejoicing, rejoicing, rejoicing. It goes on rejoicing. How can it rejoice? Yes, it is blissful itself by nature. आत्मनि एव आत्मना तुष्टः ātmani eva ātmanā tuṣṭaḥ, that state is called the sthitaprajña state. A seeker or even an ordinary man becomes a sthitaprajña. Prajña means consciousness, sthita means steady and stable.

Now mind you, Bhagavad Gita is an absolutely book of experiential sādhanā. It started with an enlightening note and very soon it tells you that this is how you become a yogi or attain yoga. So it is within the reach of the mind, within the reach of the intelligence and the pivot and the fulcrum are the imperishable soul – the self. What - The one you denote by the term ‘I’. Everyone of you should think and let me know whether it is really so, whether it is experiential or not. And this experientiality is what is taking place; when you pedal a cycle you are learning, when you have become an expert, then also you pedal. So the same intelligence which is going to become firm and stable, that is the intelligence which was activated by Krishna through a process of artful questioning and exhortation. And then he says this intelligence now, which is activated, make it remain firm and stable, leaving all thoughts and anxieties. You will no more have a need to hear anything. You will no more be ruffled and agitated by whatever you have heard. There is such an all-fulfilling state – a state of inner abundance, and inner opulence, affluence, and inner fullness, this is what is called spiritual wisdom.

You cannot bring rituals here. You cannot bring this discipline, that discipline, this, that, and all. The discipline should be only on your senses, only on your mind, only on your intelligence, as a result of which this inner poise, inner stability, inner stillness and fullness can be had.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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