"Unflinching devotion to the Teacher is paramount in the life of a true seeker. To begin with, an external God can be the object of faith. But once the devotee grows to be a seeker, only a Wise Teacher can fulfil his quest.  It is then for the seeker to get purified and enlightened by the words of wisdom from his Guru.  Their bond and attunement put the Teacher on the pedestal of God.  Such an impeccable Guru-sishya bond alone bestows wisdom, strength and fulfillment to the seeker."

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

Swami Bhoomananda Tirtha


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Harih Om Tat Sat. Jai Guru. Jai Guru.

It is true that spiritual practices do imply meditation and meditational absorption. But though it is very simple to do and pursue, meditation means something heavenly and impossible for ordinary people. And for the others, meditation becomes an addiction. And it boosts their ego and they feel elated, “I am meditating, I am meditating, I am meditating.”

We have abundance of scriptures. So many scriptures and scriptural authors have discussed the subject of spiritual life and you have an amazing lot of information, knowledge and guidance in this area. The meditation effort will not become successful and will not provide the necessary reformation, refinement and elevation unless the meditator has the necessary support and refinement from his post-meditational life and activities.

You practice meditation for half-an-hour or one hour. Seven hours you sleep. Out of the seventeen hours, one for meditation, two for your personal attention - having your food, answering the calls of nature, bathing etc. So fourteen hours of the day you are doing something absolutely opposed to meditation. If meditation is inwardness and inner absorption, throughout the fourteen hours you are enmeshed in interactions with the objects. In meditation, the focus is on the subject. But here, you are focused on the object. Can you imagine? One is the centre, another is in the circumference. How are you going to solve this problem? This is why I speak about interactional sādhanā repeatedly.

Our interactions with the world and objects should themselves be used as a full-fledged sādhanā. Interactions can become a sādhanā provided you understand what interacts with through the body and senses is the mind. The mind is the source. It initiates and designs the interaction. And during the interaction also, the senses and the body are not disconnected from the mind; so the interactions rest on the mind. Then, when the interactions every time get completed, the conclusion and termination are also in the mind. So, throughout the interactions you are focused on the object processes and outcome. But you should understand, it is the subject part that brings about this object processes and outcome.

So, every interaction is bodily an expenditure. It is a dissipation you can say, or a utilization. That is the object part of it. But if you start looking at the interactions subjectively and spiritually, you will find, we can use them for inner reformation, inner sublimation, inner refinement, inner elevation. Let the interactions be efficiently done, pursued and the objective outcomes be there, we need them. But in addition to the whole process, one part of the mind should always ensure that - "With every interaction and interactional outcome, I become enriched. There is a qualitative improvement in me."

Many of you are guided by occasional benefits or indulgences. Meditation is a time-bound, occasional, specific indulgence. But what we want to arrive at is a qualitative enrichment, a qualitative improvement, a qualitative reformation and refinement in our inner personality. In that process, one hour meditation and fourteen hours of adverse interactions will not be helpful. So, the success of the seeker, the staunch seeker, consists in understanding this anomaly or conflict and then instituting in himself one part of the mind constantly trying to get sublimated and enriched by interactions. This is what is called the sthitadhi state.

In the eighteen verses Krishna uses for describing sthita-prajña and sthitadhi, only one verse, prajahāti yadā kāmān....(Bhagavad Gita 2.55), he has used for describing meditative absorption. The rest of the sixteen verses he is explaining how a man should become a sthitadhi after getting sthita-prajñata and in the sthitadhi state how the interactional sublimation, enrichment and fulfillment take place.

In the sixth chapter of Bhagavad Gita, verse no:27, there is a beautiful verse. If you can make it a friend and benefactor of your life, I shall be very happy.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ।।
praśānta-manasaṁ hy-enaṁ yoginaṁ sukham-uttamam |
upaiti śānta-rajasaṁ brahma-bhūtam-akalmaṣam ||
(Bhagavad Gita 6.27)

Praśānta-manasaṁ hy-enaṁ – the purpose of meditation is to have a praśānta-manas; a manas that is quiescent, calm and placid. With every interaction you should be sublimated, my dear souls. Don’t say the day is wasteful. No! The day is enriching.

I have got a very critical and to some extent abusive letter. I have dictated a reply. Even replying that letter is very enriching and sublimating. I must be able to read beautifully and nicely whatever one writes. It maybe right or wrong. It maybe critical or abusive. Therefore what? Only when I am able to read it with harmony, sweetness and reconciliation, that very reading is sublimating. So I have replied every point.

Praśānta-manasaṁ hy-enaṁ, let the mind be quiet and quiescent. Hy-enaṁ, a man with a placid mind. Yoginaṁ sukham-uttamam, he becomes a yogi. Sukham-uttamam, there are different kinds of sukha - Adhama, madhyama and uttama. The uttama, the most exalted arises from your own mind directly. It doesn’t come from a flower which you see, a dress you wear. It doesn’t come from a delicious food you eat, not from the incense stick which gives you a smell. It should be intrinsic in your mind. You should walk with peace, radiate peace, act and interact with peace. With a peaceful mind, do anything and everything. If necessary, you want to scold your child, I have no objection. But scold him pleasantly, peacefully, promotionally, elevatingly. Even after the scolding, you should be able to smile and laugh within yourself. Then that impersonal, impartial approach is there. Yoginaṁ sukham-uttamam.

Upaiti śānta-rajasaṁ brahma-bhūtam-akalmaṣam, such a person attains the nirvāṇa. The nirvāthat comes from śānta-rajas, the rajo-guṇa becomes quietened. The passion and prejudice for activity, both vaporize. The sea just remains, sun's rays fall on the surface and evaporation takes place by itself. The sea doesn’t invite the sun’s rays nor does it push the water above. It is a process that takes place naturally and harmoniously. Similarly, from your mind also, the rajas will drop, will vaporize.

Brahma-bhūtam-akalmaṣam, all the stains and dross that you are feeling now, either by a word spoken by you or heard from another, either a thought, a venomous or a hurting thought which arises in your mind or an action that you have done which is hurting, which contains stealth, all these stains and dross which you alone will know, will say good-bye to you by themselves. Opt for purity, love purity, marry purity, make it your life’s partner, initially establish this fondness for purity. Then you will find impure things drop. Not that the impure things drop and then you become pure. No! Fill the bottle with water, the air will vacate.

Brahma-bhūtam-akalmaṣam, this prasanna manas, the sukha that one gets, that is really Brahma-bhūtam-akalmaṣam. It is absolutely blemish-less and that is the one arising from Brahman - The Supreme Reality. Will you take this verse, contemplate upon it for at least one year and see what happens?

Harih Om Tat Sat. Jai Guru.

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