“The paths leading man to god or Truth are said to be many. I will speak only of the shortest. It is to recognize God as the Self in you and then to find Him out. What is the distance then between you and God, between you and yourself? Ah, there is no distance at all, a full Zero! Yet, how dare you say to find God and Truth is hard?’’ 

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

Swami Bhoomananda Tirtha

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Even in the sphere or field of devotion, what is to be done is your mind on the one hand, and intelligence on the other should be completely tied to or be established in God. You tell me now, this process of depositing the mind and intelligence in God, is it anything external and can it follow any sensory or external procedures? When you are involved in doing anything physically in the form of a procedure, our attention will have to be focused on the physical aspect of the procedure. Now what is required to be done is take the mind, collect it and link it up to God. Similarly, establish your intelligence in God.

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

What shall I tell you? I will tell you something very important and perhaps rarely thought about. See, my body passed 84 years; I am in the 85th year now. Maybe from the age of five or four upto the age of sixteen or seventeen, maybe about twelve years I must have spent sufficient time and also given a lot of attention for bhakti, devotional procedures. After that, the lifestyle changed, I happened to go to Calcutta, there I was involved in professional life, at the same time I happened to meet my Gurudev and I took deeksha from him. Then there was intense spiritual involvement in the form of meditation and scriptural reading and contemplation. After that, how many years have passed? 84 minus 16; about 68.

All these 68 years, I have not been not involved in any devotional practices or procedures which you can identify as a practice visibly, bodily, sensory etc. In other words, I don’t know whether you will understand me, you can raise this, in this evening it may not be possible, I may have a recording. See, all my life I have been spending in the matter of spirituality and devotion only my mind and intelligence, mind and intelligence, mind and intelligence, thinking about God, reflecting about God, remembering about God, or thinking about, reflecting upon and remembering scriptural statements, various pronouncements, comparing notes with them, trying to examine and find out where is the lack, where is the difficulty. ‘Why this devotion is not growing? Why is it not climaxing?’ Now I think it was always a mind involvement and intelligence involvement for 68 years of my life. Suppose it was not like this, the usual devotional procedures would have continued; something like sitting before an idol or a picture doing pooja and all that. I would like you to think about this drastic difference.

Now I will come back to Bhagavad Gita. In the twelfth chapter of Bhagavad Gita, Arjuna was raising a question.

एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ।
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ।।
evaṁ satata-yuktā ye bhaktās-tvāṁ paryupāsate |
ye cāpy-akṣaram-avyaktaṁ teṣāṁ ke yoga-vittamāḥ ||
(Bhagavad Gita 12.1)

Arjuna says, “My dear Krishna, you have presented two apparently different ways. One is to be involved spiritually through devotion having a focus on God and sense of surrender etc. Another is to be reflecting upon the supreme truth - Sānkhya, paramātma, parmeśwara, parabrahma etc. Now between the two, the people who have used devotion and wanted to attain affinity and attunement to God, and others who are contemplating upon their own Self and wanting to achieve samādhi and the like, between the two, who are better?” The entire twelfth chapter is an answer to this question. Krishna is trying to make out there is no difference between the two. Because in the devotional practice, he explains it very beautifully,

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय ।
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ।।
mayy-eva mana ādhatsva mayi buddhiṁ niveśaya |
nivasiṣyasi mayy-eva ata ūrdhvaṁ na saṁśayaḥ ||
(Bhagavad Gita 12.8)

He says, “There is no difference between the two. But for the people who contemplate upon the supreme truth, the paramātma, some difficulties will be there, difficulties are more perhaps, maximum I can say that.” This is what Krishna said. And then he explains why are they both almost alike.

mayy-eva mana ādhatsva mayi buddhiṁ niveśaya |

Even in the devotional path, the object is mayy-eva mana ādhatsva. Place and establish your mind in God. Your mind should be resting in God, resting in God, resting in God.

Mayi buddhiṁ niveśaya. The intelligence which generally tries to bring about disturbance to the mind by virtue of doubts, speculations, preferences, prejudices and the like; that intelligence also should be equally placed in God. If you are able to collect your mind, collect your intelligence and place them, establish them sufficiently well on God, I think the whole purpose is served.

He says, nivasiṣyasi mayy-eva ata ūrdhvaṁ na saṁśayaḥ. “You will be able to live in me, there is no doubt about it.”

So what is to be done? Even in the sphere or field of devotion, what is to be done is your mind on the one hand, and intelligence on the other should be completely tied to or be established in God. You tell me now, this process of depositing the mind and intelligence in God, is it anything external and can it follow any sensory or external procedures? When you are involved in doing anything physically in the form of a procedure, our attention will have to be focused on the physical aspect of the procedure. Now what is required to be done is take the mind, collect it and link it up to God. Similarly, establish your intelligence in God.

In other words, when devotion advances, you have to place your mento-intellectual efforts. The mento-intellectual part of your personality will have to be completely established in God. This mento-intellectual establishing in God, you tell me is it a physical sensory process or is it an inner process? I think this is what I have been doing if at all for past 68 years. I am not doing anything in the way of pooja. I might have done it earlier to that as my mother wanted me to worship Lord Krishna. All these 68 years, ever since I think it should have been from 17-18 years, from then on, if at all the thought of God, the memory of God, more important than that is the devotion to God, cultivation of the devotional reliance on God, attitude to God, though we call it worship, it is actually worship; it is a process by which you apply your mind, link your mind, establish your mind in God. According to me, it is a purely knowledge effort.

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते ।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः ।।
ahaṃ sarvasya prabhavo matta: sarvaṃ pravartate |
iti matvā bhajante māṃ budhā bhāva-samanvitā: ||
(Bhagavad Gita 10.8)

There is a worship in that level. ‘I am the source of one and all.’ - Ahaṃ sarvasya prabhavo.

Matta: sarvaṃ pravartate. From me, by me and through me, because of me alone, all things live, move and act.

If you start thinking in this manner, the earth revolves because of God, the wind blows because of Him, the water flows because of Him, the Fire blazes because of Him, the space remains unshakable because of Him! When you start thinking, reflecting, understanding, realizing more and more of this truth, that is devotion.

ahaṃ sarvasya prabhavo matta: sarvaṃ pravartate |

Iti matvā bhajante māṃ. They worship Me. But worship me in which manner – ‘thinking’ in this manner. So the worship becomes in the form of thoughts, analysis, contemplation, enquiry, assessment, rational introspection, The flower is not there, the idol is not there, the water pot is not there. So many other insignia will not be there. All that will be there is only this mento-intellectual application. Don’t you think that this is what we are doing all along? Even now I am doing only this. I think about how things can be explained better and in a more clarified and convincing manner.

ahaṃ sarvasya prabhavo matta: sarvaṃ pravartate |

Iti matvā. It is not ‘iti kṛtvā’, ‘iti ārādhyā’. No, worshipping in this manner, no. Matvā - That manana itself should become the process of worship. So when Krishna says,

mayy-eva mana ādhatsva mayi buddhiṁ niveśaya |
nivasiṣyasi mayy-eva ata ūrdhvaṁ na saṁśayaḥ ||

When the mind is established in God, the intelligence also is applied, remains restful in God, then from that moment onwards, that person is living in God. See? Ata ūrdhvaṁ nivasiṣyasi mayy-eva. From that moment onwards he begins to live in Me, live in Me. He is not devoted to Me, he is not praising Me. He is living in Me. Now in order to be living in God which is the goal of devotion, what you have to do is the mento-intellectual part of your personality will have to be fully linked to God and be restful on Him. I think there is lot for you to think about.

Harih Om Tat Sat. Jai Guru.

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