"Every moment of your life you are being carried to fulfilment, irresistibly. Everything that comes to you does so to improve, correct or alter your nature, thereby taking you nearer perfection. So, whenever agitation assails your mind, ponder over this truth again and again."

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

Swami Bhoomananda Tirtha

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Meditation itself is an exclusive mental effort. And in meditation, what should be the focus? Mind itself. Imagine mind to be something like a lake or a sea. You have to simply enter that lake. Either you start swimming on the top or you dip upto a certain depth or you go, reach the bottom and collect some of the jewels which are available there. You are supposed to be only in your mind, only in your mind, only in your mind.

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

I have never heard in all my years of spiritual life anyone except my Gurudev saying “Harih Om Tat Sat. Harih Om Tat Sat. Harih Om Tat Sat”. When I first saw and heard him utter these words, they stood out distinctly as a feature, as an expression of his. I have never asked him why he was uttering these words and later on as I grew as his disciple and under him, I also started chanting this. But sannyāsins generally utter “Om Namo Nārāyaṇāya. Om Namo Nārāyaṇāya”. Somehow, I am a little eccentric or vikata, exceptional. So I never liked to say “Om Namo Nārāyaṇāya”. I always want to have something of my own. So I say “Harih Om Tat Sat. Harih Om Tat Sat.” I greet the sannyāsins back with these words.

I am discussing the seventeenth chapter of Bhagavad Gita and we are in the concluding portion. For the past two days or three days, I have been speaking about,

ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः ।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥
oṁ tat-sad-iti nirdeśo brahmaṇas-tri-vidhaḥ smṛtaḥ |
brāhmaṇās-tena vedāś-ca yajñāś-ca vihitāḥ purā ||
(Bhagavad Gita 17.23)

This is the verse I took up for discussion and I have been discussing; yet to conclude it, possibly today. I don’t have anybody to consult and find out some clues to explain one or two verses, ‘tad ity anabhisandhāya’.

I have never heard anybody uttering “Om Tat Sat” except my Gurudev and I have never seen or heard any of these traditional people, purohits and the others uttering “Tat” and “Sat” whereas Krishna says “Tat” and

“Sat” are to be uttered in connection with something. So I wanted to ask our Satish to find out from Bangalore or so as to is there any practice where this “Tat” and “Sat” are independently used. About “Sat” we know; whatever is good, nice, sublime, noble, great, worthy, adorable, we describe it as Sat. Sat śabda, Sat janah, Sat kāryaḥ, san-mārgaḥ; all these are used. The word ‘Sat’ we can understand. Is there any practice whereby the word ‘Tat’ is used? I think Satish should find out for me and let me know because today I have to talk about it.

Last evening, I was speaking about meditation and where the focus should be, whether it is in the chest region or so. I thought I will speak a few words on this. Meditation itself is an exclusive mental effort. Will you understand this? We make the body still, remain in a particular pose. I always suggest people to sit in this manner, with cross-legged down below on an āsan. This means the body is still except breathing, blood circulation. And if the digestive process is on, digestive process; nothing is there. So the physical body is completely still so that you don’t have to utilize your attention on any of the functions of the body. You are completely free to take the whole of your mind and focus it. And in meditation, what should be the focus? Mind itself.

Imagine mind to be something like a lake or a sea. You have to simply enter that lake. Either you start swimming on the top or you dip upto a certain depth or you go, reach the bottom and collect some of the jewels which are available there. You are supposed to be only in your mind, only in your mind, only in your mind.

Now people ask me to give them deeksha, I give them. But after giving deeksha, what are they doing? When I ask them, they will say, “Swamiji, I tried to meditate but I have distraction. So I stopped meditation. Then I do something else.” You have to climb a hill or a mountain. What do you have to do? You have to go to the bottom and then start placing one step after the other, one step after the other, climb up, climb up, climb up, maybe very small height you climb every time. Except by moving your steps on the surface of the mountain, is there any way of climbing? It is something which your feet have to negotiate. Now, can you come back saying that, “I cannot move my feet, very difficult, Swamiji.”? That means you are not attempting.

Suppose you go around the hill, will it mean climbing the hill? No. So please understand that if you want deeksha and deeksha sādhanā you have to do, you have to enter within your body, within your body, within your body, within your body, within our body, in the lake or sea called the mind, mind, mind, mind! Simply enter the mind, the lake is entered in by the body but here you have to enter the mind. You have to enter the mind by your own mind.

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ।।
uddhared-ātmanātmānaṃ nātmānam-avasādayet |
ātmaiva hy-ātmano bandhur-ātmaiva ripur-ātmana: ||
(Bhagavad Gita 6.5)

That is why I say take an optional thought, the mantra that you have received. It is actually not a mantra, a mental formula that you have received from your Guru and start reciting it, not with the tongue or the mouth, naturally it can be only by the mind. So when you start reciting your optional thought, you have entered the mind. And with this entry and the medium available for it, you have to handle and manipulate your mind.

Swamiji, when I sit in meditation so many thoughts come. Therefore, I got up”. Are you not ashamed to say this? The mind is distractional in nature, it’s called capala, capala. I like to put it as ‘desultory’. That desultory mind it is its nature. It is the same mind that is going to be thinner, lighter, feebler and stabler. Even then, the mind will not stop thinking. Now I have to speak to you, if the mind is speechless or thoughtless, can I speak?

So you go on putting the input into the mind in the form of the mantra, go on putting, go on putting, go on putting, go on putting, go on putting, go on putting, that is what you have to do. When you do that, you will find depending upon your present mind, its character, its intensity etc. you will find the mind structure goes on changing, changing as many times as you make this good, noble input into the mind, so much it will respond and assimilate and to that extent impurities begin to drop, drop, drop, drop. And there will come a time when you have a very very placid and serene mind like the sky in the autumn season. No dark cloud, no white cloud. There is a cloud-free sky, like that you will have a beautiful, auspicious mind. The mind itself will become auspicious so much so whether it thinks or does not think, you will feel the joy of it. All kinds of hurting tendency, fault-finding tendency, everything will vacate the mind and your mind will be joyful and pious, peaceful wherever it is and whatever you do.

Krishna told Arjuna that the next eighteen days, he did not spell them out, “We are going to be in a super bloody war; only blood.” 4.5 million people were present and all of them were to be killed in the fourteen days to follow. So you can imagine the tragic nature of the war, the tragic nature of the eighteen days. But he said, “You cannot withdraw from it. Do it.”

मामनुस्मर युध्य च।
mām anusmara yudhya ca |
(Bhagavad Gita 8.7)

“Me you remember and fight”. It is not that “Fight and remember Me”. “Remember Me” is the first part and the succeeding one is “and fight”. When you start doing so, when you get soaked in divinity, soaked in God and then you fight a war, the entire war will become Godly. When I say this, I can force you to hear me but I cannot force you to absorb what I say, you have to decide.

Mām anusmara yudhya ca. “Remember Me, remember Me, remember Me and fight” and wash your mouth, brush your teeth, answer the calls of nature, sleep, speak sweetly, gently, roughly, toughly, scold, get angry, smile, laugh, cry, weep, anything! But “mām anusmara”. All these should be soaked in, soaked in the divinity that you have. Mām anusmara yudhya ca. Now when this idea is developed, you will find Krishna says,

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati |
(Bhagavad Gita 6.30)
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
sarva-bhūta-stham-ātmānaṁ sarva-bhūtāni cātmani |
(Bhagavad Gita 6.29)

There will be no difference between your inside and the world outside. There will be no difference between you, the individual and God, the divine.

sarva-bhūta-stham-ātmānaṁ sarva-bhūtāni cātmani |
yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati |

See everything and all in God and see God in everything and all. See everything as seated in your Self and see the Self as seated in the objects. The key to this kind of a perception is your mind and it is this mind that we are focussing when we try to meditate.

Harih Om Tat Sat. Jai Guru.

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