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

Yesterday I spoke to you about worship as well as seva, how important they are and how it should be done. I thought I will speak a little more about it today. I have said it numberless times.

We are seeing the world of matter and energy around us and also in us. In us, our body personality is matter and energy. And everything that we interact with, with our body, is also matter and energy. There is only one more item in the whole creation, the third item and that is what you call life, animation. This animation is a result of consciousness.

Consciousness is that by virtue of which one becomes conscious of. We are conscious of our body, our mind etc. Equally so, through the senses we are conscious of the world. So, there is something called consciousness in us. That alone animates and activates our body. Will you come to the conclusion and remain focused on this point? The only thing to be known, to be felt, to be experienced is the presence in the body which animates and activates the body.

How will you come to know of it except when you stop all other indulgences, interactions and actions? You have to remain in a place, if it is your house shutting the door and windows, select an āsana for it and you sit on it. Close your eyes. When you have sat and closed your eyes, you cannot do any action or interaction. If you open the eyes, at least you will see the surrounding walls. So you close your eyes and when you have sat, you cannot do any other work or activity. Interlock your fingers and put them on your lap.  This is complete physical stillness.

In such a state where physically you don’t do anything, what is left aside - only that which is present within the body. Initially you will find it to be mind, thoughts, feelings, emotions etc. Persist, persist, find out what is within your body which produces thoughts, feelings and emotions. Don’t get away saying that “my mind produces thoughts”. Where is your mind and how does it produce thoughts? Where are the thoughts which are produced? Thinking in this manner, you delve deeply into your own within. This process is called meditation where stopping all physical activities, closing your eyes, sitting in a place preferably on an āsan, you try to get into your inner horizon. There is altogether only one substance. It cannot be called a substance, is called consciousness. That consciousness is what makes you conscious of mind, thoughts, feelings and emotions.

Whenever you have thoughts, feelings and emotions, try to find out “How do I become conscious of these? What is that other principle or presence which makes me conscious of these?” Feelings are there. You also know about them. Find out what makes you know, what makes you know, what makes you feel, what makes you react. I think this is meditation.

Meditation is an exclusive inner mental effort where the mind alone is employed; no other part of the body. Continue to sit. Do not feel weary. Do not feel tired. Do not strain. Suppose an object is in my front, all that I have to do is open the eyelids and focus in that direction. So the sight will come to the eye. You don’t have to go to it.  Similarly, your observing thoughts, feelings and emotions should be an effortless process. Don’t strain. Go on observing, observing, observing and observing. If your observation is right and wholesome, the process will stop. What will stop? The very observational process will stop. Just like you are walking. After some time, the legs stop walking. You are speaking. After some time, you stop speaking. Like that, the observational process also will stop. This is the end of meditation.

Whether your mind produces feelings, emotions, distractions, what it produces is immaterial. Do not bother about whether it is good thought, bad thought or this thought or that thought. It is all a function of the mind. That functioning mind should stop its functions. Then you will realize what functions, which functions and that realization will be of the Self. You cannot escape this finding without meditational absorption or absorptional meditation.

You go to a Sadguru because Sadguru exemplifies this. He will speak about it and he alone will speak about it.  He will urge you to do so. He will not be satisfied with whatever else you do. It is all puja, worship, ārādhana. He is not interested in that. He wants you to sit, remain engrossed in yourself.

You should not get up and say meditation was not successful. We don’t want it to be successful but we want you to meditate. “Siddhy-asiddhyoh samo bhutvā” was the discussion I had yesterday. When your mind and the functions of the mind resulting in thoughts, feelings and emotions, when all these become one for you, meditation attains fruition. Whether I walk, whether I run, sit or stand or whether I lie, my legs remain legs; there is no difference. These are all functions which the legs are capable of doing. So they willingly do that. In doing them, the legs have not changed. These functions will not change the legs also.  In this way, you will be able to understand. Until you understand in this manner, continue fervently your meditation.

Get properly initiated into it by the Sadguru. Live in his company, listen to Him. Whatever you want to be explained, put it across and ask Him to explain. When you start meditating, do not think that all other things you will be poopooing - no. Everything has got its place. Let the temples be there, worship be there, protracted yāgās be there. Let them do whatever their role is but if you want to progress in worship, this is the only way.

The attention you are able to put into it, the consistency with which you are doing it, the same consistency and attention you must have in doing seva, in doing all the work you do. I think, this is something that you have to think about. Today I won’t be there in the evening but tomorrow I hope to be and you can ask me whatever your thoughts are. Okay, āshirvād.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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