“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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Listen to Prabhaata-rashmih Audio

Harih Om Tat Sat. Jai Guru. Jai Guru.

{Audio begins abruptly}

Mind and Intelligence are the only constituents of our internal personality, inner personality. The outside personality, physical and gross, the body, it consists of panchabhutas, four different kinds of materials, you can say. In addition to these five, Krishna says, in the whole prakrti, we only have mind, intelligence and ego. So the entire mobile and immobile creation are constituted by these eight factors. Eight of them are physical, external and perceptible to the senses and three inside the body which we cannot perceive with the senses. Nevertheless, we understand that these three are there. There is no doubt about it. We have also seen that the external body is only an instrument and it is being constantly employed by the mind and intelligence.

All experiences are inner and mental. All activities are initiated by the mind, implemented by the mind, concluded and remembered by the mind. So, in any manner you look at the world of interaction, life of interaction, mind is the sole focus. This mind has to be enriched, empowered and also elevated, expanded. The more you are able to do this, the better is your life, more effective is your life. When you understand spirituality properly in this manner, don’t think that spirituality is only for spiritual purposes. Even when you feel that you are a secular person, you are actually a spiritual person. If you are not, you would have been a dead body.

The elemental or panchabhautik body is animated and activated by a supra-material presence. This presence is what we call chaitanya, chethana, prajna, chith or consciousness or sentience. This sentience is necessary in order to do anything in this world, even to feel that you are. The feeling is not of the body. ‘I have a body’ is the feeling the mind generates. Mind and intelligence are the functional expressions or notes of consciousness. Why I said this? If you understand this much, then your constant focus should be on your Mind. The mind gives you all experiences. The mind does all activities. The mind concludes them. The mind remembers them. Everything is in your memory. This memory is compared every moment. When I see a new man, I say he is new because my mind compares the new sight with all that it has in its memory and it finds it is something new and different. All knowledge is comparison and contrast. So the role of the Mind is supreme, supreme, supreme, paramount. But I don’t think ordinarily people are aware of this.

Having said this much, what do I want to convey? I want to convey that any quality of the mind has to be imbibed by a mental process, not by a physical process. If you want to be good and benevolent, goodness and benevolence have to be imbibed by the mind. How will you do it? The mind should be fond of these qualities. There should be a constant persuasion, impetus working in the mind to possess and display these qualities. This love, this compulsion, this persuasion are all mental qualities. So understand these qualities well. Consider that they are indispensable, you must have them. And you cannot wait for a long time. So yearn for these qualities, want to possess them, want to display them. Now all these are, mind you, ideas of the mind, thoughts and feelings of the mind. So in the cultivation of qualities, it is the mind alone that matters, matters, matters.

The mind generally interacts with the world throughout the day. In the interactions, the outside things try to overpower the mind. So the independent thought about qualities, virtues, inner enrichment etc. they disappear, they recede to the background. I am wondering from today onwards whether you can become a mental being, a mental being, a mental girl or a mental boy, a mental man or a mental woman. Once you become so, then our whole life will be turned and tuned to developing and enriching our mind. And mind can be enriched only by a mind process. The process consists of thoughts, feelings, fervor, perseverance. All these are mind’s qualities. It is not that you want to be good you feel sitting in the Vijnana Bhavan. “Yes, Swamiji says, I want to be good.” And getting up from here you are interacting with this world, the thought of goodness disappears. It cannot be. Develop your own system by virtue of which you will be reminded, mentally you will be pursuing the quality that you want. This is where I said you have to spend fifty mind hours on the subject. Why we take up sannyasa at a young age? Because only when we are young, our system will be sensitive, our fervor will be adequate, the perseverance will be qualitative, the insistence etc. When the body ages correspondingly, the fervor with which you do the job, that also may dwindle.

So keeping the discussion alive in your mind, deliberating upon it, evaluating it, relating it to the outcome, all these processes will have to be done. This is called introspection. I would like to put it, truthful introspection, Tattva Manana. And then introspection, intelligence comes to play there. And if you can spend enough time on the qualities of the mind, they will simply start growing in you. You don’t have to work for it. The qualities will start coming out through your talk, through your deeds, through your thoughts, words and deeds. According to me, it is something very simple and easy. Be fond of the qualities, discuss and debate upon them, let enough time be spent on them. You will find the quality creeps into you and remains an irrefutable possession or enrichment.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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