“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

Short Description

I would like every one of you to examine your mind whether you have these characters. Stealth, obstinacy; this obstinacy is a traitor. Very good people if they are obstinate, that obstinacy punishes them. Our justice Karnan was showing obstinacy and he thought he could succeed, but finally what is the position now? Can a person be obstinate to this extent? Even a saint if he has obstinacy, he will be put down too. Stealth, something very very important. Then idleness and lethargy; they are a crime. Then lack of humility, pride; these are all some of the traits which are very very very very destructive.

Listen to Prabhaata-rashmih Audio

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

See, this morning I had a thought. You know I am in the subject of the mind, understanding the mind, assessing the mind, evaluating the mind, observing the mind, tracing everything to the source called the mind. I was thinking like that. We recently had the episode of Nirupamānanda Swamiji coming here, taking his position in number three (building) and saying that, “This is my building. Ask him to come here.” Calling me very very bad names, obscene words and all that. Though I was prevailed upon by some people not to go him, I said, “He will not go unless I go.” So I went to him. He had a stick in his hand. So to avoid his using it, I asked, “Give me the stick.” So he gave me and he took his position as a Bhindranwala, and started showering abuses. “Bring the police, bring the military.”, etc. His dress was very very bad, with no upper garment, a towel on the waist.

I was wondering what has gone wrong with this boy. He has been with me for twenty-five years. Apparently very well born, well also brought up; born and brought up in Bombay. After all, a person who comes here, what will he do? He will only hear, he will only speak good things, spiritual things. He was a singer, very good voice he had. Singing quite a lot, everybody will be attracted by his voice and music. In his close interaction with me, I had found out and told him, “My dear boy, you have stealth in your mind. This is going to be your enemy.” I think this stealth of the mind has driven him to this plight. When he went away from here by my asking him, I told him, “Do not stay in Kerala. You are a boy of Maharashtra. So you know Maharashtra language. I don’t know whether you know Gujarati language. They (Maharashtra and Gujarat) are very good places for saints to live. Don’t change your dress and carry on.” But he did not do it.

He established a place somewhere in Wayanad. His mother used to come and then say, “Please take interest in him.”, etc. but I never thought. I had told him very important one word, “Please do not even let me know that you are living well, but you should live well. I don’t even want to hear that you are doing well. I may come to know.”

Why I am saying this? I would like every one of you to examine your mind whether you have these characters. Stealth, obstinacy; this obstinacy is a traitor. Very good people if they are obstinate, that obstinacy punishes them. Our justice Karnan was showing obstinacy and he thought he could succeed, but finally what is the position now? Can a person be obstinate to this extent? Even a saint if he has obstinacy, he will be put down too.

Stealth, something very very important. Then idleness and lethargy; they are a crime. Then lack of humility, pride; these are all some of the traits which are very very very very destructive.

I was wondering as to what was wrong with this boy to become a wayward, a wanderer. Even making me call police to drive him away from here, this is the worst thing that a disciple can do. He came here to prostrate before me and take blessings. So I could never say no to him. And after prostration, this is what he was doing. Our G K Nambiar was telling me, “Swamiji, you should not be angry at him. You should be considerate to him.” Yes, I am! Because in his normal mind he cannot do! So he is virtually mad, out of mind. What should be done is the assistance of police should be taken and he should be lodged either peacefully for a mental treatment or forcefully in a mental hospital. But who will do it? I will not do it.

See, I cannot allow him to stay here even for half-an-hour because most treacherous things will take place here. He is like a bull now. This is the report I have got from people who are very considerate to him and who are my disciples. So this is a place where so many women are living. So there is no place for making any experiment. In very good times, he has pressed my throat so dangerously that in another few seconds my life forces would have left. So I pushed him. That was when he was very sober.

Now why I am mentioning this? I do understand that some of you carry the same stealth. Maybe in lesser or even greater degrees. You may succeed with your stealth giving this argument, that argument, trying to be clever in your words etc. See, in an assembly when you are questioned, you can be very powerful with your words and you can win your cause. But in close interpersonal relationship, you are not supposed to be stealthy at all. You cannot be stealthy before the mother. You should not be stealthy before the married partner. You cannot be stealthy before a good and a reliable, intimate friend. What are you going to do with your stealth? Where are you going to climb?

Another behavior that I have to warn you about is, in the Ashram we have a group life. We together form this Ashram and institution. This institution is not a single-person institution. Everyday working is depending upon a number of people, and we have got a certain understanding. It is very difficult to form a group because in the group, all people will not have the goodness, openness to receive as well as to live. They will have pinpricks of the mind. So we are somehow carrying on. Nobody can rightfully come to our Ashram and then say or do anything which will bring about a division in us.

See, Radhakrishnan has come here and he is staying. Because we don’t know much about you, I am taking you as an example. Radhakrishnan cannot start thinking about our people etc. saying that ‘X’ is good, ‘Y’ is better but ‘Z’ is bad. The moment he starts thinking, he becomes a misfit here. Because anybody who comes fresh, that person’s presence should be to consolidate and strengthen our group; not to divide it. Satish, is it not? How can you say out of the six people who are with Swamiji, three are bad? What are you going to say? What are you going to do after saying this? Have you come here to find fault with us and then say you are good, that person is bad? And then you want the good people to fight with the bad? That means we are disunited. Have you come here to disunite us or have you come here to add to the unity? This is one important question I would like you to ask.

Let it be the pupil of the eye. If the pupil starts taking a stand to disunite the ear, the nose and the tongue and the skin, then the eye has no place in my body. He can fall in line and wherever he finds some wrong, let him eliminate the wrong in him and improve. This is one very important point.

If you find fault with us, then what else are you going to? Still you are living here finding fault with us. No kind of partiality or preference should be fostered in our relationship with people. I cannot say that in the Ashram, all people are equally tip-top. This is not a place meant for that. We don’t conduct any interview and select people. This is a place for people to take refuge. They come here saying that, “Please accept me”. So we have to accept the good as well as the bad.

One person comes here and that person has got a love for buttermilk. Okay. What we should do is give enough buttermilk. Suppose you start saying, he or she is drinking too much buttermilk; therefore what? Give something; they are not asking for anything. After drinking, the buttermilk craze will vanish after sometime. That kind of a treatment is what we want. “You drink too much of buttermilk. In the Ashram, there is no provision for it.” Whatever you have, you give. I would like to have such people in the kitchen who will be able to serve people what they want. A particular delicacy is there. If a person likes, let him openly say or her say, “This is an item which she likes most. So please excuse me. I will serve her a little more.” I think everybody will like it. What do you say Madhu? Why don’t you say openly? Then you become a mother or a sister. You must have a love for people, a concern for people. Are we here to refuse, refuse, refuse?

See, seekers of help come here from various levels. Previously I used to attend to them, every one of them. We were living on the ground floor. Now the number of people who arrive is more and we are not able to attend to it. Sometimes I used to say, “Ask the person to stand visibly there. I will look through the window and then tell you how much he is to be given.” Nowadays I don’t do it. Sumesh learned to do it. After Sumesh left, this Chandrika came apparently recently. We all took a decision, let us entrust this job, handling petty cash to Chandrika. And we said, “You are young. So when men come, their behavior may be strange, safeguard your body. If necessary, call us or call somebody else and then give whatever is required.” You know, that girl is doing it very well, very well in such a short time. And she is somebody who speaks very softly. How she was a principal of a college I don’t know. And the co-teachers came here and they said, “When we speak, our students will not hear, but when this teacher speaks, they are all out to listen to her.”

So she will ask us that “Such a person has come. She says this. What shall I do? Shall I give the usual hundred or seventy rupees or something more?” Now I ask, “What do you think you feel like giving? Tell me, what do you feel?” Then we give a figure. Now it was a little premature that we decided to entrust her the job and she is doing it well. I think quite well is what I am feeling. It is not my decision alone, decision of so many people involved. Now it is a very crucial role she has to play.

Nobody should go away from here. There is one woman who comes here, loud-voiced woman. She will go on talking, talking, talking, ask every time for more, more, more. It is very difficult to send her away. Now they have become clever. So all of them have learned to deal with her because our role is to send her away. And she will go on talking, talking without any break. We cannot say no. See, that person also has a place here, everyone has. So you cannot have a preferential attitude. You are coming here to get away from your preferences and prejudices, to rise above your partiality. “I like these people, but I don’t like those other people.” Then what will you do? For your sake, we will ask them to go away? Then after some time, another person will say, they don’t like you. So we will have to send you away. Ultimately, we will be left with our own bones and skin.

(Just imagine) Every person is sent away for the sake of another person. Then the Ashram will end up with nobody, maybe Swamiji alone or Swamiji, Nutan Swamiji and alone. This is what going to happen. Why don’t you understand these things? Suppose you have such a partial feeling, the best and the first people to be discussed is with we ourselves. Talk to Nutan Swamiji if possible, ( is not so healthy now) and talk to me. That is where we need corrections.

So I think anybody who has stealth, cunningness, obstinacy, partiality, all these are traitors to the mind. Now you may ask me what will happen. The mind will form kins with all these qualities. It will become bent, bent, twisted. As long as the mind is not straight, it is not clear and clean, you will never get the joy from the mind. Any extent of sādhanā you may do, if you are not able to have a gentle and a straightforward mind, you will miss the joy of the mind. Mind generates joy and gives you joyfulness when it becomes straight, clear, clarity like butter it should be. The same applies to the intelligence. I would like you to think about it, think about it. By feeling partial and showing partiality, I think one is causing the greatest destruction in the Ashram.

एको हि दोषो गुण संन्निपाते।
निमज्जतीन्दोः किरणेष्विवांकः ।
Eko hi doṣo guṇa-sannipāte
nimajjatīndoḥ kiraṇeṣ-ivāṅkaḥ ||

These are the two lines from Kālidāsa. Suppose a man has got a number of qualities and there is one dosha, it simply gets sunk like the shadow in the moon, in the brilliance of the moon. Indoh kiraṇeṣ-ivāṅkaḥ. You know there is a shadow in the moon, earth shadow. Moon is called Kalanki because of that. But that does not matter; moon gives us enough brilliance. Then why are you going to say, this moon is kalanki, kalanki, kalanki? Okay, let it be there. The mistake, whose mistake - His parents gave birth to a wrong child and such grandparents gave birth to such parents and their parents. Ultimately who is the first parent? God is our first father and mother. So this defect which you see, it has come from God. Do you accept Him or find fault with Him also? Why don’t you have extended thinking? The mind will expand and you will be very joyous.

Mataji Sulabha Devi was very obstinate. I used to tell her, this obstinacy is bad. She used to say, “Father, I am obstinate but only for good things, not for bad things.” Ultimately, obstinacy put her to some punishment. That is what I felt. There will come a time when we will become old and our obstinacy will not be able to assert. So we will be becoming miserable to the core. And we will have to die disliked by everybody, disserviced by everyone around and condemned by all. I don’t know liked by whom, liked by the creator but poor creator is not available to say ‘Yes’. So do not have these qualities with any one of you. I think by crying, weeping, rolling on the ground, all these qualities will disappear. But if you preserve them, “I don’t have, I don’t have Swamiji.” Okay, you don’t have. Okay. Do you like this discussion?

Harih Om Tat Sat. Jai Guru.

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