"Thought is the most potent and creative power in the world. It initially takes shape in an individual mind. When shared with others, any benevolent thought starts growing as a vibrant process encompassing more and more people. It is such collective benevolent thoughts that build up great cultural values and treasure in the society."

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

Swami Bhoomananda Tirtha


Listen to Prabhaata-rashmih Audio

Harih Om Tat Sat. Jai Guru. Jai Guru.

See, this spirituality is actually an experiential science. Because it is an experiential science, it remains absolute, uncontradicted by anything whatsoever anytime. Why is it so? Because our experience is always subjective, not objective. We say, the world is an objective world, it is an objective reality. Though it is an objective reality, we who perceive the world and give it an objective reality status, we ourselves are subjective. Am I clear? Is it clear to you?

That is, experience is not sensory. It is not a bodily experience. Every experience is inside the body, inward to the body. The experiencing entity or plane is the mind. This mind is not an objective reality. It is subjective. And all experiences are in the subjective sphere in the mind. Now this lifts it above the objective sciences. This fact raises the subject from all objective sciences.

I perceive the world. I am saying there is earth, there is water, there is air, then we have fire and ākāśa. All these are verdicts which we make. Besides our verdicts, what these things are we don’t know. We cannot know also. We only know of the Earth which we are able to see and understand and assess.

Now, here he says,

यथा प्रकाशयाम्येको देहमेनं तथा जगत् ।
yathā prakāśayāmy-eko deham-enam tathā jagat |
(Ashtavakra Samhita 2.2)

Who tells us that we have a body? I, myself know and feel I have a body. Go in pitch darkness. Lift your hands. You will not be able to see your body or feel the body because you have lifted your hands. How is it that you know that you have a body and you also know the full size of it? If somebody comes and gently touches it behind, then also you will know.

So the awareness, the consciousness about the body is something that you have and this is not a sensation. You are not seeing it with the eyes, feeling it with the hand, you are not smelling it, there is no sound, there is no taste. These are the five sensations we have. When all these five sensations are not applicable, yet you know that you have a body.

So, this awareness about the body comes to you, not externally or sensorily but it emerges inwardly, inwardly, inwardly in the level of the mind. He says that, “As I am myself illumining my body,” – the word illuming means what? I myself, I myself make myself aware of the body. See, when the light is shed, you are seeing the objects. So the light illumines for you to see the objects. In this case, we are using the word illumination because we don’t have another word. I am illumining the presence of my body. In the same way as I illumine the presence of the body, I also illumine the world. Is it clear?

I am illumining my body as a result of which I say it is my body. The claim that I have my body or this is my body comes from my being aware of it. Nobody else lights it up for me. Is it clear? So, I illumine my body and because I have illumined it, I say it is my body. It is the same ‘I’ that illumines the world also. So, he says, he says,

अतो मम जगत्सर्वमथवा न च किंचन ।। २.२ ।।
yathā prakāśayāmy-eko deham-enam tathā jagat

As I am illumining my body, sensing my body, cognizing my body, I am also cognizing the world. If the body cognized by me becomes mine, then the world cognized by me also becomes mine. Or you have to say nothing is there! Just see the argument! Either you accept that as the body is mine because I am illumining it, you also say that the world is mine because I illumine it. Whatever I illumine must be belonging to me.

So, either like the body which is mine, the world also is mine or you go to the sleep state where nothing is there. I have two experiences. What are the two experiences? In the wakefulness, I sense my body and I equally sense the world. When I go into sleep, slip into sleep, what happens is, nothing is there. Nothingness is also my experience and everythingness is also my experience. Because the entire world is reduced to a zero in sleep and only in my wakefulness the world shines, it goes to prove that the author of the world is my wakefulness and therefore, myself. Now, this is a reason, this is a line of reasoning.

This line of reasoning gives you so much of what? Just think – what? See, it gives you such a psychological, wonderful position as a result of which you are able to say “As is my body, so is my world.” If the body is mine, the world also is mine. And it is literally so, because, I refer to the world when I experience it within my body. Even my own family members, I say they are mine. Which ‘they’ are you referring to? You are seeing them through your senses and the sensorily perceived relations are yours. And where is the perception taking place? Exactly within your body!

Unless things are experienced within the body in the sphere of the mind, you cannot refer to it. So first of all you have to wake up and in the waking state, the senses have to be employed and after employing the senses, you perceive the world and this perception is not one millimeter away from your body. It is within your body. Not in the physical plane, but in the mental plane which is metaphysical and that world is what you say my world. So, as the body is mine, the world also is mine.

If the entire world becomes yours, you tell me what is there further to be aspired for? We are aspiring for little-little things of the world. The entire world becomes yours and it is floating in your mind. When you understand that it is floating in your mind, it produces such an ecstasy and fulfillment, so much so that you don’t feel like aspiring anything at all. To confirm and support this wonderful state, every day you have sleep. In the sleep, including yourself, your body, all are multiplied by zero, zero. You are so capable that the entire world is reduced to nothing. Suppose you are sleeping, in that sleeping state, your head is cut, your neck is cut. In one stroke it is cut. You will never know about it. You would never know about it! Now the people who see you dead are not sleeping, they are waking up.

So it is the wakefulness in man that makes you aware of the world. Just like you are aware of the body, you are aware of the world also and if the body is yours, the world also is yours. And it is a fact, because which world is yours? The world that you experience within your body in the field of the mind. My house, which house - the house which I sense when I am wakeful, when I go to sleep, neither am I there nor the house is there. So, this experiential nature of things and the experientiality being inward, not in the sphere of the mind, level of the mind – it is such a wonderful proposition!

You know, just like money makes the poor man happy, this knowledge makes the knowledge-hungry man happy and fulfilled. It is such a psychological, psychological, fulfilling factor. Psychologically you become sufficient. You become resourceful. You become abundant. You become affluent. And this is the only affluence that you can have in the mental sphere. Crores of gold coins heaped by your side will not fill your mind. Our mind can be filled only psychologically. And this is a wonderful line of reasoning which takes away all vacuum, all absences, lacks – all lacks, makes you so abundant and full. This is why our people say, what is that?

मुनिः प्रसन्नगम्भीरो दुर्विगाह्यो दुरत्ययः ।
अनन्तपारो ह्यक्षोभ्यः स्तिमितोद इवार्णवः ।।
muniḥ prasannagambhīro durvigāhyo duratyayaḥ |
anantapāro hyakṣobhyaḥ stimitoda ivārṇavaḥ ||
(Srimad Bhagavatam 11.8.5)

It makes you full like the ocean with a vastness and depth immeasurable! What a wonderful position is this! I think people have to be fortunate to understand this. It cannot be understood by mere intelligence. One has to be very intelligent and you should use your intelligence in an unconditioned manner, very well. Then only these propositions will make meaning, will make appeal and it will be a source of enrichment.

Harih Om Tat Sat. Jai Guru. Jai Guru.