"Self-realization is meant to ensure fulfilment for one’s own self. It is not reaching somewhere or getting at something external, like going to the peak of a mountain. The attainment is in dissolving the mind and intelligence, and getting into the very core of oneself. In other words, it is like multiplying everything with zero."

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

Swami Bhoomananda Tirtha

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Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 04 Jan 2016 - Post Meditational Introspection
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    Harih Om Tat Sat. Jai Guru.

    I will continue the discussion which we had last night. These are some very, very sublime and subtle points which every one of you should spend a lot of time to absorb. After you absorb it, the knowledge remains constant with you. Then the question of applying it, applying it, applying it arises.

    What is the difference between meditation and the non-meditational hours? In the meditational hours, the mind and the intelligence tries spiritually in the absence of sensory and bodily activities. The sensory and bodily activities are totally stopped, arrested and the mind and the intelligence strive completely without any diversion or distraction in the spiritual way. That is called meditation.

    Now, what about the non-meditational hours? In the non-meditational hours, the senses and the body are acting and interacting. So the mind cannot exclusively strive for spirituality. So we must develop a bridging. What is that bridge? We must bring the non-meditational, active and interactive spell under the meditational fold. How can it be had? That is where you must have an expanse in your mind.

    What is this whole world? This whole world – is it secular or divine? Generally we consider things like the world and worldly to be secular and then we think God and godly things to be divine. But, what about this world? This world is actually divinity itself in a concrete, gross, manifest form.

    Gold by making it into an ornament and wearing it, it does not lose its gold-ness. Water by flowing as a river does not lose its waterness. Fire, by making it functional in various forms does not loose either its heat or its brilliance. Likewise, God by manifesting Himself as the world, matter, energy, pancabhūtās etc., He has only demonstrated that He can also become solid and gross. But what has become solid and gross is God Himself.

    So by looking at the world we need not say it is separate from, distanced from God.  It is just like water becoming cold, it turns into solid, white ice. But the water-ness in it, it’s true character does not change. Similarly this world is God alone manifested. And what are you? You are only one small item in this world. So either you or the world with which you interact, neither can become secular. Both of them are equally divine. It is within the fold of divinity that you do whatever you like or whatever you want.

    Can you develop this kind of a comprehensive thinking as a result of which whatever I try to achieve in my meditation, the same thing I am trying to pursue in the non-meditational hours also but coupled with sensory and bodily activities and interactions? Bodily and sensory interactions and activities do not change my divine character or the world’s divine nature.

    Is it that while sleeping alone I am ‘I’? When I wake up I became non-‘I’? When I dreamt, I became non-‘I’? in sleep I was totally absorbed in myself, non-active I was. But in the wakefulness I am wakeful and I am interactive. Both are equally potentials and possibilities of my personality. Whatever I was in sleep, the same thing I am in waking, equally the same thing I am in dreaming. Wakefulness shows one possibility and potential of myself. Dream shows another possibilities and potentials of myself.

    What does dream show? The dream clearly evidences that I am capable of creating the whole world without any assistance. Here in the wakefulness it apparently means I am interacting with things which I have not created. They are already there. “It is not so! The creator is the same.” is the truth evidenced by dream. In the dream, all the products I have created. In the wakefulness also all the products you have created.

    So can you bring the post meditational, active and interactive spell also under the meditational fold is a question that you should take up. Go on introspecting over it as much as you want until at last you start feeling that “In meditation I am dissociated with activity and interaction and still I meditate. But in wakefulness I am associated with activities and interactions. This association does not in any way change my seeking character or the sādhana I am doing. I have to transform my post-meditational active spell in such a manner that it will continue to be an extension of my meditative sadhana.”

    I wonder whether you get my point. My dear souls, unless you are able to break this feeling of difference, I think the great loss that we are suffering from cannot be redressed.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 03 Jan 2016 - Introspection is not different from Meditation
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    Harih Om Tat Sat. Jai Guru.

    I was speaking about introspection, how important, exclusive and wholesome it is. Somewhere on listening to it I think it was Uma who developed or who grew a question on it. If introspection is so important and it is inevitable, necessary and wholesome, is it by itself sufficient and no meditation is called for? Apparently somewhat like this was the question. I shall give you the answer for it.

    The word introspection has to be understood. Then only it can be practiced well. All our interactions are to a very large extent or almost exclusively sensory. Now I am speaking to you and interacting with you in a way making you listen to what I say. In doing this you should understand I am using my mouth and tongue. Now this is a bodily act.

    Suppose you want to do introspection, to help you, you start reading the book. That is also a sensory activity. In order to help introspection you will have to read books or listen to somebody speak, your Guru or a Mahatma’s speech. When he speaks, you look at him, that is a visual interaction. You hear him, it is an auditory interaction. Side by side, you also receive the words and try to understand them. That is a mento-intellectual exertion.

    Now when from this interactional level we recede to the introspectional level, when you do introspection by yourself, the physical body or senses are not involved. Introspection is done primarily by the mind and intelligence. So it is an internal activity.

    What will you introspect on? You will introspect on the truths that you have heard. And what are the truths? In the four Vedas, there are four mahāvākyās. The first mahāvākya is “prajñānam brahma”. The supreme reality is in the nature of knowledge. So your introspection should take you to this concept. ‘I want to get hold of Brahman and Brahman is in the nature of knowledge. Where is this knowledge? In order to have knowledge what should I do? I must take up the knowing process – enquiry. Enquiry is purely and solely a mental, intellectual activity.’ So you recede from sensory activity and you get focused on inner activity.

    In the inner activity too, introspection can be a little spread out, plural. You can think of many concepts, try to rationalize them, arrive at one concept. And what is that one concept? Prajñānam brahma.

    The next is ‘Aham brahmāsmi’. I myself am Brahman. So your introspection should recede to ‘I’, ‘I’, ‘I’, ‘I am Brahman’. So Brahman is myself. What is this ‘I’? What is this ‘am-ness’? Does the ‘I’ express itself as ‘am’? What is the difference between ‘I’ and its ‘am-ness’?

    Suppose you start introspecting in this manner, the introspection will become briefer and briefer, lighter and lighter, shorter and shorter, until at last what will happen? The very introspectional process will stop. If you have to know ‘I’ and ‘am’, ‘I am’, that ‘am-ness’ it comes from the ‘I’. So what is this ‘I’?

    In order to understand the ‘I’, you have to leave every thought process. When you are thinking, this ‘I’ is thinking. When you are feeling, this ‘I’ is feeling. Now we have to transcend the feeling, transcend the thinking, transcend the memorizing and reach the source ‘I’. Does it not mean meditation?

    So introspection itself when it is closely followed, it becomes nidhidhyāsana. There are three steps. One is śravaṇa – listening to the truth from the Guru. After listening, stabilizing it by your own introspection – manana. And the manana itself resolves into nidhidhyāsana. In the nidhidhyāsana you only contemplate upon the truth. Here the truth is ‘I’. Does it not automatically mean that the whole mento-intellectual process will recede?

    See, here is a verse from Kaṭhopanishad.

    यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।
    बुद्धिश्च न विचेष्टति तामाहुः परमां गतिम् ।। २.३.१० ।।
    yadā pañcāvatiṣṭante jñānāni manasā saha |
    buddhiśca na viceṣtati tāmāhuḥ paramām gatim ||
    (Kathopanishad 2.3.10)
     

    When the five senses remain quiet, non-active.

    Manasā saha, along with the mind. So the senses and the mind should remain non-active.

    Buddhiśca na viceṣtati, even the buddhi, intelligence becomes non-active. So what does it mean? The senses – non-active, mind – non-active and buddhi – non-active.

    When all the three are non-active like this, tām āhuḥ paramām gatim. That is the supreme state.

    Suppose you introspect over this statement, what will you do? If the introspection becomes true, ‘oh, my senses have to be non-active. So let me not do anything with the senses. No seeing, no hearing, no smelling, no touching, no tasting. Then mind also should not do anything. So no thinking, no enquiry. The intelligence wants to know. Even the knowing effort and curiosity should stop. So senses stop, mind stops, intelligence also ceases.’ In that state, you have the supreme. This is how introspection becomes meditation.

    But when you go to a Guru, he cut shorts all these elaborate processes and initiates you into a sādhana and that sādhana you hold on to and never be misguided with regard to that by any statement elsewhere.

    So the long and short of what I am saying is when introspection becomes refined and refined and refined, automatically it becomes meditation. Not only meditation, it becomes samādhi. When you get into the ‘I’, that is the source of all your activity, interaction, memory, knowledge, dream, wakefulness, sleep. When you get into that ‘I’, is it not full absorption into your being? That is why it is said, jñeyam tasya āntarevāsti.

    If you follow introspection in the true sense, then you will find whatever you seek to know is in the very introspection itself. We want to know what thinks, what enquires, what understands, what sleeps, what dreams and what is wakeful? So the introspection itself is such that it reveals to you what you want to know. That revelation will be in a state of absorption and inwardness.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 02 Jan 2016 - Focus On Purity of the Mind to Generate Peace
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    Harih Om Tat Sat. Jai Guru.

    Yesterday I told you something about meditation and how the meditation is fully focused on the mind. The intelligence alone is the factor to help the mind to get to the meditational mood and also meditational stillness.

    I continue to say that imagine a flame of fire especially in the firewood. Depending upon the texture of the firewood, the oil content and other contents of the firewood, the flame will be colored. But right from the beginning it is flame, it is hot and brilliant. If at all there is a change in the sense that more heat and more brilliance are generated by the flame, that change comes only in that flame within itself. Depending upon what additional substances are there which cause impurity and when these impurities are removed, the same flame becomes better.

    This happens in an oil lamp also. Depending upon the oil, the color of the lamp, the color of the flame will change. Actually there is nothing externally coming there. It is the flame itself becoming more brilliant and more hot. I think exactly the same is happening to the mind. Right from the beginning we have a mind and this mind will completely depend upon its own constitution for generating sentience, along with that various emotional traits. One of them is called delight, joy, cheerfulness. We want the cheerfulness more and more. This will take place when the mind becomes purer and purer and the disturbing and discoloring ingredients are eliminated.

    Our meditation and sādhana are meant to reform and purify the mind just like any other metal is purified. This is a purificational process. So yesterday I was mentioning that by meditation what happens?

    प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् उपैति
    praśānta-manasaṁ hy-enaṁ yoginaṁ sukham-uttamam upaiti

    When the meditation grows in you and it starts reforming yourself, the mind itself gets more and more refined and the refined mind will itself generate the peace and joy you look for.

    Upaiti śānta-rajasaṁ sukham-uttamam. Already we have some kind of sukha, comfort. That comfort also is generated by the mind but it has got so many disturbances. Qualitatively it is not very good. Somebody close to you, that person speaks then you are happy, sometimes he does not speak well, then you become unhappy. The trouble is arising only to the mind.

    So the quality of the mind will have to increase. Why I am emphasizing this? Only when you understand this, your attention will be focused on your mind. We are all thinking our mind is looking to either the soul or God and when the mind gets God and gets soul I will be happy. So the entire process is begetting, gaining and achieving. These concepts will have to be replaced by the idea that “My mind is somehow ruffled now. It is laden with desires, greed, possessiveness. All these are adverse traits in the mind by virtue of which it is not able to blaze well, color is not good, some darkness and clouding are there.”

    You drop your desires one after the other, you will find the mind becomes more and more brilliant. Drop your possessiveness, drop your ego, drop the sense of competition you have. All these are discoloring and tainting traits. So our focus should be on the mind. When the mind becomes pure, it becomes peaceful. When the mind becomes peaceful, you don’t look to anything else for any kind of an attainment.

    So the shloka that I mentioned yesterday is of paramount importance. Praśānta-manasaṁ hy-enaṁ. The mind has to become calm and peaceful. This peacefulness of the mind arises when it has no tension, it has no stress even caused by desire, greed, possessiveness, even God you don’t have to look to and get hold of. It’s enough if the God-approaching mind becomes purer.

    What is purity? Impurity is desire. So purity is desire-freeness. Ego and pride are impure. So purity means being free of these. Just imagine! When the mind becomes more and more peaceful, more and more peaceful, it becomes qualitatively more and more refined, enriched. Automatically it will start blazing peacefully, joyfully, cheerfully. You don’t have to get anything separate from the mind. There is no alien product we have to acquire. It is mind itself becoming changed.

    I wish you spend some time thinking about it. Let the mind become peaceful means it should become pure. So the mind factor is the one you have to reform and refine. Find out what is this reformation, what is this refinement.

    That is why Vedanta says putraishana, vittaishana and lokaishana. Eshana means desire, very strong. Desire for progeny, desire for money, wealth and desire for recognition from the world. These are the three strong influences which keep the mind dirty, colored, tense, dark. It is just like cleaning a vessel. You are not trying to add luster to the vessel. You only clean it. Whatever dirt is there, remove it. There is no alien product coming to give you what you want. I think you should start thinking about these matters very well, discuss also and try to know. Don’t think that it will be easily learnt. No, it takes time.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

 

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Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

Swamiji's Teachings

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Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

 

NSJi-HmPgSwami Nirviseshananda Tirtha

Swami Nirviseshananda Tirthaji, a renunciate disciple of Poojya Swamiji, is known for his scientific expositions which are a source of inspiration to seekers.  Read More...

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Ma Gurupriya

A disciple of Poojya Swamiji, Ma is the loving mother of Poojya Swamiji's devotees around the world. Devotion and service remain the predominant forces shaping Ma's life.  Read More...

 

In this discourse based on Yogavasishtha Ramayana Swami Bhoomananda Tirtha outlines the destination of every Human Being.

  

Recordings of Poojya Swamiji's Talks

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Vicharsetu
Vicharasethu 
Vicharasethu is a monthly journal in English and Hindi, edited and published by Poojya Swamiji. It is also published in Malayalam by the name Vicharasarani. With Articles, Correspondance, Guidance for Sādhana and News updates from the Ashram, these monthly publications are a great guide for the earnest sādhaka. 
 
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