"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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Let us go to somebody who will be able to accept us, give us the necessary guidance and be with us for consultation, guidance and what not. In this matter, why should there be a doubt? This is one point. The more important according to me is, you want to reach a certain goal. To see somebody who has reached the goal is the best encouragement, correction, gift, regard, reward and what not!

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Harih Om Tat Sat. Jai Guru. Jai Guru.

People may wonder as to why a good seeker should have a Sad-Guru? I feel, in this matter there should be no doubt at all. Any seeker will try to reach his goal in an unhindered and safeguarded manner. The goal is not known to him though he may have a vague idea about it. The path also is not known to him. It is not a one-day process, one month, one year or maybe not even a decade-long process. At the same time, life in this world is very complex. Suppose he proceeds towards the goal, how will he be led properly, what all things he will have to encounter, meet or face, whether he has ample knowledge about it, whether he will misunderstand, so many questions come. All of them relate to the senses and the mind primarily and also mind and intelligence primarily and senses also.

Why carry on this doubt? Let us go to somebody who will be able to accept us, give us the necessary guidance and be with us for consultation, guidance and what not. In this matter, why should there be a doubt? This is one point. The more important according to me is, you want to reach a certain goal. To see somebody who has reached the goal is the best encouragement, correction, gift, regard, reward and what not!

How will a man who reached, who reaches the spiritual goal be? This is the first and last question in a seeker. We want to realize God, but nobody becomes God. We will remain a human, a human with realization of God. So how will that Godly human be? It is always an unknown factor. For that, the answer is meet a Godly human, be as close to him as possible, make him also close to you, and discuss freely whatever doubts, questions, anxiety, fear or otherwise you have.

In my life, with a lot of innocence but with religious and devotional background, I went to Calcutta. The trip was primarily to begin a professional life but somehow nature had intended that before I took up a profession I met my Gurudev. By all standards, he was an absolute and stunning stranger for me. I am a person from Kerala, he was somebody from Bengal. I was not able to talk to him in English, his Bengali I would not understand. The manner in which I saw him, normally we expect a religious man to take bath early in the morning, to put on something on his forehead and then sit and do japa and things like that. I don’t know whether I thought like this but normally it should be. But here was an old man who had none of these disciplines or formalities. I could have been repelled, but no, I was not. The moment I saw him, I became fond of him. And in the background of my fondness, everything about him was an exposure in the field of spirituality, in the field of seeking, in the field of siddhi and siddha.

This meeting my Baba and the closeness I developed for him, the communication I kept with him, the visits I made, the dialogues we had, the deeksha I took, the post-deeksha sadhana I did, all these things stand singularly in my life. I don’t know, unlike my brothers, particularly one brother, my meeting my Baba was something ultimate, final, full and complete. Maybe in a matter of one or two years, I started reading spiritual literature and also by conversation I knew something called Brahma-jnana is there, the Brahma-jnana gives you moksha, that moksha is not a posthumous attainment. It is actually a mukti, a freedom which you realize now, so jeevanmukti. So jeevanmukti became the goal and the end point of sadhana.

But what is this jeevanmukti? Jeevanmukti can be seen only in a jeevanmukta, otherwise how you will you see and understand? Maybe there are descriptions in the book, descriptions are there. But are these descriptions the same? Can you understand them? So, unless you see a jeevanmukta, you will not be able to understand it. Suppose you learn music from a theory, from a theoretical book, can you ever have the taste and experience of music? You should see a musician. Let us imagine – ‘Without seeing a musician I am going to learn music all by myself.’ You may and it will be stumbling, stumbling, stumbling, maybe you are good also, but why should we risk all these things and delay the process? So, meeting my Guru and being close to him, in which closeness there was no subject, there was no level which was not discussed and struck.

I want you to understand this relationship I had with my Guru is what has made me unparalleled in my life. When I say this, the word ‘unparalleled’ has got a great meaning. There are so many seekers and maybe advanced seekers, including sannyasins, you may go and ask them very personal questions, you will find a final answer will never be heard at all or seen. See, it is to have that fullness, definiteness, doubt freeness.

Our sastras say, ‘bhidyate hdaya-grahanthi’ The grahanthiḥ, the knot of the heart is either broken or let loose, opened.

Chidyante sarva-samśayā, All doubts are dispelled.

Kīyante cāsya karmāi, all the karmas which our sastras say, sanchitha, prārabdha and āgāmi completely wiped off.

Tasmin dṛṣte parāvare, when the supreme truth is seen, parāvare, in the great as well as the low, in the high as well as the short, in the big as well as the small, in everything. What does it mean?

{Shloka for reference}

भिद्यते हृदयग्रन्थिः छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ।।
Bhidyate hdaya-grahanthi chidyante sarva-samśayāḥ |
kīyante cāsya karmāi tasmin dṛṣte parāvare ||

Your search should stop, and your faecal matter should be Brahman for you. Your urine should become Brahman for you. The sweat should become, the food should become, the milk should become, the flower should become, the sun, the moon, the stars, the earth, the foul-smelling matters, the fragrance, water, air, the sky, fire, luminaries, darkness, pleasantness, unpleasantness, sin, virtue, here, there, earth, heaven, interspace, vaikuntha, kailasa. Why don’t you add yourself?

You may be sleeping, you may have woken up, you may be doing a secular work, in between if you are asked, “Are you fulfilled? Do you see the truth”? “Yes. I see only truth.” In the lie, in the truth, in straightforwardness, in crookedness, in deceit as well as loyalty, you will have to encounter all these. But at no point of time, you should have a sense of loss or insufficiency. This is what I mean by unparallelness. It is not meditating and enjoying a blissful sensation. That is something like sleep, but we are unconscious of sleep, there we may be conscious. This is not that kind of an occasional or time-bound bliss. This is something different from bliss and non-bliss, sukha and duhkha, joy and sorrow. Something very serene, something in the way of a quiescence, beatitude. Can you imagine?

Every time the mind and the intelligence do not feel a sense of distance, reduction, dislodgement, this is what is called bramha-sthiti, jeevanmukti, fullness, completeness. So, questions about these as a young boy, when I used to go to my Baba, I used to ask very occasionally. And whenever I asked him, he has given me an answer. So, this is what you get from a real Guru. I think, we have become an institution and people come here. We have programs, they attend. Sometimes they ask for a formal interview with me. To some extent, I am also becoming institutional. So, my normal innocent, affectionate nature, I am not able to display. There seems to be a little moderation and control, but my jeevanmukti is in this moderation, in this control as well as in the controllessness, there also I am a mukta. If I forget God, in my forgetfulness, whom have I forgotten? God. So, am I missing Him? No, I have forgotten God. When I remember God, whom do I remember? I remember Him. So, whether I remember Him or forget Him, ‘Him’ remains the same and I remain the same. My dear children, can you know this? Will you think about it? I don’t think many of you can ever rise to this dimension or capture this imagination.

You should have seen me in Calcutta. Then I was different. I was a ‘meditation monger’. This is my special phrase. I was a ‘reading monger’. I was an exclusivist, separatist but I found none of these things is truth. I found my Baba, sometime in the morning, he will get up. Invariably he will stand on his head. When we call him, he will take his tea. He had no teeth, so he was not washing his mouth, he will gulp tea. Then by some time by 10’o clock, 11’ o clock or 12’ o clock, he will go and have his bath. After the bath, he will have his food. Then he will be in the room. The way I am used to is, getting up early in the morning, take a formal bath, put on vibhuti on the forehead. But I found my Baba is absolutely different, making no difference between bed and no bed. We all roll our bed and keep it and we never touch it because it is considered to be polluting. Wonderful! But I had no problem, I had no problem in accepting it, appreciating it, learning from it, being attuned to it. My mind never revolted. And some of his food habits and other habits, they were such that I would not have tolerated it even in my father and brother. But I found a lot of sweetness and pleasantness in all those. I just wanted to mention to you that this is the way one should grow. We don’t go anywhere to find fault with people. Never find fault with! If you don’t like, you can keep away. Don’t find fault with.

Harih Om Tat Sat. Jai Guru.