"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


Articles for Saadhana

 Listen to Prabhaata-rashmih Audio 

Harih Om Tat Sat. Jai Guru.

I have always been wondering as to how to make all of you be focused on your sādhana. Not all of you, the entire world, the problem as well as the goal is this – to get the individual focused in his or her sādhana. This virtually means taking him to his mind and making him study the mind, always try to be in and with the mind with a view to improve the qualities of the mind. In one phrase I can say, “qualitatively enrich your mind”, day after day, hour after hour, minute after minute, not to speak of month after month and year after year.

There is no time during the wakeful hours when we are away from the mind or without the mind. Yet we don’t know that we have the mind and the mind is the sole cause and process of our life. When I generally take bath, the mind is picking up spiritual thoughts, either specially which are necessary for me to think, suppose there is some specific work for me then I will think about it, otherwise spiritual thoughts will occupy my mind.

I was trying to prepare a public interest litigation in the Supreme Court. I am so much disturbed, disturbed means concerned about the stalling of the parliament by the members of the house. The parliament is convened to conduct parliamentary business. They can do everything for doing the business but can they stall the business? And what is the cost of stalling? Compared to world democratic sessions being held, in India we spend very minimal number of days, 67 days in a year. 250 days in America in a year. So such thoughts also will occupy me. Now that public interest litigation I have already written and ‘A’ helped me by giving a lot of information and we have sent the papers to the advocate. Most probably it will be handled.

Now, this morning the thought that came to my mind is, what is this sādhana? We have quite a number of spiritual books. Nobody can complete reading our spiritual literature. It is so vast, huge and complex. But nevertheless we have to become spiritual and complete our sādhana also. How to go about it? That is why we have prasthāna trayam, Upanishads on the one hand, Brahma Sūtrās and Bhagavad Gita. These three together, even alone, represent the whole wisdom in the spiritual horizon.

Let us take Bhagavad Gita. Sri Krishna uses only one mantra – samatva, samabhāva, sāmya etc. This is a reference to the mind. Sāmya is not for the body. It is not for the world also. It is an attitude and sublimity the mind has to practice and perfect. And for sāmya he uses a few words.

Sri Krishna describes or I describe the entire world and life to be only dvandvas – pairs of opposites. Everything in this world falls within the pairs of opposites. They can be expressed in the language of the mind or language of the senses or language of the material world but all are pairs of opposites. For example, he says – rāga dvesha and bhaya.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ।।
duḥkheṣv-anudvigna-manāḥ sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr-munir-ucyate
(Bhagavad Gita 2.56)

He started saying from there. He refers to some words like rāga, dvesha, kāma, krodha. Then he spreads it to jaya-avajaya, sukha-duhkha, ishta-anishta, śatru-mitra. All these are pairs of opposites. And there is only one mantra – you have to have an even-minded approach to them.

So the entire sādhana is mental and it is evenness of the mind. Kāma-krodha and rāga-dvesha, these are appearing very frequently or very significantly.

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau
(Bhagavad Gita 3.34)

He says, upon every sensory object, rāga and dvesha are seated. So I was wondering whether you will think about it seriously. Do the objects have rāga and dvesha? Do they have a power of attraction and repulsion and do they exercise that power? All the objects are inert and they can exercise nothing. The objects become instrumental in the matter of mind generating kāma and krodha. Kāma and krodha belong only to the sensitive being that we are. Kāma is an expression of the mind, krodha is an expression of the mind. When you see the objects, the mind generates kāma to some and krodha to others. So, the objects by themselves do not exercise any kāma and krodha.

What is rāga-dvesha? Rāga and dvesha, the same thing. One is desire, another is hatred. Do the objects have any desire or hatred or the objects become a cause of desire or an object of desire or object of hatred? Then why are we blaming this world as such, the objects as such? They cannot do anything. Their existence has to be sensed by us. Only when we say there is an object.. Who says? Our senses will have to say.

Our senses cannot function independently. They have to be empowered by the mind, activated by the mind. So in the matter of the sensory activity, the mind becomes the cause and the source. So at what point of time does the question get away from the mind? Though he says, indriyasyendriyasyārthe rāga-dveṣau vyavasthitau, there is no indriyasya artha producing rāga and dvesha. Here he says indriyasya arthe – in the object of the senses. So the object becomes an object before the senses. So the attraction and repulsion – are they in the objects or in the senses or in the mind? Will you take up this kind of a research into the whole process?

Once you understand that the cause is the mind, the source is the mind, the sublimation or enrichment also have to be brought about in the mind, don’t you think that you get the key for the entire spiritual sādhana? And the mind is with you. Every time you are with the mind.  And let the sādhana be concurrent with the mind and the mental activity. In that case we will find, ever since you wake up till we go to bed and sleep it becomes a sādhana-oriented life. This is what I would like you to catch, realize and pursue. Once you start thinking in this manner, the sādhana factor and focus become very, very clear.

It is not object of the senses. It is the senses themselves that cause rāga and dvesha. The objects are all panchabhūtas and they neither have hatred nor do they have desire or love nor do they have anything called fear. Everything is in our mind. But we seem to think that it is elsewhere. That is the delusion, ignorance that we suffer from. This ignorance being a property or an outcome of the intelligence, the entire spiritual sadhana depends upon the right exposure being provided by the teacher. That is why the Guru becomes the sole focus and importance. Just see? When are you going to take it to your mind and understand that everything is resting with the mind? I think it is a research that everyone will have to do and the result arrived at.

Harih Om Tat Sat. Jai Guru.

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