“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


Articles for Saadhana

Listen to Prabhaata-rashmih Audio

Harih Om Tat Sat. Jai Guru. Jai Guru. 

I am continuing to think or present the essentials of the discussion we had yesterday and even the days before on Bhagavad Gita.

First, Sri Krishna presents sānkhya yoga. Sānkhya yoga is actually the Upanishadic truth. Any kind of a truth is for the intelligence to enquire, find, understand and realize. Truth is always a subject of enquiry and finding. The Upanishads always speak about the ultimate truth. Truth about what? Ultimate truth can only be one. It is about the world, about the life, about God, about oneself. Whether you enquire into yourself or whether you enquire into the world or whether you enquire into the so-called God of religion, all the enquiries converge and it becomes one. That is the beauty of our Hindu dharma and Hinduism.

I am referring to the world which I see, I am referring to God whom I conceive. God is a concept in my mind. World is a perception in my mind. In the perception, the senses may become instrumental but the senses themselves are employed and acted upon by the mind. That you have a body and senses is itself the mind’s apprehension. In the same way, that there is a God is a belief or a concept of the mind. You call one a concept, another a perception. Both are inhering in the mind alone.

So, the Upanishadic truth was presented as Sānkhya yoga which is primarily and ultimately resting upon the intelligence. Analyzing life and finding it to be interactional, tracing the resultants of the interactions as sukha-duḥkhas, and advocating a path of evenness, an attitude of evenness towards them.

On the other side, we were discussing karma yoga. There he says, the karmas you perform may attain fruition, very rarely non-fruition, and towards this fruitions what your mind fosters is you consider them to be ishta and anishta - desirable and undesirable. Whether they are karmas, objective, and results also objective, it is the mind that reacts to and responds to them. So in the mind level, it is either desirable result or undesirable result. There it is interactional results called sukha-duḥkhas. And what is the definition of sukha? Something that is pleasant, pleasing to you. And duḥkha - just the opposite. Here also, the fruition and non-fruition the way you refer to, the way mind receives them is exactly the same. The desired fruition is relished, the undesired fruition is resented. In both cases, you come to the same mind.

So I am asking you a very important question. Will you be able to come to the conclusion that our life revolves around the mind? The body is inert, so too are the senses. The body is not felt by itself, the mind feels the body. What is the point in a body being there and there is no mind to feel its presence? Unless you are conscious of the body, of what use is the body? What happens to you in sleep? The body is there but you are not conscious of. At that point, if somebody dear and near dies by your side, will you know it? Why? Others who have the mind and who are conscious, they say the person has died. That is again a mind’s verdict. So will you not come to the conclusion that mind is the sole focus of our life?

Our life is what the mind makes of it. It can make the life, it can mar the life. That is why many people believing in God and having faith in God, they behave disastrously. How many God believers are killing animals and making animal sacrifices with the firm belief that such a sacrifice pleases their God? Just imagine! Is there any God who has told them that “You kill for my sake”? God is a concept and killing also is a methodology or a practice that the faithful mind has developed. Can you justify it? God belief does not mean all good and disbelief does not mean all bad. Everything is made by the mind. The mind can make life, it can mar life. Mind can make God beautiful, the mind can make God ugly.

So initially, He said ‘sukha-duḥkhe same kṛtvā’ (Bhagavad Gita 2.38). Have samatva towards sukha-duḥkhas. Here He says, have samatva towards siddhi-asiddhyoḥ (Bhagavad Gita 2.48), fruition and non-fruition. Here, are the fruition and non-fruition important or sukha-duḥkhas important or the actual essential practice consists in developing and preserving an even attitude towards them?

What is constantly with you? Your mind. No siddhifruition, is with you or non-fruition is with you. Neither sukha nor duḥkha is constantly with you. What is constantly with you is the mind and the even attitude when you try to practice, it can be a constant associate of your mind. When the evenness is planted in the mind and the mind fosters it, relishes it, is fond of it, every day will be a greater and greater enrichment for you. The entire world of variety and differences which the mind initially makes now stands dissolved in your mind. What a great proposition is this!

Our great saints, they are floating in the ecstasy. Which ecstasy? It is not an ecstasy provided by the objects. They like to live in the solitude of the forest, in the company of trees and wild animals, wearing bark, having practically nothing, maybe a water pot, a kind of a goad, shell for their food, and they have so much of inner abundance and ecstasy. This ecstasy is not coming from any inert object. It cannot come from the sun nor from the moon. It cannot come from saffron, gold, silver, platinum – all of them are inert! Only when you give value to them, they become valuable. Of what use is gold to the animal? The animal doesn’t need it. We say we need it. Your need is based upon your mind. The mind that senses the body can also make it un-sensed as in sleep and unconsciousness.

Mā here took up sannyāsa. I gave her sannyāsa along with Nutan Swamiji. At that time, she was removing her bangles, marital marks etc. Some people felt a little touched, but what I felt was that when the bangles and other ornaments were removed by her, she had what is called a naisargik sundarata, the natural beauty, the natural comeliness. She might have been interested in gold and it was good for her perhaps, I don’t know, you have to ask her. But ever since, the same gold which used to ornament her body became just the opposite. She was wearing a rudrāksha mālā, beads made out of fruit of a tree which normally has no value. Suppose she puts on a gold ornament now, it will be absolutely un-beautiful for her, for itself also. Just see how the value of articles changes! The same thing which was ornamental to you yesterday suddenly becomes dis-ornamental today. Mind can make the entire sky of difference. When will all of you understand this truth?

By becoming a spiritual person, I don’t think one loses anything. Instead he gains, gains and gains. The mind remains more beautiful, more resplendent, more ecstatic. The joy, if at all goes on increasing, increasing, increasing and with many things around you, what you get is the same joy. Joy is emotion and the creator and preserver of it is the mind, not the body. No object is joyous. Every object is inert. Nothing can produce joy. If at all, joy, an emotional evolute can be produced, it is by the mind.

All that I want you to understand is enrich your mind, empower your mind, elevate your mind. Make it golden, heavenly, golden. The whole process is inward. Yesterday I concluded the article on the Yogavasishta Ramayana where Vasishta says overcoming the shackles produced by the mind and the intelligence, become a great performer, equally a great experiencer, meaning enjoyer as well as sufferer and become a great renouncer, Mahākarta, Mahābhokta, Mahātyāgī. Wah! What a sense of release, fullness, abundance!

Harih Om Tat Sat. Jai Guru. Jai Guru. 


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