"Let not world-objects be your mind’s master. Let them be, if at all, subservient to the mind. To be spiritual is not to look for one’s delight and fulfillment in the objects of the world. The mind that causes delight through any object can also provide delight without such an object. Delight in reality belongs to the mind alone. It is verily mind’s own gift."

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 have told you often that our Ashram is actually an abode of Brahmavidya. The Brahmavidya is the only subject discussed in all our spirituo-philosophical literature. It is not that this remains in a disorganized manner or unwritten and untreated manner. We have the timeless Vedas, particularly the Upanishads, originally, they were only spoken and heard, then learnt. Only very recently people started writing the Vedic texts and compositions. I cannot exactly say when this writing started. So, we have the written version of the Vedic Upanishads.

The Upanishads are the final words of the Vedas and Vedas themselves are a knowledge treasure. After reading the Vedas, we are to imbibe the knowledge message Vedas give and then pursue it. But what generally happens is Vedas are read and the rituals and ceremonies prescribed in the earlier portions, which are later invalidated completely by the Upanishads, those ritualistic portions are clung to, so much so that the practitioners do not give any importance to the revelations of the Upanishads. I think this state of affair still continues. At the same time, you find a section of the people given only to the Upanishadic thoughts, exhortations and practice.

The Vedas always have a very intriguing origin. But in later years, later means we cannot say how many millennia had passed. We have compositions in the form of epics called Ramayana on the one hand and Mahabharata on the other. Ramayana is said to be written in Treta yuga , maybe that was the time Vedas and Upanishads were still very much in the minds of people, practice also.

When it came to the end of Dwapara yuga, that is 5000 years ago, maybe Vedic traditions had declined still further and there was a need to revive it, not in the Vedic and the Upanishadic manner but something different. Vyasadeva wrote Mahabharatam and as part of Mahabharatam we find Bhagavad Gita. So Bhagavad Gita is actually a historical rendering, a well documented text in which the life and activities of the people of Bharat are discussed threadbare. It is a narration of our own people, narration of the life of our own people, our own predecessors and in the course of that narration, Bhagavad Gita also had to be.

The Upanishads are an exhortation in the calm and cold environments of the forests whereas Bhagavad Gita is an exhortation in the din and bustle of the Kurukshetra battlefield. This difference is very, very marked. The theme of the Bhagavad Gita is Brahmavidya. Every chapter is called ‘ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे’. So, the entire discussion is about Brahmavidya. How this Brahmavidya came to be instilled into the mind of Arjuna, Arjuna reflected upon it and it had its immediate effect so much so that he got up, took the bow and arrow and decided to fight the war, this is how Brahmavidya works. It works in the mind through the intelligence.

You can say both Bhagavad Gita, Yogavasishta Ramayana, Uddhava Gita and such other texts, all of them are a dialogue between the enlightened intelligence and the deluded mind. The one who has the enlightened intelligence speaks, exposes, and the one who had the deluded mind listens to. Virtually, it is the human intelligence speaking to the human mind. Brahmavidya is to be told, imparted in the form of words which will be received by the listener’s ears and after listening, he has to exercise and employ his mind to understand the message and then to imbibe it. So that practice is purely inner - mind, intelligence practice. That is why manana has a great place in spiritual life. Yesterday I spoke about one verse.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ।।
kāyena manasā buddhyā kevalair-indriyair-api |
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śuddhaye ||
(Bhagavad Gita 5.11)

I said this is a point where I have doubt whether you will understand and imbibe or not. What is that “kevalair-indriyair-api”. Yogis are working if at all only through the senses. Activity is possible only in the sphere of the senses. I can open my eyes and close them. I can breathe through the nostrils, the air makes a passage into the lungs, comes out. I can move my limbs, walk. All these are movements. Certain movements are called vibrations. This movement and vibrational activities are only in the sensory level, physical, matter-energy level.

When you think of the mind, go within the body. There, there is no activity like that of the physical world at all. Our mind cannot go from the place where it is. It produces a number of thoughts but no thought is physically produced and is present. So, does the mind act? – No. Does the intelligence act – No. Does the ego act? – No. If action means movement and vibration, then no vibration and action can take place in the sphere of consciousness whose expressional notes are mind and intelligence. Now this is a point that you should do manana.

Even in your meditation, when you chant your mantra, if you have a mantra, this chanting is not an activity. You are not uttering it, you are only mentally repeating it. By mentally repeating, is there any action produced in the physical sense? You revolve the mantra in your mind but at no time is it ever present there. How thoughts are evolved by the mind and how they are dissolved into the mind? This is a mystery. So, you have to experience it. Our meditation is meant for actualizing the manana part of your sadhana.

Various things you hear, sift them out and the essential ones you contemplate upon, reflect upon to have clarity. The reflection is not a physical action, meditation is not a physical action. In fact, for meditating you stop all the physical activity. So how can it be action? So, the yogis if at all act only sensorily, in the sensory level. Are you conscious of this, do you admit it, do you understand it, can you give your certification on this statement? In order to say that you have to do manana over what Gita says, sit, close your eyes, see, see whether there is any movement within the body. That is why I say you have to go on stirring your mind with the mantra, with the optional thought. After stirring, make the stirring gentler, gentler and gentler so much so no ripple will be there and the mind does not ripple at all. It has reached a state of absorption and stillness. That stillness is the source of everything. For anyone to understand it, believe it and practice it itself is not easy.

The entire thought process and the emotional process of the mind will cease, will stop. The chanting of the mantra will become thinner and thinner, lighter and lighter, feebler and feebler, more and more sublime. Suppose a thing is moving very slowly, further slowly, you will find it does not even impact on the air. So, slow its motion is. Virtually, it is a cessation, stoppage. This is how you reach nischala samadhi and when you are doubtless about it, it becomes nirvikalpa samadhi. The word ‘vikalpa’ means doubt. When the whole inner process comes to a stop, what will you doubt? Where is the doubt-producing thought? Neither the body nor the limbs, anything is there. So, the activity if at all is possible only in the indriyas, senses level. Apart from the sensory level, no action at all is there. If no action is there, no effect is there. If no effect is there, no bondage is there. If no bondage is there, no freedom is necessary. That is how one gets beyond even the so called Mukti. It is a Mukta state while living itself, Jeevan Mukti. It is understanding that in the space level, there is no activity and there is no effect produced by the other four bhutas and whatever they do.

And coming back to the point, Brahmavidya. This is Brahmavidya what I am discussing. The entire Bhagavad Gita is a kind of a commentary and elaboration of what the Upanishads have presented in a scattered manner. How great it will be if you can keep quiet, closing the doors and windows on an asan and then speak to your mind!

Harih Om Tat Sat. Jai Guru. Jai Guru.

Pin It