"Every moment of your life you are being carried to fulfilment, irresistibly. Everything that comes to you does so to improve, correct or alter your nature, thereby taking you nearer perfection. So, whenever agitation assails your mind, ponder over this truth again and again."

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. Harih Om Tat Sat. Jai Guru. Jai Guru.

All of you are seekers of truth. I am specially referring to the inmates here. To some extent ‘C’ has come recently. I think ‘P’ has also come compared to others, recently. But anybody can hear these truths anytime once he or she is a seeker. I am presenting, interpreting the Supreme Truth on many occasions in various ways.

My specialization is that I have always been presenting this knowledge, not so much in the way of a meditative absorption which is necessary, but after the meditative absorption you are spending many hours of the day, about sixteen hours of the day, wakeful and interactive. During that time, if this knowledge is not pursued, preserved and it does not reflect in you, I find that this one hour of meditation and absorption will have practically no consequence. At least that much you do. It is just like going to Sabarimalai or Guruvayur once in a month or once in a year. Even going to these holy places, we are only seeing the Lord in the idol and its face. All other places we never recognize God. So there also, it is a losing game. I am critically and pin-pointedly presenting these factors so that your mind will rise up and try to catch up where is the gap between right knowledge and non-availability of knowledge.

One simple question I ask you is that are you feeling that you are a seeker? Has it really become established in your mind and heart ‘I am a seeker’? Just like you have the feeling that ‘I am a man’, ‘I am a woman’, ‘I am a human’, you should also be able to feel ‘I am a seeker’. When you are able to feel ‘I am a seeker’, will not your whole life be an extension of the seeker or seeker-hood? Every time you act, you think, you understand, if you accept the fact that ‘I am a seeker’, then whatever you do, think, speak should be as a seeker and in extension of your seeker-hood. Now the tussle starts when you start feeling - is it so, is it so. It has to be so. Is it so - It has to be so. It has to be so, is accepted. Is it so, no; it is not. Now find out why it is not so. That should be the point of enquiry.

Aśocyān-anvaśocah. Arjuna asked for redressing his grief. Now Krishna says, “I am making grief itself a point of analysis and enquiry”. He said, “You are grieving over the people who should not be grieved at, at all! You can grieve but not about Bhishma and Drona. Your grief is uncalled for”. I don’t know whether you catch my point. Arjuna’s grief itself falls without any foundation. This is the effect of enquiry.

So you should enquire – ‘Am I a seeker?’ ‘Yes I am’. Then all that I do throughout the day, whatever I do, whatever! What will you do? You will only respond to the needs of your life as an individual, life as an Ashramite, life as a social being. Whatever work you are doing, is it as a seeker? Is it in extension of my seeker life? If there is a gap, that gap you will have to think, reflect upon and eliminate and that makes you wise. I don’t know whether you understand what I am saying.

What are you doing? You are getting up early in the morning, doing some prayers and coming to do some work in the Ashram. What is this Ashram? It is a place and abode of seekers. There is a master here. There are disciples here. We all together conduct lokasaṅgraha. Lokasaṅgraha can be done only by knowers of truth and they should do. Otherwise the world will go out of moorings. All the work that you do, even eating food, taking bath, is also part of lokasaṅgraha. Unless the people who do lokasaṅgraha are there, how can the saṅgraha be done? So, we have to live somewhere. We have to be protected from rain and shine. We have to have arrangements for feeding ourselves, feeding the others who come here. Unni, the local man once said, “Swamiji, there is no place here for feeding people. Please put your mind to it and have at least a dining hall. Every extension that we have made in construction here, it is because of a need. What is that need, lokasaṅgraha need. People come here.

One person came to us and during the conversation Swamiji came to know that he was collecting very rich food from hostels, marriages and other areas every day and distributing to the needed people. If he has food for 50, there is a station in Jamshedpur where 50 people can be gathered. If there is food for 200, he rings up another place where 200 recipients will be there.

The moment I heard it, I said it is a wonderful service. This beautiful nourishing food is wasted every day. After the use, they throw it into the dustbin whereas so many people are starving in our country. So I thought it was a very good job. Then he came a little closer to us. He doesn’t have a job. This is the only job. I said, “I would like to see your wife”. I also saw her, very simple person but quite happy and contended. “I could not purchase Sari for Durga puja for her”, he said. Then I told Mā, “Can you not give one or two saris to her?” It was a natural feeling I had. Why did I have it? Because I am moving about in the world. Many people come. They have refuge in me. So I am no more a private individual, a residential or a domestic person. My life is a societal life. When we come to know whatever needs the society wants, to the extent it is possible we fulfill. Not that we fulfil all; it is not necessary also.

So I enquired him, “Do you have vessels? How do you transport this food?” “We have vessels but I don’t have a proper vehicle.”, he said. “How much will it cost?” “I want 50,000 Rupees. I will get 25,000 Rupees from selling the vehicle. Another 50 will enable me to purchase a second hand vehicle.” When I disclosed this news here, there was a comment from a person, not a nobody was a somebody, he said that “Swamiji, don’t go for second hand vehicle but provide a first-hand vehicle.” Another person in the group said that “I would like to finance it.” Some others also came forward. So we told the people of Jamshedpur that this cannot be a gifting from us alone. We are trying to do it but the matter should be enquired into and owned up by all the group of people that we have there. So, you discuss it and find out what he needs etc. Now he says a new Maruti van AC which is necessary for moving food in summer, it will cost about 4.5 lakhs. See, it has just developed into that. It is all part of our lokasaṅgraha.

We cannot draw a line of border saying that this much is spiritual, that is not spiritual. The whole world has become spiritual. Not by material, physical or chemical law the world has been born; it has been born by virtue of a spiritual law. From no material substance, the entire matter has come up. Is it not spiritual? So applying it to you I am saying, focus on the point “I am a seeker. So whatever I do is in extension of my seeker hood” but your mind may not accept it. To make the mind accept is illumination. Here starts your introspection. “Swamiji said this but I am not feeling that all that I do is as a seeker. So where is the deflection, why this gap? Will I not be able to see that all that I do is as a seeker?” If you are doing something as a seeker, something as a non-seeker, you have a double personality. Is it okay? What does Bhagavad Gita say for the seeker?

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥
īśvara: sarva-bhūtānām hṛd-deśe’rjuna tiṣṭhati |
bhrāmayan-sarvabhūtāni yantrārūḍhāni māyayā ||
(Bhagavad Gita 18.61)

God is seated in the heart of everyone as if mounted on a machine, He operates the machine and does everything. So whatever you do, if it is like on a machine which is propelled by God, then where is the question of your not being a seeker? Everything you do is divine. So you may ask, can anybody do anything and then say it is divine. He is free to say and free to do. Nobody can stop him but whether what he says and what he does are true, automatically it will come to the forefront to him. You know the answer, the answer is only one answer. When your desire is extinct, possessiveness is gone and ego also becomes extinct, everything you do will become divine. So you are obliged to look into your ego and remove it, obliged to look into your possessiveness and dispense with it, obliged to look into your desire and make it extinct. This is how the sādhanā works.

Now I will open my eyes and spend 5 or 10 minutes with you. Have you understood the message? Particularly ‘N’ and ‘P’, have I given you a clue? Tell me what have you understood and where is your problem. Don’t you think it will take place always? Will it not take place always if you have understood the message? Will it not automatically take place every time? What is your research question? The underlying feeling is that I agree. Are there not occasions, when you feel that “How can I look at it as a seeker, it is not, it is not”. Such feelings don’t come? So everything you feel is a seeker. Then you have won over the game.

‘V’ what do you have to say?  Am I giving you a clue? Is it a clue? This will be a hammer which will go on hammering you, once you understand and accept this. Then what is your answer? So your problem is that you miss the feeling that ‘I am a seeker’. It is one thing to say ‘I miss, I don’t remember it always’, it is another thing to say ‘Yes, I am a seeker but with regard to many items I feel it is not an extension of my seeker’s life. I feel there is a corrupting or alien element’. Why don’t you discuss it with me whenever you have such a feeling?

As a seeker you are living in this Ashram and many things we have to do. In as much as whatever we do is part of our Ashram, part of our life, is it not part of your seeking also? That is why I say focus on the point that you are a seeker. Or you can use another concept, ‘I am a devotee. Everything is God for me. I am seeing God but I am not able to see. So how can I rectify my mistake and purify myself so that I will be able to see?’ This hammering will automatically come. Do you agree or disagree?

Mā: Whether it is a thought, whether it is words spoken, whether it is a behavior and action, for everything there will be an introspection that whether I have behaved like a seeker or whether everything was a seeker-like. So that introspection will help. It will force introspection.

Poojya Swamiji: It will force introspection, otherwise you will be all right. If you are not forced to introspect, the only answer is either you are a fool or you are a fulfilled seeker.

Mā: “Swamiji, when it does not force an introspection but I feel that I am a seeker but it does not force an introspection, what is to be done?”

Poojya Swamiji: There cannot be any middle position. Either it will force you to introspect or you will be a seeker and you will be happy and contended. There cannot be any middle position there, is what I feel.

Mā: What ‘P’ says that ‘I am always feeling that I am a seeker’. Then the next question is that whether whatever I think, I do or I talk, whether every time I am assessing and introspecting, whether that all is according to seeker-hood or not. That also you please tell. Then it will be easier for everybody to understand. Yesterday ‘P’ was discussing with Swamiji, both of you, 'C' and you, that sometime anger comes. In such cases, how do you apply the thought that ‘I am a seeker’?

‘P’: Even when I get angry or the negative thought that whatever one should not have as a seeker is there, I don’t consider myself not a seeker because of those thoughts. I feel that as a seeker it is only natural that there will be mistakes that you have to rectify. So I don’t feel guilty over them but at the same time I am trying. My effort is there. So I don’t feel distressed deeply by thinking that there is a contradiction between my being a seeker and my having wrong behaviour or interactions.

Poojya Swamiji: But the question which I am expecting from you, that question doesn’t come. “Swamiji, I am a seeker but all the activities that I have to do, participate or support or otherwise, very often or sometimes I feel those activities cannot be attributed to a seeker’s life. I accept because it happens to be in my life but I am not able to reconcile them. So, how to understand or interpret these activities in a manner that they will be corollary to or extensional to seeking?’ This is a question that I expect you to ask but none of you seem to be asking me. Here are the spiritual statements I bring about.

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।
niyataṁ kuru karma tvaṁ: karma jyāyo hy-akarmaṇaḥ |
(Bhagavad Gita 3.8)

niyataṁ kuru karma tvaṁ: You do all activities always.
karma jyāyo hy-akarmaṇaḥ

तस्मादसक्तः सततं कार्यं कर्म समाचर ।
tasmād-asaktaḥ satataṁ kāryaṁ karma samācara |
(Bhagavad Gita 3.19)

Tasmād-asaktaḥ satataṁ kāryaṁ karma samācara. Always do well what is to be done. All that you are doing, is it not supposed to be done? As an Ashram or together when we live, many things come to be done. You only do what comes to be done. And anything can come to be done.

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
aniṣṭam-iṣṭam miśram ca tri-vidham karmaṇa: phalam |
(Bhagavad Gita 18.12)

Sometimes we may have to do the desirable acts, undesirable acts, a combination of the two. This is the nature of the world. Our life may occasion it, some others may occasion, many many things can happen. You understand? So, finally where are you going up to, do you know?

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |
(Bhagavad Gita 3.27)
कार्यते ह्यवश: कर्म सर्व: प्रकृतिजैर्गुणै: ॥
kāryate hy-avaśaḥ karma sarvaḥ prakṛti-jair-guṇaiḥ ||
(Bhagavad Gita 3.5)

So all our activities are not our activities. They are made up of prakṛti’s guṇās and the guṇās are making us to act and we don’t do anything. So you reach a state of non-activeness. If non-activeness is the truth, is it not applicable to all acts? Why should we worry about the different types of acts and then construct a disharmony with our seeker-hood? Is it not clear what I am saying? This is how you grow! The feeling that there is anything repugnant or disharmonious completely vanishes from your mind. It may not happen in one month, one year, even ten years, but this is where you have to go to. I think that is where jñānis differ or people differ. Some people have a tremendous capacity to take up anything whatsoever. Others will doubt.

Krishna has no qualms in employing Ghatotkacha to face Karna and he started laughing and laughing when Ghatotkacha was killed. The whole army camp was shedding tears and Krishna was laughing. Then Arjuna asked Him, “Why are you laughing? I cannot understand my dear Krishna.” “There is a reason, I wanted Karna to use his spear”. He had it and he could use it only once. So he wanted Karna to use it against Ghatotkacha. When he used it, Krishna said, “I am happy now”. So He said, “Now I am free, otherwise I was afraid in your encounter with Karna, Karna will use it and you will be killed. I did not want that to happen.”

You mean to say an ordinary man can do like this? It was a very grave decision, is it not? And he did it. He did this and many other things also. That is why we say about Krishna that He was a very very great person because taking a decision, implementing it, come what may, win the cause. He is sure the cause is good, cause is correct.

He calls Karna, goes in seclusion and says “I will tell you about your life. You are the brother of Yudhishthira.” Karna said, “I know it.” “Now the question is, why don’t you come? Yudhishthira will accept you and give everything for you. You will be made the whole monarch of the world.” Karna said, “I know it but I cannot barter my relationship with Duryodhana and I should be killed in this war. If I survive, whatever I get I will give to Duryodhana but I don’t want that to happen. So, you bring Arjuna before me, let us fight.”

He was trying to apply every kind of persuasion. He sent Kunti to plead with Karna, “You go and talk to him that you are his mother.” Everything was done. Such is his mastery and apparently very very puzzling, very confounding also but that shows the way of world. There is a wicked man and he is very powerful. What will you do to bring him down? Very powerful but he is wicked. What can be done? Something has to be done to bring him down. So, am I telling you something seriously in this way, seeker and all that, does it give you a way?

Mā: Very good.

Harih Om Tat Sat. Jai Guru.

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