"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

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Articles for Saadhana

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

Last evening in the satsang, I asked mostly our inmates and inmate-like people to chant the three verses which they have learnt. All of them did them very well. I am very happy. Today I am adding one or two points.

One point is that they should themselves recall to their mind what are the verses they have read and studied and how they relate to their own sādhanā, their own mind. One is their understanding; another is their interaction. In understanding level, how each verse is having its impact? If the idea is assimilated by the system, then it should reflect in their behavior. Does it reflect? If not, what is the bottleneck? In this way, you go on comparing notes with your own behavior. Now and then, you should sit in a place and call these verses and try to introspect over them. If you have to introspect, you must have a subject and that subject should be these verses and their messages.

One important sādhanā and also a great additional enrichment that you can think of is, keep a very good notebook. It should have at least something like 200-300 pages minimum, a good notebook, and in the notebook you start writing. I don’t want you to write a diary but I want you to write on your own sādhanā, particularly the study of these verses. In one sense, it will be your association with the scriptures and scriptural compositions and the effect of this association.

In order to write, you should not search or think for anything. I want you to simply copy your mind. ‘I chanted this verse. This is its message and this is the way the message impacted me and the result and outcome of the impact has been this.’ You should write in this manner. This will be the beginning of writing experience and writing learning. When you start writing, use choice words, choice phrases. Do not end two sentences exactly prototype and do not begin also in a prototype manner. You can write very simple sentences.

When you use the word ‘it’, ‘that’, ‘this’, always it refers to the previous sentence and if it is a focused relative pronoun, it always relates to the subject of the previous sentence or the proposition that it has made. There is a great difference between ‘that’ and ‘this’. When you refer to ‘that’, it is something distant and yet to take place. When you refer to ‘this’, it is something close at hand and is taking place or has taken place. Try to think in this manner.

Do not end two sentences in the same way, let there be a difference. Start also a sentence not necessarily with a noun, it can be an adverb or an adjective. Avoid passive voices, always write in an active voice. I am still learning this active voice usage because we are very much used to passive voices. ‘This was said by him’, ‘he said this’, that(in active voice) is the right expression. ‘It was not liked by me’ (passive voice); ‘I did not like it’ (active voice). So the computer repeatedly corrects us saying that don’t use passive voice, use always the active voice, so I am still learning but by practice the passive usages also come.

When you start writing, you will find you are getting refined and also reformed. Initially it will be very hopeless, very poor also but don’t leave it, try to learn. By the time you are able to write fifty pages properly, you will have become almost a small writer. It is very important that you learn writing.

So I want you to write on your own sādhanā, whatever you do, whatever you have found and whatever you have yet to do, so it is your evaluation about yourself. You don’t want to search or hunt for a subject. The subject is your own mind, your own concern, your own effort, whether it has been successful or not and what is the reason for success or failure, all these things you should write about and make introspection a definite part of your life. Introspection is necessary for anybody. If you want to be distinguished in your work and performance, you have to think about it. ‘Have I done it in time, could I have saved a few more minutes or hours?’ - this introspection should be there in you.

The entire spirituality is a process of enlightenment. People say attainment. What is that attainment - it is enlightenment. Our inner personalities lying covered, you uncover it.

One more focus I shall provide and stop. I think you will have to borrow a hundred ears and listen to me, what is that? We refer to the world, life in the world. ‘I was born into the world’, ‘I will die from the world’, the world, matter, energy, gross, subtle, subtler, subtlest. All these are references to the so-called world.

I am asking you a question - is it the world or is it an experience within you? You are using a word ‘world’ to denote something. To denote what are you using the word? Are you denoting something external or are you denoting something internal? Namely there is some experience I have within me in the mental sphere, that experience I called the world. So is it a reference to the objective world or is it a reference to your subjective experience, will you answer me? Are you referring to an objective world or are you referring to a subjective experience of yours?

All experiences are subjective; nothing is objective, it is not in the body but within the body in the sphere of the mind. So everything that you refer to, your birth, your growth, your age, your having done anything, something, many things, everything is actually a reference to your own experience, your own knowledge, your own memory. This first point you should get fixed on. Everything is a reference to our inner experience, inner knowledge and inner memory.

The next point, so all your search, all your findings are in the inner sphere and about the inner experiences. When you are enquiring into the world, you are enquiring into the world experience. When you want to say the world was born of X, you are actually referring to your world experience and trying to find a cause for it and then say from here; that is also the finding of your intelligence, intelligence being within. So the finding is also inner, be sure about it.

And the last point I want to tell you is that if this much you have agreed that everything we refer to is actually a reference to our inner experience, then in that sphere I am asking you, how many things are there, how many entities or existences are there. Our body is already full with the panchabhūtas, there is no space for anything like sixth. Within this body there cannot be another matter, another energy. So it can only be a presence different from matter and energy. And that presence is in the body which is already full with panchabhūtas including space. Space itself is pervading in all the bhūtās. In such a full body which is pervaded by space, you still have the experience and that experience is not arising from the panchabhūtas which are inert. So we have a presence within our body where all experiences, knowledge and memory arise. In that sphere, in that level, in that presence, let me know how many items are there.

When I refer to the earth, is the massive solid earth within my body in the sphere of experience? When I refer to fire, is the fire blazing within me? In that level of experience, the inner presence, the presence alone is there, that acts as the mind, that acts as intelligence, that acts as the ego. Ego is not a positively existing product nor the intelligence and mind are. They are functions done by the inner presence.

So when we are thinking, first of all there must be a thinker, then the thinker gives rise to thinking and then the result called thought arises. Tell me now whether the presence has split itself into thinker, thinking and thought. The thinker is a product made there inside, thinking is a function brought there within and thought is an outcome, a product. So are there three items there - the thinker, thinking and thought or are they really one?

Every time I start thinking and I have thoughts, so many times the thinker comes up, the thinking follows and the thought is born. Do you mean to say these three are spread within my body and there is a thinker, there is thinking and there is thought or all of them are really one? Is there any thinker besides the spiritual presence? Is there any thinking besides the spiritual presence? Is there any thought besides this presence?

If you understand this, even the world is only an experience within me and in the experiential sphere there cannot be more than a product. So the products like subject and object, the thinker, thinking and thoughts, they are not separate or several at all! The inner presence gives us the idea of many, the idea of the triple called the thinker, thinking and thought. It is only notionally there, entity-wise it is not there at all.

So you answer my question, is there anything called thinker definitely in me or whatever is in me has the potential to think just like the water has the potential to flow, the wind has the potential to blow? None of these functions is different from the substance, the spiritual presence. So if you introspect and find out that the thinker, thinking and thought are not three special factors or constituents, all the thinker is only relatively there, thoughts also relatively, in reality, the presence or substance is only one, one, one. If it is only one, it cannot change into many, then where is our bondage? We don’t have bondage. So you realize that you are unbounded and have no bondage. You can still serve others if you so like, continue the service but do it not like an ignorant and deluded person but as an enlightened one.

So inside our body no substance can enter from outside and no substance is produced from inside, it remains the same, same and same. That is why you say ‘I am happy’, ‘I am unhappy’. What is becoming unhappy is ‘I am’, what is becoming happy is again ‘I am’, in happiness ‘I am’ does not become different and in unhappiness too it does not become different, this is the truth. Introspect over this truth and find your anchor in this.

So my summary point is that everything is in your mind, its experience, knowledge and memory. In that level, there cannot be any additional products, severalty or plurality. Introspect over this truth and confirm from your own experience that this is so. I entrust you this task before going this time to Delhi.

Harih Om Tat Sat. Jai Guru.

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