"Unflinching devotion to the Teacher is paramount in the life of a true seeker. To begin with, an external God can be the object of faith. But once the devotee grows to be a seeker, only a Wise Teacher can fulfil his quest.  It is then for the seeker to get purified and enlightened by the words of wisdom from his Guru.  Their bond and attunement put the Teacher on the pedestal of God.  Such an impeccable Guru-sishya bond alone bestows wisdom, strength and fulfillment to the seeker."

The Guiding force of Narayanashrama Tapovanam & Center for Inner Resources Development

Swami Bhoomananda Tirtha

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Articles for Saadhana

 Listen to Prabhaata-rashmih Audio 

Harih Om Tat Sat. Jai Guru.

This spiritual subject as well as the sādhana is aimed at entering into one’s own inner personality consisting of mind and intelligence and then constantly enriching it, empowering it by a process of enlightenment. Mind is the first and last reacting agent within our body. This mind is very quick and explosive in its responses and reactions. 

Everybody is a victim to this mental plight but the arena of the mind is subject to, if at all any penetration only by the intelligence. Intelligence is working on knowledge. That is why I said ‘enlightened’. The inner personality has to be enriched and empowered by a process of enlightenment. That means you have to employ the tool of intelligence to enter into the mind arena and then organize it, reorganize it, strengthen it, reinforce it in the manner you want. The whole process is one of introspection. That introspection is not an idle one. It should be an infusional introspection - Introspection taken up and pursued with a view to infuse its benefits into the mind. That infusional nature of introspection is very important.

Everybody does introspection. See, in the areas of physics, chemistry, mathematics, any kind of a science and technology, whenever you read a book, a book of knowledge in any subject, you are reading it, you are getting informed and enlightened and the next stage of your activity if it is an experiment or anywhere in a factory, in a productive setup, anywhere, whatever you have read, that knowledge you are instantly employing. If you read it in the morning, it starts acting on you right from then on. I don’t know whether you understand what I mean.

See, any book of knowledge when we read, we gain the knowledge, if necessary we read it a second time, a third time and after you get the knowledge you employ it. Suppose you purchase an equipment, even a table, it is coming to you unassembled and there is a literature accompanying it. And it tells you what are you to do for assembling the table. You read the book and simply implement what you have read. So that knowledge is implemented there. In any area of science and technology it is always reading, understanding, getting exposed to and then instantly using it.

If this is why we are reading and gaining knowledge then should you have a step-motherly attitude with regard to spirituality? Spirituality is also giving you knowledge. And this knowledge has to be instantly applied. So the intelligence is a tool by virtue of which the subject is exposed and the exposure is received and understood. Instantly that knowledge should be passed on to the mind and the mind’s activities and interactions should be set right. The question is – ‘Are you prepared to do it? How well are you doing it? How zealous or sincere you are?’ These are the questions to be asked. They are again coming back to the mind.

I was writing a kind of an introduction to my fourteenth book on Srimad Bhagavatam. I am able to discuss only 22nd 23rd and 24th chapters, only three. I cannot take up the next chapter. There is no time. So the 22nd chapter is very long. When I was writing commentary on it, to whomever was near me, I told them more than once, “See? Our Hindu dharma is all absolutely rational, amazingly, incredibly rational.” Krishna goes on explaining the philosophy of the eternal truth, the imperishable soul with examples and with reason that you will simply be amazed. At one point he says there is nothing called death at all. It is only loss of memory.

Nobody knows anything like birth and death. When children are born to us we see that they are born and therefore we assume that we should also have been born. We see our parents and grandparents die and therefore we assume that we will also die. Birth is not an experience, death is not an experience.  He refers to the flame of a lamp. The lamp produces a flame when the wick is lit by another flame. You are seeing the flame constant, constant, constant, no change at all. But to produce the flame and the upkeep of the flame depend upon three factors - Usage of oil, usage of wick and usage of oxygen. When you are looking at, you find a continuity. But in reality it is not continuous. It is using the oil and every moment of the burning, the glow, it means reduction in the oil and soot collection in the wick and absorption or assimilation of oxygen. The two we can understand - reduction of oil and the formation of soot. But the third factor, oxygen being taken from air we cannot measure.

Are we conscious of the fact that it is not actually a constant flame? It is a transformational process that the flame is kept up. In the same manner we are living, living, living. It is a transformational, completely transformational process and when we finally die it is not a death. It is only a biological cessation. It has got nothing to do with life. Life is not body. Body is matter and energy. The flame is neither the oil nor the wick nor the oxygen. The flame is different. That flame did not come from these three. These are inert, they are not brilliant but the flame is brilliant. In the same manner, the life element in us is not the body matter or energy. It is something different. That is always the same. There is already a transformation -that means what? Birth and death, birth and death.

In the final state there is nothing specially taking place. It is only atyanta vismṛtiḥ (Srimad Bhagavatam 11.22.38), there is a total forgetfulness. Every day we sleep. We are forgetting but we wake up and remember. Here, there is nothing like waking up. The body itself is unfunctional. So how can we wake up? So there is if at all a forgetfulness which cannot be revived. That’s all what happens in death. In this way, the rationality and the reasoning provided in Srimad Bhagavatam through the mouth of Krishna to Uddhava, I was simply feeling amazed.

Can our religion be so rational? The so called ‘G-O-D’ totally disappears. Absolutely rational! So I am writing on it and through a song of Bhikshu, Bhikshu Gita, Sri Krishna is presenting how the mind is powerful over matter, any kind of an assault, any kind of a torment inflicted by the world including human beings can be completely countered and overcome by the powerful and invincible mind. Here is a story he says and this wonderful statement! Anybody in this world should read that story. It tells you how mind is the most powerful. He who is able to win over the mind, he becomes a ‘deva-deva’, he says. Wonderful portion!

Harih Om Tat Sat. Jai Guru. Jai Guru.

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