"Devotion is a means as well as its true end when it grows into a full treasure. When devotion becomes a treasure, you will need nothing more for inner fullness or affluence. As devotion grows, it will begin to free you of all desire, hatred and fear. It will relieve poverty, either by making you amply resourceful or by taking away from you the very feeling of poverty. Devotion also will remove your weakness, generating untold strength and confidence."

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

Swami Bhoomananda Tirtha

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Harih Om Tat Sat. Jai Guru. Jai Guru.

I would like all of you to think very seriously about this.  The word ‘religion’ came into English language and found a place in the dictionary only in 1700. I hope I am not wrong in saying this. The word ‘religion’ came into vogue only in the year 1700. Whatever dharma and śāstras we have in India, they belong to prehistoric times. According to me, they were evolved in the Gangetic plane where our people concentrated to live. People can only live on the bank of a river which is perennial because they want water to drink, to bathe, to cook and for farming. So, anywhere in the world, civilization will flourish only on the banks of rivers. So, in the Gangetic plain our people concentrated their life and all the thoughts were evolved there.

When I say they were in prehistoric times, history has nothing to speak about it. But our śāstras are themselves historic. Why? Initially they were evolved and they were transmitted only by utterance to the ears. Nothing was written. People used to utter them and students used to learn through hearing. If one generation had either not tried to teach or a few people not tried to learn, the whole chain and the treasure would have been lost for us. But we have not lost it; we have it. What further history do you want? This itself is history.

Everyone who recites the Vedas says that these Vedas were existing far earlier, far earlier, far earlier and nobody knows its origin. That means, whoever learned it found that it was already in vogue not for a short time, for a long time. And even now it is in vogue. This is one point.

Second point is that our śāstras are always rational and systematic. It has to be presented properly. Unless it is rational, it is never accepted, it has no authenticity. We have a verse from Brihaspati, the preceptor of Devas. He says that “Only when the statements of śāstras are found rational, you should accept them. Simply because the śāstras say, don’t accept them. Put them to the test of rationality and propriety, then only accept them. We have a celebrated verse which says:

yukti yuktam pragrinhiyāt bālādapi vichakshaṇah
Anyaścha trinavat-tyājyam apyuktam padmayoninām

If something reasonable is mentioned even by a child, it has to be accepted. Suppose it is unreasonable, even if Brahma, the Lotus Born says that, reject it like a blade of grass. This is a very great statement of ours.

So, my dear children you should understand that all our scriptures are rational. There are six limbs which make a śāstra and one of them is that it should be yukti yukta. Upapatti it is called - it should be rational.

In rationality, what works is our intelligence. The data for the intelligence is presented by the mind and the mind is helped by the senses. Senses are the instruments which the mind employs to collect the data. Senses cannot work independently; they have to be employed by the mind.  For this reason, try to understand it. Our whole life, experience and interaction, all of them are mental, mental, mental. It is the mind that tells us that we have a body. It is the mind that senses the very sensory organs. The mind employs the senses. Every action initiated by the mind and implemented by the mind with the help of the senses and the action when completed, it remains as an experience, knowledge and memory in the mind. Therefore I say, mind is the source of activity, mind is the sustainer of activity and mind is the terminator of activity.  No activity can ever be except related to the mind. So mind becomes the focus, the locus for our entire life, experiences and interactions.

Our spiritual science examines life and it arrives at some conclusions. The first definition of life is life is an interaction between the senses and the objects of the world. Ever since we wake up, we first of all know that we have a body when we wake up, then we look at the roof, look at the floor, go to the toilet – everything is an interaction and it continues till we go to sleep at the end of the wakeful day. In sleep, we forget everything. It is our mind that wakes up and the mind itself wipes off all wakeful impressions at the end of the day, then goes to sleep forgetting itself.

For our wakefulness itself, mind is the source.  What about the world which we perceive during wakefulness then? The source is the mind. And the mind’s resourcefulness is proved in dream where it creates a parallel world of matter and energy.

I would like these children to understand that all our spirituality, religion, philosophy, yoga etc. are completed based upon the mind and intelligence. Intelligence is given to knowledge. Knowledge follows enquiry and analysis. These are done by the intelligence. The data for the analysis are provided by the mind. And mind takes the assistance of senses; it employs the senses.

Each sensory organ is supreme and sovereign in its area. In the matter of deciding colors and shapes, eyes are supreme.  In listening to and identifying voices, sound, ear is supreme. Like that, each sensory organ is supreme and other senses cannot interrupt, intercept or intrude in that area. The entire world is nothing but products for the senses. The objects of the world cannot do anything by themselves. They are identified by the senses, categorized by the mind and the interactions with them are initiated by the mind and effected by the mind. This mind is supervised by the intelligence.

So, our life is primarily and solely mento-intellectual. For the ancient man it was so; for the most modern man also it is so. The canons used for objective sciences are observation and inference. For spiritual science also, the same observation and inference are the means. In science and technology, they have improvised quite a number of gadgets like telescope, microscope, spectrometer etc. in doing their work. But ultimately with all these telescopes, microscopes, scanning etc. what is working? Our own eyes are seeing, our own ears are hearing, our own mind collects, our own intelligence sifts. Whether you use an instrument or not, observation is always by the senses. The senses are helped by the instruments, that’s all. So the interaction is always between senses and the objects.

Spirituality says that life is constantly an interaction between the senses and the objects. These interactions inevitably bring about five sensations – sight, sound, taste, touch and smell. The world has nothing to offer except these and these do not belong to the world. Only if we have an ear, we hear a sound. So, sound is a product of the ear. Sight is a product of the eye. Smell is a product of the nose. Touch is a product of the skin. Taste is a product of the tongue. Now, is the world then something different from your personality and its organs?

So we have the first level of interaction in the sensory level. A sound is heard. It becomes sound only up to the ear drum. Beyond that the sound vanishes. There are only some kind of conscious vibrations inside. When they trickle down to the mind level, all the five sensations produce only two outcomes, all the five sensations. So, the world objects become five in the sensory level. The five trickle down to two. The two are called pleasant and unpleasant, happiness and unhappiness, good and bad, favorable and unfavorable etc. When you, go further down then, then they also are dissolved and you get into sleep.

So, the world is five. The five become two and the two also get dissolved to one. The whole process is resting upon your personality. Perception of the world does not depend upon the world. It depends upon the perceiving consciousness, the perceiving senses. Senses themselves are employed by the mind. So you tell me now where is the interaction – is it in the world, is it in the senses or is it in the mind? In the mind level, you only have two experiences or reactions called sukha and duhkha. So the entire variegated world equals sukha and duhkha. It may come in various forms. The cause details may be many but ultimately they converge into sukha and duhkha. These sukha duhkhas being mental, we can manipulate them.

When you analyze sukha duhkhas properly, you will find that duhkha is not an independent experience. It is the absence or extinction of sukha. If duhkha is not an independent experience, it is only extinction of sukha, so how many are there? Only sukha is there. It disappears bringing duhkha and duhkha also disappears bringing sukha. Sukha cannot be had without preceding duhkha. Unless you have preceding duhkha, its extinction, sukha cannot be had. So, is duhkha something unfriendly or is it very friendly bringing you sukha? So, duhkha is a forerunner of sukha. Being so, is it good or bad?

And what about sukha? Sukha brings duhkha. So, is it good? A man to be hanged is given a sumptuous meal and very lovingly the person says “Please eat stomach full”. But he is going to be hanged after that. If sukha is to be followed by duhkha, will it really be pleasant? Then what about the pleasantness you feel and the unpleasantness about duhkha? When the sukha duhkhas are put into reason and examination, this is what you find. This is how spirituality has developed.

We understand the world to be sukha duhkhas. We also analyze sukha duhkhas finding that both are mutual and there is nothing to choose or nothing to reject. When you have this attitude of evenness, equalness towards sukha dukhas, both of them become relevant but they are not very significant. You reach a stage transcending sukha and duhkha. It is a state of absolute harmony, homogeneity so to say. You develop more and more flexibility. You develop the art and process of assimilating all kinds of world impacts. Whenever they are assimilated, they become enrichment to your personality, empowerment to your personality.

Our body completes its growth latest by 21 years. If at all there is anything to grow, it is only the mind and intelligence. So, we are constantly on the path of improving our mind and intelligence, their potential and possibility. We resent nothing, we detest nothing and we are not over addicted to anything. We live a life of moderation, a life of integration, a life of harmony, a life of ever assimilating impacts of the world, converting them, transforming them into progressive enrichment. This is in a nutshell what spiritual science is. It is explained in our scriptures particularly Bhagavad Gita but many people do not know that it is so. Somehow, I have hit upon it and I am explaining it in this manner.

I think that these boys should do well, to think about these matters. I would like them to understand that none of what I have said is religious. These writings were evolved, say Bhagavad Gita, 5155 years ago when there was nothing like religion in the world at all! Then how can Hinduism be a religion?  That is why our Supreme Court has adjudged that Hinduism is not a religion; it is a way of life. It tells you this is how you have to live in this world. If you live in this world in this manner, you will become very dexterous, efficient and clever. You will not have any fear. The constrictions of the mind will completely be lost and you will be on the path of expansion, growth and enrichment throughout. It will be a life of expansion, inner growth and enrichment.

If you are planting a Tulasi plant in our house, there is a scientific meaning. It is very important for our health. Everything is done scientifically. We have Trimadhuram offering in the temple. There are 3 kinds of sweets available in the world. One is from fruit, another from stem and another is from flower. Trimadhuram consists of all these three and is the most nutritive.

We have malar nivedyam in Mahavishnu temples. If you take a spoon full of malar (pori) you will find it is anti-flatulent, gas trouble, anti-gas. Everything is scientific. Even the Ayurvedic system of treatment is such that we are not administering directly minerals and salts to the system. We are administering it in an assimilable form after getting to know which are the plants in which these minerals and salts are already biologized.  Thus, it is scientific to the core. My dear children, I would like you to know this and be sure of it and tell people also that it is so. Let us not be hoodwinked by what others say.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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