Bhoomananda Foundation

Swamiji continues to discuss Brihadaranyaka Upanishad which takes us to a lofty level of understanding.

Yajnavalkya through his first message treats Maitreyi’s attachment for him (her husband) and her fear of the impending separation. He says that we love our spouse, children and other worldly objects for our own sake, our own fulfillment and happiness.

Swamiji dives deep into this subject of man’s quest for happiness and brings great clarity to our minds. Through various life examples Swamiji makes us understand that joy springs from our own mind. He forces us to acknowledge that delight is not in the objects but it is in our own mind. Desirelessness, effacement of ego and non-possessiveness showers one with bliss and eternal joy, says Swamiji.

Swamiji then proceeds to discuss a very significant message of Sage Yajnavalkya that Atma can be known by intense hearing, introspection and contemplation. When this Truth of the Atma is realized, everything becomes known. When all blemishes of the mind are washed off, the Self shines in its pristine form.

Verses Discussed: (2.4.5)

In this talk, Swamiji continues with the discussion of the conversation between Sage Yajnavalkya and Maitreyi. Yajnavalkya took a decision to take up a life of renunciation. Before his departure, Maitreyi, being a true seeker, sought the knowledge of the Truth.

Observing Matreyi’s dispassion and her keenness of seeking, Yajnavalkya agreed to impart the self knowledge to her. His only condition was that Maitreyi had to be very attentive, alert and contemplative while listening to this eternal truth.

Making a comparison with Kathopanishad, Swamiji says that Yamaraja also tested the fitness of Nachiketa to receive this knowledge. Both Nachiketa and Maitreyi proved their eligibility by demonstrating the qualities of desirelessness, dispassion and power of retention.

Swamiji explains that only a seeker whose mind is pure and one-pointed can attain this knowledge. First the scriptural truths have to be heard from the realized souls, then a seeker must contemplate consistently on them till he becomes one with it.

Verses Discussed: (2.4.1 to 2.4.4)

In this discourse, Swamiji takes up a very significant portion of Brihadaranyaka Upanishad--the conversation between Sage Yajnavalkya and Maitreyi.

Swamiji introduces us to the couple who are about to have the most erudite and profound discussion. Yajnavalkya wants to renounce household life and take up sannyasa and pursue the higher goal of life. Towards this end, he decides to divide his property between his two wives and informs his wives about his decision.

Hearing his decision, Maitreyi (a seeker of truth) raises a pertinent question. She asks whether his property will bestow on her the merits of immortality, for which he has decided to leave? In answer to her query, Yajnavalkya says that no amount of wealth can ever bring fulfillment to mankind.

In this context, Swamiji explains the importance and significance of sannyasa, the highest order in human life. Swamiji assures the listeners that inner renunciation is also possible for householders. Coursing through all involvements, getting rid of raga- dvesha and getting completely purified, a man can become fit for sannyasa. When such internal transformations happen, he may take up different ways of life, dress etc.

Swamiji emphasizes the point that remaining in the household one can have Self -knowledge. But to have complete fulfilment, Sannyasa is a must.

Verses discussed: (2.4.1 and 2.4.2)

Quoting a verse from Ashtavakra Samhita, Swamiji, establishes us in the knowledge that was imparted to King Janaka by Sage Ashtavakra.

A seeker must abide in the changeless, non-differential ‘I’ which is the singular Subject, the Witness, the seer of all. All the external world of objects, sense organs, thoughts, emotions, intellect, memories are only objects and the seen, which are ever-changing. Unfortunately, we are getting bound by this changing, objective world!!

Understanding and being seated in this undifferential, constant ‘I’ position is liberation or Moksha. One must not miss this Subject Witness ‘I’. The invisible ‘I’, the subject can be approached only by one’s mind and intelligence through a process of reasoning. Swamiji urges all to probe and introspect on the ‘I’, spending considerable mind-hours on it.

Shlokas chanted in the Track:

एको द्रष्टाऽऽसि सर्वस्य मुक्तप्रायोऽसि सर्वदा ।

अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम् ।।

Ashtavakra Samhita 1.7

PR 24 Jan 2015

Swami Bhoomananda Tirtha, in this talk, reveals the essence of the message of Ashtavakra Samhita.

After sage Ashtavakra imparted to him the knowledge of the Soul, King Janaka sincerely grasped and assimilated it. King Janaka, then, started relating his own direct, intuitive experience. He declares that he is taintless, peaceful, non-agitated. He is the sentience, consciousness, superior to Prakriti (nature).

King Janaka attains the Realization that he is not the limited body, but the Supreme Universal Presence.

Shlokas chanted in the Track:

अहो निरञ्जनः शान्तो बोधोऽहं प्रकृतेः परः ।

एतावन्तमहं कालं मोहेनैव विडम्बितः ॥

Ashtavakra Gita 2.1

PR 22 Jan 2016

Swamiji says that a seeker must evaluate the role of mind and intelligence in the spiritual pursuit. He quotes a verse from Ashtavakra Samhita, which says: You are the ‘drashta’ (the seer) of all. The seer of the entire infinitude is only one. If you are the seer or witness, how can you have bondage?

Such an infinite, universal dimension of thinking, gives peace, fearlessness, doubtlessness and total poise.

Sage Vasistha asked Rama to free the mind of all griefs and perform all roles wholesomely, taking refuge in intelligence and discrimination.

The Soul/God never gets affected and influenced by the multiplicities of the ever- changing world. This indweller must be realized by a seeker in his own heart. Body is an object in which the subject God is there. The world is an object in which the same subject God is there. Thus, a sadhaka must unwaveringly focus on the sole-perceiver, God or sentient presence ‘I’.

Shlokas chanted in the Track:

एको द्रष्टाऽऽसि सर्वस्य मुक्तप्रायोऽसि सर्वदा ।

अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम् ।।

Ashtavakra Gita 1.7

सुन्दर्या निजया बुद्ध्या प्रज्ञयेव वयस्यया ।

पदमासाद्यते राम न नामक्रिययान्यया ॥

Yoga Vasishtha Ramayana 5.12.18

PR 22 Jan 2015

Swamiji details how only by application of the Supreme Transcendental Wisdom of Consciousness, can the mind become flexible, resilient, reconciling and be in perfect harmony with all the conflicts and contradictions that the world presents – be they pure or impure.

To elucidate this topic, Swamiji quotes the dialogue between Nachiketas with Lord Yamaraja and the message of Lord Shiva to Sage Vasistha. The real worship of Shiva is as the Consciousness – The Inner Presence, animating and activating all, and not external idol worship.

Swamiji declares that earlier despite all external worships, one was suffering with the world of pluralities and contradictions, now with the constant thought and wholesomeness of the Consciousness alone, all inconsistencies drop, and one breathes the air of peace and harmony. This is the state of Salvation that is described by the Scriptures, where the external world is tasted only to be left, life is lived to be outlived and all that is seen and experienced is to be dissolved into the Seer within.

Shlokas chanted in the Track:

अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात् ।

अन्यत्र भूताच्च भव्याच्च यत्तत्पश्यसि तद्वद ।।

Kathopanishad 1.2.14

PR 24 Jun 2011

In this track, Swamiji speaks about the all-encompassing Consciousness. The whole universe is shining in one’s own consciousness within! Our consciousness doesn’t have a colour, shape or weight. The whole universe is shining within this. We are the untransforming, all-reflecting, blissful consciousness.

Consciousness is that by virtue of which we become conscious of other things and of ourselves. It is an incomparable Presence within us.

The credit of knowing the entire universe goes to our perceiving consciousness. This is the real character and measure of our consciousness. It is intellectually explained but we will have to experience it and only then we will realise the measure and potential of our consciousness.

Shlokas chanted in the Track:

यत्र विश्वमिदं भाति कल्पितं रज्जुसर्पवत् ।

आनन्दपरमानन्दः स बोधस्त्वं सुखं चर ।।

Ashtāvakra Samhita 1.10

Spiritual truths are those which are based on one’s inmost being. Our mind is not a part of the body, as it is neither material nor energial. This is the mystery of creation, reveals Poojya Swamiji. The whole world is an illusion, and the Self alone is the reality.

Every experience is inner and mental, whatever the object and its size may be. All are experienced by us, in us. The power within us has shaped the eyes and seeing happens at the mind and consciousness level. The eyes only see but it is the mind that experiences them as mental imprints. The world we see is our own imprint! The mind is the thread that weaves this process within it.

Consciousness pervades everything. We are untainted and uncolored by any imprints, even though we see them all. They don’t affect us; thus we are pure and untouched! Swamiji tells us never to be small minded and label ourselves as rich, poor, aggrieved etc. No object can ever enter our inner system. The only sentience is in the body operating as the mind intelligence and ego!

Shlokas chanted in the Track:

त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः ।

शुद्धबुद्धस्वरूपस्त्वं मागमः क्षुद्रचित्तताम् ।।

Ashtavakra Samhita 1.16

PR 18 Jan 2016

Poojya Swamiji begins this talk by referring to the Upanishadic age wherein our predecessors evolved the knowledge and wisdom of the Upanishads by their thought process. The attention that was on the world gradually turned inward with the realization that it is all revealed by our own mind.

Shifting our focus from the objective world to the subject, which is the source, and unearthing the magnitude of the subject, is the Sadhana. This knowledge is beyond matter and energy, object and objective – it is the state of ‘I am’, the state of pure consciousness. All experiences are notions created by the consciousness which is neither rigid solid and gross but inner and beyond matter and energy.

Upanishadic wisdom takes us back into time wherein saints probed into their minds and found that this knowledge is the source of everything.

PR 18 Dec 2012