“All these desires burdened me so much that the spiritual pursuit which is intended to bring peace and equanimity, often made me restless and tense. The ‘I’-ness or ego which should dissolve gradually, gained more and more dominance due to this obsession.

“Unburdening myself at your lotus-feet I have returned with a light heart. The mind will be free,I believe, if it can abide by the knowledge it has gained about the attitude to be taken towards life, sadhana, world – towards everything.

“I have started reciting a few of the shlokas mentioned by you. I like to recite and while reciting, the true meanings of the words dawn in my mind at certain moments. I am sending a separate sheet on which I have written down the verses dictated by you. If it does not take much of your precious time, could you conveniently go through them and correct the mistakes I might have committed in noting down?

“Regarding the ‘I’-ness, ‘I’ comes forward while doing work. How does it dissolve? …”

Soon came Swamiji’s reply: “… You have written about your mind’s lightness, because it has been freed of the obsession about sadhana. Mind’s progress is a secret; many are not patient and wise enough to recognize the subtle intricacies involved in the process.

सिद्ध्यसिद्ध्यो: समो भूत्वा समत्वं योग उच्यते ।48 ।

siddhy-asiddhyo: samo bhūtvā samatvaṃ yoga ucyate – Bhagavad Gita–2. 48

“Be sama (equal, impartial, equally tuned) to both siddhi and asiddhi. If samatva or equanimity in siddhi (success) and asiddhi (failure) is the yoga (spiritual union), then that applies to siddhi and asiddhi in sadhana as well. When the seeker is able to remain equanimous towards
progress, regress or stagnancy in sadhana and yet persist steadfastly, that itself is the fruition of sadhana.”

“For a worldly-minded, siddhi and asiddhi relate to worldly efforts. For a seeker, these relate to her sadhana. Equanimity applies to both alike. So, be indifferent or harmonious, and carry on. In such a condition, the meditative mind will become singular in its structure and function and the very content of the mind will shine forth. The mind-substance is itself the Self.

Your mind got freed of one burden but you are picking up the same on another front – that of ‘I’-ness. Leave that all. Rather than worrying about the obstacles, think of what is to be attained. Pursue enlightenment, then ignorance will flee.”
[From Ma’s book “In The Company of My Lord”. It relates to the letters written by her in …… when she was working in ……..]

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In this enlightening address, Swami Nirviseshananda ji discusses ‘Yoga Buddhi’ which is given a very high pedestal in Bhagavad Gita. He categorically states, “You have to take recourse to ‘Yoga Buddhi’ if you want to transform all activities into Sadhana”.

Our senses are always attracted or repelled by objects of the world. Generally, the senses are slaves to the desires. Following the senses, the mind also becomes a slave to the objects of desire. And, following the mind, the intelligence too becomes a slave to the world. This slavery continues unabated.

Swamiji says, “To reverse this sequence, you have to anchor the Buddhi in the awareness of the Soul. Then this Yoga Buddhi (buddhi guided by the Soul) will be able to lead the mind and senses on the right path. Then, overcoming slavery to world situations, you will become master of yourself, master of the world! You will be free!”

Sri Krishna says,

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय |

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः|| (2.49)

Arjuna, the usual course of activity, which fixes your attention on the fleeting external results alone, is far inferior to Buddhi Yoga, wherein the intelligence preserves evenness. Seek refuge under Yoga Buddhi. Those clinging to objective results are miserly. (They lose the benefit of inner enrichment and lasting fulfilment).

The question is, how to actualize this prescription of Bhagavad Gita?

In meditation, the whole being remains immersed in the Soul. To make the sadhana constant in all conditions, you have to bring in the Soul dimension in all interactions and activities too.

Quoting the Shloka इन्द्रियाणि पराण्याहुः … (3.42), Swamiji explained the hierarchy of the senses, mind and intelligence.

We have to first extract the buddhi from the slavery. Then the Buddhi will give the right direction to the mind which in turn will guide the senses rightly. The whole process will become natural and spontaneous once you have the anchorage of the buddhi in the Soul. 

By constant introspection (Vichara), the Buddhi has to be purified by winning over Kama (desires). While interacting, you have to be aware of the impersonal, unaffected, infinite, non-selfish, all-embracing nature of the Soul. This understanding and awareness of the Soul dimensions will be the beacon light in all interactions. 

The goal of the meditative and the interactive state should become the same. If the mind and buddhi are anchored in the Self in the interactive state, the same mind will get absorbed into meditation effortlessly. Whereas if the mind is scattered throughout the day, it would be difficult to get immersed in meditation.

So, the focus here is on the transformation of one’s personality. It is important to note that since all activities are to be converted into Sadhana throughout the day, no special time needs to be allocated for this sadhana.

In conclusion Swamiji emphasizes, “Take to Buddhi Yoga. Anchor your buddhi in the awareness of the inmost Soul and cultivate the Soul dimensions in your mind and emotion.”

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