"Our body and this complex world around us is meant to reveal and display the Self variously. Spiritual seeking lies in looking for That which animates the body. Turn the mind and intelligence inward to their very Source. Let the thoughts make you search for the thinking substance, the thinker.  Only then the mystery of the Self will be unveiled."

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

Swami Bhoomananda Tirtha

  • Anna-Vastra Daana Satram 2017 21-06-2017

    32nd Anna Vastra Dāna Satram: This year’s Anna Vastra Dāna Satram (AVDS) will be held between Jul 1 - Aug 15. Distribution in Narayanashrama Tapovanam will be on July 16.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 27 Jan 2016 - Self Effort to Elevate Yourself
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    How to bring about a proper awareness, evaluation and also a resolve in the mind of the seekers and devotees? I think it is a very vexing but permanent question, unavoidable!

    उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
    आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ।। ६.५ ।।
    uddhared-ātmanātmānaṃ nātmānam-avasādayet |
    ātmaiva hy-ātmano bandhur-ātmaiva ripur-ātmana: ||6.5।।

    Uddhared-ātmanātmānaṃ nātmānam-avasādayet. This is from the 6th chapter of Bhagavad Gita. Krishna is speaking about primarily meditation, how to reach the supreme inner state.

    He says that “uddhared-ātmanā ātmānaṃ” – Everyone should elevate himself. Now, in the matter of elevating yourself, are you dependent on others? Do you require any special favor or blessing from even God? Krishna says no!

    Ātmanā ātmānaṃ uddhared – You have to elevate yourself only by making use of your own mind and intelligence, inner resources. In the matter of employing this self-elevating effort, you are not depending upon anyone.

    Ātmanā eva – No other factor is involved there.

    Questions are asked, “I want to improve, but I am not able to improve. I don’t want to get angry but I get angry. I don’t want to be this, I don’t want to be that but I am becoming like that.” See, everybody has a nature. We are not controlled, we are all born and each parent can only give rise to a child born of him. So the child will have some inherited tendencies. Just like you have a certain physical body with shape and features, you will also have an inner personality; mind intelligence and ego, with its characteristics, features, tendencies etc. So never say that “I am not what I want.” Nobody is perhaps what he or she wants. We are what we are.

    Now the question is – Human life is meant for examining one’s own personality, find out what are the traits unacceptable or undesirable and then eliminate them, try to know about the acceptable and desirable ones and incorporate them. This is the only spiritual exercise everyone is supposed to and can possibly do. Will you understand it basically? We are all born with our own constrictions. These constrictions have to be identified properly and then by self-effort you have to remove them.

    Physically changing our body is not possible nor is it meant for, but inner personality can be completely changed. An angry man can be very gentle and soft. A hateful man can be loving. How is it that a rich man of the US who was only giving for earning money suddenly turned a man of charity? It is opposed to earning! You are always wanting to earn money. Here, you attention is now spending whatever you have, give it freely, give it freely, give it freely. How did the mind change from possessiveness to dispossessiveness? You tell me.

    ‘X’ came here the other day and he was saying, “I have given the whole business to my son. He is doing it.” He built up a business, he was very prosperous and at one time he decided that “Let my son look after. I won’t go.” How is it that the mind can be very possessive and also dispossessive? If it can be with regard to money and running a business etc. can it not be with regard to anything and everything? The question is – Do you want it? If so, what is the effort that you are making for it?

    A certain habit that is either inherited in us or developed in us – suppose you have to change it, how long and how old the habit is, you have to develop something in place for a longer time than what has been there. Suppose you are trying to change a habit which is fifteen years old, I won’t be surprised if you have to spend another fifteen years! Then only the new habit will exceed the old one.

    Uddhared-ātmanā ātmānaṃ. But don’t question whether you can change your habit or change your attitude at all or not. We are born as human beings only for this. Our sastras give a lot of enlightenment, enlightenment, enlightenment. It tells you about the power of the senses and the harm the senses can work. It tells you about how corrupt the mind is and how pure it can be. It tells you about how divergent the intellectual application can be and what is the best application. Why don’t you be greedy, greedy for change, greedy for correction, greedy for improvement?

    The other day, I had a discussion with some of the people here and they were saying, “Swamiji, why is it that this does not go away from me, go away from me, go away from me?” Why don’t you understand? The sastras are a constant reminder about what - what human nature is, what are the real potentials it has, and what habits normally can be and how to replace them, how long will it take? All these things are clearly mentioned there. I repeatedly tell you, please copy me. I have never made any struggle or effort in my life to cultivate a quality. “Then how is it that Swamiji, if at all, you have some qualities, how did they come up there?”  Either I had them or they entered into me. How did they enter? I think you should listen to me very carefully.

    We have luckily and fortunately, quite a number of Sanskrit texts. Our literature is very great. In that literature, the qualities of human life are mentioned, mentioned, mentioned in various contexts, in various inspiring and enlightening ways. Can you imagine the great poet Bhartrhari having written hundred verses on what is called morality, ethics and virtues? And each virtue he discusses with examples taken from world and nature.

    We have a verse which describes..

    विद्याधनं सर्वधनात्‌ प्रधानम्‌ । Vidyādhanaṃ sarva-dhanāt pradhānam. The wealth of knowledge is the best of all forms of wealth. This is the last phrase, last description of a verse.

    विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनम्
    विद्या भोगकरी यशः सुखकरी विद्या गुरूणां गुरुः ।
    विद्या बन्धुजनो विदेशगमने विद्या परं दैवतम्
    विद्या राजसु पूज्यते न हि धनं विद्याविहीनः पशुः ॥
    vidyā nama narasya rūpamadhikam prachhanna-guptam dhanam
    vidyā bhogakari yaśah sukhakari vidyā guruṇām guruh |
    vidyā bandhujano videśagamane vidyā param daivatam
    vidyā rājasu pūjyate na hi dhanam vidyā vihīnah paśuh ||

    See, it is description of how great knowledge is, how wealthy! Suppose you learn this verse, why are you learning? Because it is something to be learnt! Any learning becomes part of your system, part of your understanding system and once you have learnt it, automatically your attitude about wealth will be governed by this shloka.

    I was mentioning the other day,

    मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः ।
    निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ।।
    mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ
    nirvairaḥ sarva-bhūteṣu yaḥ sa mām-eti pāṇḍava
    (Bhagavad Gita 11.55)
    mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ
    nirvairaḥ sarva-bhūteṣu

    Five items are mentioned there. Why don’t you spend some time? Just love that verse. Learn it by heart and keep it in your heart, remember it, remember it. What is meant by parayana? What is meant by swadhyaya? Swadhyaya is actually sadhana! Swadhyaya means sadhana, sadhana, sadhana!

    अद्वेष्टा सर्वभूतानां
    adveṣṭā sarva-bhūtānāṁ
    (Bhagavad Gita 12.13)

    One line, advesta sarva-bhutanam. When you read it and you give your mind to it, can you ever become a dveshi? Hateful? How can it be? Then why are you reading? Are you giving your mind and heart to it? I think everyone of you should examine how zealous or sincere you are in the matter of listening to or reading these wonderful excellent items. Everything about spirituality is building up mento-intellectual excellence in the human, excellence in the level of the mind and excellence in the level of the intelligence. It increases your will power.

    When I write that Vishnu Sahasranama will increase the power of retention, the power of application, there seems to be some doubt among some people. You need not doubt it at all! After all Vishnu Sahasranama is spending about 20 or 25 minutes minimum in chanting it. If you go on applying your mind, very soon you will learn it by heart. Now keeping the head occupied with Vishnu Sahasranama, our ‘Y’ says, it is an insulation against dementia. Not only Vishnu Sahasranama, any kind of a Sanskrit verse etc.

    See, I am not able to get some words, when I start chanting, I may not get the verse. But I go on just like the computer goes on searching, my brain will go on searching, searching, searching and somehow it will bring! The other day, I was not able to get the word Gowdapada. Shankara, Shankara’s teacher, teacher’s teacher and within my speech I was looking, looking… what is this verse, I could not get. So, I just evasively mentioned about it and continued. Then within seconds it came to me - Gowdapada!

    We don’t know the mystery of human brain, so you must have some kind of a practice, chanting and other things. Even Ma’s recent instance of hemorrhage – her faculties are very sharp, she did not have any impaired speech, particularly that non-damage of the brain, so to say. Physically there is a damage and I don’t know subtly what all damage was there, but otherwise, her understanding, memory, retention, sharpness, everything is intact. And I am reasonably sure that in the whole process, her recitation, her affinity for Sanskrit verses, songs, all of them have played a very great part. Now, who will say they have not played? Who will say they have played? It is better to assume they have played because it is beneficial. Suppose we denounce that it does not play……

    I told you about an engineering boy who passed, came here and said, “Swamiji, I have been listening to your Mukti Sudhakaram for one and a half years. You said that spiritual interest will enable a student to read better, understand faster. One hour’s reading and absorption will be reduced to, if not 30 minutes, at least 40 minutes. It is literally true!”

    Because, these children when they are trying to learn, they are not able to focus. They read and read over again. Children are coming and reporting that “I am not able to focus”. So, most of the reading time, the focus is not there - that inner attention and involvement. So, when they become spiritual, means what? Spirituality, whether you know it or not, it is always an effort to enrich, improve, strengthen and sharpen your mind and intelligence. All spiritual practices are only meant for that and as a result you will find you have better health.

    Now, so many people are saying so many things. I was a sick child ever since I could remember. Upto nineteen years or so, I used to have, every time, month fever and had such a problematic stomach. With all these things, I seem to have survived for so long. I had little, little trouble in my body but no work was stopped. Everything I have been carrying on. How is it that in spite of a sick body, I was able to do all this? Quite possibly, my spiritual involvement must have helped me. That is why and moreover, it is something good. We can always say arthavada, phala shruti, it is always necessary. So, Vishnu Sahasranama, my dear children, you learn, I say. So that your study will be improved, examination fear will go, nervousness will vanish and you will be able to retain things.

    Many children come and say that they forget. Suppose you start remembering Vishnu Sahasranama, the whole of Vishnu Sahasranama, to remember is a big job! Twenty minutes of recitation – if our brain has got this capacity, don’t you think their memory power, that memory area of the brain will generally be improved? So their memory also, so far as the examination is concerned will be much better. Let us say that. Let them learn Vishnu Sahasranama. To provoke or to inspire a man to do something good, we can say anything! Because people are given to phala shruti, phala shruti. “What benefit will I get?” This is the benefit you will get.

    The whole devotional life is purely psychological. God has nothing to do there! He has already built your system to work properly, but it is psychological! By thinking about God, they get many things which otherwise they will miss! So, I believe that all of you should be feeling very clearly – uddhared-ātmanā ātmānaṃ.

    Never tell me the story, “Swamiji, I am not able to do. Will I be able to do?” Never say that! Never think it! You are born here to only improve and you can! Otherwise why should Krishna say in Bhagavad Gita? So remember this.

    Harih Om Tat Sat. Jai Guru.

  • PR 26 Jan 2016 - How to Remove Hatred from the Mind
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    You must be wondering as to why I am smiling. I am wondering what else shall I do. 

    I understand that every day a bus was going to Trichur during the Atma Tattva Sameeksha. It was in Malayalam, so all the people in the Ashram who have arrived from outside, they were not able to follow it, but still if they felt like going and sitting there, that is at least silence for them. Very good! But I understand that every day, something or the other for you to chew was distributed – biscuits or some cheena badam or something. I asked ‘X’, “Was it distributed on all days?” He says, “I went on three days and all the three days it was there.”

    So I am wondering, is it not very cheap on your part to wait for an occasion like a bus travel like this to rejoice in eating? If you wanted to have some biscuits or anything that is permissible to us, you could have told the kitchen people. We would have arranged it here. Why is it that you waited for an opportunity to get together in a bus? Is it in anyway different from a household social visit?

    All of you have come here to undergo a difference from your household life. Maybe the meals are very regimented here, but I think our meals are reasonably good and it should be sufficient to provide the necessary nutrition for the body. If anybody feels anything insufficient, he or she is free to report it to us and we will consider it. That ‘austerity’ part in staying in the Ashram should not be overlooked at all.

    It is very difficult for you to become austere at home because it is your own house, different types of people are there. If you want to impose austerity on others, they may resent and revolt. You may not like to do it also. But when you come to the Ashram, certainly it is a spell of austerity. Austerity, to some extent in eating, austerity in speaking, austerity in reading and you always have interactions with the ashramites or the visitors. There also it is an austerity. That is why many people do not come to the Ashram and stay for a long period.

    So, I am a little amused that what I can do is only laugh over the whole thing. What is it that is in every one of you which prompts you to do this kind of an act – not one day, every day! So, we were not very happy to hear this episode. I want to make you understand our response and reaction and think about it well.

    The next point I wanted to say is – it is primarily keeping in mind our inmates. See, this is a place of sādhana and we are given to jñāna sādhana. What is jñāna sādhana? The jñāna sādhana always functions or operates on the mind and its emotions, on the intelligence and its reason and knowledge, on the ego, its improper expression and the need for regimenting it and sublimating it.

    In the bodily level, it applies as a sensory restraint and regulation. Our senses are our senses. We should employ them in such a manner that there is a regulation or a refinement in the process which alone will help you to have joy and fulfillment in your mind.

    वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ।। २-६१ ।।
    vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā || 2.61 ||

    Krishna says right in the second chapter. He, whose senses are under his regulation, his mind and intelligence alone will be stable.

    Vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā. Krishna was describing the sthitaprajña and sthitadhī and he says one who has enough of self-regulation, he alone can be a sthitaprajña. So, in the bodily level it is sensory restraint. And see what happened in the bus while going for a lecture program. While going for a very serious, in-depth lecture program, what is it that you did? Just think about it. Is it comparable to what Sita did or worse, I am wondering.

    Then, so far as the emotional flux, emotional turbulence is concerned, this is where the whole devotee crowd fails miserably. They never look into the need for mind orientation.

    अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।
    निर्ममो निरहङ्कारः समदुःखसुखः क्षमी ।। १२-१३ ।।
    adveṣṭā sarva-bhūtānāṁ maitraḥ karuṇa eva ca |
    nirmamo nirahaṅkāraḥ sama-duḥkha-sukhaḥ kṣamī || 12.13 ||
    (Bhagavad Gita 12.13)

    In listing, who are the devotees who are dear to me, Krishna says in the twelfth chapter, adveṣṭā sarva-bhūtānāṁ. See, dvesha is victimizing you, the possessor. When you have dvesha to anybody, even for an ant, you will be victimized.

    Sarva-bhūtānāṁ adveṣṭā – do not be a hater of any bhuta, any being. You should be a non-hater. It is applicable to your own domestic set-up environment, professional set-up and also societal set-up. In all these areas, you should not breed hatred to anybody. There may be many things hateable, but so far as you are concerned, you cannot hate and indulge in hatred.

    Yesterday I was explaining,

    मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः ।
    निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ।। ११-५५ ।।
    mat-karma-kṛn-mat-paramo mad-bhaktaḥ saṅga-varjitaḥ |
    nirvairaḥ sarva-bhūteṣu yaḥ sa mām-eti pāṇḍava || 11.55 ||
    (Bhagavad Gita 11.55)

    He says, “Always let your activities be dedicated to me. Consider me to be supreme for that. Be a devotee. Don’t practice devotion, be a devotee.” – Means what?

    Saṅga-varjitaḥ - Do not have delusional clinging towards anybody or anything.

    Nirvairaḥ sarva-bhūteṣu – Do not have 'vaira', hatred to all the creatures.

    Yaḥ sa mām-eti pāṇḍava – Whoever is like this, comes to me.

    Where is 'vaira' of any order sanctioned, permitted or condoned in our shastras? When you get hatred, your hands and body start trembling. The eyes become red. The cheeks start trembling, lips also. The blood pressure goes up, circulation becomes faster. And whatever you do and whatever you think, whatever you speak, everything will be disorderly. How much time does it require to know that it is so? How can you say, “This hatred, I am not able to overcome. That hatred, I am not able to overcome.”? You cannot say that!

    It is something like inverting a vessel and pouring water. All your sādhana becomes wasteful. And does this hatred help you? Does it help the other? Can you not make it an important point in your sādhana that whatever may be the cause, provocation… ‘Whatever’ may be anything. See, we are living with our diseases, we are living with our disabilities because it is in our body. Do you throw the body away because it is unable to do things? In the same manner, in the family in which you live, in the Ashram in which you live, in the office in which you live, there will be some people who have unpleasant and unacceptable qualities. In fact, it is a struggle for everyone to be free of such qualities.

    I think a thief will be crying and moaning in his own heart saying that “Why have I this stealing tendency?” The tendency is there. Who has introduced this tendency in anyone? Everybody is born in this world and we are imbibing anything only from the world. So the thief, the dacoit, the rapist, everybody has imbibed the tendency from the world and the author of the world is God. Why did he not construct a world where no hateable or unpleasant qualities will be imbibed by anybody? The mind should be structured in that manner and the world also should be designed accordingly. That has not been done. So maybe you are also. Just like you say a rapist is a wrong doer, to hate him in your mind, you are also a wrong doer.

    A person gets angry first, you become counter-angry. He did the mistake, first knowing that it is not correct. You are doing it next, you tell me who is a worse doer than, the worst crimer, indulger? So I think the sādhana is something that one has to think about seriously, think about seriously. It is not a vocal expression, it is not a physical expression, it is a mental, mental, mental and intelligential, intelligential emergence. Until you start feeling that adveshta, adveshta, adveshta, adveshta. Why don’t you drill it into your system? This is called  puraścharya. Puraścharaṇa means take a mantra and as many letters as it has, start chanting it so many lakhs. Akshara-laksha, this is called. This 'puraścharaṇa' is very important.

    So why don’t you go on thinking, adveshta, nirvairaḥ sarva-bhūteṣu yaḥ sa mām-eti pāṇḍava, nirvairaḥ, nirvairaḥ, nirvairaḥ ……… sarva-bhūteṣu, nirvairaḥ sarva-bhūteṣu.

    Absorb this idea in your mind. If you are able to absorb it for one or two hours, I think there will be drastic change in your personality. We only speak that “I don’t like. I want to become pure.” We only speak. But you are not trying to implant, remember and reflect upon impurity, saying that it is not it is not acceptable. I think it makes a lot of difference between wanting something at the mind level and speaking about it in the oral level or even in the physical level. What we want is a mental action, a mental pursuit. That is why it is called manana. Will you please think about this and do something about this matter?

    Harih Om Tat Sat. Jai Guru.

  • PR 25 Jan 2016 - The Spiritual Dimension
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    For eight days in Trichur I have been discussing the Ashtavakra Samhita. Two years, the discussion have been going on and this is the third year. Even this year, I always had a very strong sense of reservation while I was exposing the Self and its dimensions. 

    See, to praise an unseen God, giving all kinds of attribute to Him is very easy for us and we are used to it by virtue of our custom, tradition, practice and training and all that. But to keep that concept away and then to focus only on what we experience, what is within our reach is something very strange. But it is not strange when you understand that we are a human being and in our being we have always the power of understanding to guide us.

    Can you imagine a child who doesn’t have a properly developed intelligence? He may be good looking, he may also have a mind, but unless he is able to have the intelligence to understand, evaluate his experiences and arrive at proper knowledge and implement the knowledge through the emotional and sensory personality, of what use will that person be? Not only for us, for all the living beings and the creatures also.

    It is not the leaf that matters, trunk that matters, it is the life presence in that cell or in that being – that is what counts at every point of time. If the tree has to grow, it must cast its root. For it to cast its root, there must be soil available. It is a proportionate growth. As the tree grows, it must also have sufficient depth and also root system in the soil so that the growth can be sustained. So there is a measure of intelligence there also. It is not that the tree grows disproportionately between the trunk and the branch, the branch and the by-branch and the branch and the leaves and fruits and flowers.

    There are instances when a jack tree bore a number of fruits on a branch. When the fruit started growing, one day the branch broke and the whole of it fell, because when the jack started growing, a new weight was added. The branch was not able to bear the weight. If we were there to understand that when the fruits grow, the branch will find it too much to bear, then if we had cut and removed two or three fruits, then it would have been different.  

    The role of intelligence is very important, not only important, it is indispensable. Why am I saying it? We may say God. We may say many other things. But what guides our life, on what our life is based is our own senses, our own mind, our own intelligence and our own ego. We have a full personality in which the senses are the outer most. With the outer most senses we interact with the world objects, but the senses cannot do the job all by themselves. The mind has to be active. The mind also is helpless. It can activate the senses, take imprints of the objects, but the mind cannot do anything further in the way of comparison, contrast and inferences. That building up knowledge - it is not the mind’s role. There the intelligence has to come. That is why you will find only the people, the family, the individual who has intelligence, he counts. That is the deepest faculty in us and that is the most powerful.

    I make an assertion – what is that? The entire human world or even the rest of the world, it is ruled by money and intelligence. Money perhaps cannot make intelligence, but intelligence can make money. I don’t want, I say we don’t want, when I was speaking in FRNV – we don’t want money to rule the world, we want intelligence to rule the world. We have intelligence but we don’t have any money.

    Recently there was a murder that was being tried in the Trichur Court but ultimately only life imprisonment was given to the offender. You know it was a play of money, money, money, money! That haughtiness which money brought about, taking the person to the garage, kicking him, pulling him, pushing him, and – what is this? What is it that a man is after all doing? And then the person who died, who was murdered, for nineteen days he lay in the hospital and the police did not go to him to record his version, his words. For nineteen days, one set of police officials did not move at all! Nothing was done! Because there was so much of channel reporting and press reporting, some officer after the other was changed and finally some kind of justice was brought. It’s only because of money, money, money!

    But money is not supreme intelligence. Why am I saying this? In our life, everything proceeds from oneself – not from a group, but from oneself. We are a total unit, an individual. An individual is considered to be indivisible. We cannot divide ourselves. You cannot divide the neck and the leg, the eyes and the ears, the mind and the intelligence, the mind and the senses, ego and the rest. We are an indivisible entity and together with the body, senses, mind, intelligence and ego, we become a distinct unit capable of experiencing ourselves, experiencing the others, interacting with the others.

    So, we ourselves are the fulcrum and the pivot of the whole life and world. Why I say world? Which world are you referring to - the world in which we live, the world in which we interact. So then again the individual is the sole foundation and in the individual we find senses have their specific-ness and limitation. Mind also activates the senses, interacts with the objects, makes imprints and makes the imprints available for the intelligence to study. But the actual thing is done by the intelligence.

    Taking your stand on the intelligence, Ashtavakra Samhita analyses and presents everything. Can you imagine when Janaka says after listening to Ashtavakra that “The entire world is subsisting on me. The whole world is mine, otherwise nothing is there at all.” If the individual were not there, do you think anybody would have been there to sense or report about the world? So there is a dimension in us, that dimension is not belonging to matter or energy. It belongs to something called consciousness.

    What is consciousness? Consciousness cannot be defined but yet it has to be defined. So “it is That”. Then we define ‘That’ – which is capable of being conscious of itself and the others. The consciousness itself becomes conscious of itself, that is why we say ‘I’. For saying ‘I’, we don’t need either the senses or anything else. ‘I’, ‘I’, it is a spontaneous, irresistible feeling. So the first thing is, consciousness has become conscious of itself. Now it is making oneself conscious of the rest. I have an ego, I have an intelligence, I have a mind, I have the senses and around the senses, I have my world.  These are the two properties, twin properties of consciousness.

    This consciousness is consciousness alone. You cannot research into it like you research into matter and energy. The only way to research into consciousness is - Jnanam Jneyam Jnanagamyam – the research can only be through, by and of consciousness. That is why the sphere of consciousness becomes so sovereign and so great. So he says, “However expanse I look at, whatever variety is there surrounding me, it is I who feel it and I pronounce it. So whatever I pronounce as saying there is – am I not responsible for it, does it not rest upon me?”

    Keep away the sphere of matter and energy, think about the consciousness by which you think, understand and know. That consciousness wakes up and through the senses it percieves the world. The entire range of perception is subsisting, resting upon consciousness and in the evening when we sleep, the whole extensiveness, everything is wiped off and we become different from everything and get lost in ourselves.

    So, he says – “Either everything is mine, the whole world or there is nothing. If I am not there, nothing is there, if I am there, I am everything.” Can you imagine? This is a spiritual dimension. A dimension in understanding, it is a realizational dimension. That realizational dimension is supreme in the sphere of realization. This understanding cannot be dislodged by anybody.

    The only point is that a person who is guided by this understanding, will his life in this world be successful and effective? That is where the so called divinity and faith come. If this understanding is resorted to and a man is exclusively pursuing it, we have found that his life is successful. A number of ascetics in our country, their wealth is not money or matter. Whatever they have – you take this Ashram. This Ashram is a result initially of my understanding and whatever I was. Mataji Sulabha Devi was there. There was one more sanyasini here. I decided to leave everything and be on the street  because “on the street” is only a physical explanation. See, if I believe, if I understand, that this consciousness in me, the ‘I’ in me is supreme then nothing else can be of consequence to me. So the sincere mind doesn’t allow itself to be involved in other pursuits.

    So the only way is to leave and we are also having a great tradition in our country that ascetics have been there in every generation. So I left everything. Though I left everything, my body did not fall. It had to eat its food. It had to breathe its air. As it was breathing, it also needed food and nourishment. It also needed a place of rest. All these things came by themselves. You cannot say that I struggled for it, it is my greatness or anything like that. I was devoted to this understanding and I wanted to be zealous and sincere about it. That is why with a lot of humility and openness I say – every particle of Earth, sand or any other piece of matter here in this Ashram, including the walls, the roof, the floor, the various articles we have is – everything is a result and outcome of this spiritual awareness and the dedication I have towards this.

    Gradually others also joined. That is also another wonder. I had it – okay. Why should others also feel inspired by it? So, they also had a parallel inspiration and a parallel dedication and we all living together. The whole Ashram is nothing other than this inner consciousness and the worth, greatness and majesty of this consciousness. Can it deliver money – yes! Can it deliver matter – yes! Can it deliver buildings - yes! Because the whole universe is standing - not on matter. The entire universe, including space, you tell me where is it resting? It cannot be resting on matter and energy. Then what supports it? Some supra-material source is there and that is what this consciousness is.

    Now who can say that – “I am consciousness and the same consciousness surrounds and penetrates this whole universe.” If you are able to say so, I think that is the supreme, the end of it! Then will you be devoted to that understanding and in which manner? There comes the test. The catch point is that.

    So, this consciousness, Janaka was able to say, “Either everything is mine, everything is in me or nothing is there.” There are only two options for every one of you, either the whole world is yours and in you or nothing is there including yourself. This is the choice before you and see what appeals to you.

    Harih Om Tat Sat. Jai Guru.



Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

Swamiji's Teachings


Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.


NSJi-HmPgSwami Nirviseshananda Tirtha

Swami Nirviseshananda Tirthaji, a renunciate disciple of Poojya Swamiji, is known for his scientific expositions which are a source of inspiration to seekers.  Read More...


Ma Gurupriya

A disciple of Poojya Swamiji, Ma is the loving mother of Poojya Swamiji's devotees around the world. Devotion and service remain the predominant forces shaping Ma's life.  Read More...

Recordings of Poojya Swamiji's Talks

Bhagavad Gita : A Topic for Research - 1

Bhagavad Gita : A Topic for Research - 2


Vicharasethu is a monthly journal in English and Hindi, edited and published by Poojya Swamiji. It is also published in Malayalam by the name Vicharasarani. With Articles, Correspondance, Guidance for Sādhana and News updates from the Ashram, these monthly publications are a great guide for the earnest sādhaka. 

Devotees hold periodic meetings at their own locations wherein the teachings and messages of Swamiji are heard, read and discussed with a view to comprehend and arrive at their essence and make it a functional note in their life. This section provides resources to facilitate the proceedings at such gatherings. Read More ....

How to chant Bhagavad Gita

How to chant Viṣṇusahasranāma

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