"Self-realization is meant to ensure fulfilment for one’s own self. It is not reaching somewhere or getting at something external, like going to the peak of a mountain. The attainment is in dissolving the mind and intelligence, and getting into the very core of oneself. In other words, it is like multiplying everything with zero."

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

Swami Bhoomananda Tirtha


Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 28 May 2016 - The Philosophy of Adi Sankara
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru.

    The function I was called to inaugurate and I inaugurated last evening was actually connected with Sankara Jayanthi celebration and also an extension of it.  So, I thought I would speak something about Sankara and the manner in which his life relates to the Vedic life, the Vedantic life and its dissemination.

    I always wondered about Sankara’s advent and what preceded his life. Vedas and Vedanta are ageless and they have been in vogue in our country right from the time immemorial.  But we don’t have a clear history of what all happened in between and how this Vedantic knowledge has surfaced every time and subdued all other systems of thought and triumphed.

    Sitting here, I am trying to look back.  We have Ramayana written in Treta Yuga.  Then we have Mahabharata written in Dwapara Yuga. At the end of it, that is in terms of actual calculation, it is more than 5000 years old. You know, we have calculated and found out 5152, 5153, 5154 (years old). That is the time, the Mahabharatha was written after the whole characters had shed their body, even that much is written there, the Mahāprasthāna of Yudhishtira and his brothers along with Draupadi. They climbed Himalayas, and as they climbed you will find oxygen is less and less and the body has to fall. And Draupadi’s was the first body to fall. Then one, two, three, four and five. Yudhishtira is the last.

    So, this Mahabharata is a wonderful compact and comprehensive writing which includes everything including the death of the Pandavas. Something very wonderful. This Bhagavad Gita is part of it.  This Bhagavad Gita is considered to be one of Prasthāna Trayam. The Prasthāna Trayam, a combination of three texts, that is the written, documented, cultural presentation about the country. One part of it is the Upanishads, another part is the Bhagavad Gita which is a commentary on Upanishad and the third is the Brahma Sutras. 

    After the composition of Mahabharata, Bhagavad Gita was included in the Prasthāna Trayam, finding what it deals with and how it deals with. So, it goes very much with Upanishads. Now after Mahabharata was written, Bhagavad Gita came into vogue. Certainly, it must have been read at least by a few people. But you find, our Buddha had his advent 2500 years back. People used to say 2500 when I was in Kolkata. So, it should be more than 2560 or 70.

    After Buddha’s advent, because he was a prince and he took to this kind of a Buddhism, so many people followed him. Philosophy was composed in the name of Buddhism, Hinayana, Mahayana, this, that and all. Unless a religion is supported by philosophy and it offers food for reason, I don’t think it can survive on the surface of the earth because man is intelligent, and he want to understand and approach the matters from the intelligence and reason level. And intelligence is the highest faculty in the human. So, unless the intelligence is able to find inspiration, compulsion and fulfillment, no religious practice can ever survive. So, Buddhism evolved lot of philosophy and the trend continued according to me, for about 1300 years.

    That was the time, Sankara was born, and he went to Govindapada, his Guru. Govindapada initiated him into Brahma Vidya, and finding Sankara to be intelligent and masterly, he told him, “All these Vedantic and Upanishadic texts are practically eaten by white ants. Nobody is able to understand and gain insight from them. Can you do something about it?”  He took it as a call, and with lot of dedication, Sankara started propagating and disseminating the Upanishadic wisdom, writing a commentary for Bhagavad Gita, then Upanishads and Brahma Sutras.

    Those were the days of high scholarship. So many people had written many different types of philosophy and all of them were supported by their own reasoning and excellence. So, Sankara had to cull out and pick out people one after the other. The only way of travel was walking. And all the important scholars and leaders of thought he met, and by virtue of a discussion and debate, he brought forth the supremacy and overwhelming nature of the Upanishads, the Paramātma tattva

    How was he able to do it? As far as I am able to see from here, all our Puranas and itihasas have only one mission and purpose, it is to inculcate viveka in the minds of the people. If you are able to imbibe and develop viveka, the art and process of discriminating between good and bad, right and wrong, useful and useless, just like our eyes distinguish between white color and black color, this is what we want.

    So, before Sankara, there was a great Maharshi called Jaimini. One Jaimini is said to be the disciple of Vyasadeva himself. If it was so, then Jaimini differed from Vyasadeva. And he said “The entire Vedas have only one purpose, that is to make the man do something or not do something. The prohibition and injunction provided by the Vedas alone are valid. Any other statement or revelation is useless. It is artha-vāda, eulogistic.”, he said. So, only the injunctional and prohibitional statements of the Vedas are to be heeded. So, the Vedas became vidhi and nishedha.  Suppose Vedas become vidhi and nishedha, and they are not heeded by the people, then the Vedas become useless. That position cannot be accepted.

    The word ‘Veda’ itself refers to knowledge. So Vedas are a book of knowledge. Any knowledge has its own intrinsic weight, worth, and compulsion. If somebody has written a book on fire and its properties, unless you heed them, you will not do justice to the usage of fire. So, it stands no option on the part of the reader. That is why it is called, not vidhi and nishedha mandatory, but revelatory. The Sanskrit words are Jaimini said , “Vedas are mandatory, kāragās.” And Sankara said “They are revelatory, jnāpakās.”

    I am even now wondering, two people are looking at the same sanctifying Vedas and one say is, “It is only asking you to do and not to do.” Another says “No, that will be to defeat the very purpose of the Vedas. They only reveal the truths which you cannot otherwise know. And whatever truths they have revealed, they are valid, they cannot be invalidated. You are the self whether you know it or not. If you know it, you are benefited, if you don’t know it, you incur a great loss.”  This fundamental position of seeing the Vedas and finding them to be revelatory, not mandatory, whereas Jaimini said “They are mandatory and not revelatory. So, don’t go in for the Vedas to have any enlightenment as such. Only obey them their commands.”, I think this is something that our people should know, the whole world should know. How the same text can be viewed by two different people in an absolutely conflicting manner? Jaimini’s sutras, I don’t think are any more prevalent with the same sanctity and acceptance, as they were when they were written and for a few decades or centuries.

    So, 1250 years back when Sankara came up, that was the time, this Bhagavad Gita, Upanishads and Brahma Sutras came to light. And ever since then, they have been in force in the country. Whatever literature we read about Upanishad, Vedanta and Vedantic truths etc., are only on the basis of what Sankara has revealed. Then came Ramanuja saying it is not so. Then came Madhwa saying it is not so. So, the differences of opinion will always remain. Now, you have to understand what are these differences for and how and when you will have to transcend them. Our sastras finally say,

    Nana madham maharshinam siddhanam yoginam tadah
    Srutva nirvedam-apannah ko na samyathi manavah

    You listen to a variety of versions from siddhas, yogis and tattva darshis etc. After hearing all of them, if you can remain unruffled and peaceful, that is the supreme state. I was speaking about doubtlessness, samsayātma and nissamsayatwa. This is also something very important.  Sankara simply dismisses. He doesn’t question whether swarga is there or not. “Mahatmas have said it. I am not going to debate upon them. I can only say that things which are not experiential, reject them and whatever are experiential hold on to them. There you are satisfied.” This kind of a reasoning which finally takes you, takes reasoning itself to its own natural climax and conclusion is something that all of you should understand. Let us be practical and in that practice he says, non-experiential things, reject and experiential ones, accept.  And this is how, he focuses reason in the matter of understanding and practicing our great Vedic and Vedantic life. Vedas are revelatory and not mandatory. To the extent a truth is mentioned, if you read it, you have to honor it because it’s a truth. If you don’t honor it, you stand to incur loss and menace.

    I think these are points which people should know. I was mentioning to some extent about these points saying that, it is Sankara Jayanthi, people generally celebrate it, but nobody tries to know what Sankara said and thought, and what Sankara would like us to be. He would like us to be discreet and discriminating in the matter of understanding life, understanding the world and choosing our objective, making sure that we don’t miss the truth and we don’t miss the chance of fulfilling our life as human.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 26 May 2016 - Be Faithful to Deeksha Sadhana
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    For some time now, a few of the seekers and enquirers have been wanting to be initiated into Brahma Vidya, and they have been writing to us, speaking to us and also discussing about the subject. But because of Mā’s health problem, we had stopped or suspended giving deeksha for some time now. We are thinking of restarting it. And along with that idea, we also started thinking about how to make people understand, why is this deeksha, what for is it, and what is expected of a person who has taken deeksha, a deekshitha sishya? However much we may explain, I don’t think it is having the desired effect.

    Every one of you should understand that I have taken deeksha myself. I took deeksha from my Gurudev and that deeksha, I made everything for me. I had put the whole of my attention to imbibing it on the one hand and pursuing it with all the vigour and sense of urgency and haste if possible.  Whatever has happened in my life, it is only as a result of this deeksha from my Gurudev and the deekshitha sadhana.  Why don’t you think about this factor?

    Here also I hear that some people have come, and when deeksha is being discussed, some counter-items in spirituality are being shared and discussed by some of the people. I think that this is all very bad and unnecessary.  People have come to the Ashram to be exposed to Brahma Vidya and also to imbibe it whenever they feel like. And after having taken deeksha, if at all anybody says anything, it should be only to intensify the deeksha and deeksha sadhana.

    Why a living Guru is accepted? So that you can discuss all matters of your life, particularly spiritual matters with him. In that context, if our people start discussing, “I have done this, I have done that, this is it, that is it.”, I don’t think it is a service or a help for anyone.

    This is an Ashram where Satsang is regularly going on when we are here, and the same subject of Brahma Vidya is being discussed. After hearing it repeatedly, why is it that our minds are interested in other matters? Anything concerning a mento-intellectual practice should never be discussed here at all.  People are coming here newly and they are getting focused on Brahma Vidya and deeksha. In between, if some other items are discussed, don’t you think it will be a clear distraction? And why is this habit at all? It is bad because of the effect it produces. It is also bad from the person who discusses it because that person himself is not firm in the deeksha or deeksha sadhana which he is doing or he has taken up. The defect is twofold. It is something very serious.

    Now, coming to what is this deeksha and deekshitha sadhana, I would like to say, everybody knows the truth is only one, God is only one. And being one and to be one, God and Truth are all-pervading. First is, God is one. Secondly, He is all-pervading. As He is all-pervading, He is everywhere. If He is everywhere, He is in oneself. If this much is clear, where will you search Him? Will you search Him within yourself or will you search Him somewhere else? Why don’t you discuss in your own mind, not with another person? Discuss and debate this point and come to your own conclusion.

    God is one, He is all pervading, therefore He is everywhere. Therefore, He is in me.  So, shall I hunt Him in me or shall I hunt Him one millimeter away from me? Come to your own conclusion. So, the entire sadhana is a sadhana within oneself. Within oneself, within oneself, within oneself. Within oneself means what? Not physically opening the body, flesh etc. and reaching the bone or the nerves or the blood vessels. No. We are not going to do anything like that. It is an inner process whereby you go into your mind and your intelligence, your heart. All these are not biological at all. Mind, it produces thoughts and emotions and memory. Intelligence, it produces reason and enquiry. Ego, it makes assertion and assertional relationships. We are to find out what is all this and what is the source.

    Early in the morning you wake up. Only when you wake up, you have the world and you interact with the world. Is it interaction with the world independent of your wakefulness or it follows your wakefulness?  Why don’t you go into it?  Unless you are able to primarily grasp this point, nothing can be done in Brahma Vidya.  I wake up, I see the world, then I interact with it.  If I don’t wake up, there is no world for me and there is no interaction. So, the world existence, it’s existence and interaction with the world proceed from me. If the entire world proceeds from me, what should be the focus of your enquiry? It should be within yourself.

    Once you focus your enquiry and start doing deeksha and deeksha sadhana, then its effectiveness and fruition are the two points. If it is not effective, none else is responsible.  You are not sincere, you are not wholesome. You don’t have a sense of urgency or emergency. You take it as another cup of tea which is available from any tea shop that is available in the world or nearby. You have not become clear!

    You have to sit on an asana. Insert your fingers, put them on your lap, close your eyes and probe into your own mind. Probe. But where? Into your own mind. Nothing else, nothing else, nothing else. The probe into your mind, it is not probe into the mind, it is probing into the consciousness. And probing into the consciousness means which brings about wakefulness, sleep and dream. In the wakefulness, we have an external gross world, in dream we have the same parallel world, but internal, that means the mind is capable of producing gross things all by itself. Then in sleep, the external and internal world, both are suspended and you go into your own essence.  So, our mind is capable of generating the world, writing the world on itself and then wiping it off at the end of the day. This you can hear, think about, reflect upon. But what you have to do is to make it actual, true and realistic.  For that, nothing else is to be done. You have to be sitting and doing your sadhana.

    When you do sadhana, many things can happen, many things can happen, nothing can happen.  It is all a question of how fervent you are.  Why don’t you feel and generate the fervour? Any joy is of the mind, any sorrow is of the mind, any doubt is of the mind, any clarity is of the mind, any sensory perception is of the mind, thought, emotion is of the mind, everything is of the mind. So, the mind is the source of all that you can think of. Are you prepared to feel it? Then sit, close your eyes, never think of any subsidiary practice. You can have some breathing exercise if you like. I have written about it in Brahma Vidya Abhyasa. Nothing else. Do not think of anything like rekhi, pokhi, sokhi, shakhi. What is all this? Who wants all these things?  If you want to become a doctor, go and become one. If you want to be a teacher of pranayama, go ahead and teach.  But in Brahma Vidya, none of these things comes. It is a purely mento-intellectual pursuit. 

    Somebody comes and says, “Swamiji, when I sit for meditation, Oh!  My mind! what all things come into the mind!”

    So, the problem of the mind is there. How to deal with it? If you have a Guru, ask him, ask him,“What shall I do?” 

    The answer is not another exercise or an alternate one. Mind is yours and the mind produces. I always say, never be afraid of the mind and never misunderstand your mind. Mind is a store house of all the impressions that have taken place ever since you are born.  And the mind is supposed to bring these impressions whenever it is necessary and help you. 

    Today some people have come here newly. When I look at them, my mind tells me, they were not here yesterday.  They were not here, the day before yesterday.  When my mind compares their imprint with whatever it has in stock, it is able to tell me they have come newly. If the mind doesn’t do it, of what help is the mind? So, the mind will think. So, what is meant by sadhana then and what is meant by meditation? That is where you require jnana.

    Meditation or meditational pursuit is not one of switching off the mind. ‘I switch off my mind. Then after some time, I will switch on.’ Suppose you have switched off your mind, you tell me, do you have intelligence, please follow me, then you  tell me, how can you switch on? So, the mind itself is switched off. Then can you switch it on? You can sleep. But can you wake up? Nobody thinks about it! People are fools.

    When you have slept, you can postpone sleep, you can avoid sleep, but once you have slept, how can you think of waking up? Because you are lost. A lost man, can he still remember to wake up? Then you have not slept at all. Then what is this waking up? It comes by itself, it comes by itself. It is a provision of nature.

    So, the mind is supposed to give you all the memory and help you. Such a mind, you say, is bad? Then who is good for you? Why don’t you discuss this subject? Spend hours on it and try to understand it?  Success in meditation is not switching off the mind and then switching on. If you have switched off, you can never switch on. Then who switches on, you tell me. And then once you are doing your sadhana, you should do it well.  You must have patience, tolerance, power of assimilation.

    तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ।।
    tatsvayaṁ yogasaṁsiddhaḥ kālenātmani vindati ||

    The mind will become pure, the thoughts will become thinner and lighter. There may be moments or durations of silence, absorption, many things will happen and the whole mind will become pure and there will be a stage when your mind and thoughts almost resemble a full moon brilliance. You will not be disturbed by anything. This is how you progress. And the whole sadhana is self-centeredness, self-centeredness. Not in the bad sense. You have to be centered in your own mind and heart. Thoughts are come from here. They prevail here. They dissolve here. Then to deal with the thoughts, where are you looking at? Are you looking at pranayama?  Are you looking at psychic healing? Psychic healing for whom?  Are you healing others, then you are a healer, you are not a seeker, you are not a meditator. If you are healing others, heal yourself. Use your psychic healing if at all, and heal yourself. Be fit. And let the mind be treated, body be treated, everything be treated if you can.

    I think that we have to arrest our mind, its vagaries. Let us be clear about. So, we are making a form in which we are going to ask the incumbents to give us a description of their mind, their personality, do they already have a Guru, do they have a mantra and all these things in an effort to see that the initiation is made more and more focused and the initiation when given will have its desired effect. I am not at all happy with the desired effect the initiation produces. One part of it rests with me. The other part rests with the incumbent. So, he must come with a proper approach. It is very, very difficult to deal with the complexities of the mind. So, it requires a lot of association, discussion and all that or faithful sadhana.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 25 May 2016 - Exclusiveness in Devotion
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Yesterday I was speaking about jnana and how effective generally it is.  If you analyze our own mind, our own understanding, you will find that all are knowledge.

    अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
    तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ।।
    ananyāś-cintayanto māṁ ye janāḥ paryupāsate
    teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmyaham

    This is an assurance Krishna gives in Bhagavat Gita.  And this verse is repeated during many rituals or all rituals even.

    Ananyāś-cintayanto māṁ ye janāḥ paryupāsate.  Those people who worship me, please mark my words, those people who worship me. So, this is a matter of worship. But worship me, in which manner?  ‘Ananyāś-cintayantah: 

    ‘Ananyāś-cintayantah’. In that worship, there is no idol, there is no flower, there is no mantra, tantra, nivedya nothing.  Then what is the nature of the worship?  It is an all fold and all-around worship. 

    ‘Paryupāsate’, What is that worship like?  ‘Ananyāś-cintayantah’. It is a thought process where one’s mind becomes exclusive.  All these words which I have uttered, are they not denoting and connoting knowledge?  And not only that, Krishna says, the ‘Paryupāsana’ is ‘Ananyāś-cintayantah’:  In their mind, there should be no second thought, there should be no second option.  The mind should exclusively think of God, exclusively think of God.  That exclusiveness, what is that?  God alone is.  God alone is.  Either in the wakefulness or in dream, or in sleep, there is nothing besides God, different from God, above or below Him and that God is all-pervading, He is all-knowing, He is all-powerful also.  If such a God alone is there, if I start thinking about Him, thinking about Him, will it not be sufficient insurance for me for everything?  Whatever is done, whatever is being done, whatever is yet to be done, whatever sin is there, is likely to be there, whatever virtue I have gained, is likely to be gained, I want to gain, if I have poverty, elimination, if I have riches, it’s protection, if I have children, their safety, growth.  For anything and everything, the all-knowing God is sufficient. 

    And what do you have to do?  No propitiation.  You don’t have to please Him.  You don’t have to offer Him anything.  Prepare pudding and the like. No. No. No. No.  All that you have to do is ‘Ananyāś-cintayantah’:  Think about God in an exclusive manner.  Don’t allow your mind to seek astrology, to seek, to depend upon anything.  “This God will be easily pleased and He will suddenly come.  Therefore, let me also seek his favour.”  No. No. No. No. No. No. No.  That ‘Ananyathva’ is the form of worship.  And that too in the ‘chinthan’, in the thought process.  So, it is a worship involving and totally centered on God.  Involving and totally centered on God, on God, on God.  So, the whole worship is a mind process, where the mind becomes exclusive in relying upon God, thinking about Him. You never tell Him anything, because He doesn’t need to be told.  You do not look for anything particular because it is not necessary.  My reliance is exclusive, exclusive, exclusive.  In that exclusiveness, there is no provision for distraction, alternate reliance, doubt, oscillation, nothing. 

    Tell me now, what is this?  Is it not a mind process where the process is examined if at all by the intelligence and this dictum, this maxim is repeatedly reflected upon and we try to implement it, implement it? It is a mento-intellectual effort.  Tell me, is there any other implication?  Now in this level or in this nature, is it not jnana?  You have to know repeatedly that God alone is and He is omniscient.  That God need not be advised, sought, instructed, reminded, persuaded.  No. No. No. No.  So, every conflicting note that arises in the mind is hunted and eliminated, hunted and eliminated.  It is a completely knowledge process. 

    न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
    तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ।।
    na hi jñānena sadṛśaṁ pavitram-iha vidyate |
    tat-svayaṁ yoga-saṁsiddhaḥ kālenātmani vindati ||
    (Bhagavad Gita 4.38)

    What do you understand by it then?  So, the entire Bhagavat Gita is to be read, is to be understood, is to be thought about, to be discussed, to be debated upon if necessary and the messages imbibed and then every time you think, you understand, you argue, you do, you try to compare notes with what you have read and understood.  Just see?

    सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ।। 
    sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate ||
    (Bhagavad Gita 4.33)

    All the activities finally end up in knowledge.  Now, this is that knowledge process.

    ‘Ananyāś-cintayanto māṁ’ -  For such a devotee.

    ‘Yoga-kṣemaṁ vahāmy-aham’. The safety of whatever he has, if he has a family, two members, children, if he has a house, everything I ensure. 

    Then, whatever he needs for his fulfillment in life, even for the progress of devotion, even for making him a better, better and super devotee, I will do, I will look after. 

    You tell me, if you are trying to practice this and perfect this, what is the whole process called?  It is a purely mento-intellectual process.  I would like you to discuss and debate upon this proposition and arrive at your own conclusion. 

    If you ask me then, “Swamiji, is pooja necessary?”  Not at all! But if you feel like doing pooja, it’s okay.  If pooja will reinforce your exclusiveness, well and good.  If fasting will reinforce, well and good.  But you will do all these only to know that the pursuit is purely inner and it involves the mind and the intelligence alone.  The intelligence is used to make propositions clearer to the mind, so that the mind’s reliance and exclusiveness will remain true, wholesome and consistent.  I don’t know to understand this why should anybody take time?  That is why Sankara says this Brahmavidya is to be pursued by a seeker and the seeker must have pre-requisites and the pre-requisites are called ‘Sadhana Chathushtayam’.  ‘Sadhana Chathushtayam’ - Viveka, Vairagya, Shatka-sampathi and Mumukshutwa.  All these have their seats, relevance and origin in your own mind.  Intelligence remains a tool to understand each proposition and implement it.

    Harih Om Tat Sat. Jai Guru. 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

  • 024 - Dharmam Bhajasva - Live the Life of a True Devotee

    Always be dedicated to the dharma of devotion, disregarding all other common worldly codes of behaviour. Serve the Wise and Noble, eliminating worldly desires. Getting rid of the thoughts of others’ imperfections or virtues, drink to heart’s content the nectar of words of service to the Lord.

    Read More ...

  • 054 - Dhairyam Yasya - Develop Virtues and be Fearless

    A Yogi for whom composure is his father, forbearance his mother, calmness of mind his wife, truth his son, compassion his sister, control of mind his brother, and for whom this earth is the bed, the directions the attire and the nectarine knowledge the food – for whom all these are members of his family, tell me O friend, from what would such a Yogi fear?

    Read More ...

  • 085 - Na Rodhayati - Association of Saints to Uproot Worldliness

    Association of Saints to Uproot Worldliness Listen to Shloka here jwplayer('avID_AVPlayerID_0_b8d05be752c742b10537f0bc48a285ff').setup({ 'file':...