"Unflinching devotion to the Teacher is paramount in the life of a true seeker. To begin with, an external God can be the object of faith. But once the devotee grows to be a seeker, only a Wise Teacher can fulfil his quest.  It is then for the seeker to get purified and enlightened by the words of wisdom from his Guru.  Their bond and attunement put the Teacher on the pedestal of God.  Such an impeccable Guru-sishya bond alone bestows wisdom, strength and fulfillment to the seeker."

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Swami Bhoomananda Tirtha

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  • Jñāna Yajña USA | 30 Aug - 25 Sep 2017 15-08-2017

    Poojya Swamiji accompanied by Nutan Swamiji and Mā Gurupriyāji will travel to USA for the 2017 Jñāna Yajña. Poojya Swamiji and Mā will start on 02 Sept and return to Ashram by 28 Sep. Nutan Swamiji will start on 25 Aug and return to Ashram by 15 Sep.

  • Brahmavidya Classes Online 02-09-2017

    In line with the mission of Sampoojya Swami Bhoomananda Tirtha Ji of lokasaṅgraha classes based on the scriptures, Bhagavad Gita, Upanishads and the like, are being webcast live from Narayanashrama Tapovanam.

  • Enlightened Living | Jamshedpur | Oct 2017 08-09-2017

    Swami Nirviseshananda Tirtha Ji will conduct a residential course "Enlightened Living" from 15th to 29th Oct. Participation requires prior registration. There is no charge for participation.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 06 Feb 2016 - Self-Knowledge is Equal to Evenness of the Mind
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    You know, I am repeatedly thinking about why the people associated with us including the inmates here, they are not able to progress in the manner in which they desire in this wonderful path of self-delightfulness. I am repeatedly thinking about it. Naturally, a number of innovative thoughts come to my mind. I have been speaking about mind and its role, importance, for many, many, many days, weeks, months and perhaps even years. Even then, I don’t think my listeners have got a clear idea as to what is meant by this mind and how it becomes important. In any living being, in any living being, naturally more so in the case of human beings, mind is the sole focus of life.

    It is true that we have a body and the body is born into the earth. The earth is surrounded by a number of physical entities like celestial bodies. We have the basic panchabhutas also. When you open your eyes and look at, instantly it is this physical world and physical presence that come to your mind. But mind you, they come to your mind! Not that your body goes to them. None of the existences leaves its place. We are experiencing everything within our body in the level of the mind. This mind is the sole fulcrum, pivot and everything of life.

    When you think of a circle and its center, think of a paper or a boat, put a dot there, now you decide to draw a circle using that dot point. Then it becomes a center. And with an equal distance, you draw a line from the center, automatically it becomes the circumference. The point is there on the paper. The circle you draw, the effort is also on the paper by your hand and the formation of the circle is also on the same paper. So the point is external there. Your hand is external, gross and physical. The line you draw is also physical and the circle formed is also physical. Very good. But when it comes to a question of our experiencing anything, then nothing external is there.

    The mind is within the body. The mind decides to see and the mind feels that the eyes have to be opened. So the eyelids are open. This decision is in the mind. The process that follows also is in the mind. That is where all people are deluded. “Swamiji, is not the process outside?” they will ask. I don’t know whether the process is outside or not, but I feel and experience it inside. The decision “I have to see, so I will open my eyelids.” The decision is mental, you will agree. Thereafter, the process that follows is also, so far as we are concerned, equally mental.

    How do you know that you have eyes? How do you know that you are opening the eyelids? How do you know that the eyes are seeing? The eyes do not tell you. The external objects do not speak to you. As the decision is mental, so the process also is. As the decision is an inner process, the process that follows, seemingly externally is also cognized and felt by the mind inside. There is no difference between the decision making and the opening of the eyelids and seeing the objects. That the eyes are being open, that the objects are being seen, and we see, the whole thing is equally mental!

    This mind is the sole focus. When will you understand this? You cannot escape it. Once it is explained to you and you are able to understand, then after understanding, it is for you to mentalize, mentalize, mentalize everything. Don’t give me any statement at all, “Swamiji, but I have intellectually understood it. Thereafter I am not able to.” What is this “intellectually understanding”? I cannot understand what is “intellectually understanding”.

    A sleeping man walks. Somnambulism is a disease. When the sleeping man walks, does he know he is walking? What is the point in walking? The other day, a carpenter came here, our ‘X’. He tells me that a relative of his, at night, he only knows that he was sleeping. But sometimes, something happened and he fell from the verandah, up below. He says “I don’t know. I don’t know about any verandah or my going, walking or anything. I only know after having fallen.” You tell me now - Did he not walk? Yes! For the others who are wakeful, if they had looked at him, they would have seen that he was walking, but his wonderful mind did not know it was walking! So you tell me, is a physical action as such important or its cognition by your mind inwardly is important? What further example do you want?

    Why I am saying this? Today also we will have a discussion on Bhagavad Gita. That is why I told you. Krishna presented the soul first and thereafter he transits into the experiential life. He relates the self-knowledge solely to the mind, solely to the intelligence, solely to wakefulness. That is the beauty of Bhagavad Gita. Self knowledge is supposed to be something that you should win by meditation. Forget about the whole world, sit in a place and contemplate upon. So it is an inner mento-intellectual process and people go on meditating, meditating, meditating, meditating, meditating, meditating and after thirty-forty years of meditation, still they do not know the truth! They are not contented.

    “I want to go more inward.”, one devotee tells me. “Swamiji, I want to go deeper, deeper, deeper.” How many kilometers inside the body you want to go in? One hundred kilometers? What is meant by deeper? How much of distance is there? I think this is an area where somehow there is a catch. So, Krishna says that this self knowledge is equal to the sublimity of the mind, purity of the mind, evenness of the mind. That evenness of the mind is really the self knowledge and self realization. Then people can understand.

    सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
    ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ।। २-३८ ।।
    sukha-duḥkhe same kṛtvā lābhālābhau jayājayau |
    tato yuddhāya yujyasva naivaṁ pāpam-avāpsyasi || 2.38 ||
    (Bhagavad Gita 2.38)

    Arjuna was visualizing the war and he felt so afraid that it was a colossal scene. Krishna says, “You adopt this even attitude towards sukha and duhkha - inner, profit and loss - outer, victory and defeat - outer. Have this same evenness towards this inner sukha duhkhas and external causes. Then, the so-called religious sin you are attributing to this great colossal war completely is mitigated and wiped off.” He doesn’t bring the self here. He does not bring anything. He only dwells on the mind and then says that “This evenness of the mind practiced all-fold will be a full redress for the so-called sinfulness, colossal sin you attribute to this war.” I am wondering whether you will be able to think properly and relate the statement and apply it.

    Where is self now? He simply refers to the mind and the mind’s normal state, undulating state of the mind and he says “This is what you have to handle and bring about an evenness and a harmony.” This harmony is all that you want.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 05 Feb 2016 - Infusional Introspection is the Secret of Spiritual Sadhana
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    The one point I would like you to understand is that (I have said it many times, but this fact never goes home to people) the whole creation is nothing but matter and energy. But both of them are inert. Matter and energy could not have come from matter and energy. Then I would say, I am asking you the source of that matter and also energy.

    So, whenever we think of finding out a source of anything, that source has to be definitely different from the effect, the outcome. So, is there anything other than matter and energy which we can think of or we experience? Yes - The consciousness in our body which keeps it animate and active.

    This consciousness has only three expressional notes. Mind - It is more a functional name than a substantial name. It is called mind because of mentation. It is called intelligence or intellect because of intellection. It is called ego or ahankara because it produces the ‘I’ feeling. All these are different functional notes of consciousness itself! When the mind is functioning, intelligence cannot function. When the mind and the intelligence are functioning, that ego functioning will not be there. It is like the legs not walking while running, not running while standing, not standing while sitting, not sitting while lying. So anything can do only one function at a time.

    This consciousness is the only third factor, the other two being matter and energy. And this consciousness is the source of all matter and energy. It is also capable of creating matter and energy, a fact that we are able to understand from our dream. This consciousness itself makes our body felt and animating, activating the body, it precipitates the wakeful state. In the same manner, at the end of the wakeful state, it wipes off everything and goes into sleep. So it causes as also wipes off. But itself, it never disappears. It always remains.

    It is something like a man living in a house with three rooms. He will either be in room number one or two or three. He cannot be without any room and he can only be in one room at a time. But there is somebody called the man resident other than the rooms. He goes on transiting from one to the other. But at every point of time he will be in one room. But he will leave one and go to another, thereby indicating that he is separate from the three. This is how you find out by application of anvaya, the Turiya, the Atma, the soul.

    This consciousness alone, alone, alone, alone is there. Everything is a production, display, manifestation, creation, expression of this consciousness. Now can you understand it first? Can you pursue it next? Can you realize it in the end? This is the simple question before everyone.

    Bhagavad Gita, by a beautiful conversation, Krishna is trying into instill in Arjuna the process of truthful and infusional introspection. We are all employing our intelligence and doing intellection. But that intellection is only applied to the matter-energy world, to the external, objective, gross activities and wonderful results are there. We are travelling in the air, travelling in water, travelling on road, we are sending drones, we have send satellites to survey the whole of the earth, we can go to Mars, Jupiter, Saturn, anywhere. It is all the outcome of our intelligence.

    So our intelligence has got untold potential. Use the same intelligence to do something called truthful and infusional introspection as a result of which whatever the intelligence thinks will be able to bring about a salutary effect in the mind, to sublimate the mind and take away all kinds of tension, stress, tension and stress, make the mind more moderate, more peaceful, more poised, make the intelligence more perceptive, apply the intelligence on subtle and subtler things and the subtlest is the soul.

    When the intelligence starts introspecting on the soul, its perceptional ability will be manifold. It will be almost like the Self in the end. “To know God is to become God” is a celebrated proverb. In India we say “Brahmavid Brahmaiva Bhavati”. To know Brahman, the truth is to become the truth. So much is the effect of knowledge when it is applied in an infusionally introspecting manner. This infusional introspection is the secret of the entire spiritual sadhana. But I am sorry people don’t understand the effect of introspection. It should be infusional and the effect should be on the mind itself.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 04 Feb 2016 - Converse with God
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Sometime back, an article was published in Vicharasethu ‘Conversation with God’, ‘Converse with God’. It has been translated into Malayalam and it is on my computer and I am editing it. So the subject is quite fresh in my mind again. I thought I will share that with you today.

    I always feel why this worship, devotion which is the sensory form of true philosophy and spirituality, why is it becoming so very rare, difficult and so much widely misunderstood? I am sometimes wondering, wondering, wondering.

    There are innumerable temples in the land and crores and crores, millions and millions of people who are given to devotion. For the Chaturdhama darsan every year, I think four to five crores means fifty million people are visiting the Himalayan region. About thirty-forty million are coming to Sabarimalai. For the Kumbhamela, Maha-kumbhamela which took place two years or three years back, I think hundred and fifty million people had visited and taken bath in the Ganga. What do you think of a land where people in teaming millions are given to the actual practice of devotion? In spite of it, if you ask them, “Have you experienced God? Have you experienced the truth? Are you happy?” They will not say they have fulfillment, but they are happy. They find a lot of joy. Why is this incompleteness? Why is this indefiniteness? In one sense, why is it this lethargy and indifference? I always wonder.

    I have grown with temples, with village culture, village tradition. In all our traditions, God is a predominant element, indispensable element. So we are interwoven with God in one sense. Actually the truth also is that the world is interwoven with God. We are part of the world and we are also interwoven. In spite of it, why is it that this is so much distant?

    After all, whether you say God or believe in God, the roots are in your mind. Our mind believes in God and our mind has to make the proper use of this belief. So the belief arises in the mind, the pursuit prevails in the mind and the result, outcome and fulfillment also should be in the mind. In other words, the entire God is nothing but a mental picture. Mind is a fact, everybody will agree. But the mind picture of God, becomes never a fact, it becomes a fiction. See the anomaly of it!

    So I was always wondering, my devotion alone made me think in this manner. At one point of time, after meeting my Gurudev, taking deeksha from him, the devotion underwent a drastic transformation in the form of knowledge orientation, knowledge enrichment. Whatever was piety and devotional practice till then suddenly became one of knowledge and knowledge pursuit. So everything was subjected to knowledge orientation. So I wanted to revel in the ecstasy of freedom. I wanted to revel in the ecstasy of release, release, in the ecstasy of an inner affluence, abundance, fullness, transparence, buoyancy.

    I used to feel it after doing my sadhana many, many times, but they were transitory. I would sit in meditation and a buoyancy will overtake me, a vibration which is still on in me, everything! But they are transitory. There is nothing like an unbrokenness or a continuity. So, where lies this mystery? What is this magic? This became an important point of thought. Naturally, it had revolutionary influences. Our sastras are very prolific. Don’t think that our sastras are always pious. They are dealing with piety. You will find impiety also there. Questioning, agnostic statements, everything will be there. But in all this, what is prominent is the human mind, the human intelligence, and the human ego, the humanness, the humanness.

    Who says God? We say God. The same we, we also say ‘dog’. Dog is d-o-g. God is g-o-d. These letters are ours, words are ours and explanation also should be ours. Don’t say God unless you have a meaning for that word. Don’t say it at all. You have made the word ‘God’. So you have to say what? God is or who God is. So in this way I used to think in a very simple manner. Don’t think that I was an agnostic and thinking in a questioning manner. With a lot of feeling. So I started making ecstatic statements.

    Two such statements I was editing about. See, everybody is worshipping God. Everybody is fearing God, regarding God. Why don’t you replace it with conversation with God? Why don’t you talk to God? If you are doing pooja, you say “God, I have been doing Pooja. I don’t know where you are and what you are, but still I have been doing pooja fondly and still something unfavorable has taken place. So I don’t like. I will not do pooja anymore. I will not light your lamp. I will stop. Atleast for a few days. Because I have been doing with a lot of piety and hope, but still some displeasure is there for me. Something not agreeable has taken place. You seem to be all-enfolding. Such a God when I worship, why should I have anything in the way of an unfavourableness? Maybe my thought is wrong. Why does it occur? Why did you not safeguard against that thinking or why did you not safeguard against the unfavourableness? One of the two. Both you have not taken place and I am taking refuge under you. So I am not going to light the lamp and worship.”

    Stop the worship atleast for two three days. Stop it and see what happens. Get angry with God. Express your disgust, doubt. Say that “I will not give you anything. Everyday I offered milk. Today I will not offer you. Starve. Fast. As I am suffering the impact of unfavourableness, misfortune, you also feel part of it. Perhaps you will understand me better.” In any manner, you try to talk to God. This kind of a conversation is far more intimate a worship than with flowers and materials.

    For pooja you require a place, an idol and so many other details. But for talking to God, anywhere and everywhere as long as you have a mind and tongue you can talk. If you cannot talk, atleast you can think of Him and when there is no mind, you don’t need to think of anything. So feel free and converse with him. Talk to Him with endearment, talk to Him with dislike, sulking. Whenever you want, whatever you want, tell Him, tell Him not. Say “For two days I will not talk to you.” That also you can say. Our sastras will say ‘yena tena prakaarena matih krishne niyojayet’. Whatever be the means adopted, your mind should be on God. This is one way.

    Don’t necessarily think that he should be worshipped with endearment. No. You can get angry with him. Refuse him, keep away from him, just as you will deal with a child or anybody dear and near to you.

    Then I went on saying, would you like to hear? My intimacy with God is so much that I felt like telling him many years back. My dear God, I give you two challenges. One, if you can, banish me from your kingdom, from your territory, from the place over which you have your sovereignty, banish me from that territory. Place me somewhere else if you can. Another is, if you can exit from my heart, exit from my heart. Both challenges poor God has not met. So many years have passed. He has never come and told me, “I have not met” or “I will meet”, “I cannot meet.” Nothing he has said. My words remain themselves and they are addressed directly to God.

    Our beautiful sastras like Srimad Bhagavatam which is a test paper for master intellects in the world, the language, the concepts, the discussions,  the subtleties, the rational exuberance, the challenging reason, the subduing, the subduing imaginations, all of them are so much  a challenge and a test paper to the greatest intellects of the world. It says that devotee is the best who can tie the feet of the Lord in his heart by having a rope of devotion. Take the rope of devotion. You cannot get it from the market. You have to spin and weave the rope in your own heart with the strands of devotion. Make a rope and tie firmly the feet of the Lord, so that he cannot escape. In whose heart God’s feet have been firmly tied as a result of which He cannot escape from you, He cannot escape from you, that devotee is the most exalted, excellent. This is the language of Srimad Bhagavatam.

    My dear children, simply fly with the wings of devotion. Simply fly, fly. Why is it that the devotion doesn’t grace you? I say that it is devotion. But it is not devotion, it is an understanding. It is a play of your mind and intelligence. God comes next and second. Your mind and intelligence come first.  Many people say “God” and remain distant. Be atleast one who will remain close to and one with. Can you? Will you? When? You can! I don’t know whether you will, also when.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

 

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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

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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...

MaJi-HmPg-White

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


 

Vicharsetu
Vicharasethu 
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. 
 
₹100.00  

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

  • 027 - Nrdehamadyam - Guru as Boatman And The Lord's Grace to Cross The Ocean of Worldliness

    This human body has somehow been obtained without one’s own effort, even though it is rare and difficult to get. Having this body – like a well-made boat – with the Guru as boatman, and My grace as the favourable wind, if a man fails to cross over the ocean of worldliness, he is a killer of his own Self.

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  • 053 - Janmānēkaśataiḥ - God Appears in the Form of Guru

    When the Lord is pleased with the devotional worship done in many hundreds of lives, with great respect according to Vedic prescriptions, He mercifully appears before the devotees in the form of Sree Guru, and instructing them well revealing the supreme Truth, takes them across the miserable worldly ocean.

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  • 100 - Drishtaanto Naiva Drishtah - Supra-worldly Role of A SadGuru

    The Guru-sishya relationship is the supreme relationship in this world. A Sadguru is the one on whom a sishya can depend upon completely and unconditionally. He surrenders himself unreservedly in the Guru’s hands to be moulded by his Guru in any manner so that he becomes fit to receive the supreme knowledge. The Guru too takes complete charge of such an earnest disciple who is filled with a burning desire to receive knowledge regarding the ultimate reality. He imparts to the disciple that supreme knowledge of Brahman attaining which all the knots of his heart are severed and he is liberated.

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