"Let not world-objects be your mind’s master. Let them be, if at all, subservient to the mind. To be spiritual is not to look for one’s delight and fulfillment in the objects of the world. The mind that causes delight through any object can also provide delight without such an object. Delight in reality belongs to the mind alone. It is verily mind’s own gift."

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

Swami Bhoomananda Tirtha


Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 11 Jan 2016 - An Introduction to Spirituality II
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    Harih Om Tat Sat. Jai Guru.

    I thought of speaking about something very, very basic. We are using two words – the spirit and spiritual. Primarily it is the spirit. Spiritual, spirituality, spiritualistic etc. are all derivations from the root word. What exactly does it mean?

    We have another word called matter, also energy. Then we have material, energial, materiality, energiality, materialistic etc. etc. But the root word is matter, then energy.

    The word spirit refers to that which is different from both matter and energy. The entire world is an outcome of matter and energy – creation. And matter is getting converted into energy, energy is getting converted into matter, their inter-conversions are constantly going on. The entire world is an outcome of this interactional and interconversional processes. As different from these, we have something called the presence of spirit and the activities and outcomes which it produces.

    So the word spirit and spiritual have to be understood as referring to something different from matter and energy and all that they do. In this context I say, every one of us is spiritual. Every one of us, means what? Every living organism is spiritual. If the spiritual content is not there, it would have been inert and merely matter and energy.

    We have sun, we have moon, we have the earth, we have water, we have air, we have fire, we have space. These are the pancabhūtās and the entire creation is a combination, multiplication of these pancabhūtās. But none of these pancabhūtās alone or all of them together have what I would like to describe as sentience. They are not sentient, they are inert. They will not be able to grow. They will not be able to respond to, react to external stimuli. So the manifestations or symptoms or characteristics of life are not in them.

    The question of life comes only when matter is animated. So the power and the presence that animate matter, that is different from matter. You cannot get hold of this power or presence of animation except in conjunction with matter. You cannot understand energy except in relation to the effect it produces in matter. In other words, in the absence of matter there could not be any energy coordinate at all.

    That example is not fully true because all these examples are relating to the object hemisphere whereas when we discuss about the spirit, spirituality etc. it relates to the subject hemisphere. The object and subject are so mutually different like the circumference and centre of a circle. Every circle is an expanse of the centre. The centre is a point and the point when you study it well, it has no dimension. It can be microscopically and even still more small.

    So, by the word spirit we are referring to what? Things other than matter and energy and effects and outcomes produced, not by matter and energy but something different. A living being, say every one of you is living, you are spiritual. Otherwise all of you would have become dead bodies, mere matter. Because we are living, that livingness is a symptom and outcome of the spirit or the spiritual presence in us.

    How do we know this spiritual presence? Simply because you know you have a body and you are able to employ the bodily parts. I can open my eyes and see. I can focus my ears and hear. I understand that I see, I hear. I experience the whole process. And I have some knowledge, I have some memory. I can use the memory. I am an owner. I am a custodian. I can use my body, my bodily parts, my brain.

    What are the expressions of this spirit? Certainly not the body or bodily parts. They are an outcome produced by the spirit. It is the spiritual presence in the ovum and the sperm, that spiritual presence alone has brought about all this creativity within as a result of which the cells were used. At one point they became the eyes, the power to see. At another point they became the ear with a power to hear. With a power to smell, touch and taste. All these are ramifications produced by the majesty, magnificence and potential of the spiritual presence within. I call it spiritual presence because it is not material.

    There are three which are present in us – one is mind, another is intelligence, the third is ego. These are the only three inner, non-material or supra-material factors in the living human personality or any living personality - Mind, intelligence and ego.

    Sri Krishna in the seventh chapter of Bhagavad Gita goes on explaining nature and creation and he refers to eight factors as constituting prakṛti, nature and five of them are the pancabhūtās. Bhūmir-āpo-analo-vāyuḥ-khaṁ. Earth, water, air, fire and space. Then he refers to the other three, mano buddhir-eva ca ahaṅkārah - mind, buddhi and ahaṅkārah, mind, intelligence and ego. See he has listed them with a five inert substances, they are inert, outside and perceptible to the senses. The mind, intelligence and ego are inside the body. They are not perceptible to the senses but nevertheless we feel and experience them.

    So, all feelings, all experiences, all reactions, all responses, conscious responses, all of them are not due to the material or energial body, matter-energy aggregate called the body. They are all due to the inner factors, constituents namely mind, intelligence and ego. These are the three spiritual factors in our personality. By any token, by any analysis, they are not material or energial factors.

    Spirituality is a science dealing with the nature of the mind, the potential of the mind, the properties of the mind, the possibilities before the mind. Similarly it deals with the capacity of the intelligence, the science of enhancing its potential, sharpening it. It tells you how ego also can be harnessed, enlightened and sublimated as a result of which it will never hinder your life performance and achievement. On the other hand, it will facilitate and take you to greater and greater heights.

    Ego is very good provided it will help you. A good ego is one which will enable you to be humble wherever humility is called for, which will help you to be up and bold when that is called for. Krishna was asked to be a charioteer by Arjuna. Where was the glory and splendor of Krishna and where was Arjuna? Krishna did not speak a word! “Why are you asking me to be the charioteer?”

    According to our tradition, a charioteer is not a small or a simple person. There is a beautiful science about charioting, qualities of a charioteer. He is the one who conducts the chariot of a fighter. And he has to take the chariot prudently to wherever, advantageously it has to be lead. And the charioteer will have to build up the enthusiasm and resolve in the fighter. The charioteer can make havoc during the war. He can make tremendous success also.

    Yudhishtira was asking one crucial person saying that “Whenever you become the charioteer of Karna you should assassinate his character.” During the Mahabharata war he said. So charioteer means quite a lot.

    And remaining as a charioteer, what did Krishna do first? When Arjuna’s spirits sank and he was not able to stand up, he sat on the chariot, left his bow and arrow and said “I will not fight.” suddenly the charioteer Krishna became a spiritual master, an instructor and he delivered the eternal philosophy of the soul for the use of the world forever. Just see?

    He accepted the position as a charioteer and in a matter of moments or half an hour, he proved that he was the only help, guide and savior for Arjuna. Not only he enabled Arjuna to fight and win, he also enlightened Arjuna with the greatest spiritual instruction that could ever be thought of. So Krishna was very humble to accept the position and remaining in that position he proved his greatness and splendor in a very exemplary manner.

    So, an ego has to become flexible as a result of which it has to be humble, amiable, friendly, interactable. It can also be very assertive. Remaining as the charioteer, Krishna also showed his universal form. He began as an instructor but at one point of time he stood as a universal figure. Can you imagine? So what should be the nature of Krishna’s ego? How humble it could be? And how unconquerable it could also be?

    So to understand the mind, to understand the intelligence, to equally understand the ego, comprehending their potentials, properties, possibilities and make use of them. Our body completes its growth at the age of 21, latest. Then it starts declining. That is the time we become an adult. As an adult we have to exercise our choices, selections, options and achieve work. At that point, the body has started becoming weaker. Then what else will grow in us? It can only be the mind, intelligence and ego. They can continue to grow till the last breadth says spirituality.

    So spirituality is a science which deals with, discusses the spiritual constituents of the human personality as well as the entire world. It gives you a right knowledge and enables you with the heart and process of dealing with them in a masterly manner so that you will never fail in this world. You will be a master while living in this world, in dealing with the sensory objects and your senses. You will not allow yourself to be enslaved or subdued by any episode, crisis or confrontation. Everything you must be able to assimilate inwardly and become enriched. Everyday should be a day of enrichment, elevation, expanse and enlightenment.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 10 Jan 2016 - Non-Expectation is Everything of Meditation
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    Harih Om Tat Sat. Jai Guru.

    Yesterday ‘M’ came to me and said “Swamiji, I am doing meditation one hour in the morning and one hour in the evening. The meditation is alright. I have a vibration in my body. Mind is quite peaceful. But it is only that. I am not progressing further.”

    So I told him, “What are you expecting in meditation?” The most fundamental factor in spiritual life is non-expectation. Even in the meditative sādhanā that you perform you should not have any expectation at all. This norm of not having any expectation has got far deeper spiritual and philosophical significance which one may not be able to know for many years even.

    By meditation, what are you trying to achieve? Ultimately it is self-realization. What is meant by realization of the self? Realization of whatever you are. So, in self realization, is there anything like a goal? No. Because it is only discovering and realizing what you are! You don’t have to remake yourself, reach anywhere, get anything, nothing! In that context, this non-expectation is everything of meditation.

    Why are you expecting that something will come or something will not come? Just like breadth is going on, heart beat is going on, everything in life will go on.

    The other day I was discussing an important verse from Bhagavad Gita. To some extent I will discuss it now.

    प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
    उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ।।
    praśānta-manasaṁ hy-enaṁ yoginaṁ sukham-uttamam |
    upaiti śānta-rajasaṁ brahma-bhūtam-akalmaṣam ||
    (Bhagavad Gita 6.27)


    In the sixth chapter of Bhagavad Gita, Krishna discusses two levels of meditation. In the first level, he refers to how to prepare an āsana for you, how to make the body erect etc.

    In the second level, he speaks only of the mind and the intelligence. Make use of the will that you have and let the intelligence be firmly held by the will.

    .. बुद्ध्या धृतिगृहीतया ।
    आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ।। ६.२५ ।।
    .. buddhyā dhṛti-gṛhītayā |
    ātma-saṁsthaṁ manaḥ kṛtvā na kiñcid-api cintayet || 6.25 ||
    (Bhagavad Gita 6.25)


    This is how he concludes the statement.

    All that you have to do is the mind that is issuing forth for one reason or the other in the form of thoughts and allied factors, you have to dissuade the mind and withdraw the mind and withdraw the mind and focus it on its own essence.

    So what is the process of meditation? Sit in a place, dissuade the mind, make it recede, make it recede, make it recede, make it recede, until at last you find no more recession to be made. One has to know what it is! It will take time!

    When by this practice, praśānta-manasaṁ hy-enaṁ, when the mind becomes peaceful… ‘M’ you were saying “I am peaceful.” When the mind becomes peaceful, yoginaṁ sukham-uttamam śānta-rajasaṁ akalmaṣam sukham upaiti, then when the mind becomes peaceful, in that peacefulness itself is the uttama-sukha. It is not a created or an interactional sukha. It is a sukha that is welling forth from the mind and its nature itself.

    Brahma-bhūtam, the mind becomes Brahman. Akalmaṣam, it becomes taintless. Such a sukha, upaiti means automatically comes to the mind, the mind doesn’t have to seek it. It is a qualitative transformation of the mind that is sought and gained by meditation.

    And in that qualitative transformation or qualitative enrichment, this expectation is the one great hurdle. You don’t have to look for the self because you are the self. You don’t have to say “I will realize the self.” The self is not even to be realized, it is already there. You are that. Do you realize your body or the body is already there? In the same manner, the presence in the body which makes you feel the presence of the body…. What did I say? Just like you don’t realize your body, you don’t have to realize it, it is there, in the same manner, there is something besides the body which makes you feel the body. That is also equally there. Just like you don’t have to realize your body additionally, you know it, in the same manner you don’t have to realize the self also because you are already that.

    Now such a self, what is it that we have to do? We don’t have to do anything! That is what he said “na kiñcid-api cintayet.” Do not think. Is not expectation a thought process? So actual meditation is a crucible in which the mind becomes more and more, more and more, more and more reformed, refined, subtler and subtler until at last like a smokeless flame of a lamp, the mind itself starts blazing, glowing with all the peace and joy that you are looking for. It is not a product besides the mind that comes and reveals there.

    praśānta-manasaṁ hy-enaṁ yoginaṁ sukham-uttamam |
    upaiti śānta-rajasaṁ brahma-bhūtam-akalmaṣam ||


    All these are words you should contemplate upon. That is why I always say our scriptures and scriptural pronouncements are incomparable. Every word when properly taken up and understood, it is not a word, it is not an idea, it is far more than that. It is a possession that you get, it is a treasure that you get, it is revealed before you.

    So let the mind become peaceful, more and more peaceful, until at last you are able to understand that the uttama-sukha which generally emerges when the rajo-guna subsides, śānta-rajasaṁ, when all the taints and dross completely leave the mind, that kind of an uttama-sukha. That sukha doesn’t come from a second factor. It does not come from a process. It does not come from an action or a reaction or an interaction.

    What is this mind after all? It is consciousness, consciousness. That consciousness is what makes you sleep, makes you dream, makes you wakeful. Meditation is an effort during the wakeful hours. But in that meditation, no wakeful effects and interactions and reactions will be there. So the wakeful mind will practically be not the wakeful mind but the self mind or the spiritual mind. When does it become spiritual? When uttama-sukha, taintless sukha, śānta-rajas-sukha, automatically comes to you. It doesn’t have to seek you.

    ‘M’ and all the others, will you remember what I talk? After years of meditation, what you find is meditation is not necessary. What is required is purity of the mind. The purity climaxed by non-expectation in the true sense.

    That “I am meditating. I have to achieve something. Today’s meditation was favourable. Yesterday’s was not. How will it be tomorrow?” Why are you worried? By meditating, the self is not going to be additional self. By not meditating, the consciousness is not going to be minus something. By sleeping, you are not plus. By waking you are not minus and by dreaming you are not anything further. You will sleep, you will dream, you will wake up. The wakefulness is not going to tarnish you, the dream is not going to taint you, the sleep is not going to embellish you. Each comes only to go, they maybe mutual and complementary between themselves! They are mutual and complementary to themselves! But in them, by them, the self is neither embellished nor depressed.

    What do you think of a knowledge and a recognition of this kind? What do you think of such an individual who feels that “I have nothing to get or to lose. The world cannot give me a plus or inflict a minus on me. Like the seasons, like the revolution of the earth and maybe all the other celestial bodies, I am also subject to many vagaries of life, vagaries of nature. These vagaries do not disturb the axis of the universe, the pivot of the universe. Similarly the self, the pivot in my personality, it does not undergo any kind of a fluctuation, transformation, enrichment, embellishment, depression, delight or anything. All these are conditions produced by the embodiment, association with the body.

    Body has a number of changes. We become weak by activity, we need sleep. We become hungry, we have to take food, provide nourishment, many things are there necessary. All these are peripherally there, bodily there, self-ly nothing is there. What do you think of a knowledge, a seatedness of this kind?

    You have come here to get the knowledge, not anything else! This is a knowledge institution. We are discussing Brahmavidya here. Maybe ultimately we two or three alone will be there. All the others will go away because they will expect something, expect something. Expect what?

    siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate
    (Bhagavad Gita 2.48)


    You should not aim at even the siddhi in meditation or you should not be obsessed by asiddhi in meditation. Just like siddhi and asiddhi are there for other interactions, for meditation also siddhi and asiddhi are applicable.

    So when you are able to meditate and sit in such a relaxed manner as a result of which you don’t expect anything from meditation. Like a maharaja sitting on the throne, relaxed, you must be able to sit relaxed in your meditation. If you can get that kind of a relaxation for which no expectation of any kind is a precursory, that is the point where you are tending to become a self-realized person, not by looking at meditation as a means to an end. “I am not getting the end, I am not getting the end”. That means by meditation also you are disturbing yourself.

    So true meditation is the more and more you approach it, the more and more you understand it. So remember this verse, what does it mean.

    praśānta-manasaṁ hy-enaṁ yoginaṁ sukham-uttamam |
    upaiti śānta-rajasaṁ brahma-bhūtam-akalmaṣam ||


    “Swamiji I am meditating. I have no expectation at all. I don’t want even self-realization. I don’t want even God. I don’t want even moksha. But I meditate. Even meditation is not so much a rigid practice or discipline with me. Just like the body rests in sleep, I put the body in sleepless rest. And I feel so happy and relaxed.”

    You will find the whole body oozing with a kind of a knowledge experience. Every cell will become vibrant with a wonderful experience. Normally we experience other things. We experience a thought, we experience a reaction, an emotion, a doubt, a discovery. Here, none of these things kritrmās will be there, akrtrmānanda. When all this artificial and cooking-up process ends, you have a realization, a relaxation from head to foot, a gentle flame burning in the whole of your personality. It doesn’t have a visual brilliance. But it is palpable; you experience it without any visual brilliance. You are not experiencing it with a skill like an outside object. But there will be an experiential flame blazing, blazing, blazing in you. The body will shine or be known in that. Tameva bhāntam anubhāti sarvam. That flame being there, the rest is known. It is this subtle understanding, ‘M’, that you should aim at. You may not understand what I say now but you will have to so go ahead with no expectation.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 09 Jan 2016 - Focus on Improving Character, Behavior and Interaction
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    Harih Om Tat Sat. Jai Guru.

    What shall I say? Something is in my mind. Is it to be said like this or discussed? I don’t know.

    We have three important items constituting human life. One is the character co-ordinate of a person. Why did I say character-coordinate? The character is actually a kind of an inseparable quality or virtue associated with the inner personality of man - the inner personality consisting of mind, intelligence and ego. When a quality, virtue or otherwise becomes imbued into the mind, intelligence and ego to such an extent that the mind and the intelligence and ego will not be there except with that quality or qualities, virtues, then it becomes character.

    To speak lies or to speak truth, speaking truth is the characteristic of a certain mind, of a certain person. He doesn’t have to practice it as a discipline. It becomes his nature. Then we call it character. So character is an inseparable quality or virtue of the inner personality of a person. That person doesn’t have to cultivate it anymore.

    In the course of time, either we imbibe some qualities or we develop some qualities. Everybody comes with a certain inheritance. To this inheritance is added, acquisitioned, when the child is reared in the hands of the mother, father, elders, in the hands of the exposure, environments etc. many things will get added to. And maybe speaking truth is something that could be added, may not be inherited but it could be added. That addition takes place ever since birth. Until the child grows into an adult, the child will be sufficiently available for exposure provided by the elders.

    So, much depends upon how the parents and the others bring up the children. One is inheritance inwardly had, another is acquisition externally provided or generated. So this is the sum and substance of character.

    Now what is behavior as far as I am able to think is the display of this character. Display means what? Character cannot be perceived by anybody. One can know about it himself just like we alone can know that we have a mind and there are thoughts, emotions, responses etc. Similarly, character is imperceptible to the others. But when the person starts behaving, behaving means what? His body and bodily limbs start moving, acting, his mouth starts speaking. So whatever will be visible to the others.

    When I start walking, my gait becomes visible. The manner in which I place my feet, the manner in which I wave my hands, I keep my head either lifted up or a little down or parallel to the earth. How do I look at the people when I talk to them? What is the level of voice I keep, all these will become behavior, whatever is visible.

    This behavior can be in matters which concern you alone, for example the manner in which one washes his teeth, one takes his bath, one dresses himself up, he sits, he uses the articles whatever are necessary for his work, how he has his food, the manner in which he chews his food, the manner in which he puts it into the mouth, whether he makes outside the palm dirty, does he lick during the meals, many things like this can be noticeable. In everything that one does.

    So, one part of the behavior is restricted to oneself but visible to the others. One part of the behavior is restricted to oneself and not visible to the others. Suppose you take bath closing the door of the bathroom, whatever you do there, your toilet habits, they cannot be visible to the others. But that is also behavior.

    In America, one woman came to us and showed a photograph. “See? My husband, just see?” She has taken a photograph of the toilet, the closet in which the fickle matter is there. So her complaint was that, not complaint, she was saying, “My husband never flushes the closet. And it remains there for long hours.” See, this is something that nobody will know. After the act is done, this habit is discovered by close people like the wife, mother, brother, sister etc. but this is also behavior.

    Somebody keeps the taps open, the tap open for a long time. The tap is supposed to be closed and opened. Close it, whenever you want you open it and then close it. It is not supposed to be kept open for hours, even for seconds. So how does he use the tap, how does he use the water? Even in opening the tap, do you open it fully when so much is not necessary? There must be a sense of refinement and economy in using the tap! Similarly when you wash your hand you start shaking, the whole place around gets sprinkled with water. Everywhere you will find behavior comes into play.

    Generally, as we grow, the mother and father are supposed to look into our behavioral patterns and bring about corrections and refinement. Sometimes they do, sometimes they fail, sometimes they try, yet they become unsuccessful, like that.

    Then the third factor is interaction. The interaction can be with reference to, I generally analyze the interactions like this. Interactions with persons, they maybe members of your family, maybe professional associates, colleagues, then members of the society, when you travel, go to the market, whenever you have to deal with, interact with members of the society, that is social interaction, attending a meeting, going for an invitation and so many other things.

    So it can be interactions with persons, places and events. You interact with environments, circumstances, the objects around you. When you sit on a chair, where do you keep the chair, how distant is the table, how you keep materials in the table, all these are included in interaction.

    Then you interact with persons, interpersonal behavior. Now these are together forming the personality of a person, of a man, one’s personality. I think I would like you to observe, study and understand the character, behavior and interaction and these are subject to improvement till the last breadth is what I would like to say.

    I told you about my switching off the geyser switch, today I forgot. I was very punctual about remembering it. The moment I get out, with the left hand I switch off. I thought that right hand will be faster. So I have changed it to the right hand. That has not become a habit. Today I found I did not do it. Just imagine! This is something that I have been struggling for months and perhaps years. Still that habit, that sensitivity has not come. Sensitivity is there but it has not become a habit. Because this is something that I do everyday at least twice. So as a part of the whole process, it should be in me. But in spite of my effort and remembrance, for a number of days I was doing it, today I forgot. Just see? And I cannot blame anybody for it. Now others also should appreciate that this habits are very hard to cultivate.

    Now why I mentioned this? I find that all of you, I am now addressing only the members of the Ashram, I think everyone will have to look into the character, behavior and interaction and see whether they cannot be improved. I find a lot of dislike, resistance, unnecessary flair for criticism, “You did this, you did that, you did this, I cannot, I will not.” One of you when the two people are involved, at least one of you consider it to be an excellence. What? “At least I will be trying for setting right.” Otherwise it is something like instead of extinguishing the fire you add a little more, you ignite it further, inflame it more.

    I think unless we have an eye on our character, behavior and interaction and try to improve them constantly, it can be a very good goal of life, otherwise what is the motivation? But there are occasions when we do it. For example a writer, he is very particular about choosing his words, which word to prefix what, to suffix what, what is the better word, how to use, our brain goes on searching, searching and searching. So it is something that he tries to constantly improve upon. In the same manner, can we not try to improve upon our character, behavior and interaction?

    Last night I had asked Arpita to send an email to somebody, day before yesterday. She did not send. Yesterday I was about to telephone that person to find out what happened. So I never wanted to ask her even whether she had sent. So when that subject came up she said “I have not sent.” I have decided that I will not speak hot to ‘X’ because she is relatively a newcomer and for me to gain confidence and intimacy with her, generally it takes time. So I used to say “I don’t quarrel with you and I don’t propose to talk to you angrily.”

    So yesterday I spoke to her. I spoke to her maybe one or two words of indignation, retort also could have been there. You know, but I am not happy about it. In my case, why did I do so if you ask me there is a lot of impersonality and impartiality about it. Sometimes she doesn’t. How to bring about a change and increase her sensitivity? She is not able to do it. So maybe a little irritation from my side maybe helpful, I cannot say. I don’t claim that it is like that but maybe it could be so. Otherwise my intention is not to speak anything hot. So I said “Don’t send. Every time you are doing like this. When something is important I am going to learn how to send emails myself because whenever I ask you to do, say to do something you are not doing. Sometimes it gets delayed by two hours, one day, two days etc. so I am going to learn it myself.” So I certainly spoke with a little objection and resentment. But when I look at it I find can I not avoid this? Let me accept whatever has come.

    I told you earlier also our Gurudev had come to our house in poorvashrama. He came and stayed for a long time. He had written a postcard to be sent to the addressee. And he must have given it to one of us for posting. We found that the postcard was there after about a few weeks. Then, I took it to him saying that “This is the card you had written. We have not posted it.” He looked at it and smiled and kept quiet. We posted it the same day or next day. At that time posting was, we had to go to the post office, quite a distance and then post.

    So just see! Every time you should look for something called refinement, enrichment, enlightenment and elevation. So to the inmates with a lot of hearty feelings at the same time I have a little pathos about this. How is it that they are not able to develop a methodology by virtue of which each will become dear to the other and this quarrelsome attitude, fault-finding attitude will be replaced by something better? Character, behavior and interaction – these three are very, very important and we can improve them greatly.

    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...


In this discourse based on Yogavasishtha Ramayana Swami Bhoomananda Tirtha outlines the destination of every Human Being.


Recordings of Poojya Swamiji's Talks

Evenness of the Mind : Way to Self-Knowledge

Independence from Unhappiness and Happiness


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