"It is not what you do that matters, but how you do it – with what attitude and aim. The spiritual effect that a seemingly spiritual activity brings, can also be had by the domestic pursuit, provided you preserve a spiritual attitude and dedication."

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

Swami Bhoomananda Tirtha

  • 42nd Annual Delhi Jñāna Yajña 2016-08-25

    Poojya Swamiji and Mā will reach Delhi on Oct 26. They will stay at Centre for Inner Resources Development (CIRD), Vasundhara, and will depart for Jamshedpur on Nov 15, 2016. Programme Details available here.

  • Jñāna Yajña USA 2016 2016-08-02

    USA Jñāna Yajña (Sep 04 to 26): Poojya Swamiji along with Mā will leave for USA on Sep 04 and return to Ashram by Sep 28. Brni. Namrata Swaroopa and Smt. Mala Sridhar  (from Kenya) will accompany them. The programs will be held in Orange County (Southern California) from Sep 04 to Sep 13 and in Washington DC Metro Area from Sep 14 to 26. Click here for details.

  • Annual Jñāna Yajña Malaysia 2016 2016-08-02

    Jñāna Yajña in Malaysia (Aug 10 - 24): Poojya Swamiji along with Mā will leave for Malaysia on Aug 09. Brni. Namrata Swaroopa will accompany them. They will stay at the Society for Inner Resources Development (SIRD), Petaling Jaya. They will return to the Ashram on Aug 24.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 08 Dec 2016 - Seek Contentment from the Mind Alone
     Listen to Prabhaata-rashmih Audio 

    Harih Om Tat Sat. Jai Guru.

    Last evening before the satsang I was discussing the concept of jñeya.

    ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
    अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ।। १३ ।।
    jñeyaṁ yat-tat-pravakṣyāmi yaj-jñātvāmṛtam-aśnute
    anādi-mat-paraṁ brahma na sat-tan-nāsad-ucyate

    And all of you recited the five ślokas which describe the only thing to be known, the only concept, the only existence or the only expression, the only experience to be known.

    You will have to pick up very specific verses from Bhagavad Gita and try to understand and focus your sādhana and clinch your progress. Today I thought I would speak about some such verses.

    In the third chapter Krishna says

    इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
    तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ।। ३४ ।।
    Indriyasyendriyasyārthe rāga-dveṣau vyavasthitau
    Tayor-na vaśam-āgacchet-tau hy-asya paripanthinau
    (Bhagavad Gita 3.34)

    It is a very clear definition and explanation. Earlier he defined our life beautifully as

    मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
    आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ।। १४ ।।
    mātrā-sparśās-tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ
    āgamāpāyino’nityās tāṁs-titikṣasva bhārata
    (Bhagavad Gita 2.14)

    The entire life is mātrā-sparśāḥ. And they inevitably produce sukha-duḥkhās which are like śīta and uṣṇa. Understanding that they are āgamāpāyins, they are transitory, they will come and go, you alone are there for them to come and go to and from, this knowledge should generate sufficient tolerance for you.

    So the entire life is interactional at the level of the senses. These interactions trickle down to the mind level and in the mind level, sukha and duḥkha are the only experiences you will have throughout life. The world objects may be many but our senses reduce them to five because the objects by themselves cannot produce any experience, interaction.

    Experiences and interactions are caused only by our senses and they are five. Whether the world exists or not, our own senses will have to determine and say. Suppose you go to sleep and the senses are inactive then you don’t have any existence including yourself and the world. And such sensory interactions result in only the mental twins called sukha and duḥkha.

    And even the sukha-duḥkhas are, duḥkha alone brings sukha and sukha brings duḥkha. If sukha is bringing duḥkha, is it desirable? If duḥkha definitely brings sukha, is it undesirable? So the thought that duḥkha is undesirable is wrong! Just see? When you elevate your thinking to the level of intelligence and rationally analyze matters, the entire situation changes. It is something very wonderful. I often wonder, is our sanātana dharma so rational? I am writing on the Ekādaśa-skandha, Krishna’s last gospel to Uddhava. There, to the people around me I say that, can a dharma-śāstra be so rational?

    Now here in this shloka he says, Indriyasyendriyasyārthe rāga-dveṣau vyavasthitau. Upon every sensory objects there is a cap of attraction and repulsion. Upon every sensory object whether you want it or not, recognize it or not, as fire is hot and ice is cold, every sensory object carries the cap of raga-dveṣās, attraction and repulsion.

    Tayoh vaśam na āgacchet. Do not come under their sway. Why?

    Tau hy-asya paripanthinau. They are the stark enemies on the path of your life.

    So you will always be beset by ‘Indriyasyendriyasyārthe rāga-dveṣau vyavasthitau.’ The attraction and repulsion remaining as a cap on every sensory object.

    Then what should you do? Do not come under their sway. So the entire focus should be on your mind. Watch it. And you have the strength. Everybody has the strength. Maybe they lack viveka. They must develop discrimination more and more, spend enough mind hours on understanding viveka, its relevance, application, benefit, the marvelous effect it brings about and then go on sublimating, sublimating the attraction and repulsion as they arise in your mind. Suppose you do it, what will happen?

    कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
    अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ।। २६ ।।
    kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām
    abhito brahma-nirvāṇaṁ vartate viditātmanām
    (Bhagavad Gita 5.26)

    I sometimes wonder whether anybody tries to care and understand the meaning and relevance and wholesome application of these statements. Attraction and repulsion are the only factors that beset our life. If you are engaged in a constant sublimation, evenization, harmonization, integration of these two for which the mind and intelligence are the only factors to be involved, to be applied, it is a total internal, inner application, pursuit.

    Kāma-krodha-viyuktānāṁ yatīnāṁ. To become an yati. Yati maybe a sannyasin, may not be a sannyasin but generally sannyasins are called yatis because they are given constantly to this restraint, this kind of a personality-based nishta. They don’t carry anything else. No idol, no pooja, no stuti, no stotra, it is all

    वेदान्तवाक्येषु सदा रमन्तो
    भिक्षान्नमात्रेण च तुष्टिमन्तः ।
    विशोकमन्तःकरणे चरन्तः
    कौपीनवन्तः खलु भाग्यवन्तः ।। १ ।।
    Vedānta vākyeṣu sadā ramanto
    bhikṣānnamātreṇa ca tuṣtimantaḥ
    viśokamantaḥkaraṇe carantaḥ
    kaupīnavantaḥ khalu bhāgyavantaḥ
    (Kaupina Panchakam 1)

    What a beautiful statement! So they are always dwelling upon the Upanishadic revelations, declarations, pronouncements, evaluations and exhortations.

    Kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām. There comes a time when the mind becomes moderate, it becomes harmonious. For such people, do you know what happens? You have to contemplate upon this verse for many, many hours.

    Abhitah brahma-nirvāṇaṁ vartate viditātmanām. They are the people who strike at the self, who beget, attain the self-knowledge as a result of which what happens? Abhitah brahma-nirvāṇaṁ vartate. Brahma-nirvāṇa. The sense of release and redemption that results from Brahman, knowing it, it encircles them, revolves around them. Wherever they go they carry brahma-nirvāṇa.

    Brahma-nirvāṇa is not something to be obtained from a distance, pulled by a rope, dropped from the heaven. It is something to be generated by the seeker by churning his mind with the knowledge. Which knowledge? All this knowledge, spiritual wisdom. Churn the mind, churn the intelligence, churn the senses, let even the blood chemistry in the body change by virtue of this inner process of churning. Then brahma-nirvāṇa like butter from the curd, it starts surging up. You can roll it, it starts floating on the butter of your mind.

    न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
    स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ।। २० ।।
    na prahṛṣyet-priyaṁ prāpya nodvijet-prāpya cāpriyam
    sthira-buddhir-asammūḍho brahma-vid brahmaṇi sthitaḥ
    (Bhagavad Gita 5.20)

    Just see? Where do you have to go for this sādhana? Nowhere! Na prahṛṣyet-priyaṁ prāpya. You may be in your house or you may be in an ashram, you may be in your office, maybe in a social environment. Wherever you are, you will have constantly to course through priya and apriya, pleasant and unpleasant. Maybe in the hands of your own wife or husband there will be a number of unpleasant statements and occasions.

    Na prahṛṣyet-priyaṁ prāpya. When you meet something pleasant, do not be unduly elated. When you undergo something unpleasant, do not be unduly disturbed or depressed.

    Sthira-buddhih. The buddhi will help you to remain sthira, firm, steady, stable.

    Asammūḍhah. Overcome the delusion that there is anything in this world to be offered to you. In this whole world there is no spec which can come and add to your inner personality. We are full with our pāncabhautik body. Equally we are full with our mind, intelligence, ego and beyond everything, the soul. There is no space for any object in this world to enter your system and remain there. What you have is only a possessiveness. You don’t possess anything. Even a new born child remains separately from the mother and father. They cannot possess. They can be possessive about it. So you feel possessive about many things but the things possessed are always separate from your body.

    So I always say, no object ever enters your system to remain infused and one with the mind. Understand it very well. Sthira-buddhih asammūḍhah. If you want to have contentment which is emotional in character and which can be generated only by the mind, seek contentment from the mind, ask it to generate it rather than depend upon external possessions and the objects.

    It is foolishness to think that any object can create joy. Joy is an inner creation of the mind alone. With many things the mind can be discontent. With a few things or with nothing the mind can be contented. That is why we take up sannyasa. Everything we renounce. Why? Because in renunciation is the real joyfulness, is the real fulfillment. Even you have many things whether you want them or not, you leave everything and go. Even including the body you leave and go. Then what about the bodily belongings that you claim? Your house is not going to come with you. When you leave the body, the residence, house goes, the relatives go, even the ring in your finger is taken away by the priest and handed over to a member of the family. Then what is this that we are possessive about? So let us be dispossessive.

    Sthira-buddhih asammūḍhah brahma-vid brahmaṇi sthitaḥ. The knowledge of Brahman makes you live in Brahman. Brahma-nishta is different from all other forms of nishta. In Brahma-nishta the mind and intelligence alone are the factors which go on dwelling upon Brahman and that dwelling if it is proper, it is ceaseless, unbroken, incessant, unassailable, unsurpassable, unsubdueable, it is irresistible. This is what our śastras say particularly Bhagavad Gita.

    My dear souls, in the evening I propose to as I always said, I will take some verses here and there and then discuss it. Remember them, learn them, let the mind dwell on them, go into the words, propositions. Why is this statement? What is the meaning? Why one word leads to another word? See, sthirabuddhih, asammūḍhah, brahma-vid, brahmaṇi, sthitaḥ, all these words are just like the pearls made into a necklace. Everything is connected to the other.

    na prahṛṣyet-priyaṁ prāpya nodvijet-prāpya cāpriyam
    sthira-buddhir-asammūḍho brahma-vid brahmaṇi sthitaḥ
    Indriyasyendriyasyārthe rāga-dveṣau vyavasthitau
    Tayor-na vaśam-āgacchet-tau hy-asya paripanthinau
    kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām
    abhito brahma-nirvāṇaṁ vartate viditātmanām

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 06 Dec 2015 - The Rare Intelligent One who Looks Inside
     Listen to Prabhaata-rashmih Audio 

    Harih Om Tat Sat. Jai Guru.

    Last night during the satsang I was mentioning something about the first point that Krishna was making in describing the vibhūtīs pertaining to the paramātmā. I am reminded of what Kathopanishad says. Yama tells Nachiketas.

    पराञ्चि खानि व्यतृणत्स्वयंभूस्तस्मात्पराङ् पश्यति नान्तरात्मन्
    Parāñci khāni vyatṛṇat svayambhooḥ
    Tasmāt-parāṅ-paśyati nāntarātman’
    (Kathopanishad 2.1.1)

    See, we are all human beings. We don’t know when the humans first set their feet upon this earth. Right from that time, this is not merely applicable to humans; this is applicable to all living beings - What is meant by birth into this world? Birth into this world is the child coming from the mother’s womb and touching the earth in one manner or the other to be exposed to the atmosphere around. That very contact with the outside atmosphere, that contact, it is a point of contact at the level of the skin on the one hand, thereafter maybe nose, then maybe the ear, tongue etc. Right from the beginning our body itself is evolved, it is shaped in the mother’s womb only to contact and thereby have interactions with the objects of the world. This is a point that I would like you to repeatedly think and understand. It may not suddenly get impressed in your mind.

    Parāñci khāni vyatṛṇat svayambhoo. Call it either nature or God. They created senses. What is our body? Our body is something like a house in which five sensory organs, organs of knowledge and five senses, organs of action, jñānendriyās and karmendriyās are fixed. So our body is actually a trunk so to say for the ten sensory organs to be present. And to make them functional we keep the body by food, nourishment, breadth and what not.

    So birth into this world is to have ten sensory organs working on our body. All the ten sensory organs particularly the knowledge organs like eyes, ears, nose, tongue and skin, they are meant only parāñci, only to have outgoing capacity and expression. They are there only to contact the outside objects.

    In all our interactions, the interactions do not take place one millimeter away from the senses. If we have interactions with the world, all the interactions are in the way of contacts at the point of the senses. The light rays coming reflected from the objects near as well as far, unless these reflected light rays come and contact the cornea there will be no sight or colour at all.

    The same applies to the sound. The sound waves or sound vibrations will have to come and touch the ear drum. The same applies to smell. The same applies to tongue and skin. So all our interactions are taking place at the level of the body at the level of the senses in the way of contacts. The senses are contacted by whom? - By the objects of the world. All the objects of the world are gross and external.

    So we are born into this world with a set of organs which have only an outgoing capacity. Please understand this.

    Tasmāt – therefore.

    Parā-paśyati nāntarātman’, right from the beginning after birth, our contacts and interactions being outward and with the outside objects, there is no opportunity for us to think of looking inside at all! That is our problem. We don’t have an organ to look inside. All our organs are outward in character. So the entire knowledge that human being has as well as seeks is of the outside, outside and outside.

    कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन्
    Kaścid-dhīraḥ pratyagātmānamaikṣad-āvṛttachakṣur-amṛtatvam-icchan
    (Kathopanishad 2.1.1)


    This being the case, all are looking into the outside world. But poor man, he is a fool! Why is he a fool? Do you know why? Because the urge to look into the outside, the power that propels the senses, employs the senses to make them functional, that is not outside, that is inside. What a wonder is this!

    If my eyes are seeing, they cannot see at all! Something inside the body namely the mind, for the time being call it the mind, the mind has to alert the eyes, employ the eyes and then look at the direction we want. So the direction, employment etc. given to the senses, the direction given to the senses, the employment of the senses themselves, all these are done by inside.

    What more? Something more. After employing the senses when the contacts take place, the results of the contacts are imprinted by the mind, in the mind. So, all our experiences are inward. No experience is there at the level of the senses at all!

    Suppose a sleeping man, his eyes are gently opened and a flower or something like that is shown, you take away the object, close his eye lids, allow him to sleep without disturbance. Next morning you ask him “Have you seen the object?” He will say “No.” What does it mean? It means very clearly that the senses are only instruments in the matter of gaining perceptions and experiences. Experience, perception by itself is not sensory, is not external, it is not taking place at the level of the senses. It is taking place at the non-sensory, supra-sensory level within the body in the level of the mind. So all experiences are mental, inner and inner alone.

    This being the case, man remains in total ignorance as to how these senses are shaped. The senses are not shaped by any outside agency. Within the womb, the original single cell or maybe two cells, they start multiplying, multiplying, multiplying, multiplying, and the entire growth takes place within the womb. And all the senses are made by the power and presence within the body. No external force interferes there. The fetus perhaps requires only nourishment from the mother’s blood.

    So can you imagine? The senses are themselves shaped by the power and presence within the body and they are constantly being employed by the mind and whatever contacts are taking place, they are all registered in the form of imprints by the mind and kept by the mind, used by the mind. So the experience is inner and inward. The knowledge is inner, the memory is inner, the whole process is inner.

    That the body exists is a cognition or an awareness by the mind, in the mind, of the mind. In sleep you are not aware of the body nor are you aware of the senses or of the world. Everything is reduced into zero. When you wake up you are aware of the body. The senses are alerted, activated, the interactions follow. In the same way as the interactional waking state rises, in the same manner it is completely wiped off and you go into sleep, and that too for six or eight hours a day. Just see what is the beauty?

    Parāñci khāni vyatṛṇat svayambhūḥ. The self born power. It created the senses. Tasmat, therefore, because of the outgoing capacity of the senses, man sees only the outside glory, the outside display. But in reality, this outside is not an independent existence. It is only relative. If the mind is not there, there is nobody to look at outside at all. The outside and inside are ideas and notions produced by the mind. Otherwise there is no outside.

    Kaścid-dhīra, this being the case very rarely does one, dhīra means intelligent man. Pratyagātmānamaikad. Oh, I see. My eyes cannot see or be employed by themselves. There is something inside. There is somebody who propels the eyes, propels the senses. The same power that propels the mind to think propels the eyes also to see, the ears also to hear. So what is this whole jugglery? Is there any outside at all?

    Outside becomes relevant only when I think of inside. All my perceptions are belonging to the perceiver. The perceiver is not the body, it is inside the body. All experiences belong to the experiencer. I may see an object. It is ‘I’ who see. The seer is not the object. The object is the seen, the visible. I am different. And that ‘I’ is within the body. It is supra-bodily and supra-sensory. In this way he starts thinking, enquiring. Exactly in the same manner Newton started thinking about why the apple was falling. One year it took for him to understand it was because of the gravitational pull of the earth. Apple has nothing to do there. If the gravitational force were not there, the apple would have remained there itself where it is.


    Kaścid-dhīra pratyagātmānamaikad-āvttachakur-amtatvam-icchan

    He started becoming introspective, he started introspecting like Newton, “Why should the apple fall? Why does it not flee? What is the reason? All apples are falling downward, vertically. So there must be a relationship between where it falls and where it stands. Apple is very small. Earth is very huge. So, possibly the cause of falling rests with the earth. What is that force? It is after all inert. Does it still have some other force to exist, exert?” In this way he started thinking.

    So, āvttachakur-amtatvam-icchan. A point of introspection arose for him and he started thinking “Oh! It is not outside just being felt by itself. The outside is felt by the inside. There is something called inside, a notion, outside, another notion. Both are ideas within the mind. Mind itself is supra-material, supra-bodily, supra-sensory.” In this way he started thinking and ultimately hits at the self, he(Yama) says.

    What a wonderful statement! So you should not be surprised if you are not interested in spirituality because we are born here to be interested only in the outside world and materiality. But if at all anybody takes a turn inside, it is because amtatvam-icchan. All the things in this world are ephemeral, evanescent and fleeting. Fleetingness will not give us the permanent joy we need. So we want an assurance, a permanent, a kind of a fixity, these are not characteristics or potentials of any sensory perception or sensory object. Therefore, man gets a clue. “This is not where I should focus my attention. My interest should be different. Where is that which will give me something like a constancy, so to say?”

    When this enquiry starts it becomes irresistible. The hunger of the mind cannot be appeased so easily. Unless you appease that hunger, the man who has the mind will not be restful at all. Therefore the seeking becomes intense and he finally hits upon his own inner presence, the supreme reality, the antarātmā.

    Parāñci khāni vyatṛṇat svayambhū
    Tasmāt-parā-paśyati nāntarātman’
    Kaścid-dhīra pratyagātmānamaikad-

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 05 Dec 2015 - From a Limited Worship to Continuous Worship of God
     Listen to Prabhaata-rashmih Audio 

    Harih Om Tat Sat. Jai Guru.

    See, why don’t you think in this manner? We ourselves are evolving the idea of God. This idea is evolved because we find a very stupendous, a very magnificent, great world around us. We are a part of it. And this world could not have been created by a human. So we consider the source of world as God. We would like to be connected to him. Therefore we make an idol of God or a picture of God. The picture is a very small item. However big the deity may be it will still be small because the world is very, very huge. And using that idol, by worshipping it variously we try to get connected to God.

    So the purpose of doing pooja is to be connected to God. And you feel connected also. Here, what is the basis of this connection? An idol or a picture which you have made which you feel represents God. And keeping that picture or idol in front, you do something in the way of a devotional exercise, worship. One is a factor of time, another is a factor of an object representation. So the picture or idol represents God and you worship that for a period, specific period like half an hour or fifteen minutes.

    If the 15 minutes of worship of a particular idol can make you connected to God for that particular period, why don’t you try to develop and expand it? For example, the entire world is a picture of God. Actually it is! The entire world is a picture of God and I am worshipping the whole world as I will be worshipping a picture or an idol. So the idea of God expands in your mind, it covers the whole universe. Because you are constantly in the universe, you are connected to it, your connection with God also becomes constant, throughout.

    So from the half an hour limited idol pooja, can you not grow into a continuous pooja of the whole world? If you will spend some time to think about the idea, you cannot say no. It is developing your devotion and bhakti and worship from half an hour to the whole day. In what way is it bad and in what way is it difficult? How can an idol become God? If an idol can become God, the whole world made by God can itself be the better representation of God. Why don’t you think in this manner? It is this kind of a thought process and introspection that goes by the name...

    अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते ।
    इति मत्वा भजन्ते मां बुधा भावसमन्विताः ।।
    ahaṃ sarvasya prabhavo matta: sarvaṃ pravartate |
    iti matvā bhajante māṃ budhā bhāva-samanvitā: ||

    This is what I mentioned yesterday. “I am the source of everything and I am activated by everything. Thinking in this manner, reflecting in this manner, people remain associated and connected with me.” 'Bhāva-samanvitā:' - Through that factor in them from where all the emotions and attitudes emerge, namely the mind.

    Why don’t you spend some time to understand this verse, to understand this suggestion? ‘If I worship God for half an hour I become joyous. Can I not extend, cover the entire twenty four hours of the day?’ What prevents you from thinking in this manner?

    It is just like a man who has got a small measure of wealth trying to have more and more of wealth. Any company or industry would like to increase its business from whatever it is now, 500 crores company, they will want to be declared as 1000 crore company. The 100-wālāh will decide 2000, like that. Here also your devotion must be made to expand and grow as a result of which you will be able to remain a twenty four hour devotee. It is only expanding and enlarging your idol, your picture.

    I don’t know why people say that “This is not possible. This is difficult.” I give you 1000 Rupees as a gift and I said “I would like to increase this gift to 1000 crores.” Will you not receive it? Will you not be happy and wanting to have it? In the same manner is this devotional treasure. Half an hour treasure is ought to be increased to twenty four hours.

    The body remains the same, the world remains the same, but all the change that is coming is in your mind. Why don’t you think about it? It is such a beautiful thought! This is where Krishna says

    इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
    सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ।।
    icchā-dveṣa-samutthena dvandva-mohena bhārata
    sarva-bhūtāni sammohaṁ sarge yānti paran-tapa
    (Bhagavad Gita 7.27)
    इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
    निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ।।
    ihaiva tair-jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ
    nirdoṣaṁ hi samaṁ brahma tasmād-brahmaṇi te sthitāḥ
    (Bhagavad Gita 5.19)


    It is the icchā and dveṣa, love and hatred that dominate and overpower your mind that poses the problem in recognizing and realizing God throughout the world throughout the twenty four hours. If you are able to be equal to love and hatred constantly arising in your mind then you become seated in Brahman.

    Ihaiva tair-jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ. Instead of taking a love position and a hatred position if you are able to remain even in both.

    Nirdoṣaṁ hi samaṁ brahma tasmād-brahmaṇi te sthitāḥ, brahman is nirdoṣa and sama, equal. Therefore if the mind practices equality, it is able to remain fixed there, then you are fixed in Brahman. It is this one verse that perhaps clinched the issue for me years, years, years back.

    I think you should think about, reflect upon it, that reflectional process alone brings about transformation. So from half an hour devotion grow to twenty four hour devotion, worship.

    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

  • 051 - Cetodarpana - Sing The Divine Name

    In order to have everlasting peace and happiness, one must withdraw the mind from the distracting worldly objects and focus it at the holy lotus feet of the Supreme Universal Lord. When the Lord’s name is repeated with lot of fondness and love, to the exclusion of all other worldly allurements and enjoyments, one is able to feel the presence of the Universal Lord in one’s own heart.

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  • 052 - Ākāshavallēpavidūragōham - Our True Nature

    In order to gain Self-knowledge, one must contemplate on the nature and characteristics of the Self. In all thought, word and action one must remember that he is essentially the infinite Self, which has no decay or change. When the nature of the Self is contemplated upon again and again, slowly and gradually one is able to comprehend the magnanimity of the Self-dimension and finally get established in its qualities. From the limited ‘I’ (small personality limited by one’s body, mind, etc.) one then transcends to the Universal Soul – the infinite, changeless, ever-brilliant.

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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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