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

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

Swami Bhoomananda Tirtha

  • 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 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.

  • PR 04 Dec 2015 - Vibhuti Manifestations to Uplift us from the Gross to the Subtle
     Listen to Prabhaata-rashmih Audio 

    Harih Om Tat Sat. Jai Guru.

    People who are familiar with the ashram, our publications and our jñāna-yajñās, satsangs etc. must be knowing by now very clearly that we always try to expose the knowledge and understanding part of devotional life, spiritual life, yogic life etc. Our Vedas are themselves a book of knowledge, a treasure of knowledge. When we approach the Vedas, our idea must be to gain the knowledge that we want, the knowledge which is not otherwise available to us. It is very clear that if we understand the Vedas and their insight properly, everywhere what we need is knowledge.

    Tomorrow I have to speak for Muktisudhakaram and I am in the tenth chapter of Bhagavad Gita. The tenth chapter of Bhagavad Gita deals with vibhūti, vibhūti yoga. The word ‘vibhūti’ is a very interesting and profound word. It means something very powerful, great, stupendous, splendorous, incomparable, very rare, unique, intriguing, anything that is not very common.

    Our world is very huge, endless and it consists of a number of, a variety of complexities. How is it that the whole world consisting of such abstruse complexities maintained in a certain rhythm and order? It is true that we have suddenly a spate of flood in Chennai, maybe we also are going to have it as somebody told me. Now this flood itself is something unimaginable. They say that for the past hundred years there was nothing like this in Chennai. Suddenly it happens.

    In the vibhūti of God, you will find something great, good, beautiful, helpful, attractive, alluring, such things are there. But things which are very dangerous, fierce, destructive, threatening, they also are there. So the world consists of everything that you can imagine.

    We are living in this world. Unlike animals, we have a mind, we have an intelligence. So we not merely live and experience things, we also analyze them and try to evaluate them. Tell me for a moment after thinking that does not the world have all that we want to have in order to live in this world comfortably and well? Gold is the most costly metal. That is also there. And it has got its corresponding properties. We have so many things here, rare, unusual and the like. So the word vibhūti literally means something that will call for special attention, that calls for special attention, appreciation etc.

    Why are these vibhūtis there if you ask, it is for man’s mind to find an answer. Suppose the world did not have these exceptional elements, I think it will prove to be stale and troublesome. What is the greatness of Himalayas? It is completely covered by snow and that snow is something that we are not able to see in the plains. So the sight of snow and especially snow-covered mountain, it becomes something very, very rare and attractive for us. So people like to go there. Suppose snow was everywhere, then they may not like it.

    Similarly you go to great heights where even breathing will become difficult. We have established some of our temples in mountainous areas. And see what kind of a selection our forefathers have made! When you go to Badari were it is very difficult to live because of cold, we cannot live all the year, only at most six months or four months there. There, there is a hot spring. How do we expect a hot tank or a spring in such a height where everything is covered by snow? That is a wonder. Because of the wonder, it becomes a place of hunting. We have to hunt such a place, go there and we feel very happy. We have got so many temples like that on top of hills or mountains.

    So the idea is we should think about the greatness of the world, the greatness and majesty of the creator. The feeling of godliness will not come always by looking into the world. The world itself is an evolution from God, creation from God. So everything in this world is suggestive of God. In this manner to think, it is not easy at all! So we want some special manifestations or special displays to think about God.

    We are making an idol. The purpose of making an idol is to give it something whereby it will remind us about God. Actually the idol that we are making is from a stone that is already there in the earth. So if an idol made by us signifies God, then what about the stone, the rock and the mountain? They should signify all the more. But nobody is able to think like that.

    So I believe the idea of vibhūti is to provide for human imagination something exceptional, strange and hence fascinating. And it can be in any areas. It can be in the solid earth, it can be in the blowing air, it can be in water, it can be in other agencies also.

    Look at the sun, look at the sky, there are so many stars. All the stars we are not able to see their close movement. They are all moving but we are not able to see. But the movement of the sun is very fast when looked from the earth and there is a repetition and a constancy. There is a movement vertically like that round the earth, there is also a movement horizontally from the south to north and from the north to the south. So the sun became a special vibhūti. But the sun does not apparently change its size. It is always hot and brilliant.

    Now when we look at the moon, it is different. We can look at it, it is visible only in the nights and then you find there is a reduction and increase in the moon. About the other stars and luminaries we are not able to observe any such feature. So the sun became a vibhūti, the śaśi, the moon also became a vibhūti because we are not able to find anything like the moon. One day it completely dies, it becomes non-existent, next day it comes in a small digit. So that became a wonder.

    Like that these wondrous elements are there only for you to associate yourself with God and feel devotional and divine. The purpose of vibhūti is that - To take the mind from the visible to the invisible, from the gross to the subtle, to a 24 hour thought and association with God. From a momentary thought and association with God devotion to a twenty-four hour devotion, it is not easy at all. So all these agencies help us to move to that destination. If these vibhūti elements were not there perhaps we would have missed God and also devotion to a very large extent. This is what I feel about the vibhūti yoga.

    Arjuna speaks something and finally he says, “Please explain to me all the vibhūti elements so far as you are concerned.” And then Krishna goes on describing a few.

    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.

    Read More ...

  • 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.

    Read More ...