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

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

Swami Bhoomananda Tirtha

  • Jñāna Yajña Malaysia | Malaysia | June 2018 01-04-2018

    Poojya Swamiji accompanied by Ma Gurupriyaji will leave for Malaysia on 28 June, 2018 to conduct the Annual Jμ¡na Yajμa. They will stay at the Society for InnerResources Development (SIRD), Petaling Jaya. They will return to the Ashram on 18th July.

  • Sādhanā-Śibiram | Washington DC Metro Area | Apr 2018 15-03-2018

    Sādhanā Śibiram in USA (Apr 18 - May 02): Swami Nirviseshananda Tirthaji will be in the Washington DC Metro Area for programs organized by CIRD - North America. On his way back, Nutan Swamiji will halt in CIRD-Delhi from 04 to 06 May.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 27 Feb 2017 - Importance of Satsang
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.

    This Ashram is an abode of spiritual wisdom. We don’t teach anything in the secular way. But we do emphasize on character, behavior and interaction. Our focus is on the person and not the things belonging to him. Our personality is consisting of an external, physical, matter-energy aggregate called the body, including its various limbs, but all of them are inert, insentient. At the same time, we are sentient, we speak, we think, we do, we design, we execute, we achieve. All these are not possible for the body alone, because it is an inert matter-energy aggregate. So, everything that we do, that we experience, even the feeling and experience that ‘I have a body, I am living in a house, there is world around me.’, all these are apprehensions, comprehensions or experiences, not of the body, experiences which the inner personality provides. That inner personality is consisting of mind, intelligence and ego. Spiritual wisdom is that which deals with only this inner personality.

    When you, namely your mind and intelligence are organized, whatever we do, you do with the body and bodily limbs will also be organized. When the mind is upset and it refuses to become better and better, your performance also will be bad and worse. I always ask a question, “Our mind is always coupled to a number of, a variety of constrictions. Every constriction constricts the mind, so we have a constricted mind. Is it better to act with a constricted mind or is it better to live with a free, relaxed and expansive mind?”

    Spirituality makes your inner personality free, light, stable and luminous. You should understand this point that everything in our life is for, by, in the inner personality. Our mind designs to do something, it makes out a shape or a procedure for it and the mind itself employs the physical organs to execute it and fulfill it. Every activity arises in the mind, is supported and sustained by the mind and is also terminated by and in the mind. Will you reflect upon this one sentence I am saying? Let the activities be gross, they are involving huge substances, but what I say, the fact, that is absolutely true, absolutely true. Everything is from the mind, by the mind, for the mind. When you have completed an act, does the body register it? Do the eyes ever say that you have completed so many acts? No, no, no. ‘Yes’ and ‘no’ are propositions of the mind. So, mind is the sole focus. This is what we emphasize here.

    In Srimad Bhagavatam, Krishna presents many legends, and one of them is called Bhikshu Gita. Bhikshu means a mendicant. There was a Brahmin who was fabulously rich and he was protecting his richness even by holding an umbrella they say, during the night. But he was very miserly. So, he would not give his riches to anybody nor allow the family members also to enjoy. Whenever something is to be spent, he will wonder why so much.

    In my poorvashrama birth place, there was one ‘X’. Whenever he used to go to a shop; he will need something like a half a kilogram of an item. You know, he will ask them the price of the quintal. “What is the price of a quintal of this item?” Then he will come to lesser quantities and finally will say, “So, the one kilogram I want. Half a kilogram I want will cost so much, is it not?”.

    “No, no, it will cost 25 paise more.” And he gets shocked, disappointed and he argues with the shopkeeper. A very famous man.

    I think we have to be very liberal. So, this man never spent the money even for the family members. Not to speak of giving somebody who asks for a loan. Which person either in the home or outside will have respect for such a person? So, he was always an object of hate for the others. But he could not protect his wealth. It was confiscated by the Raja. Part of it was robbed by robbers. Part of it was snatched by the relatives. Ultimately, he lost everything.

    But he was a Brahmin. So, he understood that destitution is though not desirable, once it is there, we should not run away. So he decided ‘I will become a mendicant.’ With a leafy umbrella, a small bag made out of cloth, he tied it, put it on the shoulder and he started walking. People recognized him and they started saying, “Then he was a rich man. He did not give anything to anybody, very selfish, very miserly. Now, this is also an imposter’s life for him. He is not a true mendicant.” So they came around him, started scolding him. But he already had an ascetic resolve. So he never said anything. Finding him un-responding, they started spiting on his face, passing urine on his head, throwing abuses. You know, even then, even then, what he said? He sang, he sang. This is called Bhikshu Gita. Please understand, this is what our country is. We are not afraid of anything. We are not afraid of poverty. In fact, we marry poverty. I am one who embraced and married poverty. And we love to do it. We cherish it even now. When all these people started teasing and all that, he finally said,

    नायं जनो मे सुखदुःखहेतुर्न देवतात्मा ग्रहकर्मकालाः।
    मनः परं कारणमामनन्ति संसारचक्रं परिवर्तयेद्यत्।।
    nāyaṁ jano me sukha-duḥkha-hetur-na devatātmā graha-karma-kālāḥ |
    manaḥ paraṁ kāraṇam-āmananti saṁsāra-cakraṁ parivartayed-yat ||
    (Śrīmad Bhāgavatam 11.23.42)

    All of you should learn this. Nāyaṁ jano me sukha-duḥkha-hetuh. None of these people is responsible for my sukha and dukha.

    Na devatātmā graha-karma-kālāḥ. Nor the super-human Gods of the sky nor one’s own self.

    Graha-karma-kālāḥ. Nor the different planets and celestial bodies like Rahu, Ketu, Saturn, Jupiter, Mercury, Venus, no, no, no.

    Karma-kālāḥ. Nor my own karma done in the past.

    Kālāḥ. Nor is time is responsible for it.

    Then what is responsible?

    manaḥ paraṁ kāraṇam-āmananti saṁsāra-cakraṁ parivartayed-yat ||

    Mind alone is the sole cause. This mind is so powerful and its potential is so stunning that it revolves the entire world. He says mano-jaya is the greatest victory for everybody. You know how much I like,

    nāyaṁ jano me sukha-duḥkha-hetur-na devatātmā graha-karma-kālāḥ |
    manaḥ paraṁ kāraṇam-āmananti saṁsāra-cakraṁ parivartayed-yat ||

    Wah! How sweet! How sweet! You don’t have to point your finger at anybody. If somebody abuses you, and abuse is to his liking, okay, let him abuse and be joyous. Why are you suffering? He is abusing. So he is the wrong doer. Let him cry and weep. Why are you borrowing his cry? Examine your mind as to whether the abuses, any one of them is right and correct. Then prostate before him saying “I am happy that you have pointed out an error in me.” and remove it. Otherwise simply laugh over it. If you cannot do it, you will lose your sleep. There will be poison in your body.

    nāyaṁ jano me sukha-duḥkha-hetur-na devatātmā graha-karma-kālāḥ |
    manaḥ paraṁ kāraṇam-āmananti saṁsāra-cakraṁ parivartayed-yat ||
    दानं स्वधर्मो नियमो यमश्च श्रुतं च कर्माणि च सद्व्रतानि ।
    सर्वे मनोनिग्रहलक्षणान्ताः परो हि योगो मनसः समाधिः ॥
    dānaṁ sva-dharmo niyamo yamaś-ca śrutaṁ ca karmāṇi ca sad-vratāni |
    sarve mano-nigraha-lakṣaṇāntāḥ paro hi yogo manasaḥ samādhiḥ ||
    (Srimad Bhagavatam 11.23.45)

    What more do you want?

    Dānaṁ sva-dharmo niyamo yamaś-ca. All these are references to different kinds of practice, discipline and austerity. Dānah, sva-dharmah, ācharanah, niyamah, many principles and practices, restraints. Yamah, deeper ones applicable to the inner being.

    Srutaṁ. A lot of spiritual learning, vedic learning.

    Karmāṇi ca sad-vratāni. Recitation of God’s names.

    Sad-vratāni. Observation, observance of different vows.

    Sarve. All these are.

    Mano-nigraha-lakṣaṇāntāḥ, they have only one objective. Touch your mind, involve your mind, restrain it, regulate it, purify it, make it holier and holier, divine and divine.

    Paro hi yogo manasaḥ samādhiḥ. And the supreme practice of austerity is manasaḥ samādhiḥ. It is the mind getting withdrawn from everything and getting immersed in its own essence. See, both of them are from Srimad Bhagavatam. Why don’t you understand this?

    Now in this Ashram you will find we explain all these subtle propositions. For you to hear, absorb, reflect upon and make true of your own inner being, inner being, inner being. Our role is to provide the exposure. Exposure is an interaction between you and me. But rumination, reflection and introspection have to be done by you alone. Nobody else can help. That manana part is greatly missing, miserably. That is why I want you learn poetry, because it is poetry I am able to remember. And that poetry which is half music, that is very delightful.

    शिशुर्वेत्ति पशुर्वेत्ति वेत्ति गानरसं फणी।

    Even the cows, our crops, if you play good music, it seems the paddy, flowers and fruits of the paddy stem, they start swinging.

    शिशुर्वेत्ति पशुर्वेत्ति वेत्ति गानरसं फणी। Even the cobras, snakes, they like it.

    But the jnana, you have to think, think.

    nāyaṁ jano me sukha-duḥkha-hetur-na devatātmā graha-karma-kālāḥ |
    manaḥ paraṁ kāraṇam-āmananti saṁsāra-cakraṁ parivartayed-yat ||

    It is one’s own mind that turns and revolves the entire world for you. Wah! So, which is superior? The world or the mind? The mind is superior. Our ashram is one where we provide this kind of an exposure. What we speak is absolutely knowledge and knowledge alone. And we are using different texts so that there will be a consistency. Suppose I start speaking from myself, then myself and perhaps my teachings, writings etc. may become popular. That is not what we want. We already have the treasure of wisdom and we are referring everything to it and then presenting so that there will be something static to remain. And how many countless millennia have passed? We have preserved them, cherished them. Not that we have kept the books in our bookshelves. We have read, understood and we have practiced. And in the practice level, you will find this kind of a session is important.

    So, our Ashram is a knowledge-oriented Ashram, knowledge-oriented. We don’t want you to sing and dance. No. You can dance but very gently and nicely. You should not lift your foot more than two are three inches from the ground, not jump. I also dance rarely, once or twice in a year. But it is a question of enriching yourself by wisdom. Enrich your being. Every day should be a day of enrichment. Every day should be a day of enriching activity from you, enriching contribution to the society and the world, and you should get more and more refined, refined and refined and there is a way of achieving it.

    Harih Om Tat Sat. Jai Guru.

  • PR 03 Feb 2017 - Religious Practices are to Purify the Mind
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    Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru. 

    There is a portion in the eleventh Skanda of Sreemad Bhagavatam where Krishna is giving a long dialogue, having a long dialogue with Arjuna. The subject was Supreme Devotion, Supreme Wisdom and Supreme Liberation. Uddhava had to be sent away from Dwaraka even before Krishna dropped his body. Uddhava was not prepared to go, he was unable to. So, the instruction was to remove his inability and enrich him with ability to leave. He says,

    दानं स्वधर्मो नियमो यमश्र्च श्रुतं च कर्माणि च सद्व्रतानि ।
    सर्वे मनोनिग्रहलक्षणान्ता: परो हि योगो मनस: समाधि: ।।
    dānaḿ sva-dharmo niyamo-yamaś-ca
    śrutaḿ ca-karmāṇi ca sad-vratāni |
    sarve mano-nigraha-lakṣaṇāntāḥ
    paro hi yogo manasaḥ samādhiḥ ||
    (Srimad Bhagavatam 11.23.45)
    See these are wonderful statements. You should listen to them, feeling that it is a nectarine shower.
    dānaḿ sva-dharmo niyamo-yamaś-ca
    śrutaḿ ca-karmāṇi ca sad-vratāni
    sarve mano-nigraha-lakṣaṇāntāḥ
    paro hi yogo manasaḥ samādhiḥ

    Krishna is presenting again the proposition that mind is everything and you have to touch up your mind, make it the way you want. Some ten thoughts come up in the mind. Six of them are very good. Four, not good. Who displays the ten thoughts? The mind. Then who tells you that six are good and four are bad? The same mind. Now what should you do? You should act upon the mind’s advice. Four are bad and six are good. Therefore, the mind has informed me that four are bad. Do you want to be bad? Certainly not! Then keep them away. Dissuade them. Besides dissuading the mind, there is no other way to drop bad things. You cannot extract them with a pair of tongs. You cannot aspirate them physically.

    The only way to redress undesirable elements in your mind will be to honestly and persistently say ‘I don’t want, I don’t want. My dear mind, drop it, drop it, drop it, drop it.’ This is the only way. This requires what? Time and effort. Whenever such undesirable thoughts come, you must not fail in dissuading them. Don’t be tired of the process. You may have to say 100 times, 200 times, 500 times, throughout your life. If the dissuasion is done, repeatedly after some time, the mind will be much, much freer and it will not produce so much of bad thoughts. And there will come a time when the mind will bring all memories which are necessary but neither you nor your mind will feel any strain about the undesirable thoughts. They will have no effect in you. You will not follow them. Then why should they come?

    If a friend visits you, if you give him a warm reception and talk to him, you have your affectionate dialogue, then he will come there again. Suppose every time he comes, that warmth and reception are not there, he will come three or four times and stop coming. It is so simple as this. Please understand. The verse that I have quoted is important in this manner. We have to understand it. Our society is very much pāpa-puṇya ridden, ritual-ridden, devotion-ridden, temple-ridden, not ridden, laden, ritual-laden. It is full of rituals, very much influenced by rituals. So, he says,

    dānaḿ sva-dharmo niyamo-yamaś-ca
    śrutaḿ ca-karmāṇi ca sad-vratāni

    Seven items he quotes. Dāna, something very noble. Sva-dharma, observing and practicing one’s own Dharma. Niyama and yama are regular disciplines that you have to observe. Srutham, learning. Tirthāni, visiting the holy places. Sad-vratāni, observing very good and noble, religious vows and practices. Sarve, Sarve, Sarve, all these, even more mano-nigraha-lakṣaṇāntāḥ. They have only one objective that of restraining, reforming, refining, purifying the mind. We are doing all kinds of religious and spiritual disciplines, only to improve our mind. And what is the improvement? Dissuading the undesirable thoughts and welcoming and acting upon the desirables.

    If you are able to do it directly, using the mind and intelligence, every time when bad thoughts come, you dissuade them, then these media of different rituals, ceremonies etc. are not necessary, their purpose is achieved. So, all these are mano-nigraha-lakṣaṇāntāḥ, they have only one aim of restraining the mind.

    Paro hi yogo manasaḥ samādhiḥ. The supreme yoga, that spiritual fruition or crowning glory is manasaḥ samādhiḥ. When you are able to have a sublimated, a regularized, disciplined mind, that is the supreme yoga, he says. See, it is very clearly said there. Now you should read it, or hear it, understand it and make a stranglehold of that statement.

    It is in these aspects that individuals differ. One may read, or one may hear. ‘Ha Acha, Acha is it so? Is it so?’ Bus chala gaya. He has heard, but it is not acting on him. When you start applying it, applying it, applying it, I think, day by day, week by week, fortnight by fortnight, month by month, half year by half year, year by year, the effect will be more, more and more, and you will have a very light, peaceful and fulfilling mind. Make a note of this verse and spend enough time to absorb it.

    dānaḿ sva-dharmo niyamo-yamaś-ca
    śrutaḿ ca-karmāṇi ca sad-vratāni
    sarve mano-nigraha-lakṣaṇāntāḥ
    paro hi yogo manasaḥ samādhiḥ

    Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 22 Feb 2017 - Importance of Guru-Sanga
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    Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.

    Jai Guru. Jai Guru. Jai Guru, you know why I say this? This is the message I thought I will say something today about subsequent to our discussion last evening in the satsang. ‘X’ and ‘Y’ have arrived from Bangalore. In ‘X’, I found a very enthusiastic seeker. ‘Y’ also is not at all back. She is also alike. He sought Brahmavidya Deeksha, I gave it to him and also to ‘Y’. He started doing sadhana. I hope ‘Y’ also has been doing. And he was telling me that “This is what I have found my experience is. Please let me know what further is to be done.” That is why I discussed it in a very proper, scriptural, authoritative manner.

    What does brahmavidya say? Brahmavidya says you practice it. And after practicing, you will have nothing else to think about. That itself is very fulfilling. What deeksha I give to you, who are seekers and who later becomes disciples after getting the deeksha, it is the same deeksha I got from my Gurudev. After getting deeksha, I focused my attention on it, in spite of the fact that I was working in the office, spending a considerable part of the day. And meditation and the meditative experience were only strengthening dispassion and the burning aspiration to know the truth and live in its own light.

    If you consider brahmavidya to be a great treasure, when you get that treasure, will you ever like to have anything else in this world? We were associated with Baba when we were in Calcutta. We brought him to our farm land. He stayed for one or two months. Again, when we built the ashram we brought him, he stayed for months. Somehow, he wanted to stay in his own environment. Otherwise I had asked him, “Will you please come with us?” We are going to lead an exclusive spiritual life. So, it is very good and harmonious that you come and stay with us. He said, “No. So far as staying is concerned, I will continue to be here.” Whatever was the least possible or maximum possible, I did in the way of being associated with him, living in his proximity.

    This ‘X’ told us that, “I will do the sadhana very well. I will come to the Ashram frequently. Whenever there is work, I will do seva here.” and all that. Which ‘X’ said that and which ‘X’ is sitting before us now, I have a doubt. Do you think this Brahmavidya abhyasa will be growing well and will be perfect without the close association with the Guru? Vidyaranya says, “Go on staying with the Guru unless all your requirements are filled, fulfilled.” There is no time limit. Then the next step, if at all you do will be, what you get from the Guru, you would like to disseminate it to the people around.

    Dakshina Jnana Sandesha

    The right dakshina is disseminating what wisdom you have been able to get and perfect from the Guru. So, I explained yesterday that after getting into dhyana and then samadhi, one should practice it intensely so that it becomes natural for him and consistent for him and then he becomes free from the sadhana. He becomes like Suka-maharshi, Brahma, Sanakas etc. Now, this will not be possible unless you have close proximity with the Guru. How much am I talking! Nowadays Nirvisheshananda Swami and Mā also talk and we excel in speaking about the scriptures. Mā was talking to the people of Jamshedpur, to the people of Malaysia on the basis of the notes she has kept about her sadhana. How they left everything and came over here and what were the different stages of sadhana she passed through. Every time, what was the interaction she had with her Guru, with me, how the interaction helped her to get enlightened every time and to be sublimated and enriched inwardly. I think people liked it very, very well. So, I am wondering.

    After all, we are not a householder Guru. I am not a householder Guru. I am an ascetic, austere, sannyasin Guru. If you have Gurubhakti, automatically you will like to be one like me. Join us in the ashram and live an austere and ascetic life. I am not expecting all people to do so. The natural climax of a beautiful meditational life where the meditation takes you to the inmost chamber in your own heart, where the self and self alone shines, I think this is going to be the outcome. Your family will be a new family. Imagine, see how our Vinaya came here? How Namrata came here? How Jaya came here? How Nandita came here? How our Prasanna had come here? How did Swamiji and Mā come here? It was definitely in pursuit of what they have got in the form of Brahmavidya deeksha from Baba.

    Some people are asking me, “Swamiji, can you tell me whether there are some points on which I have to improve? What is the defect in me?” I say, “How do I know? You live in your house, you listen to the talks and you go away. Some people try to serve me and be by my side. So, I have no opportunity to know the thought pattern and reaction pattern of your mind. I don’t know how your behavior is, even character is. Unless I get exposed to you, how can I guide you?”

    Here when you come, you are living in a group. In the group, everybody will observe you. If somebody goes to the bathroom and takes abnormal time to come out, they will know that he or she has gone in and why she is talking or he is taking so much time. If you are not clean, your dress is not clean, your bathroom is not clean, toilet is not clean, it will be seen by the others including our own domestic assistants. How the room is kept? How the dress is kept? How do you dress? Are you gossiping? They will come and tell us and they are giving us their feelings about everybody here. This is how if one has to grow, he has to grow. You should ask others, “What is my defect or what is my insufficiency?” What is the harm in asking people? Be a lover of all and be a loved one for all. In the behavioral level, I find the inmates here are not doing very, very well. We repeatedly tell them. I am sometimes asking, “Will there not be one person who will never speak ill of others, who will have no problem to deal with anybody?”

    Bhagavad Gita clearly says

    सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
    साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ।।
    suhṛn-mitrāry-udāsīna-madhyastha-dveṣya-bandhuṣu |
    sādhuṣv-api ca pāpeṣu sama-buddhir-viśiṣyate ||
    (Bhagavad Gita 6.9)

    What does it mean? You must be able to interact with all kinds of people, good and bad people, friendly people, neutral people, people given to mediation, people who hate you, who dislike you. Our mind has to rise to such a beautiful moon-like dimension, full moon dimension. This will not be possible if you remain in your household at all! If I were a householder, what would have happened to me? You tell me? Because I was not a householder, I felt the whole world is my household. I am living and moving like that. How many people come here! The ashram welcomes one and all. People know that here is someone to whom we can go to, pour our heart and get relief. How many husbands or masters in a family are approached like this by the neighbours?

    So, I don’t want to tell you this. You can see these brahmcharins and brahmcharinis, Mā, Nutan Swamiji himself, how have they come? Only by the strength and persuasion of the brahmavidya sadhana which they were pursuing. There is no doubt about it. Brahmavidya sadhana is a constantly drawing force. How the gopikas on listening to the flute of Krishna left everything? Even suckling children, they left. When they were boiling milk, that also they left. They were sweeping, they left the broom stick and ran. What does it mean? So, my dear children, you have no excuse at all. The question is do you like to be full, fuller and still fuller? Do you like to be God’s? Do you like to be spiritual? Do you like to be liberated?

    So, I was laughing about ‘X’’s feelings and promise and how they have all turned out to be. He has not apparently discussed this subject with any one of us. So, the long and short of what I say is that Guru-bhakti and Guru-sanga, Guru-bhakti and Guru-sanga. Guru-sanga means intimacy, proximity, living together with the Guru. This is very, very important. Only then you will know how you can live with this Brahmavidya perfection.

    Your body is not going to change. Voice is not going to change. Change if at all is in your inner personality, the mind, intelligence and ego. You cannot see your mind. You cannot see the intelligence. Nevertheless, they are the ones to be improved. How the improvement can come is actually a mystery, a secret. And that secret will be unfolded only in the proximity of the Guru by him.

    Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.



Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.

Swamiji's Teachings


Poojya Swamiji says that the real focus

  • of devotional practices is not God, but the devotee's own mind and behaviour;
  • of karmayoga is not action but the attitude of the mind with which an action is performed;
  • of knowledge is not knowledge, but the purification and expansion of the seeker's mind.


NSJi-HmPgSwami Nirviseshananda Tirtha

Swami Nirviseshananda Tirthaji, a renunciate disciple of Poojya Swamiji, is known for his scientific expositions which are a source of inspiration to seekers.  Read More...


Ma Gurupriya

A disciple of Poojya Swamiji, Ma is the loving mother of Poojya Swamiji's devotees around the world. Devotion and service remain the predominant forces shaping Ma's life.  Read More...

Recordings of Poojya Swamiji's Talks

Bhagavad Gita : A Topic for Research - 1

Bhagavad Gita : A Topic for Research - 2


Vicharasethu is a monthly journal in English and Hindi, edited and published by Poojya Swamiji. It is also published in Malayalam by the name Vicharasarani. With Articles, Correspondance, Guidance for Sādhana and News updates from the Ashram, these monthly publications are a great guide for the earnest sādhaka. 

Devotees hold periodic meetings at their own locations wherein the teachings and messages of Swamiji are heard, read and discussed with a view to comprehend and arrive at their essence and make it a functional note in their life. This section provides resources to facilitate the proceedings at such gatherings. Read More ....

How to chant Bhagavad Gita

How to chant Viṣṇusahasranāma

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

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

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  • 054 - Dhairyam Yasya - Develop Virtues and be Fearless

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

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

    The mind, which runs behind perishable worldly affairs, must turn to God if one wants to attain unbroken peace in life. A person, who is devoted to God, wants to feel His presence every moment. But, unfortunately, he finds that although he worships God following the various injunctions of the scriptures, undergoes several austerities, he is not able to bind God to his heart

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