"Self-realization is meant to ensure fulfilment for one’s own self. It is not reaching somewhere or getting at something external, like going to the peak of a mountain. The attainment is in dissolving the mind and intelligence, and getting into the very core of oneself. In other words, it is like multiplying everything with zero."

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

Swami Bhoomananda Tirtha

  • Sadhana-Śibiram | CIRD-Jamshedpur | Oct 2017 29-09-2017

    Swami Nirviseshananda Tirtha ji will depart from the Ashram on 08 Oct, for CIRD Jamshedpur. En-route he will halt in Kolkata for two days and arrive in Jamshedpur on 11 Oct. Sadhana-Śibiram with programs of discourses, satsangs, interactive sessions and the Enlightened Living (EL) residential retreat will be held in CIRD from 12-29 Oct.

  • 43rd Annual Delhi Jñāna Yajña 30-09-2017

    Poojya Swamiji and Mā Gurupriyāji will travel to CIRD-Delhi on 25 Oct to conduct the 43rd Annual Delhi Jñāna Yajña. They will return to the Ashram on 15 Nov.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 14 Feb 2016 - Self-Knowledge is harmonious with dharma
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Yesterday, I was specifically pointing out that the self-knowledge exposure which Krishna was providing for Arjuna and the point that therefore he should fight. The soul is unkillable. Death is not an extinction. It is only a transition. The soul is untransforming and nothing in this world, not to speak of only a man or a human, can in any way affect or constrict the soul, taint the soul. Therefore, this war is quite in order. Now, the same proposition he is trying to perceive from various secular angles and then coming to the same conclusion, the war was to be fought.

    So, I particularly said that whatever he said on the basis of self knowledge is also arrived at from the secular points of view, I said. Now, put the equation in the reverse order. What is that? Whatever is otherwise secularly alright and necessary, that alone self knowledge also approves of. I don’t know whether you get the idea. It is not that whatever Krishna said first on the basis of self knowledge is also upheld by secular points of view. No. It is the other way. Whatever is secularly alright, that alone self knowledge clarifies as inevitable, necessary and fulfilling.

    In other words, there is no conflict between the self knowledge point of view and the secular points of view. A person thieves. The self knowledge man doesn’t go there and then say “Thief, the soul is unthievable, it is uncuttable, it is untainted. So, by your act it is not tainted. Therefore thieve.” No! certainly self knowledge doesn’t say that.

    It is necessary for all of you to understand that dharma is the first watchword of our life. Dharma means propriety and that propriety is described as righteousness, dharma. It is actually a law of nature like the force of gravity, the law of motion. There are so many other physical and chemical laws in this world. All of them are operating in our body. Our body is governed by physical, chemical, bio-physical bio-chemical and biological laws and processes. We have the same personality. In the matter-energy level, these are applicable. In the mind level, psychological laws are there. In the intelligence level, philosophical laws are there and in the ‘I’ level, we have the spiritual laws. All these laws have the same locus and focus. They are all emerging from the same nucleus, center. In the matter-energy perimeter or in that segment, you will find physical, chemical and other laws are available, are operating. In the mind level - psychological, in the intelligence level - philosophical, and in the transcendental level, the ‘I’ level, the spiritual laws are effective.

    So, do not consider that this self-knowledge instruction is an instruction which stands separately from normal dharmas. It is the pinnacle of dharma, the foundation of dharma, the comprehensiveness of dharma.

    धारणात्‌ धर्म इत्याहु: धर्मो धारयति प्रजा: ।

    Dhāraṇāt dharma ityāhuḥ dharmo dhārayati prajāḥ 


    The word ‘dharma’ means that power, that process, that course by virtue of which human life is sustained, the mind is sustained in every circumstance, in all circumstances. Now, that dharma reaches its pinnacle when it comes to the level of the self. Just imagine the last stage where Krishna says:

    कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा । कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय ।।

    kaccid-etacchrutam pārtha tvayaikāgreṇa cetasā । kaccid-ajñāna-sammoha: pranaṣṭas-te dhanañjaya ।।

    (Bhagavad Gita 18.72)

    It is true that he began the instruction referring to the grief of Arjuna. But he ends up saying the first part of his statement, what is it?

    कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।

    kārpaṇya-doshaḥ-pahataḥ-svabhāvaḥ pṛcchāmi tvām dharma-saṁmūḍha-cetāḥ ।

    (Bhagavad Gita 2.7)

    “I am suffering from the evil called constriction of the mind , narrowness of the mind and therefore I am deluded. I am not able to think of what should be done in the righteous manner. Please give me the path of shreyas.”

    So the path of shreyas consists in redressing the delusion in man and gaining clarity of thought, clarity of a goal of life, clarity about everything, the nature of life, the goal of life, the purpose of life, how to achieve it, everything is included there.

    So Krishna concludes saying, “Did you hear me well with focused attention? Have you understood me? Has your delusion gone? Has your ignorance been dispelled?” That is where he ends the talk, ends the dialogue with Kaccid-ajñāna-sammoha: pranaṣṭas-te dhanañjaya. By then, Arjuna must have understood that all the grief arises in a state of delusion, in a state of ignorance. To the wise man, there is no delusion at all.

    See, we are all very sympathetic, very concerned. But the diseases that are reported to us and the suffering that people undergo are so much. But with all our sympathies and concern, this is the nature of the world. This is the nature of the world! I met a passenger possibly in the train. He was in his mid-thirties or so. He was saying, “I was moving about very freely. There was no trouble at all. I had no palpitation, no heaving, nothing. Everything was all right. So the doctors examined me and told me, the findings are such that we don’t find any reason why you should be moving about, because you have so many blocks, 90%, 95% blocks. Normally you should not be moving about. How is it that you are healthy? Instantly, do angioplasty.” I don’t know whether it was angioplasty or bypass. He was saying, “I was moving about very healthy. No problem. Somehow, the angiogram was done and then, this was found out.”

    What does it mean? You tell me. If no other disease is there, at least heart blocking is there. What shall we do? We cannot do anything at all. The instances of cancer are multiplying, multiplying like bacteria. The tendencies of people are very, very cruel. Our administration consists of corruption, corruption, corruption. We struggle hard and give money to the government and a few people on the top, they syphon out the money. What shall we do? So, diseases for the body and then dis-tendencies in the mind. What shall we do? We can do practically nothing.

    So, the world is such a forum where contradictions meet. We can struggle, we can strive, that is democracy, we try to resist it, we try to evolve, we try to criticize and every next election we have an opportunity to try, but whom shall we try? Ultimately they have said. “None of you can be elected”, the people will start saying. Somehow the change will come in the minds of the people. It is a question of education, enlightenment.

    So, one should understand that the self knowledge is not harmonious with adharma. It only goes with dharma and for the dharmic people is the self knowledge. That is the catch point here. Why are people not being able to take to it? Because they don’t have the prerequisite called dharma.

    The people who are dharmic… That jnaanavikaas, he came here. A young boy, he is a professor doing research in civil engineering, ever smiling. He is a very good seeker, very good seeker. He says that “I have been thinking about this subject right from my young age. Now after listening to you, I have got answers now. I feel so expanded, so firm, so stable. I am very happy,very happy.” He came here to take initiation, because we had suspended deeksha. He said, “I will still come and stay in the Ashram.” He has written a very good letter. Our Vinaya Ji says “Very good letter he has written.” See, in his case you tell me, what is in him that drives him? He is married and he has a child. The child came to me along with him in Delhi and the child smilingly asked, “Who is this God? How can I meet him? What is the way?” A little child, four years or so old.

    So, people are not dharmic. If they are dharmic, they cannot get away from the self. Dharma takes you to artha and kama, alright. But the purpose of dharma is moksha. Moksha alone will give you the satisfaction, the fullness, the freedom, the inner abundance, the inner opulence, the inner fulfillment. So remember this, that self knowledge is harmonious only with dharma, not with adharma.

    Suppose, even an adharmi takes interest in self knowledge, it will be a matter of time that he changes. He starts questioning himself, he will not be able to tolerate. Even the object of money, Srimad Bhagavata says :

    The object of wealth is to spend it on dharma and from dharma alone you will get jnana and vijnana. And from jnana and vijnana alone, anuprasanti, santhi and contentment, peace and contentment for your mind. If that money is spent only in the family and concerns around it, then we can only say the person is not able to see the impending hands of death.

    मृत्युं न पश्यन्ति दुरन्तवीर्यम् ।

    mrityum na pasyanti duranta-viryam

    (Srimad Bhagavatam 11.5.12)

    He is not able to see the impending death. This is what Bhagavata says.

    So, not only the object of dharma, the object of artha, prosperity is also only to earn dharma. Dhanam ca dharmaika-phalam yato vai.

    Even for your children, grandchildren and the lineage, if there is to be a good benedictory influence, protective influence, you must spend ample part of your wealth and resources for dharma. Dharma means many things. It is spirituality, it is religion, it is temple, it is social service, education, hospital, planting of trees, providing one relief or the other, all these are included, religious as well as secular. One is called ishta, another is called pūrtham. Both are under dharma. The purpose of wealth even is that. What do you say?

    Harih Om Tat Sat. Jai Guru. Jai Guru. 


  • PR - 13 Feb 2016 - Bhagavad Gita : Self-Knowledge as a pursuit of the mind
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    I have been in this course of spiritual dissemination for sixty years. Right from the beginning, I was speaking on Bhagavad Gitā. In fact, all the evening sessions were only on Bhagavad Gitā. If at all, other more serious or subtle texts are taken, that will be always invariably in the morning. Now alone, a little departure is made at times. I was speaking on Bhagavad Gitā sixty years back. I am also speaking on Bhagavad Gitā even now. In Trichur, I spoke for eighteen years consecutively, each year taking one chapter. After that, for the past three years including this year, I started speaking on Aṣṭavakra Gitā primarily with an intention to provide something still subtler and even loftier, though there cannot be any such comparison.

    So this Bhagavad Gitā has been a book in which I go on doing research, research and research. Today I thought I would tell you, in what way does Bhagavad Gitā become a book of sādhanā and what is the striking difference between Bhagavad Gitā treatment of the subject and the Upanishadic and Brahma-sutra treatment.

    Self is something to be known. Self is not something to be got, not to be produced, not to be had. You can have something which is different from you and away from you. You can reach somewhere provided the destination is away from you and you are distanced from it. You can produce something provided there is a raw material and there is a process to be administered to it as a result of which the finished product, the outcome comes. You can get at, reach or obtain something; provided you don’t have it now and you have to have it. None of these processes or pursuits is applicable to the self because the Self is a siddha-vastu, not a sādhya-vastu.

    What is meant by ‘siddha’? Already obtained. Do you have to have wind or air? No, the wind is, the air is already in your system and it is surrounding you. You cannot bring it in a faster dose or a greater dose. Of course, in instances of diseases we are given oxygen cylinder because our system is not able to take the necessary oxygen through the biological processes. All the air is not oxygen. Part of it is oxygen. So, air is not something that you have to have. It is already there. It is in your system. Much more so is the case of the self. You are already the self. The self alone is present. You are surrounded by it. You are penetrated by it. You are permeated by it.

    Now such a self, what kind of a predication can you do about it? Nothing! You only have to understand it as such. This understanding is the entry into God.

    भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
    ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ।।

    bhaktyā mām-abhijānāti yāvān-yaścāsmi tattvata: ।
    tato mām tattvato jñātvā viśate tad-anantaram ।।

    (Bhagavad Gitā 18.55)

    By devotion, the devotee comes to know me well. When he knows me essentially, in essence, that ‘knowing in essence’ marks his entry into my being. He understands that the whole world is in God. I am in world. If the world is in God, I am also in God. There is nothing excluding God. So, this understanding marks the entry, the entry is only a word, a phraseology you use.

    So, the self is only to be known as such. That is why this Ātma-jñāna. It is not Ātma-prāpti. Jñānā deva-kaivalya- prāpthi. By knowledge alone you have kaivalya.

    Why I am saying this? That is why this entire self-knowledge-science is said to be a pursuit of the intelligence. So the Upanishads, the Brahmasutras and such other texts like Chit-sukhi, Advaita-siddhi, Khandana-Khanda-Khadya and all that, particularly Yoga Vasishta Ramayana… Sri Rama was repeatedly told and described about the Self. It is the mouth of Vasiṣṭha that spoke. It is the eardrum that enabled Sri Rama to hear. But the speech came from the buddhi of Vasiṣṭha and the absorption came in the buddhi of Rama. So it was a buddhi interaction. So, we always say self is a knowledge, knowledge, knowledge, knowledge.

    ज्ञानं ज्ञेयं ज्ञानगम्यं ।

    jñānaṁ jñeyaṁ jñāna-gamyaṁ ।

    (Bhagavad Gitā 13.17)

    It is knowledge, it is to be known and the process is knowing.

    Now, the point I want to bring about is Bhagavad Gitā has made it a mind pursuit. Arjuna asked, “Grief is scorching my whole body, not merely the mind. The mind grief has become so pronounced that my whole senses are being scorched by it. So it was so pronounced that it was a physical expression that Arjuna was suffering from. Now, you have to assuage it, cool it, make me comfortable.”

    He did not say, “I am suffering from ignorance and remove that ignorance.” He has said it, but the primary focus was ‘yat-śokam-ucchoṣaṇam-indriyāṇāṁ’ (Bhagavad Gita 2.8). That is why Krishna began saying ‘aśocyān-anvaśocas-tvaṁ’ (Bhagavad Gita 2.11), and he repeatedly speaks about grief. This grief is a creation or a product of the mind. So, the entire self knowledge is described and expressed by Krishna, mostly as a redress for the mind’s problems. How does he explain it? I wish at least some of you will try to grasp it properly.

    Sukha-duḥkhe same kṛtvā. Be even-minded towards sukha and duhkha, sukha-duhkhas are not buddhi creations. Lābhālābhau jayājayau. The feeling of lābha, the feeling of jaya, all these are emotional evolutes.

    सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
    ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ।।

    sukha-duḥkhe same kṛtvālābhālābhau jayājayau ।
    tato yuddhāya yujyasva naivaṁ pāpam-avāpsyasi ।।

    (Bhagavad Gitā 2.38)

    Sukha-duḥkhe same kṛtvā lābhālābhau jayājayau. Tato yuddhāya yujyasva. See? In the mind level, let these things be even for you and then fight. Naivaṁ pāpam-avāpsyasi. You will not incur any sin at all. Buddhi is not involved there. Only mind is involved. You remain in the mind level. In the mind level, mind level.

    यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।

    yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ।

    (Bhagavad Gitā 4.22)

    Yadṛcchā-lābha-santuṣṭah. Be contented with whatever chance and providence bring. That contentment is a reference to the mind and then you are not to worry about it. Whatever providence brings. Look at everyday of your life as something providence brings. If somebody talks to you, it is. If somebody doesn’t talk, it is. If it is joy, okay. If it is sorrow, okay. If people are friendly, good, unfriendly, good. See, you always remain in the mind level. And in the mind, that Samatva,

    सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ।। २-४८ ।।

    siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ।। 2-48 ।।

    This samatva is not in the buddhi level. Buddhi is given to understanding and mind is given to experience. This samatva is in the experiential level. You will find in Bhagavad Gitā, the entire self- knowledge is brought to the level of the mind and it is presented to you in the form of

    सन्तुष्टः सततं योगी ।

    santuṣṭaḥ satataṁ yogī ।

    (Bhagavad Gitā 12.14)

    The actual yoga is constant cheerfulness and delight. Santuṣṭaḥ satataṁ, always be contented. Contentment belongs to the mind. Make your mind contented. Don’t worry about the self. Don’t worry about your intelligence. Don’t worry about anything else. Be contented. Be smiling, joyful, happy, Wah! Wah!

    मुनिः प्रसन्नगम्भीरो ।

    Munih. Prasanna-gambhiro ।

    Munih. Be an ascetic. Prasanna-gambhirah. Wah! Profoundly cheerful.

    Just see? The whole science of self knowledge is related in terms of the mind, in terms of mind’s emotions, emotional equipoise, emotional evenness, emotional, emotional, emotional. Have moderation, have moderation, do not be depressed, do not be unduly delighted. Live in the middle of your mind. It should be a midpoint. Neither go up nor come down. In your life, there is no place for happiness or unhappiness. There is only a place for moderation in the two. Happiness and unhappiness, the world and life will create. You have to become moderate, moderation, moderation.

    Samatvaṁ yoga ucyate. Samatvaṁ yoga ucyate.

    There is no reference to the self even and self knowledge even. Such a wonderful presentation!

    Harih Om Tat Sat. Jai Guru. Jai Guru. 


  • PR - 15 Feb 2016 - Understanding Sankhya
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Yesterday, while discussing Bhagavad Gita, we came to the end of the sankhya section of the exposition. ‘S’ asked me, “What is meant by sankhya?” This sankhya, I mentioned that ’Samyak Khyāyate Paṭyate’. A further definition is ‘Khyāyate Paṭyate anena iti sankhya’. The supreme truth is very well known or studied only by this exposition. So, whatever exposes you to the supreme truth is called sankhya. It is the truth discussed in the Upanishads, and this sankhya truth is not so much to be read as to be told. The word ‘ख्या’, the important meaning relevant to us is, “It has to be narrated, exposed, told or explained by somebody”. Our upanishads themselves have a meaning उपः, समीपे, निषद्, to sit, to sit close to the teacher and then listen to it from the teacher.

    So, this sankhya is such a subtle truth that it will be clear to you only when you hear it from a person who has realised the truth and who is capable of explaining to the others, primarily resorting to reason and philosophical line of thinking.

    I said this is the last portion, concluding statement of the sankhya section. What is that statement? सुखदुःखे समे कृत्वा. So many times I have explained that. Our life is an interaction between the senses and the world objects. These interactions in a way take place at the bodily and sensory level. Though, it is the mind that gives us the experience of the body, experience of the senses, and mind alone employs them for interactions. So, the senses and the body cannot independently exist or function. Mind again is behind them. But we generally don’t know it.

    So to start with, let us think that the interactions are taking place in the sensory level. Throughout the wakeful hours, we are only acting and interacting with our senses, our body. And all these actions and interactions bring about and result in only the twin experience of sukha and duḥkha. So you can say, our whole life as well as the entire world will be equal to sukha-duḥkhas. You cannot get anything more than or different from sukha-duḥkhas from the total worldly life.

    Now Krishna says, “These sukha-duḥkhas are to be evenized in your mind. It’s a very great statement, though very simple appears to be. What is meant by evenizing them? After all, these sukha-duḥkhas are produced - By what? They are inhering or abiding where? Though you feel that interactions with the objects bring about sukha-duḥkhas, the interactions proceed from the mind, they subsist on the mind, they also conclude in the mind. So, the sukha-duḥkhas do not have a ground or a basis other than the mind. The mind causes them, the mind experiences them and the mind alone concludes or terminates them every time.

    What you have do is, what is the source of sukha-duḥkhas in the experiential level? Our mind. If the mind is the source of sukha-duḥkhas , the mind can as well do whatever it wants about them, because they are produced by the mind, preserved by the mind. So, the mind can do whatever it likes. Normally, what does it do? It prefers the sukha and it has abhorrence, a prejudice towards the duḥkha. So, first of all, it produces sukha-duḥkhas and it also produces a preference and prejudice. Mind is the source of the preference and prejudice as well as the sukha-duḥkhas. Knowing that it is so, you take a different attitude. “I will not be having a preference for sukha and a prejudice for duḥkha. On the other hand, I will have an evenness of outlook towards both.” This is the fundamental and ultimate change that you want. It is not very difficult it is very simple, provided you will be governed by your knowledge. So, adopt the even attitude towards them.

    When, instead of having a preference and prejudice towards both, either and both, suppose you start developing an even and harmonious attitude towards them, then the intensity of sukha declines, equally so the intensity of duḥkha also declines. In no sukha, will you feel so excited or blinded. In the duḥkha also, the same thing. You will not be unnecessarily excited by a duḥkha or blinded by duḥkha. An altogether new attitude of evenness and harmony will develop in you. That attitude of harmony and evenness, he says, that is what we want.

    You have answered, you have handled, you have transcended, you have risen above the entire world which has only two experiences or responses or reactions to provide for you. Just see, such a simple formula! And once you strike this evenness towards sukha-duḥkhas, that itself will look after the problem of sin in life. The word ‘sin’ means what? A feeling that I am doing something wrong. After all, what are we doing? We are doing what our nature propels us to. As long as it is not harmful to the others, I don’t think any action can be found wrong. Suppose you hurt another man either by word of speech or by your thought or by an action, it is wrong. As long as no harm is sought to be done to another, any action that you do, I don’t think it can be considered sinful at all.

    Just like you should not do anything harmful to another, you should not also do anything harmful to yourself. What is meant harmful to yourself? Suppose you cover the whole of your body with a bed sheet, including the nose and head and you start lying, then what will happen? You will start breathing your own respirated air. That means, carbon dioxide will be breathed, you may die. In the same manner, you should not do anything harmful to yourself.

    So, sinfulness is not merely not hurting others, not hurting yourself also. An action you may do now, later on you may feel, “No, I did not do it properly.” So a sense of guilt will follow you. It is self victimising. That is also sinful. So, this sin will be completely looked after by this even attitude.

    नैवं पापमवाप्स्यसि

    naivaṁ pāpam-avāpsyasi

    (Bhagavad Gitā 2.38)

    I would like you to reflect upon this verse for hours and hours and hours. What is the fundamental point? That the entire world with which we interact throughout our life has only two experiences to offer, sukha and duḥkha. Actually these are not produced by the world; they are related to the world. The producing centre, the source is our own mind. If our mind is the cause of sukha-duḥkhas, our mind is also the redress for them.

    Suppose there is a cyclone, a hurricane, an earthquake or extreme rain, when all these things take place on the surface of the earth, the solution is not in the air, it is not in the rain, it is not in the earthquake, the solution is in the earth. The earth will have to assimilate the impacts and become normal so that life in this earth thrives. It may be caused by air, by water, by earth’s own quaking, but the solution for all these things will have to come from earth itself. So, the source of sukha-duḥkhas is our mind. Naturally, the redress for them also should come from the mind. Will you believe this, understand this and hold on to this point?

    The moment you start understanding in this manner, from next moment onwards, the density and intensity, the severity of sukha-duḥkhas will simply decline. It doesn’t take a minute further. “Oh. Is it so? My own mind is the source of sukha-duḥkhas and my mind holds the redress for them?” That very consciousness, awareness will simply act upon the sukha-dukha twins, opposites, and then you will find, it is just like a very small pen torch. In pitch darkness, if you press the button, you will find the darkness will be lessened, it will flee. In the same manner, you will find the intensity of the sukha-dukhas starts declining, declining, declining and it can go to any extent. It depends upon the individual’s parameters.

    How far can you be sensitive to your own finding? How far will you act upon this finding? I can tell you that when I read this, this is my development, the manner in which I explain this verse मात्रास्पर्शास्तु कौन्तेय (Bhagavad Gita 2.14), I don’t know whether anybody has explained it. You know, ever since I read it and I have been a speaker for a long time, sixty years, I found a great, I made a great discovery, it was a great uncovering. The whole wonderful brahmajñāna path became facile, simple, easy and within reach. And it is the same thing that Krishna has developed into what?

    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 Gitā 5.19)

    “When the mind is established in samya, he is established in Brahman, the supreme truth.” he says.

    So, I would like you to have a right point of view. It is not very hard, it is a very simple truth and concerning your own mind, your own sukha-duḥkhas , the world which causes it. So it is a full solution for everything in life and also a full redress for everything that you call sinfulness or adversity.

    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

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