"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

  • UK Programmes | 25 Aug - 6 Sep 2017 04-08-2017

    Poojya Swamiji and Ma Gurupriya Ji will conduct programmes in UK between 3rd - 6th September 2017. Swami Nirviseshananda Tirtha will preceed them between 25th - 29th Aug. For further details contact Itendra Tiwari +44-77951-48209 /

  • Jñāna Yajña USA | 30 Aug - 25 Sep 2017 05-08-2017

    Poojya Swamiji accompanied by Nutan Swamiji and Mā Gurupriyāji will travel to USA for the 2017 Jñāna Yajña. Poojya Swamiji and Mā will start on 02 Sept and return to Ashram by 28 Sep. Nutan Swamiji will start on 25 Aug and return to Ashram by 15 Sep.

  • Bhagavad Gita Global Convention 06-08-2017

    The Bhagavad Gita Global Convention will be held at University of California, Irvine on Sep 09 & 10, organized by Centre for Inner Resources Development-North America (CIRDNA) to present the Gita as  a text relevant to all life-situations and not at all a religious text as is the miconception.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 01 Feb 2016 - You Are The Sentience
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    Yesterday I spoke something to you in the satsang saying that, “It is a very, very great secret. I am wondering, what kind of an impact it has made in any one of you or many of you. I feel, I don’t think you have had the desired or desirable impact. This is how we are not able to approach the truth and get it.

    सत्येन लभ्यस्तपसा ह्येष आत्मा
    सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।
    अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो
    यं पश्यन्ति यतयः क्षीणदोषाः ।।
    - मुण्डकोपनिषद् ३.१.५
    satyena labhyastapasā hyeṣa ātmā
    samyagjnānena brahmacaryeṇa nityam |
    antaḥśarīre jyotirmayo hi śubhro
    yaṁ paśyanti yatayaḥ kṣīṇadoṣāḥ ||
    - Muṇḍakopaniṣad 3.1.5

    When I first read this from possibly Mundkopanishad, I was so struck by the statement.

    Satyena labhyastapasā hyeṣa ātmā, this ātmā has to be obtained by following truthfulness.

    Samyag-jnānena, then by virtue of fully developed knowledge.

    Brahmacaryeṇa, by the practice of the brahmacharya.

    This satya will start shining in your own within. antaḥśarīre jyotirmayo hi śubhro, yaṁ paśyanti yatayaḥ kṣīṇadoṣāḥ. The striving souls, when they become free from all the impurities, automatically this is seen and felt.

    The one word that struck me that day was 'kṣīṇadoṣāḥ'. All the doshas should be removed. Now the question is - What are the doshas? You cannot stop the subject, you have to pursue it. Then, the ultimate dosha is ego. To think I am, others are, God also is. It is that feeling of ‘I’ that brings differentiation, bhedabuddhi. This  bhedabuddhi is the greatest dosha and sin.

    Sri Krishna explains a number of yajnas in Bhagavad Gita, but he also says,

    तस्मादसक्तः सततं कार्यं कर्म समाचर।
    असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः।।
    tasmād-asaktaḥ satataṁ kāryaṁ karma samācara |
    asakto hy-ācaran-karma param-āpnoti pūruṣaḥ ||
    (Bhagavad Gita 3.19)

    So many yajnas he has spoken, but he also says that, perform all your work without having sanga, the delusional clinging. If you act, remain active without this delusional clinging called sanga, you will attain the supreme. So, in order to attain the supreme, what is it that we want? We want to dispense with this sanga in our mind. Dispensing with sanga, removing it is equivalent to the highest attainment. Where should be your focus then? And why is it that we are running after so many yajnas?  So many yajnas may have so many different results or fruits announced, but what you need is to perform all your karma into a continuous yajna, and that is done by freeing yourself from the sanga.

    Suppose you start focusing on this formula, don’t you think that whole life will become a yajna? Instead of doing it, what is it that you are bothered about and you are thinking, “Swamiji, this is not happening, that is not happening. When will this happen?” There is nothing to happen. Get rid of the sanga that you have. You may maximum ask, “How to get rid of this sanga?” 

    So I told you that the whole world is matter and energy. Our panchabhutas are matter and energy. In the matter-energy world, we are not able to find God in matter and energy. What is that third factor? If you enquire, you are able to find out that it is the sentience in the living beings. This sentience cannot be gone into in any other body. In any other body, it cannot be gone into. It can be gone into only in one’s own body when one is alive. That sentience is what expresses as mind and thoughts, intelligence and reasoning, memory, ego and what not! When it expresses itself in all these, how can you miss it? You cannot miss it.

    So the focus should be to understand that the sentience itself is the third factor and that factor is what we refer to as ātmā, God and Brahman . You cannot say “I don’t know that there is sentience in me.” It is because of sentience, that you know "I am, you are, the world is". So, unless you focus your attention on this statement and spend as long as you want until it becomes clear to you, it becomes an unbroken realisation for you, there is no way at all.

    “Swamiji, I am not able to understand this sentience.” How can you say that “I cannot understand this sentience?” It is the sentience that makes you understand everything else! Looking at the objects you say, “I am not able to understand that there is something called light which lights up the objects.” It is something like saying, “I am not able to understand that I have eyes which shows the light and the objects.” About the existence of your eyes, do you have any doubt? No. About the power of the eyes to light up, to reveal the objects, you have no doubt. Then, about the sentience which is in your body, which displays, reveals itself as mental, intellectual, egocentric and sensory displays, how can you say that “I don’t know it.” Because you know only that! It is because of that everything else is known.

    So once you are able to grasp this, I think your whole life thereafter will be focused on this. This one factor, this one factor called consciousness, sentience or bodha. You are! You are bodha. Otherwise you would be a dead body! In this way, unless your enquiry is focused properly into the sentience, I don’t think there is a way out at all. Maybe you will say, “I meditate and I have a beautiful experience. Very good! Yes, you have a beautiful experience, but we are speaking about that presence which is there in you throughout and which is in the whole world, other than the panchabhutas. Have you known it? So I think a lot of understanding and viveka will be necessary in order to break this barrier of ignorance, get away from the sanga and realise the fullness of the sentience and consciousness in us.

    Harih Om Tat Sat. Jai Guru.

  • PR 29 Jan 2016 - The Three Tenets of Devotion
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Srimad Bhagavatam is a full treatise on devotion. Devotion implies two other factors and constituents. One is dispassion to the world and more and more knowledge about God to whom one is devoted. I think these two are lacking in most of the devotees. That is why the devotion does not progress at all. When I started reading Srimad Bhagavatam, I was always struck by many great and revealing statements. Some of them also revolutionary in character. A very great revealing statement or vākya, I happened to read was

    भक्तिः परेशानुभवो विरक्तिरन्यत्र चैष त्रिक एक-कालः
    bhaktiḥ pareśānubhavo viraktir-anyatra caiṣa trika eka-kālaḥ
    (Srimad Bhagavatam 11.2.42)

    Bhakti means devotion. That devotion can be of any kind. You may have fear towards God, respect for Him, consideration for Him, you may have love for Him. Any kind of an attitude, there must be a link between your mind and God. That is devotion. The rest of it is touching it up, colouring it, ornamenting it, developing it, until at last devotion reaches it’s fullness. In the full level of devotion, what happens? You are a devotee and you are filled with devotion. The other part of it namely God becomes immaterial for you. My devotion rests on my being, my mind, I am devoted to, the benefit of this devotion is for me, any defect if at all is there, it is my creation, it is for me to improve.

    So the entire devotional exercise becomes the devotee’s and God has nothing to do there. You should reach such a state that God never becomes a point of concern for you. You yourself start steering your devotion in your manner. If you want to have an idol, have it. If you don’t want to have it, don’t have it. If you only think about God, think! If only you intellectualize Him, okay! If you don’t think about Him, that is also okay. Because God becomes so absolute and so un-negatable, so inter-penetrative, so all-engulfing, that you can never be away from Him or separate from Him. This again is the devotee’s feeling and fervour.

    But for anyone to have this kind of a devotion, ‘viraktir-anyatra’. Whatever is other than God, you must have dispassion for it. That dispassion, desire-freeness for anything other than God, other than God, other than God. If you think the world is different from God, have no passion for it. If you think you are different from God, have no passion for you. Whatever you consider to be alien to God, you should not have any passion, instead dispassion.

    When devotion to the Lord is coupled with dispassion to the world, the other things automatically in between ‘pareśānubhavah’. Anubhava means experience, Paresha means, the Lord of everything, the Supreme Lord God. Then God becomes a matter of experience for you, experience for you, experience for you. Ultimately what or who is this God? He is the power and presence that animate your body, make you feel that I have a body and through the body make you feel that there is a world around me. As part of your life you have your body, you have the senses, you have the mind, you have the intelligence, you have the ego, you have wakefulness, you have dream and you have sleep, you also have the witness of all the three – the ‘turiya’.

    This consciousness which brings about all these things is really God. The consciousness itself is formless, but see the beautiful body it has made in the course of about six or seven months in the mother’s womb. Can you ever think of a creation like this? A foetus, it starts growing and it becomes a full human being to be delivered off by the mother. And I think, the real formation takes only some six or seven months. In the seven months, the whole body is made, when the child is delivered off, it has got a fully organized body by virtue of which it can interact with the endless world of variety and distances. What more do you want to prove? The majesty and the magnificence of the power of animation in your body. Now this is called pareśah.

    We already are aware of our body, aware of our mind, aware of our intelligence, aware of everything. But we don’t know what is this stuff which makes you aware of. Just like you are missing God, the all-pervading God, all-pervading, you are surrounded by Him, penetrated by Him, yet we miss Him. We are not able to understand. In the same manner, the power and presence that animates your body, animate your body, activate your body, activates your body, that is missing. But we are active, we are vibrant, either we are physically and sensoraly active or we are orally active or we are mentally or intellectually active or we are active at the ego level. This activity is there. But we miss, we miss, we miss the power that does it. How can it be?

    I am walking but I miss my leg. I am seeing my legs but I don’t know what moves it. I have my tongue, but I don’t know what makes it talk. See, we have the effect very clearly. But we miss the cause. We switch on the bulb and see the illumination, but we are missing to know that it is electrical power that is in circulation that produces the illumination.

    So, ‘Bhaktiḥ pareśānubhavo viraktir-anyatra caiṣa trika eka-kālaḥ’. All these three should concurrently, simultaneously take place in the devotee. Swamiji was telling me the other day. We are having the morning prayer, how can the prayer be vibrant and joyous unless the people who participate in it find joy and vibrancy in it?

    viśvam vishnur-vashatkaro bhuta-bhavya-bhavat-prabhuh |
    bhūtakrt bhutabhrd-bhavo bhutātma bhūta-bhāvanah || 1 ||

    (Swamiji recites very softly). Suppose a man chants like this, see, the chanting should be wholesomely and absorbingly done. If you are not able to get the joy, something is missing. You should sink into yourself and see that you are able to bring forth the right attunement. Unless the reciters find their joy and absorption, absorption, and everyday it will be more and more, more and more. If something is missing, there is a lack of organization and coordination in you. This is how we are missing everything.

    Bhaktiḥ pareśānubhavo viraktir-anyatra caiṣa trika eka-kālaḥ. All these three should take place together, should transpire together, together. So, this morning and evening recitation is an occasion for you to generate this threefold attunement and feel, feel and experience whatever you want, call it the soul, call it God, or call it by some other name, ecstasy or nirvana. This is what you must have. Don’t search anywhere. Search within your own heart and try to extract from your own inner system. That attunement as a result of which you will have the spiritual ecstasy of freedom and release.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 28 Jan 2016 - Self Effort to Elevate Yourself II
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Yesterday, ‘X’ raised a pertinent point with regard to spirituality, the manner of imbibing it and how well and suddenly, sometimes it has its effects. The question is very important and it should make everyone think further about it. I think yesterday or the day before I was saying, 

    उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
    आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ।। ६.५ ।।
    uddhared-ātmanātmānaṃ nātmānam-avasādayet |
    ātmaiva hy-ātmano bandhur-ātmaiva ripur-ātmana: ||

    Uddhared-ātmanā ātmānaṃ – This is the message of Bhagvad Gita. You have to elevate yourself by yourself, elevate yourself by yourself.

    As human beings, we are only supposed to elevate ourselves. Nobody should degenerate. You may be born in a family with a certain inheritance and with also a certain acquisition, before you become an adult. So everybody has got a kind of a twin inheritance. One is at the time of birth, another is in the form of acquisition before he becomes an adult. This maybe good, bad or even otherwise. Whatever maybe, uddhared-ātmanātmānaṃ, you have to elevate yourself from wherever you are, in whichever level you are. This point is repeated by Krishna throughout.

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

    Attraction and repulsion are capped. They cap every sensory object. One should not come under their sway. And in so many places he has mentioned it. Later on he says,

    अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
    साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ।। ९.३० ।।
    क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
    कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ।। ९.३१ ।।
    api cet-sudurācāro bhajate mām-ananyabhāk |
    sādhur-eva sa mantavya: samyag-vyavasito hi sa: ||
    kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati |
    kaunteya pratijānīhi na me bhakta: praṇaśyati ||
    (Bhagavad Gita 9.30-31)

    A person maybe the worst as a human being, he maybe a wicked person, mentally downtrodden. It does not matter what he is and where he is. Will he have the resolution that, “I should take refuge under God and improve myself.”?  If this decision he can take and he takes, then he(Krishna) says, he has become a Mahatma, he has become a high soul.

    Kṣipraṃ bhavati dharmātmā – very soon he becomes a Mahatma.

    Śaśvacchāntiṃ nigacchati – he attains supreme quietude.

    Kaunteya pratijānīhi na me bhakta: praṇaśyati – “My dear Arjuna, please go and swear on my behalf that my devotee never perishes.”

    So, where is the possibility of a good seeker not succeeding in his attempt? This is a question that I would like to pose before you. Whenever the spiritual instruction is not read, it is a question of not having the right exposure. Our sastras are available to all. What prevents anybody from reading them? A book has been presented to me about Hindu dharma. I went through the introduction, forward. The author saying that Christianity and Islam, both are charging Hinduism saying that “You don’t have a single book of your Dharma.” So, we decided to publish a book containing it. And what is our dharma? Our dharma is not Ramayana, Mahabharata or Srimad Bhagavada. Our Dharma is Vedas. So, it starts from the Vedas.

    People say that we don’t have a book of our religion. We have many books. Even now, books may be written. It is a question of who can and who will. Suppose anybody says that we don’t have a book. Is it a fact or a truth? But nevertheless people say that! What is the cardinal of Hinduism or what are the cardinals of Hinduism?

    When somebody who was going to America came years back and asked me, “When people ask me, what shall a say?” I told him, that from the human mind and intelligence, there can only be three enquiries. One is an enquiry into the world we see, another is enquiry into God whom we believe and the third is enquiry into oneself on the basis of which we make a reference to God and to the world. Hinduism says, any enquiry of these three is okay. And all the three converge, converge and become one! This is the uniqueness of Hinduism. You may become religious or not, you may still enquire into the world in which you live. It is a very scientific enquiry. You may not be a scientist but you may take up the enquiry – “Who am I? What am I?” Any enquiry takes you to the same goal. This identity is our uniqueness!

    So, where is it mentioned in our scriptures that the spiritual instruction or spiritual wisdom is something very hard and it operates in a very, very long drawn out manner? Never so! Shankara at one point of time says that,

    अयमात्मा नित्यसिद्धः प्रमाणे सति भासते ।
    न देशं नापि कालं न शुद्धिं वाप्यपेक्षते ॥ ५३२ ॥
    ayamātmā nityasiddhaḥ pramāṇe sati bhāsate |
    na deśaṁ nāpi kālaṁ na śuddhiṁ vāpyapekÿate ||
    (Vivekachudamani 532)

    Ayamātmā nityasiddhaḥ pramāṇe sati bhāsate – The self is nitya siddhaha, ever present, ever attained.

    Pramāṇe sati bhāsate – when you have the right means to reveal it, it is revealed.

    Na deśaṁ nāpi kālaṁ na śuddhiṁ vāpyapekÿate – the process does not depend upon a particular time, auspicious time or a favorable place or even purity, he says. It is a very threatening statement! Even purity, it does not depend upon.

    Self is a fact. It is a truth. When you open your eyes, you see colors. Is there any difficulty in this? Anybody who has eyes will see colors and shapes. In the same manner, anybody who has got a good and a favorable intelligence – when he is explained to properly, when we explain to him that this is the self, he simply has to wonder – Ah! Nachiketas at very young age went to Yama Dharma Raja and he persisted on knowing – “Is there anything called soul? Does it survive at the time of death or is it all the body that dies?” Yama Dharma Raja dissuaded him, offered him many other prosperity items to choose and spare this question. The boy persisted. Then Yama complimented him and said, “May I have more enquiries, many enquirers like this!” And he disclosed, Nachiketas understood.

    Angiras spoke to Saunaka, he understood. Krishna, in the battle field explained it to Arjuna, he understood. Krishna explained it to Udhdhava, he understood! And at the last point, though he was shedding tears, tears, pangs of separation pestered him, he still, he still took the slippers of Krishna, put them on his head, turning back, turning back, crying and crying, he proceeded to Badarikashrama. You tell me - where is it mentioned that the self- instruction cannot be absorbed instantly and immediately? So don’t bring so many factors. The real point is that you are not interested in absorbing.

    See, when I tell you that our body is a fact but the air inside the body is a greater fact. If the air is there, that is pervading quite a lot. Then we transcend the whole sphere of matter and energy and we have mind. Then we have intelligence and ego. All the three are transcending matter and energy. So our personality is what? Material or supra-material? And in the supra-material inner personality, we are referring to something as the fulcrum, the center or the pivot called ‘I’. That ‘I’ is the pivot. To understand this, where do you have to go?

    “Oh! Is there anything like the ‘I’, distinct from everything else?”

    “Yes! And what is that ‘I’?”  “Here is the description.”

    To absorb and accept the description, where do you have to go? Which court do you have to approach? So, when the scriptures say.

    न जायते म्रियते वा कदाचि-
    न्नायं भूत्वा भविता वा न भूयः ।
    (Bhagavad Gita 2.20)

    It’s a fact! And it’s a fact which cannot be verified with telescope and microscope, with chemical and physical reactions. No! It is a sphere in which our own mind and intelligence alone can work! It all depends upon the recipient! So you hear it, absorb it, sometimes instantly and next moment you find, “If this is the truth, I don’t want anything else. I have to be governed by this. Is there any way of life whereby I can keep away from professionalism, keep away from domesticity, social obligations and completely be given to this kind of a self-life.” Well, that is what sannyasa is. That is how people take it up. So, it is not like, perhaps ‘X’ thinks that it is this, it is that. Never, it is! You need not have purity to understand this. But if the self-knowledge has to guide you and you are guided by it, automatically, the purity will be there, it is irresistible, inescapable, it is a fact.

    I tell people in close quarters – See, I tell you I live in our Ashram. I even now remember. It was a very humble, resourceless life. At that time also I felt, this is maiden earth, see, it is unfenced, unprotected. There is a lot of erosion every time the rain falls, so much of water flows. This is not the way that we should live anywhere. So, I would like to have some retaining wall, embankment here, there etc. whatever I wanted to do as a protection, as a preservation. It is a minimum obligation. It is just like a king ruling a country well.

    So, we had a lot of problem earlier. But whatever I felt was necessary has been done. I tell you that I don’t feel I lack anything! Even in the matter of giving and taking, this is the shloka I was chanting all along.

    Kartavyam-asti na mameha na kiñcid-eva
    Sthātavyam-ity-atimanā bhuvi saṃsthito’smi |
    Saṃśāntayā satata-supta-dhiyaiva vṛtyā
    Kāryaṃ karōmi na ca kiñcid-ahaṃ karōmi ||
    (Yogavāsishṭha Rāmāyaṇa 2.10.44)

    Ever since I read it years back, this shloka has become my nature. It has become mine! It is Vasishta Deva’s. It was, it is spoken by him. I am not taking the trouble of composing a verse like this. I have composed two verses. Not two, more, but…. So I think this is absolutely possible. And it does not and it need not take so much of time. I don’t know why people are struggling, struggling, struggling, struggling - it is only because we are not products of sattvik life, we are products of rajasic and tamasic life. Our parents, their parents- all of them have been driven by the world. That is why we are like that! Now you have to cut across the fetters and that is possible depending upon your attention, astuteness, tenacity, that rivettedness. These are qualities which you have to cultivate if you don’t have. I am not speaking about the impurity you have. Let the impurity remain there. But these are qualities which you can cultivate. When they are cultivated, the impurity will simply melt like mist before sun.

    Harih Om Tat Sat. 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

  • 027 - Nrdehamadyam - Guru as Boatman And The Lord's Grace to Cross The Ocean of Worldliness

    This human body has somehow been obtained without one’s own effort, even though it is rare and difficult to get. Having this body – like a well-made boat – with the Guru as boatman, and My grace as the favourable wind, if a man fails to cross over the ocean of worldliness, he is a killer of his own Self.

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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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  • 100 - Drishtaanto Naiva Drishtah - Supra-worldly Role of A SadGuru

    The Guru-sishya relationship is the supreme relationship in this world. A Sadguru is the one on whom a sishya can depend upon completely and unconditionally. He surrenders himself unreservedly in the Guru’s hands to be moulded by his Guru in any manner so that he becomes fit to receive the supreme knowledge. The Guru too takes complete charge of such an earnest disciple who is filled with a burning desire to receive knowledge regarding the ultimate reality. He imparts to the disciple that supreme knowledge of Brahman attaining which all the knots of his heart are severed and he is liberated.

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