"Let not world-objects be your mind’s master. Let them be, if at all, subservient to the mind. To be spiritual is not to look for one’s delight and fulfillment in the objects of the world. The mind that causes delight through any object can also provide delight without such an object. Delight in reality belongs to the mind alone. It is verily mind’s own gift."

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

Swami Bhoomananda Tirtha

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  • 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 04 Mar 2017 - Contemplate on the Self
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    Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.

    I was wondering what I should talk this morning.

    सम्यगालोकनात्सत्यात् वासना प्रविलीयते ।
    वासनाविलये चेतः शाम्यत्यस्नेहदीपवत् ।।
    (योगवासिष्ठरामायणम् ४.३४.२८)
    samyagālokanātsatyāt vāsanā pravilīyate |
    vāsanāvilaye cetaḥ śāmyatyasnehadīpavat ||
    (Yogavāsiṣṭharāmāyaṇam 4.34.28)

    What a beautiful statement is this! People will study the subject of self-knowledge, self-knowledge, self-knowledge, self-knowledge, but what is this self knowledge? What is the effect it will bring about, both at the pursuit level and at the perfection level? Unless you start thinking ahead in this manner, you will not be able to get anywhere.

    samyagālokanātsatyāt vāsanā pravilīyate

    Suppose you try to think about, comprehend the truth. What is the truth? What is the truth? There is only one existence, one reality, one God, one Self. And that is all-pervading. If it is all-pervading, can there be a second existence? No. So it is only one, one and one. If you are thinking about this one, one, one, one, one, so that one cannot attract another, one cannot be attracted by another because there is only one. One cannot hate another because there is only one. So, you will find it is a panacea for all our mind’s distractions and problems.

    Samyag - Sufficiently well.

    Ālokanāt satyāt. You start perceiving this truth very well, very well, thinking about it, thinking about it, reflecting upon it, reflecting upon it. Then what will happen? It will produce an outcome and an effect in you. Where, in the body? No. This is a mento-intellectual science. So, it will bring about its beautiful and distinct effect on your mind. What is that effect? Vāsanā pravilīyate. The desires your mind fosters, it is not one desire, multiplicity of desires. If one desire is fulfilled, another will crop up, then a third will crop up, and you will find our mind stores quite a number of desires. It is a process of desiring, desiring, desiring, desiring, desiring. So, this situation, this habit will change.

    Samyagālokanātsatyāt vāsanā pravilīyate. Look into your mind and the mind is generally motivated by desire, ambition, greed and possessiveness. The intensity or the strength of this desireful nature of the mind will reduce drastically. The more and more you contemplate upon the singular truth, the more and more will fall your desires.

    Vāsanāvilaye cetaḥ, cetaḥ means the mind. Vāsanāvilaye means when the desires get dissolved, śāmyati asneha-dīpavat, the mind itself will settle to quietude like the flame of a lamp getting extinguished when the oil is run out. You know, it is a very simple proposition. Whenever you see such propositions which are final and absolute, easy to comprehend, what should you do? Immediately pocket it, learn it, think about it, love it, be fond of it, foster it. Then, the more and more the effort at contemplating upon, grasping, assimilating the message of oneness, the more and more it takes place, there is a direct effect on the mind. This contemplation is done by the mind. Comprehension is done by the intelligence. When they comprehend, comprehend, comprehend, automatically the desire will fall, fall, fall, fall and fall. When they fall in full, the desirefulness itself will become extinct.

    Just see this one verse. Stop talking about the self. Stop talking about God also. Only focus on this proposition.

    samyagālokanātsatyāt vāsanā pravilīyate |
    vāsanāvilaye cetaḥ śāmyatyasnehadīpavat ||

    Now this is said with regard to your mind, your inner being. Because it is said about your inner being, it applies to you in full. So, why don’t you learn it? Take it as a mantra and apply it on your mind. And every time you apply, it is like pouring drops of water into a hundred litre bottle, empty bottle. Every drop of water will start filling the bottle. In the same manner, the more and more you contemplate upon the singular nature of the truth, existence is only one, only one, only one, then this is going to be the effect. Unfortunately, people don’t know this. They will go on reading this Upanishad, that Upanishad, Bhagavad Gita, here, there, what? Where is that subtle finality from where we can pick up the practice and perfect it?

    We have got a verse which I read long back.
    चिदेव देहस्तु चिदेव लोका-
    श्चिदेव भूतानि चिदिन्द्रियाणि।
    कर्ता चिदन्तःकरणं चिदेव
    चिदेव सत्यं परमार्थरूपम्॥
    (स्वात्मप्रकाशिका १९)

    At one time, we are told repeatedly that the body is not the self. Body and self are different, different, different, different, different. And so many arguments and clarifications are brought down with a view to emphasize and drive home this truth. And we start growing. Body is useless, body is useless, soul alone is, soul alone is. You are saying this because of the body, you are understanding this because of your brain. If there is no body and no brain, where is the question of speaking about this wisdom? Ultimately, when you are able to conceive of the soul, what is the soul? It is the most subtle presence, most subtle presence, like the sky. Initially, how do you show the sky to a child or to a young mind? Look at the stars, how many are there? There is a distance between every two, so there is a gap. This gap is more than the space occupied by the stars. As I have told earlier also my audience, if all the celestial bodies were collected together and put, made into a mass-aggregate, it will be .00000000000000000001 of the total space. Why don’t you think about it? I find a lot of interest in such contemplations. So, we generally show the space as besides the celestial bodies, besides the celestial bodies. And once you have grasped the nature of space, it is unlike solid earth, fluid water, gaseous air and energial fire. It is something all-pervading, so that all-pervading idea will gradually get into you.

    Space is all-pervading, it is inter-penetrating and surrounding every solid object in the atmosphere. When you understand that, don’t you think everywhere, in everything, everything and all are nothing but space and its manifestation? Exactly like this your understanding will grow. It is not that the body is different from the soul, the soul itself is everything and the body also is itself. When you refer to the body, you are referring to a living body. If you are a living body, you tell me whether the body is important or the livingness in it is more important? So when you look at living body, what is it that you are capturing or comprehending? You are comprehending the life in it. Otherwise you will say it is a dead body. So, between the body and the presence that activates and animates it, the second is the most important. How will you define it? You will define it as interpenetrating everything, everything, everything. In that sense, body is the self. It is included in the self, it is a manifestation of the self. Senses are, everything is! So you will reach a state where self alone is, God alone is, reality alone is. No more distinction. What is there to be distinguished? In an all-pervading presence, there is no scope for a second item at all. See? This is how you have to catch the statements. Think about them and grow, grow, grow.

    Harih Om Tat Sat. Jai Guru.

  • PR 27 Feb 2017 - Importance of Satsang
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    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
    Listen to Prabhaata-rashmih Audio

    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.

 

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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

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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...

MaJi-HmPg-White

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


 

Vicharsetu
Vicharasethu 
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. 
 
₹100.00  

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.

    Read More ...

  • 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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