"It is not what you do that matters, but how you do it – with what attitude and aim. The spiritual effect that a seemingly spiritual activity brings, can also be had by the domestic pursuit, provided you preserve a spiritual attitude and dedication."

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

Swami Bhoomananda Tirtha

  • Programs in USA - Global Bhagavad Gita Convention (GBGC)

    The Global Bhagavad Gita Convention for Personal Growth and Universal Well-Being will be held on 15th and 16th Sept 2018 in the George Mason University in Fairfax Virginia. Early registration is encouraged. For more information visit www.GlobalGita.org.

  • Gurupoornima - July 2018

    Holy Gurupoornima will be observed on 27th Jul. The 7-day Retreat will be from 28th Jul to 3rd Aug. 2018.  To participate in the retreat, the completed application form must reach the before 15th June. Read more ...

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 26 May 2012 - Measure and Magnitude of the Mind
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    I don’t know whether you know that I have no job other than thinking usefully. I do think. And what is the subject I am thinking about? I am thinking about the Supreme Reality which is in the nature of supreme intelligence. In other words, it is called the Brahman, the Ultimate Reality by the Upanishads. It is also called the Self, the Atma, by the same Upanishads. Religiously, it is called God. This world is no other than God’s, Brahman’s and Atma’s visible manifestation. So I feel I have nothing to think about except God, Brahman and Atma, whose manifestation is the world.

    Everybody will say that the world is God or Godly. But even then, they are missing God though they live in the world. If we accept that world is Godly, living in this world is actually living in Godliness. That they are not able to accept or realize. This is the treachery, the loss, the travesty of human life and mind. So I am always wondering, without undergoing so much of time and trouble which I had perhaps undergone, if I can say so, I would like the seekers of truth around me to arrive at the goal of life, the realization of truth. This can be done if they are properly told about it. So my thinking has always been with a view to tell them, the easy way, the shorter way, the nicer way, the shortcut way. This is where I focus my thinking.

    In the thought, what I found was that we are not giving the mind its importance. We don’t understand the mind properly. Mind itself is God. The purity of the mind itself is God. The impurity of the mind is what the human is. So from the human level, if you have to go or rise to the divine level, the impurity of the mind has to be shed and the mind has to become pure. For that, I would like you to think in this manner. Our body is a very limited body. Its height is very moderate, very short, its weight and circumference also. Now, within this body there is a mind. The moment you say ‘mind’, it is above and beyond matter and energy. And the entire world is matter-energy. You cannot think of a product or existence besides matter and energy because our senses perceive only matter and energy. But being familiar with the visible world, you have to arrive at the invisible mind, the source. So I try to give you three or four words.

    Try to reflect upon and understand the measure of the mind. Is it something like the body, about 6.5 feet long, one and a half feet wide and may be nine inches in radius? Try to understand the measure of the mind. It is not at all like any one of these. If at all, it is resembling something like the space all around, which is endless, so the measure.

    You also try to understand the magnitude of the mind. Measure is one and magnitude is another. With such a measure and such a magnitude, how much should be the potential of the mind? With that potential, what are the possibilities the mind holds before us? You always complain about the mind becoming aggrieved, afflicted, stressed, tormented, tensioned, tense. Now this is what the mind creates. Can the mind create only these or the mind has got potential and possibility to un-create these things and give you something instead? This is the one point I want you to think about repeatedly.

    Understand the measure and magnitude of the mind, the potential it has and the possibility it holds before us. The very fact that the mind produces millions, trillions, quadrillions of thoughts clearly proves that it has got infinite resources within it. This mind can, not merely cause thought, it can also make all the thoughts extinct. If all the objects in the universe were to be completely removed or dissolved, what will be left aside? What we now call space will be left aside. Will you be able to identify it because there is no comparison or contrast? It will be very difficult. Now think about this. When the mind is completely free of all thoughts, nothing arises there. Yet it is there. How will it look like? The external space is inert. But the internal spacial mind is sentient. This is the only difference.

    Now you must be able to reflect upon and grasp the measure, magnitude, potential and possibility of the mind. I think by doing so, your whole spiritual quest will become simpler, easier, short-ranged and more productive and surely fulfilling.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 25 May 2012 - Manana to Imbibe a Quality - II
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru.

    {Audio begins abruptly}

    Mind and Intelligence are the only constituents of our internal personality, inner personality. The outside personality, physical and gross, the body, it consists of panchabhutas, four different kinds of materials, you can say. In addition to these five, Krishna says, in the whole prakrti, we only have mind, intelligence and ego. So the entire mobile and immobile creation are constituted by these eight factors. Eight of them are physical, external and perceptible to the senses and three inside the body which we cannot perceive with the senses. Nevertheless, we understand that these three are there. There is no doubt about it. We have also seen that the external body is only an instrument and it is being constantly employed by the mind and intelligence.

    All experiences are inner and mental. All activities are initiated by the mind, implemented by the mind, concluded and remembered by the mind. So, in any manner you look at the world of interaction, life of interaction, mind is the sole focus. This mind has to be enriched, empowered and also elevated, expanded. The more you are able to do this, the better is your life, more effective is your life. When you understand spirituality properly in this manner, don’t think that spirituality is only for spiritual purposes. Even when you feel that you are a secular person, you are actually a spiritual person. If you are not, you would have been a dead body.

    The elemental or panchabhautik body is animated and activated by a supra-material presence. This presence is what we call chaitanya, chethana, prajna, chith or consciousness or sentience. This sentience is necessary in order to do anything in this world, even to feel that you are. The feeling is not of the body. ‘I have a body’ is the feeling the mind generates. Mind and intelligence are the functional expressions or notes of consciousness. Why I said this? If you understand this much, then your constant focus should be on your Mind. The mind gives you all experiences. The mind does all activities. The mind concludes them. The mind remembers them. Everything is in your memory. This memory is compared every moment. When I see a new man, I say he is new because my mind compares the new sight with all that it has in its memory and it finds it is something new and different. All knowledge is comparison and contrast. So the role of the Mind is supreme, supreme, supreme, paramount. But I don’t think ordinarily people are aware of this.

    Having said this much, what do I want to convey? I want to convey that any quality of the mind has to be imbibed by a mental process, not by a physical process. If you want to be good and benevolent, goodness and benevolence have to be imbibed by the mind. How will you do it? The mind should be fond of these qualities. There should be a constant persuasion, impetus working in the mind to possess and display these qualities. This love, this compulsion, this persuasion are all mental qualities. So understand these qualities well. Consider that they are indispensable, you must have them. And you cannot wait for a long time. So yearn for these qualities, want to possess them, want to display them. Now all these are, mind you, ideas of the mind, thoughts and feelings of the mind. So in the cultivation of qualities, it is the mind alone that matters, matters, matters.

    The mind generally interacts with the world throughout the day. In the interactions, the outside things try to overpower the mind. So the independent thought about qualities, virtues, inner enrichment etc. they disappear, they recede to the background. I am wondering from today onwards whether you can become a mental being, a mental being, a mental girl or a mental boy, a mental man or a mental woman. Once you become so, then our whole life will be turned and tuned to developing and enriching our mind. And mind can be enriched only by a mind process. The process consists of thoughts, feelings, fervor, perseverance. All these are mind’s qualities. It is not that you want to be good you feel sitting in the Vijnana Bhavan. “Yes, Swamiji says, I want to be good.” And getting up from here you are interacting with this world, the thought of goodness disappears. It cannot be. Develop your own system by virtue of which you will be reminded, mentally you will be pursuing the quality that you want. This is where I said you have to spend fifty mind hours on the subject. Why we take up sannyasa at a young age? Because only when we are young, our system will be sensitive, our fervor will be adequate, the perseverance will be qualitative, the insistence etc. When the body ages correspondingly, the fervor with which you do the job, that also may dwindle.

    So keeping the discussion alive in your mind, deliberating upon it, evaluating it, relating it to the outcome, all these processes will have to be done. This is called introspection. I would like to put it, truthful introspection, Tattva Manana. And then introspection, intelligence comes to play there. And if you can spend enough time on the qualities of the mind, they will simply start growing in you. You don’t have to work for it. The qualities will start coming out through your talk, through your deeds, through your thoughts, words and deeds. According to me, it is something very simple and easy. Be fond of the qualities, discuss and debate upon them, let enough time be spent on them. You will find the quality creeps into you and remains an irrefutable possession or enrichment.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 24 May 2012 - Manana to Imbibe a Quality - I
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Yesterday I was speaking something on what a Guru will expect from a disciple. I don't know whether you have done some introspection over what you heard. The Guru generally goes on speaking, maybe he writes also. Everything is in the form of a revelation, from the words, sentences, discussions etc. you will come to know something or the other. After you come to know of this, it is up to you to do rumination or reflection over whatever you have heard and then make sure that the knowledge becomes part and parcel of your personality. It should become inseparable. This growth from mere hearing to assimilation completely depends upon the disciple. So the Guru expects repeated manana from the disciple of whatever he has been told.

    Now you may wonder, after we become an adult what are we supposed to do throughout our life? There are many things in the objective sphere. But so far as the inner personality is concerned, I believe it can be condensed into a twin proposition. What is that? Incorporate the desirable and eliminate the undesirable. As we live in this world, we have some inherited nature. This nature will consist of desirable and undesirable elements. Speaking lies is undesirable. Speaking truth is desirable. Be loving and kind, is desirable. Not to be so, is undesirable. Like that as you interact with the world, from different sources you will come to know what are the desirables and what are the undesirables. Our sastras also will have something to enlighten you. So learn the sastras, match whatever you have learnt with your own inner structure and come to a decision as to what are the undesirables, then eliminate them.

    Now the whole process is done by virtue of a knowledge orientation and a knowledge commitment. Whenever you know something, you must have a commitment to that knowledge. ‘I have known it. To speak lies is wrong, harmful.’ When I have known it, I don’t require any other persuasion to eliminate it. If you feel you know something and yet you are not able to do, your knowledge is as good as absent. So there cannot be a twofold or a two layer personality in you. Our intelligence receives knowledge, that knowledge has to be transmitted to the mind. The mind will have to make it functional in the behavior, in the employment of the senses. If there is a disunion or a dis-integrity in your personality, this is very wrong and very grave. So be true to yourself. That is one point.

    Knowledge commitment should be there and always try to know what is desirable and what is undesirable. When I know something undesirable in me, instantly it should go away. Sometimes because of habits, it lingers. So take a little time and make sure that it is eliminated. Similarly incorporate the desirables. In the whole of our life I think the pursuit or the refinement that we must have can be put in this twin proposition - Incorporating the desirable and eliminating the undesirable.

    For all these things, I have evolved a concept called spend sufficient mind hours on the subject. The application should be by the mind, in the mind, for the mind. So the mind should be applied on whatever you want to do or not to do for a sufficient length of time so that the quality you want to incorporate will become part of you. It depends upon the mind hours. I have said that fifty mind hours will be required in order to imbibe a quality. On different occasions you will have to spend about fifty hours thinking about the quality, evaluating it, knowing the merits etc. etc. etc. So the mind should be embossed with this quality in one way or the other. The fifty hours you spend, I think the quality will become yours and it will always be part of your embellishment.                                                                                                              

    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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    When the heart is sincerely yearning for liberation, a fortunate soul reaches the feet of a Sadguru. A Sadguru is one who is capable of giving relief to this seeker seeking liberation from the worldly miseries. He is the one who can show the way to go across the worldly ocean remaining afloat in the midst of vicissitudes. The Guru is the one who bestows fearlessness.

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  • 095 - Sangah Satsu - Qualities of a Seeker

    The ultimate aim is to realize the Truth, the Brahman. Remaining in the active world, the mind naturally starts dwelling on the variety of the world and fails to remain focussed on the contemplation of the One Absolute Brahman. That is why association with a Knower, a Sadguru, has been advised. In the association of a Sadguru, the seeker will get an opportunity to listen to the Truth again and again.

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  • 096 - Kshudvyaadhischa - Qualities of a Seeker - 2

    First, food has to be considered as medicine in order to have a healthy body, to be taken in measured quantities alone. Second, one should not go behind tasty food. Even if the food is not tasty or delicious, but is nutritious and good for health, one should happily take it as a medicinal tonic for the body. Third, one should be absolutely contented with whatever one gets by Chance. Here comes the fourth important point. Food has to be considered as bhiksha that one gets from God.

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