"In acquiring material wealth all are not equally blessed. But in gaining mental and spiritual wealth, every one has an equal chance. Beginning from character and disciplines and ending with supreme kindness and goodness, the wealth of the mind is displayed in abundance before all. The question is only who wants, and, to which measure !"

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

Swami Bhoomananda Tirtha

  • Sādhana-śibiram | Delhi | March 2018 17-02-2018

    Swami Nirviseshananda Tirthaji will be in Delhi from Mar 07 to Apr 01, 2018 to conduct the annual Sādhan¡-Śibiram. Enlightened Living and "Be Master of Yourself" workshop is being offered. Details.

  • Enlightened Living | Delhi NCR | March 2018 16-02-2018

    Swami Nirviseshananda Tirtha Ji will conduct a residential course "Enlightened Living" from 15th to 25th March 2018. Participation requires prior registration. No charge.

  • Dakshinkhanda Pilgrimage - A Report 15-02-2018

    By the end of the night there were so many words that came up repeatedly in attempt to convey the feelings about this sublime event - blessed, grateful, deeply moved, and humbled. Humbled to see what true bhakti really is.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 07 Dec 2016 - Effective Interactions
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    Harih Om Tat Sat. Jai Guru.

    I am wondering what to talk about. But something is in my mind. So, I will try to speak something about it. Subsequently, you may ask me for more details, finding a suitable time for the purpose.

    Sumesh went this morning. After reaching home, he telephoned me “I have reached safely.” I said, “Very good”. Some, one or two days back he was telling me,”Swamiji, I spoke rudely and angrily to some people here. Generally it is not my nature, but I spoke that day in a very angry tone, loudly and all that. I am very sorry for it.”

    I was wondering, what is all this about? Can we not do something better about it? See, I find there is a tendency to find fault with others, find fault with others, find fault with others. Okay, others have fault. If you can point out the fault in an effective manner, it is very good. Suppose you point it out in a very rough and tough manner, and the other party starts rebelling against it, and it ends up in a quarrel and exchange of bad and hot words, does it serve any purpose?

    To be faulty is quite natural within the scheme of nature. And the man of fault will genuinely want to be faultless. It is also a fact. In spite of it, when the fault comes for a discussion, there will be always a flight of temper, impermissible words used. Is there not a better way of letting the person know about the fault and his being persuaded to correct it? I always feel that people have a tendency to be critical and finding fault with. When somebody is told, “Why did you do so? This is wrong”, immediately that person will say, “Oh, is it so? Let me think about it and I will correct it”. Instead of that, “Why are speaking about me? What about you?” Is this the way to talk? But generally people have a tendency to do so, let us agree.

    When I discuss your fault, you turn to me back and then say, “You are also faulty”. So, nobody in this world is faulty. Therefore, no fault need be redressed. Is that the conclusion? I think one has to introspect over this point very seriously. Can we not evolve a way, a cultured way by which we can tell others about whatever is necessary without vitiating our temper and the other’s temper?

    I sometimes tell wives who say “My husband is very intolerable. He doesn’t allow me to speak.”, and all that, I say, “I shall suggest you a method”. What is that? You go and tell your husband, “I have something very important to tell you. Let me know whether you are ready and willing to listen to. Now, if you are not ready, please let me know when you are ready and then I shall discuss”. You know, if you say like that, invariably the husbands will say, “Yes, yes, why don’t you speak right now?” This is one way of approaching the subject, making a psychological receptivity in the other party.

    A person spoke very harshly. Very good, he spoke harshly. Now, his speaking harshly is wrong. But if you also counter him with harsher words, then he is the first criminal and you are the second criminal. I think in your case, the crime is double. While you don’t agree with his ways, you are reciprocating it with a double note. Tell me now, who is faulty and who is not faulty?

    The success of any individual in interpersonal behavior consists in being able to put across whatever is necessary to the others in a manner that will be evoke the right response from them. Then what happens? Quarrel alone becomes their history. A and B, B starts “This A will never be alright.” A starts thinking, B is also. So, they become distanced and if at all they talk, it will be a retorting, retorting, hurting, hurting talk. I am wondering whether this is correct or not.

    According to me in the spiritual way of life, this is the first point of refinement that we must be able to gain. In Bhagavad Gita, the second chapter, the last but one verse is:

    विहाय कामान्य: सर्वान्पुमांश्चरति निस्पृह: ।
    निर्ममो निरहङ्कार: स शान्तिमधिगच्छति ।।
    vihāya kāmān-yaḥ sarvān pumāṁś-carati niḥspṛhaḥ |
    nirmamo nirahaṅkāraḥ sa śāntim-adhigacchati ||
    (Bhagavad Gita 2.71)

    That person alone gains peace. Who? Vihāya kāmān-yaḥ sarvān pumāṁś-carati niḥspṛhaḥ, after abandoning all his desires, if he moves about desire-freely, that person will have shanti and trpthi. What further does he say?

    Nirmamo nirahaṅkāraḥ. What is meant by nirmamah? Everybody has a possessiveness. Nirahaṅkāraḥ, and an ego also. So, what you must have is, abandon all your desires and be free of possessiveness and ego. Such a man attains peace. Don’t think that it is in Bhagavad Gita, second chapter alone. I quote this verse only to have a link for you. But this is the goal for everybody.

    When somebody points something, why are you getting angry? Why do you feel like retorting, “No, no, you also have. You did the other day something still worse”. By retorting in this manner, are you benefitted or is he benefitted? Can you not think in this manner and make your temper better? Can you not have a better interpersonal behavior?

    In human life, this interaction is the most important and crucial point. When I read Ramayana, not that I am a reader of Ramayana, whenever I want to read some portion to clear a doubt or to get fuller description etc. I find that Sri Rama, such an honored person who is worshipped even now, he also had lack of attention, premature thinking, suddenness in action etc. Valmiki has not concealed them. He has presented Rama in his full form.

    So, in the behavioral and interactional front, we will always have a variety of occasions and compulsions to go into our own behavioral pattern, the response and the reaction of the mind to various instances and see that sublimity and enrichment are brought in greater and greater measures. I would like you to discuss and also reflect upon what I have said and then try to understand how to point out the faults of others, if at all, but in a loving manner.

    “I have something to tell you. Shall I say? Will you be unhappy? I am telling you only because of my fondness”. Can you not discuss it in this way? If one is not effective in handling a situation, that is a failure, no doubt.

    This is how our sastras say:

    सत्यं ब्रूयात्प्रियं ब्रूयान्न ब्रूयात्सत्यमप्रियम्
    Satyam bruyat priyam bruyat na bruyat satyam appriyam

    You should speak the truth. But you should speak the truth then and in a manner that will appear to be beloved to the listener. Na bruyat satyam appriyam, a truth which will upset and completely disbalance the listener, don’t say that. So, it is not enough, “Oh, I am an open speaker. I speak the truth”. Only rocks will hear him, perhaps trees also.

    Understand that human nature is complex. To set it right is very difficult. Atleast to make people convinced of the need for correction, that also is very difficult. I wanted to correct a habit in me. I have written about it and spoken also. Even yesterday, I forgot to switch off the geyser. Why, what is the reason? Nobody has seen it. It is a fault. So, I am striving and striving to set right matters. Habits die hard, but they will die.

    Please think over what I have said. It is a very important part of your behavior, behavior personality, especially interaction.

    Harih Om Tat Sat Jai Guru.

  • PR 06 Dec 2016 - Attention in All Activities as a Sadhana
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    Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.

    Krishna says in Bhagavad Gita:

    मत्तः स्मृतिर्ज्ञानमपोहनं च
    mattaḥ smṛtir-jñānam-apohanaṁ ca
    (Bhagavad Gita 15.15)

    He was explaining the Visvaroopa after he displayed it visually in Arjuna’s front. He was describing many things, showing even the impending war and how the leaders, commanders of the army were coming fast to enter into his mouth and they were sandwiched between his teeth. And he was telling Arjuna:

    युध्यस्व जेतासि रणे सपत्नान्।।
    yudhyasva jetāsi raṇe sapatnān ||
    (Bhagavad Gita 11.34)

    ‘So many of your contemporaries, rivals, competitors, all of them have arrived here for fighting with you. Encounter them and be victorious in the war.’ At one point of time, he was saying, Mattaḥ smṛtir-jñānam-apohanaṁ ca, forgetfulness and memory – both are from me.

    What is a memory? A memory, that is something that you remember. And what is forgetfulness? Forgetting that. Memory becomes memory only in the background of forgetfulness. It is actually another version for sukha and duhkha. Without duhkha, there is no sukha and without sukha, there is no duhkha. So, without forgetfulness, there is no memory and without memory, there is no forgetfulness. All these are co-existing.

    I have written and also spoken to you about how the change of habit after taking my bath and when I exit from the bathroom. See, this switching off the geyser, today I find suddenly I failed to switch off. I thought it had already become a habit and it is well established.

    We had domestic cows in my poorvashrama in our house. There was one cow named Kamalam. At one point, she was sold and somebody from Vadakkaancherry had purchased it and taken her. After two years or three years, this wonderful Kamalam comes and stands in front of our gate. It was something very surprising. Why did she come after so many years? Mattaḥ smṛtih, some smrti she must have had. That is why she came.

    So, I was wondering as to why I forgot this. Today I found, I went to the bathroom after getting up, used the toilet and came back. When I used to come back, I used to switch off the light. Then I sat on my chair, mixed up some water, made it hot and took about two glasses of water. Then switching off the light in the room, I started walking. And at the end of my walking, I found when I had to go to toilet again that the light was burning in the toilet. I felt so bad. Why is it that I forgot? I think we have to constantly, I don’t know use the word ‘fight’ but fight against this forgetfulness, attention, remembering and all that.

    What I want to tell our dear people is that whenever instances of this kind take place, I cogitate, I remember them, I reflect upon them, I don’t leave them. Sufficient time is spent, “Why it has happened? What can I do?” Maybe it is a matter for me to get too dejected in life even, because I want not to do it. But it happens. So, I decided, today I will not put on the light further, at least let me compensate for the usage of electricity. I leave the office, regularly I switch off the light and fan, but sometimes, if somebody calls or something happens and I get away without doing it.

    My point in telling you all this is that we have to be very, very attentive and spend a lot of mind hours with whatever we want to remember and remind us. There is no short cut at all. I have written in Vicharasethu and Vicharasarani about “Can memories be replaced? Can habits be replaced?” So, I think it is a constant challenge for us in our life. These instances make us more attentive and makes life more interesting and occupying us. If these omissions and commissions are not there, life may prove to be very stale, provided you pay attention to minor details also in life, you will find life is very interesting.

    Why is it that I forgot today both items? This is a subject which had occupied my mind, I was striving and striving and striving and I thought okay, it is almost established now, the new habit. Today I find suddenly I forgot. All the precautions and reminders – everything was there. But even then I forgot.

    श्रद्धावाँल्लभते ज्ञानं
    Śraddhāvān-labhate jñānaṁ
    (Bhagavad Gita 4.39)

    Only the man who is attentive and careful, he will be able to have wisdom. Whenever we speak of this kind of a cleanliness, standard, routine, etc., our Brahmachari inmates, they themselves feel often, “Why are Swamiji, Mā insisting so much upon these surface level of routines? Do we spend so much of time for all these things?” See, that object part is not significant here. Attention is of your mind, application of the mind. Unless you are conscious of the mind, how are you going to apply the mind and gain knowledge of the Self?

    The bulb burning and switching off are not the subject here. I don’t do anything with the bulb nor with its glow. In the whole process, what I deal with is my own attention, response, reminder, memory, etc. So, anything is subjective when you analyze it properly. Something very, very important.

    I think we should go on, go on applying our mind, applying our mind. Yesterday, a college boy telephoned me and he says, “I know that God is consciousness. The thought that He is consciousness, any thought about consciousness makes me fearful.”. Whenever I used to speak, he would not hear, he will interrupt me and say something.

    Do not think that anything is unimportant. Every activity is equally important. As you will worship before an idol for about half an hour a day, the same attitude of devotion you must have in doing all your activities, considering that each one of the activities is a flower I offer to the Lord. The half an hour devotion will extend to twenty-four hours after sometime. Why don’t you think about this? Does it grow to cover all the twenty-four hours? What is that attitude? How it works? Except the hours in which your mind and intelligence are sufficiently engaged, I think you should constantly have this devotional connection with God.

    The whole Earth is resting upon Him. If the whole Earth itself is resting upon Him, what about a small creature like oneself? We also depends upon Him, we are His creation. This kind of a thought and introspection will make your devotion prolonged and prolonged and prolonged.

    So today I wanted to tell you about that geyser switch and also the lights. So, I was doing my exercise but thinking about why did I forget it, what is to be done. Introspection, introspection – that is very, very important. After hearing me, I would like you to give your own rating to your practice. ‘Am I conscious of this attention, attentiveness? And how much do I do it? If the total is 100%, how much percentage I have?’ This kind of an inner constant attention. I think you should give a rating and let me know about how much you have it.

    Harih Om Tat Sat. Jai Guru.

  • PR 26 Oct 2016 - Examples of Gunas from Srimad Bhagavatam
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    Harih Om Tat Sat. Jai Guru. Jai Guru. 

    All of you know that I am generating the matter by speaking in front of the camera for Muktisudhakaram. During this period, ‘X’ said, “Swamiji, you will have to record at least six days.” I said “Five days I shall record.” Now yesterday was the seventh day, I could not go in time I was delayed, primarily because we were trying to get some quotations from Mahabharatam, in case I had to step into that area, that should also be ready. To copy these verses from the original text, see that the mistakes are removed, all this takes time. Suppose I were to write with the hand, maybe half the time would have been sufficient. So I was delayed.

    I am discussing the seventeen chapter of Bhagavad Gita, the penultimate one. It is called ‘Shraddha Traya Vibhaga Yogah’. The word Shraddha is something very, very important, maybe it is most paramount in the spiritual discussions and expositions. The Shraddha means assiduous application, assiduous application. You must be able to apply your organs, sensory organs as well as the mind, if necessary the intelligence, all of them with assiduousness. Maybe to do a task, you may have to sit for two hours, three hours, four hours. You must be able to. Simply because it is tiring or it is monotonous or it is something else, you cannot avoid applying yourself. If you have to sit in a place, sit. If you have to stand in a place, stand. If you have to write, write. If you have to see, see. If you have to study, study. Our personality must be allowing itself to be applied at the instance of the mind and the intelligence. Need should be your orientation, not desire.

    Now, Arjuna asked a question in the beginning of the seventeenth chapter, “Krishna, you say shastras are supreme and we must all revere and also adhere to the shastric injunctions and prohibitions. There are people who cannot have access to the shastras. It requires a certain knowledge, education, refinement of life etc. Most people may not have them, but they have enough shraddha. Suppose with shraddha, they take to devotion, how will you categorize their place? Is it alright or is it deficient? If so, how much? What percentage?”

    Krishna then started saying, “Shraddha also is threefold. The entire creation is a becoming of prakrti, and prakrti consists of three constituents called sattva-guna, rajo-guna and tamo-guna. There is no product anywhere in creation which is not made up of the three gunas. So, in the shraddha that you find manifest in an individual, that also will be governed by what kind of a guna is pronounced in him and what is close to it and the like. So, I have to say Arjuna, shraddha is of three kinds.”

    And throughout the chapter, he makes a threefold division of everything. Food is threefold, talk is threefold, thoughts are threefold, interactions are threefold. The sattva will be less, rajas will be more and tamas will be still more. That is why the world comes into trouble now. Our problem is tamas, tamas, tamas and rajas.

    Now in that context, I wanted to give some illustration for sattva-guna, rajo-guna and tamo-guna. The sattva guna illustration I took from Prahlada. Wonderful boy! Seven-year-old boy. He did not leave his sattva and devotion throughout his life.

    For rajas, I brought Shringi, the son of Shameeka Maharshi. The moment he heard that somebody had put a dead cobra on the neck of his meditating father, no time was missed by him. He went into a wild temper and suddenly declared to his friends, “I will show this man, most probably King, whether his power of hands is supreme or the power of our mind, the ascetics.” He went down the Kaushiki river, took water in his palm and then said, “On the seventh day from today, the hands which put a dead cobra on my father’s neck should be bitten by a living cobra and he should get burnt in the fire that emerges from the poison.” It’s all done in an instant. As Parikshit did it in an instant, the child also did it.

    If the great Parikshit can have so much of slip, he can be so much angry and hateful without any cause, what about the little child with a great filial affection for the parents? The father says, “My dear son, what have you done?” For a small crime, you have given a huge punishment. This is not right. Understand that you have got an ascetic heredity. We are supposed to take everything that comes to us. Praise or blame, good or bad, blessing or curse. Understand that the Atma is unaffected. It is not within the gunas, it is above the gunas. So how the rajo-guna made that boy pronounce a curse instantly!

    Then we went to Dhruva. Dhruva was blessed by Mahavishnu when he was five years old. Dhruva certainly had kshātra-tejas, the spirit and fervor of a fighter. That is rajo-guna. And then Mahavishnu blessed him, he grew. Later on, in his life, his cousin brother Utthama went for hunting and he was killed by a Yaksha. Coming to know of it, he waged a war against the whole Yaksha community. So many were slaughtered by him. Manu, the great ancestor himself had to come and speak to that boy, “My dear son, where are you? And what are you doing? At a young age, five years, you had a direct contact and darshan of Mahavishnu. He came specially for you from Vaikuntha, took his conch and stroked to your cheeks, so that you could praise him well. Such a great, good, incomparable boy, what have you done? For the death of one, you have killed numberless people. Stop this crime, it does not behoove you.” Just see? The rajo-guna continued to assail him, even when he was old.

    Now what is Tamo-guna? Tamo-guna is an instance we are taking from Mahabharata where Duryodhana was doing all the crimes one after the other to liquidate Pandavas, particularly Bheema. I only took it up, I had not proceeded.

    Meanwhile what I want to tell you this. The little boy Dhruva was denied the lap of his father. The stepmother interfered and said, “The only way you can claim this lap is by getting born from my womb, meaning you go and die and get born from me.” He ran to the mother. The mother initially embraced him, kissed him, caressed him, stroked him, consoled him but said this, “What the stepmother has said is right. In this palace, you will not get justice, you will not get the required abode. I, your mother is also not regarded as a queen, as a duly wedded wife of your father. I am not getting even the place of a maid servant here. So, this is not the place for you. You should straightaway go to Madhuvanam, the huge forest and remaining alone, observing the necessary disciplines and austerities, try to please the Lord of the Universe, so that you can get a permanent abode in his lap.”

    You know Srimad Bhagavatam and the author, they spare no words, whatever be the occasion. If it is condemning, they will use the most powerful and penetrating vocabulary to describe the scene Similarly, if it is devotion, they go to the zenith and acme of devotion.

    This morning, when I was taking bath, this particular verse came to my mind and I was reciting, reciting and reciting. My dear souls, if only you can have this habit, every problem of your personality will be resolved. What is this?

    तमेव वत्साश्रय भृत्यवत्सलं
    मुमुक्षुभिर्मृग्यपदाब्जपद्धतिम् ।
    अनन्यभावे निजधर्मभाविते
    मनस्यवस्थाप्य भजस्व पूरुषम् ॥
    Tam-eva vatsāśraya bhṛtya-vatsalaṁ
    mumukṣubhir-mṛgya-padābja-paddhatim |
    ananya-bhāve nija-dharma-bhāvite
    manasy-avasthāpya bhajasva pūruṣam ||
    (Srimad Bhagavatam 4.8.22)

    I can go on reciting this verse throughout my life. I don’t want to see Mahavishnu. No, not at all. I don’t want to see any particular God or Goddess. These words, these words, their music, their poetry, their message, their focus, their emphasis, their description, the elixir that flows from every letter and word is more than sufficient for me. Just see, what the mother says?

    तमेव वत्साश्रय भृत्यवत्सलं

    My dear vatsā, little child, you seek refuge under whom? Under Him. Who is that person? Bhṛtya-vatsalaṁ. You looked for vātsalya, affection from your father. You did not get it. Even the stepmother aggravated the scene. She also did not show any vātsalya, and my vātsalya has no meaning and purpose. I cannot solve the problem, redress the crisis. So, there is one person who is all affection for those people who try to worship Him and serve Him. His name is bhṛtya-vatsalah, bhṛtya-vatsalah, my dear vatsā, it is very correct that you sought वात्सल्या vātsalya but you will not get it from the palace or from your father.

    तमेव वत्साश्रय भृत्यवत्सलं
    मुमुक्षुभिर्मृग्यपदाब्जपद्धतिम् ।

    Mumukṣubhir-mṛgya-padābja-paddhatim, he is not merely a bhṛtya-vatsalah, he is the abode of liberation, and he is sought by mumukshus, by seekers of liberation. While he is a bhṛtya-vatsalah, my dear son, understand that He also represents a loftiness, a greatness, a paramountness, whereby seekers of liberation seeking. So, it is something very great, glorious and superbly so.

    How should you worship Him?

    अनन्यभावे निजधर्मभाविते

    This is the message for all devotees and devotion.

    Ananya-bhāve, I am sending you away from the palace, away from me, my proximity. I am sending you not to a town or a village, I am sending you to the depths of Madhuvanam, the huge forest. You should have nobody by your side. You should be surrounded by trees, if at all by animals, birds and reptiles without hurting them, they will not also hurt you. Remain alone and you should have only one thing in your mind, ananya-bhāve, ananya-bhāve, exclusive devotion. The Chaturbhujadhāri Mahavishnu alone should be in your mind, heart and brain.

    Nija-dharma-bhāvite, I am giving you the option, what for? What kind of a food and other routines you will have? You will not get the palace food. You will have to make your own food and what food is there? Except some fruits, green or ripe, maybe some leaves, some flowers, maybe some roots also are available. Whatever is available, you should decide, what kind of a discipline and austerity you will adopt, while taking refuge under the Lord.

    Nija-dharma-bhāvite, nobody will advise you, so you decide on it. And you know what this boy did? He started reducing his food from two times to one time. Then only vegetables, thereafter that also not. Then water, that also left. And he lived on pure breath. Nija-dharma-bhāvite, the disciplines and austerities designed and adhered to by you.

    मनस्यवस्थाप्य भजस्व पूरुषम् ॥

    Make sure that you install the Supreme Lord Mahavishnu in your mind, in your heart. I am not asking you to go and search out God from the space. You should install Him in your heart with exclusive devotion. Bhajasva pūruṣam, he is the Supreme Lord, a purushah, He is the supreme self, seated in the body. Considering in this manner go and worship Him. A mother sends the son with this kind of a message. It is for everyone of you to think and introspect, to examine your own mind and heart. Do we have that Suniti quality? Do we have that dependence on God to send our son alone to the forest, to pray to God and fulfil whatever lack he feels in the palace? What a wonderful shloka!

    तमेव वत्साश्रय भृत्यवत्सलं
    मुमुक्षुभिर्मृग्यपदाब्जपद्धतिम् ।
    अनन्यभावे निजधर्मभाविते
    मनस्यवस्थाप्य भजस्व पूरुषम् ॥

    What a wonderful nectar it is! There are so many verses like this in Srimad Bhagavatam. I think at least a dozen of them you should learn, you should learn. This verse, perhaps I learned yesterday. I had read it earlier. Even now it has not become fully in me. Maybe I have to struggle or strive a little.

    तमेव वत्साश्रय भृत्यवत्सलं
    मुमुक्षुभिर्मृग्यपदाब्जपद्धतिम् ।
    अनन्यभावे निजधर्मभाविते
    मनस्यवस्थाप्य भजस्व पूरुषम् ॥

    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

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

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

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  • 054 - Dhairyam Yasya - Develop Virtues and be Fearless

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

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

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

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