"The power to promote and reward, as also to demote and punish the individual and his fate in this world, lies within his mind, its thoughts and feelings. No external agency is necessary to bring this infallible fruition. As the growth and development of a seed, an embryo, or a cell designed and preserved by its own inner makeup, here too the causal forces for what one rightly deserves lurk within one’s own invisible bosom."

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

Swami Bhoomananda Tirtha

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  • 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.

  • 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.

  • Enlightened Living | Delhi NCR | March 2018 22-01-2018

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

  • 54th Annual Jñāna Yajña - Jamshedpur 17-01-2018

    On 6th Feb, Sampoojya Swamiji and Mā will reach CIRD Jameshedpur for the Annual Jñāna Yajña. They will return to the Ashram in Thrissur on February 28th.  Details..

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 29 July 2016 - Contemplate on the Meaning of the Mantra
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru.

    There is a very clear difference between stothras and japa. Stothras are to be uttered and recited loudly. Most of the Vedic Suktas, Veda mantras, they are recited loudly but there is a difference between these hymns and suktas which are recited in praise of different Gods and Goddesses and then mantras. Mantra is supposed to be chanted by the mind alone. The definition of a mantra is like this.

    mananāt trāyate iti. 

    Mananāt, by keeping in the mind, by revolving in the mind, by preserving in the mind, the man who does so will be protected, protected. 

    Mantra japa is very, very effective. You cannot say how effective it is. There is a category of people who are called mantravadis. I like to call them white-magic people, not black-magic, white-magic.  Their services are requisitioned by various people. Their strength is their mantra. Any mantra, it is said, if you chant it akshara-laksha, means what? - As many letters as the mantra has, so many lakhs of times you should recite it. Suppose Gayatri, 24 letters are there. So, you have to recite Gayatri 24 lakhs of times. Then, they say the person has gained the siddhi over that mantra. Means what? That mantra, he has become very, very competent, not competent, what is the right word to be used? He has done so much of austerity with that mantra, that the mantra has become very effective for him and he can employ it for whatever purposes he wants.

    Generally, these mantravadis, white-magic people will have a mantra which they will do minimum akshara-laksha. So, you can imagine, to chant Gayatri 1000 properly, slowly chanted, it will take 3 hours. 3 hours for 1000 times. So, 100,00 times, how much? 300 hours. And 300 multiplied by 24, just see how much it is! Why I am telling you this is you should understand that our mind is very, very resourceful and powerful. To access this mind and to live in the mind, the only way is to take to a mantra.

    These mantravadis and the others who resort to mantra japa, they believe in number and they try to complete the number. Suppose you chant many, many, many times a mantra, don’t think that the mind will always be focused but while you chant a mantra, a hundred times or five hundred times, at least a little of concentration will be there, though not fully. Like that it goes on working.  

    In our Brahmavidya deeksha and sadhana, the mantra is not used like that. It is not counting or number; it is reflecting over the mantra. Whatever mantra you have, you should reflect upon it, try to understand it, associate yourself with the message and content.  So, it is not merely the application of the mind but the application of the intelligence also. So, the mantra institutes in you a particular type of contemplation.

    So suppose you start chanting a mantra like “My dear God, I prostrate before you”. Now you say that “My dear God, I prostrate before you”. By saying I prostrate before you, you really don’t prostrate. And who is this God whom you prostrate? If you start applying the intelligence on this mantra, it will make you reflect upon – “Who is this God before whom I prostrate? Am I really prostrating?’ Or I say “I am prostrating”. Suppose you say “I am eating”, “I am eating”, will it mean that you are eating or you have to have your food specially in a plate, go to the dining table, sit on a chair and take your food? When you are having your food, do you have to say “I am taking food”? No. Suppose you are not taking food and you say “I am taking food”, will it mean that you take? No. So, there is something missing here.

    “Oh God, I prostrate before you”. Which God? And how do I prostrate? Do I bend my body, touch the ground with my forehead? What is this prostration, and especially to God? Who is this God?.He is present inside as well as outside. A presence that is inside and outside, can I offer Him a physical prostration? So, what is this prostration to God and who is this God? When the mind starts reflecting upon in this manner, this is called Tattva manana. Then the mantra assumes a totally different content, message and level. It is such contemplative, contemplative, contemplative process that we mean by real manana and nidhidhyasa. It is upto you to enter into your mind with the mantra and after entering there, make the mantra a cause, a means for your contemplation.

    When you start reflecting upon “Which God am I prostrating before? What is meant by prostration? Am I really prostrating when I say ‘I prostrate’? What would be the real prostration? And who is this God to whom I offer this prostration?” When you start thinking in this manner, the mantra japa is taken over by tattva vichara. And the tattva vichara will be far more effective. A person who does tattva vichara, his mind and intelligence will be very deeply involved in the process. You cannot do it without the involvement of the mind and intelligence. But in any case, you should find that, you should know that you have to enter into the mind plane and engage yourself there. Whether it is by a mere repetition of a mantra or by a contemplative pursuit of that mantra, that is up to you.

    For our purposes, we will not simply say chant the mantra, chant the mantra alone. Whatever is the content and message of the mantra, you should contemplate upon it. And that contemplation will today or tomorrow make you plunge in your own inner essence. Our Upanishads say,

    यतो वाचो निवर्तन्ते। अप्राप्य मनसा सह। 
    Yato vācho nivartante | Aprāpya manasā saha |
    (Taittiriya Upanishad 2.9.1)

    From where words recoil, along with the mind, that is the Supreme state. So, by chanting the mantra or engaging the mantra in the mind or mind in the mantra, there will come a time sooner or later, when the whole thinking process itself dissolves. Where will it dissolve? Into its own inmost source. That is where you discover, realize and feel the self that you are.

    I don’t know when I explain it like this, you are following me and getting the spirit of it and you can apply it. You have to enter into the mind level and plunge there to such an extent that you will go to the very source of thinking, knowledge, experience, everything, the source of everything. Think about it. Think about it. All that you need is your mind which you have and a thought process which you can have and then apply the thought process in such a manner that you will have the depth, the vastness, and absorption that is desired. I think it is simple, provided you get drawn to it fondly.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 27 July 2016 - Develop a Sense of Surrender
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    Harih Om Tat Sat. Jai Guru. Jai Guru.

    We have had one more year’s Gurupoornima observance and the retreat session. The Anna Vastra Dana satram also was done yesterday. Some of you have already gone back. Others will be going back one after the other. The Anna Vastra Dana Satram is actually a kind of social service that we are doing.

    सर्वभूतहिते रताः ।।
    sarva-bhūta-hite ratāḥ ||

    This is a phrase Krishna uses in Bhagavad Gita twice. A seeker of truth, a knower of truth, anybody who is spiritual, practicing yoga, every one of them should have an abiding interest in the welfare of all creatures. This tells you that you have to be loving and sympathetic, considerate to the others. Examine your mind and find out whether you have enough of consideration and vatsalya for the others. If you don’t have, then you are a failure. You have to acquire or generate this vatsalya properly. 

    The thought process can be that the self is present in every one, in all or God is present in every one and all. That can be a very regular thought. If you ask me, I would like to think of it in a more tangible manner. We are living in a world which got multiple contributions from multiple sources. In the food that you eat, in the residence that you live, the various articles and materials used for constructing a house for you, the dress you put on, the various facilities that are provided for in your life, in all these things, I think you are connected with the society. The food that we eat is grown by farmers in different areas. You will find that all these are mutually connected. Being so, you must always have a societal, a universal feeling. 

    There are so many beings upon the earth. Each being makes a contribution. I have one formula that every herb on this earth is either food or medicine. Our food comes from a number of items, number of plants. The excreta of every creature is in one way or the other, fertilizer or manure for the other things or even medicine. When I say this, you may be surprised or repelled but the fact remains that it is so. 

    Why I say this? Our life is interconnected always. So, it is necessary to reflect this kind of a mutuality in all that you do. And whenever the mind expands in this manner and you have an abiding concern for the others, you will find you will be more enriched, you will become more and more resourceful. In that resourcefulness, monetary resourcefulness also is included. If you ask me how, I cannot always say this is the way it will happen. Just like there are physical, chemical, bio-chemical, bio-physical, biological laws, there are some psycho-spiritual laws also in the world by virtue of which you will find a person who is charitable will always become resourceful also. Otherwise, how can he continue with his charity? So, learn to do so.

    And so far as the spiritual or devotional development is concerned, this is what I have to tell you. Do not fret and fume. Try to become a little tolerant and patient. We are not born in this world at our wish. Somehow, we were born. If our present embodiment does not follow our wish or even our need expressed by us, then we are not responsible for our life. We are responsible to bear it and conduct it. But the actual life, we are not responsible for. So, there are intricate systems in nature, you call them divine, spiritual or providential. Trust them and believe them. And do not fret and fume. Anything that comes will also go. If we are suffering, if nature inflicts suffering on us, nature will also see that our life is sustained so that we may suffer. I don’t know whether you understand my point.

    If a suffering is inflicted on us, if the infliction has got to have any meaning, then we must be made to suffer it by the very law of suffering. So, don’t worry about it. Somehow our life will be sustained.

    Dispassion is a quality which you must always develop. Dispassion, dispassion, vairagya. For a person of vairagya, the inner spiritual strength is enormous. Vairagya is the greatest strength for a person, whether you accept it or not, you must have increasing measures of vairagya. 

    Sit in a place and try to handle your mind, call it meditation or anything else. There, the attitude should be, you should be relaxed and develop an attitude of surrender and unfoldment. This surrender is not a bodily act. It is an inner mento-intellectual note.

    How will you develop the sense of surrender? I would even like you to lie on your back so that you don’t have to support the body. Either stretch your hands or put them interlocked and place them on your chest. And then, try to feel the sense of surrender in you. Find out for yourself what is this surrender? “What is this surrender? Oh God, make me surrender or accept me. What is this ‘me’? It cannot be the body.” If you feel and try to get more and more inward, inward and inward, you will strike a point when you will find there is a kind of a bursting that takes place within you and you will feel the first note of surrender.

    We don’t where our ego is, the ‘I’-ness is, the mindness is, but it is in our body, within our body. How to reach there? You have no sensory organ to reach there. So, it is beyond the senses. Try to probe into that level. Unwind yourself, uncoil yourself. And if you are able to do it well, you will reach a stage where, there is suddenly, it is not a physical, you will find something like a bursting or an explosion. At that time, you will know what is this psychological knot called ego and how the knot gets broken. At least as a curious experiment, why don’t you try it? 

    We are saying ‘I’, ‘I’, ‘I’, ‘mine’, ‘mine’, ‘mine’, what is the genesis of this ‘I’ and ‘mine’, think about it and get into your own inner bottom. It is a kind of a probe and it is done by feeling. Simply by the strength of feeling. Give some time for the mind to get into this feeling structure.

    You may mock at what I say. But it is not something to be mocked at. And don’t ask me, “Swamiji, how?” That is for you to find out. Lie on your back, if necessary, put one foot over the other, interlock your palms and put them on your chest and try to unwind yourself and reach at the source of thought, source of ego, source of ‘I’. It is something very beautiful and very effective. You may not initially understand it even. But try it. Maybe in the course of a week or ten days, one day you will find that,

    भिद्यते हृदयग्रन्थिः
    Bhidyate Hṛdaya-grahanthiḥ

    That knot of your heart gets completely untied or broken. It comes through a process of relaxation. Don’t think of anything. Don’t think of God, don’t think of this, don’t think of that. But you should have an insistence. People who believe in God, look to God, “My dear God, let me reach at the very source, knot of the heart.” If you are initiated, you can say, “My dear Gurudev, please take me to the very source within me.” This kind of a prayerful attitude, inner effort and persistence will certainly clinch the issue. Do not worry about the developments in life. Everything will come and go and you will be sustained. It is not necessary that God appears physically creating a miracle for you. Not necessary. Try to have a constant link with God. As I told you earlier, talk to Him, speak to Him anything that you want, and that should be the way of your connection with God.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 26 Jul 2016 - Develop All Fold Devotion
    Listen to Prabhaata-rashmih Audio

    Harih Om Tat Sat. Jai Guru. Jai Guru.

    Our personality is a composite one. In that, we have our gross body. This body is consisting of matter and energy. In the bodily level, we cannot and we may not be able to bring about any kind of a change, either an additional organ or one organ less. Maximum we can provide nutrition to the body and take exercises to see that the body is kept in good condition.

    As a human, the change, improvement, qualities and the like, if at all, are possible only in the inner personality - mind, intelligence and ego. If you are able to fix this point in your mind, I shall be very happy. The mind, intelligence, ego are supposed to change and improve throughout our life.  This takes place more once you become an adult. You must be able to make your own choices, your own selections, every time we can enquire, reflect upon whatever we are doing and what are the chances of improvement, what is good, what is bad, all these are possible because we have the intelligence. One has to be thoughtful before he is acting. Many people are thoughtless, they act and they never think about it. Instead of that, you should become very thoughtful. I think there is scope for introspection every day. Keeping all these in mind, I would like to say something about all fold devotion.

    Devotion is actually an emotion. It is an emotion arising from the mind. But that emotion is different from the rest of the emotions. Only when the mind thinks about a supra-worldly factor, then only devotion will start springing in the mind. When we are looking at the world and interacting with the world, we don’t get devotion. Devotion will spring up only when you start thinking about a supra-worldly element. That is what we call God.

    God is not the world, but something different from it. God is not that which can be sensorily perceived. It is supra-sensory. So, when we think of something beyond the sensory range, that becomes a Godly factor. And when you reflect upon it, devotion start growing in you. This devotion becomes easy and also will become full fold provided you think of God in the full manner. What is this full manner?

    There is nothing besides God. If there is a world, that world is godly and included in God. You are a part of the world. If the world is godly, you are also godly. If the world is godly, you being included in the world, you are also godly.  Start thinking in this manner. Everything is godly. Find God in everything. Everything, external and internal, gross and subtle, everything is godly. This kind of a thought, you should not laugh at it and you should not search for reason. If you search for reason, I can provide why it is so. But you need not search.

    When you go the temple, what happens? You look at the idol and the idol give you the idea of a God. In the same manner, let the whole world be an idol, every part of which will start reflecting or radiating God for you. Expanding and enlarging devotion in this manner is your option, your choice, your selection, your wish and your will. If I tell you, will you start doing it? Stop all other practices of devotion. 

    From today onwards, think that “I am a son or a daughter of God and therefore I am godly. Therefore I am godly. For me, everything is godly.” And converse with God. Do not worship Him with flowers. Do not try to contemplate upon Him suddenly. Simply talk to Him, converse with Him just like you will talk to a friend or somebody close to you. Talk to Him everything and all. 

    “Today I have no time to think about you, my dear God. Please excuse me.” You can say that.

    “Today I am going to think about you a little more. Today I am little angry and displeased with you. There are many things which I had reminded you about, but you do not seem to be acting upon them. Now I don’t find anybody else to go to. Then what shall I do? So, I am a little angry and irritated about you.”

    You can say, “I am extremely fond of you. I sometimes wonder, how you being everywhere present, there are many things taking place in this world which are atrocious in character. With all these developments, you seem to be unaffected and unconcerned. So, I am little jealous of you. I must also be able to remain unconcerned and unaffected. People say that you are in everybody. My Jeeva is yourself. So, if you have the quality of unaffectness, I must also have, I also have. So, I will start practicing this unaffectedness and it should not be impossible because you are unaffected, you are in me. I am a part of you. So, whatever is the quality of the whole, that will be the quality of the part also.”

    You bring any kind of a thought process. But that thought process should link you to God. Srimad Bhagavatha says:

    Yena kena prakarena, matih krishne niyojayet. 

    Whatever be the means, your mind should be wedded to Krishna, riveted to Krishna, riveted to God. This is called all fold devotion.

    You feel that “I have fallen from God. Yes. Yesterday and day before yesterday, I did not remember you. I have fallen. But it does not matter. Where can I fall? I fall from you and I fall to you. I cannot get away from you. There is nothing besides you.”

    This is how I sometimes I say, “Oh God, I give you two challenges. What is that? If you can banish me from your territory and kingdom, banish me from your territory and kingdom.” What does it mean? He must put me in a place where He is not. Can it be possible? Because God is omnipresent, so can He take me and put me where He is not?

    Another is exit from my heart. If He is all-pervading and interpenetrating, He is in my heart. So, can He get away from my heart? No. These are the two challenges I had given to God. He has not met them up to now. 

    This kind of a free exchange with God, either be a child or be a friend or be a brother or a sister, be a son or a daughter, that all-foldness of devotion. So simple and so easy. I don’t want you to read big. No nothing. Simply foster an unbroken, unbreakable relationship with God.

    But I would like you to be a model, a good person. A good person means a loving person, amiable person. Anybody should like you. Accommodate people. You may have merits which are superior to others. But with the superior merits, you still should become accessible and you should be caring for others. In a group of people, not all will not be harmonious with us. But they are also part of the world, part of our world family. And when an occasion comes, we will have to interact with everyone. So be loving. Be considerate. Try to make adjustments and sacrifice for the sake of others. Never try to dwell upon the defects of others. If you find some defects, immediately you should reflect, “Oh see, how glaring is the defect. Let me not have it. May I not have it.”

    Any quality that you want to develop, love that quality, wish and feel you should have it. “Oh God, may I have love. May I have love. Oh God, may I have reliance. May I have reliance. Oh God, let me be considerate, considerate. Let me be sacrificing, sacrificing.” You think and be that quality in your mind. Automatically, it will be imbibed by you, it will start manifesting.

    Everybody says that “I want to be good, but I am not good.” You are not good because you don’t want to be good. If you want to be good, you aspire to be good, then I think from that very moment, inches and millimeters of goodness will start growing in you. Will you examine your heart and find out? The moment you feel a certain quality I want to have, that very feeling starts making that quality grow in you.

    I think we are deceiving ourselves by saying that, “I want but I don’t get.” After all, a quality is not an objective thing like gold or silver or land. It is a quality which the human mind, human person can develop. It doesn’t require any gross factor. So, in the matter of developing qualities, why should there be any denial, poverty or even austerity measure? We have so many stories which says that, Kalidasa was a fool and he became the wisest person. Similarly, any quality can be grown by us provided you wish and will for it. And rely upon God, the great treasure house of all qualities. So, it is a question of fondness and commitment. I think every one of you should become nice, good, noble, loving, beautiful, take interest in others, be concerned with others, try to be useful and benevolent.

    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. 
 
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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

    Read More ...