"Every moment of your life you are being carried to fulfilment, irresistibly. Everything that comes to you does so to improve, correct or alter your nature, thereby taking you nearer perfection. So, whenever agitation assails your mind, ponder over this truth again and again."

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

Swami Bhoomananda Tirtha

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  • 42nd Annual Delhi Jñāna Yajña 2016-08-25

    Poojya Swamiji and Mā will reach Delhi on Nov 13. They will stay at Centre for Inner Resources Development (CIRD), Vasundhara, and return to the Ashram on Dec 02, 2015. Programme Details available here.

  • Jñāna Yajña USA 2016 2016-08-02

    USA Jñāna Yajña (Sep 04 to 26): Poojya Swamiji along with Mā will leave for USA on Sep 04 and return to Ashram by Sep 28. Brni. Namrata Swaroopa and Smt. Mala Sridhar  (from Kenya) will accompany them. The programs will be held in Orange County (Southern California) from Sep 04 to Sep 13 and in Washington DC Metro Area from Sep 14 to 26. Click here for details.

  • Annual Jñāna Yajña Malaysia 2016 2016-08-02

    Jñāna Yajña in Malaysia (Aug 10 - 24): Poojya Swamiji along with Mā will leave for Malaysia on Aug 09. Brni. Namrata Swaroopa will accompany them. They will stay at the Society for Inner Resources Development (SIRD), Petaling Jaya. They will return to the Ashram on Aug 24.

Practical Guidance

Prabhaata Rashmih talks by Poojya Swamiji
  • PR 05 Nov 2015 - Include the Desirable and Eliminate the Undesirable
     Listen to Prabhaata-rashmih Audio 

    Harih Om Tat Sat. Jai Guru.

    All of you know more than once very well that Narayanashrama Tapovanam is actually a Brahmavidya Pīṭa. This Brahmavidya is the one thing that you find is taught in the Upanishads, Vedas, in the Bhagavad Gita and also in the Brahma Sutras. Our Upanishads, Bhagavad Gita and Brahmatrās are a very clearly written document of the culture, the content of our culture, its detailed pursuit and also the goal of our culture. There cannot be any doubt about what the great culture of this land is. The three texts have got three different relevance and emphasis.

    Vedas are prehistoric whereas Bhagavad Gita and Brahmasūtrās are within the sphere of history. Bhagavad Gita is a part of Mahabharatam which was written 5154 years ago by Vyasadeva. The same Vyasadeva is said to have written Brahmasūtrās and he started writing Brahmasūtrās on the Gurupoornima day. About Vedas, we cannot say when they were composed, by whom, what were the circumstances in which they were composed etc. we cannot say except concluding something from the content and the message of the Upanishads and the Vedic literature.

    Our country is great. Even if not for any other reason, one reason is that we have been able to preserve this literature from time immemorial. If in one generation there were not people to teach Vedas and the Upanishads and another set of people to learn them, then the whole treasure would have been lost for us. The whole treasure, nidhi, would have been lost for us, nasht hota. In every generation, some people in India have become very austere, ascetic.

    There are so many different forms of austerity. It starts from physical and sensory austerity, then oral, keeping mauna etc. Then austerity should spread to the mind where the thoughts, attitudes, emotions, reactions, responses of the mind are filtered, filtered and filtered and they are made better and better. Ultimately the austerity should go to the level of intelligence which should govern everything about our life. In our ashram, the main emphasis is on this mento-intellectual, mind-intelligence austerity and sādhana.

    In Vedantic pursuit, what is the ultimate sādhana do you know? I have sometimes mentioned about it.

    Pāṇditya bālya maunākhyāni sādhanāni sādhayitavyāni

    Pāṇditya means repeatedly reading and remembering, reflecting upon, trying to understand the Upanishadic and Vedic and Bhagavad Gita statements, revelations, truths, principles. If you start reading Bhagavad Gita over and over again, the 700 verses of Bhagavad Gita are sufficient to change your personality and take it to a brahma-nishta level. In every chapter of Bhagavad Gita you will find “brahmavidyāyām yogaśāstre”, whatever is said in Bhagavad Gita is brahmavidya and yogaśāstra.

    True yoga is not a bodily yoga or a prāṇāyāma yoga. True yoga is mind and intelligence yoga where the thoughts of the mind are merged with the thinker of the mind, the driśya is merged with the drashta. Everything about the mind, intelligence and ego are made to dissolve, sink in the self. That is the only place where one merges with the other to become totally only one. That is why Bhagavad Gita is called yoga-śāstra.

    Krishna did not demonstrate any yogāsanā or prāṇāyāma though he makes a partial reference to this. Arjuna only heard, Krishna only said. As Krishna was saying Arjuna was understanding. The understanding brings about such a change that all the doubts and difficulties of Arjuna simply became vapour. And then he became so clear and strong that he got up, took up the bow and arrow and said “I shall fight not one Mahabharata war, a dozen of them if necessary.” In this context I say pāṇditya. Pāṇditya means reading and understanding things very well considering that to be a mento-intellectual mind-intelligence sādhana.

    The next is bālya. It is a wonderful word. Every one of you should become child like, innocence. No cheating, no deceit, no stealth, nothing should be there. You should be a free minded, clear minded person. It is not easy. Be straightforward, don’t speak lies. Whatever comes, you say this is. If you have failed you say failed. If you forgot you say “I forgot.” If something is mistaken you say mistaken. Why should we conceal it? Bālya.

    Maunākhyāni sādhanāni, the word mauna means not oral mauna, without speech sitting. On the other hand, true mauna is mind and intelligence also should become silent. When mind-intelligence become silent, still, then you have reached your goal. But you should not be sleeping or becoming unconscious. Pāṇditya bālya maunākhyāni sādhanāni sādhayitavyāni. This is the real austerity that you have to perform and pursue.

    “Then Swamiji, is there no place for bodily exercises like yogāsanās or physio-therapeutic or other exercises?” Yes. Our body has a number of joints. Everywhere it is joint. The spine itself has got so many segments. Each is a piece. Then only we can bend like this. If it was like a stick we cannot bend. So, many segments are there, everywhere there is a joint, knee is a joint, ankle is a joint, hip is a joint, neck is a joint, shoulder is a joint, elbow is a joint, wrist is a joint, finger is a joint, all these joints should be properly exercised.  When you start taking an exercise, joining, activating these joints, giving them all proportionate beautiful movements, then there will be a very good secretion from the joint which will keep you healthy and there will be no pain at all.

    A few days back I had a little back pain. So I had stopped some exercises because the doctor had told me. In spite of his statement I started standing on four legs in my hands and in my legs and I started taking that daṇḍa. When I started taking it, the pain disappeared. I have now re-begun after coming back a very difficult and important exercise of twisting the stomach, squeezing the stomach and twisting the spine. I used to do it, I am not able to do it well but I am trying. I think I have made 10 % or 15 % progress but I hope to achieve substantial measure.

    I was told by a medical doctor who practices yoga that pancreas in the stomach when you start sitting in padmāsanā like cross legged, put one leg here and hold it and twist in this manner, the whole spine gets twisted and the stomach gets squeezed like this, in this manner. She says this squeezing directly acts on the pancreas and the pancreas is activated. Diabetes comes only because of pancreas inefficiency. I was always looking for somebody who will explain the āsans properly taking anatomy and physiology into account. So I said, “You should resign your doctor job, start teaching the āsanās, explaining their anatomical and physiological relevance.”

    So my dear children, you have to love your body and give the body sufficient exercises. You take exercises bit by bit. Maybe morning some, evening some, if possible, in between some. I am now in a program of reducing my stomach. I have been wondering how it can be done. Now I have decided I will suck my stomach at least 1000 times a day. It is not easy, I should remember also. Today I have already done 350 in the morning. I will do some 100 or 200 at noon if I remember, then in the evening I will do another 250. I want to do it in between my work but because I get so absorbed in my work I am not able to do it.

    My dear children, you have to become austere. Our Swamiji seems to have made a remark that the food here is too much. There is no bodily activity for the people, so three times food, then tea or coffee with plantain, biscuits, this is too much. Please remember what a Swamiji has said.

    You know when I am asked to take something in between, I don’t take. We have the breakfast and whenever I am given food I say “I am not ready. I don’t want.” I would like to take food a little later when the stomach is hungry. I don’t take coffee. I don’t take milk. I don’t take sugar also. And I say these meals are more than sufficient for me, watching the weight also. So I believe all of you should have a control or a regulation, a discipline on your food and discipline on the structure of the body. I want your body to be flexible.

    I have brought special weight which I can hold in my hand. Yesterday I was taking exercises for about 30 minutes, no more than 30 minutes in the evening, lifting the weight, twisting here, twisting there. One doctor was telling me, “Swamiji you should put a weight on the thigh and lift it.” which I have not. I used to put it on my ankles and lift. So I am starting to put.. Whenever I hear something good, this is called jñāna sādhana, whenever I hear something good, instantly I absorb it. When I understand something bad, I like to avoid it.

    So the real sādhana and austerity, jñāna sādhana is always trying to include whatever is desirable āśāsya and get away from, eliminate what is anāśāsya, undesirable. I would like you to do this austerity always. Whatever is desirable, the moment you hear it, incorporate it in you. And whatever is undesirable, the moment you hear it, get rid of it. This kind of an honesty you must have, love your body, love your mind, love your intelligence and see that the body is better, the mind is better, your speech is better and your intelligence also is better. This jñāna sādhana including the care of the body by virtue of āsans and exercises, this is what I mean by a good, all-fold austerity. This is very, very important in our life.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 04 Nov 2015 - The difference between Sthitaprajna and Sthitadhi states in Bhagavad Gita
     Listen to Prabhaata-rashmih Audio 

    Harih Om Tat Sat. Jai Guru.

    Swami Dingaleshwarji is here for some days. Nutan Swamiji used to tell us about whatever was taking place here. (Dingaleshwar) Swamiji’s arrival, his desire to learn some English, finding that this place will be suitable for him and he has been staying here with perhaps a rigorous English tuition from three or four people. I am very happy about it.

    Yesterday for the evening satsang, Swamiji raised a question. The question was, “What is the difference between sthitaprajña or sthitaprajñata and samādhi?” Then during the course of the discussion I said sthitaprajñata is a still state, inactive state where not only the body remains still, the mind and the intelligence also remains still, at the same time the seeker is also very much conscious of, aware of his own body and other things. It is not an inactive unconscious state. It is on the other hand a full conscious state. At the same time neither thoughts are there, feelings and emotions are there, nor from the intelligence level enquiry, finding and other things are there.

    The only two faculties, the only two instruments within our body which remain active and vibrant during the wakeful hours are the mind and the intelligence. When they become still and quiet, at the same time one is conscious of, automatically self absorption and self restfulness take place. Contrary to this is the sthitadhī state where the he who was a sthitaprajña, a samādhishtha, a man seated in samādhi becomes vibrant and active. His senses are active, mind is thoughtful, the intelligence is quite awake.

    Then how does he become a sthitadhī? This is something very important to know. Bhagavad Gita clearly says the difference is very specific. There is one shloka where Sri Krishna describes about stgitadhī. First he speaks about sthitaprajña

    प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
    आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ।।
    prajahāti yadā kāmān-sarvān-pārtha mano-gatān
    ātmany-evātmanā tuṣṭaḥ sthita-prajñas-tadocyate
    (Bhagavad Gita 2.55)

    Leaving all desires of all kinds, when one remains absorbed in himself, at the same time he becomes contented within himself, by himself, that ātma-tushti is there, that is sthitaprajñata. When he wakes up and starts doing vyavahāra, activities in this world, his senses will be interacting with the objects. And normally what takes place? During the course of the interactions, three forces constantly surge up in the mind, three forces come to the mind repeatedly. These forces are called rāga, dvesha and bhaya. Rāga means desire,dvesha means hatred and dislike, bhaya means fear.

    If you analyze the human mind and human life and interactions, you will find all the things that take place within us can be traced to three important factors. One is desire for things other than oneself, number two is dislike, hatred and resentment towards the things of the world, the third is fear on one account or the other. All the other emotions like kāma, krodha, lobha,moha, mada, mātsarya etc. are multiplications of these three. The first thing to leave the mind is desire. The second thing to be set right is dvesha, hatred. And the third                force to disappear is fear.

    Now Sri Krishna says

    दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
    वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ।।
    duḥkheṣv-anudvigna-manāḥ sukheṣu vigata-spṛhaḥ
    vīta-rāga-bhaya-krodhaḥ sthita-dhīr-munir-ucyate
    (Bhagavad Gita 2.56)

    If you understand the principle, it will be very simple but it is a very long drawn out task perhaps for seekers.

    duḥkheṣu-anudvigna-manāḥ, if you are interacting with this world on one account or the other, there will be duhkha, grief, one after the other.  Any number of grief may come, the enlightened man, the jñāni should not be ruffled, shaken or disturbed by them. Accept duhkha as part of life. It will take place when the senses interact with the objects of the world and allow the duhkha to be as it is. You are not creating them. The senses and the mind put together cause them. Like day and night, duhkha will come, it will disappear, sukha also will come, that will also disappear. So remain unshaken and undisturbed by duhkha by having a new point of view, vision about life.

    When sukhas come, do not be desireful, do not be elated, over delighted by them. So not to be depressed by duhkha and not to be unduly delighted by sukha.

    Then do not do anything because of a fear. Do not fear anybody including the Gods and Goddesses of heavens like Indra, Chandra and the others.  You are a full human being. If you are pure, good and you have reliance on God and you also know about the self, what is there to fear in this world? You don’t harm anybody. Try to do good if you can, at least avoid harm. When you are not harmful, why should there be a curse from anybody? So you should develop confidence and clarity to such an extent that you feel that “I am not under anybody. I will not fear either asurās or devās. I will not fear anybody. I will do what is right and proper. I will rely upon God. I will rely upon my own self.” Like rāga and dvesha, bhaya also should become sublimated.

    When the mind becomes free of raga-dvesha-bhaya, that person is called sthitadhī. His mind and intelligence becomes stable and with a stable mind and intelligence he can live and move and act in this world very, very well. The mind generally gets constricted and shrunk, narrowed down by either desire or hatred or fear. When the mind becomes free of these, you will become like air, like the ocean or like the space , ākāśa. That kind of a spacial or airy or oceanal mind is what makes a mind sthitadhī. He lives and moves in this world harmlessly trying to do good to the people and whatever reactions or interactional effects come to him, he is able to receive them and assimilate them like the sea does the rivers flowing ceaselessly to it.

    This sthitadhītva is an active and vyāvahāric state, sthitaprajña is a still, absorbed and a speechless, thoughtless and unquestioning state. In sthitaprajña there is full contentment remaining still, in sthitadhī also somewhat the same contentment is there but being active and interactive.

    Harih Om Tat Sat. Jai Guru. Jai Guru.

  • PR 03 Oct 2015 - A Wholesome Continuous Attitude towards God
     Listen to Prabhaata-rashmih Audio 

    Harih Om Tat Sat. Jai Guru.

    Bhagavad Gita is a complete handbook on our country, its culture, values, ideals, various standards, norms, disciplines, everything you will find incorporated in Bhagavad Gita. And the distinction about Bhagavad Gita is, this exposition was made in the battlefield of Kurukshetra before the war to enable and empower Arjuna to fight. That was a particular occasion. But if you treat it as a general presentation, it is to enable every living individual in this world to live his life meeting the challenges, persecutions, trials and tribulations, never getting retarded, going forward with sufficient enthusiasm and involvement, finding all the drive, all the energy, all the resolve from the mind and the intelligence. In other words, the external world however huge and imposing it may appear to be will not be able to get the better of us. Our mind and intelligence are far superior and soul is the most.

    If you look into the whole of Bhagavad Gita, it is a personality based gospel. In Bhagavad Gita, Krishna always emphasizes the mind should be your focus and intelligence is the tool which will be activated in order to help you to focus on the mind and redress its adversities and enrich it with the necessary insight, joy, commitment and what not! Sri Krishna certainly speaks about a kind of a regulation and control to be exercised on the senses by virtue of which the mind will become more orderly and refined. One will be able to sit in a place and exclusively employ the mind and intelligence in the way of meditation.

    So this is a kind of a self-based pursuit where inner absorption becomes the goal as well as the practice. Obviously we will not be able to spend all the sixteen hours of the day excluding sleep in that kind of an absorption. Even ascetics living in the forest areas in a hermitage will not be able to do so. That means the absorptional hours will be very few, small in percentage and the interactional spell will be far more. Unless the absorptional sadhana is followed with an interactional pursuit also, there will not be any kind of a progress or fruition in spirituality.

    So there are only two points in Bhagavad Gita. One is absorptional inner refinement and the like, another is interactional. In the interactional, Sri Krishna goes on saying in several places in many ways, everything in this whole world is a display of the Supreme Reality. There is no difference between the Supreme Reality and what we see around. In other words, gross is nothing but a display of the subtle. World in its visible form is itself a gross representation and display of God. Can you take it like this?

    So here is a verse which he says,

    ये चैव सात्त्विका भावा राजसास्तामसाश्च ये ।
    मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ।।
    ye caiva sāttvikā bhāvā rājasās-tāmasāś-ca ye
    matta eveti tān-viddhi na tv-ahaṁ teṣu te mayi
    (Bhagavad Gita 7.12)

    The entire prakṛti consists of sattva, rajas and tamas. And these are interplayed as a result of which the whole creation, preservation etc. are going on. So sattva, rajas, tamas are the three gunas, constituents of prakṛti which bring about the entire world, preserve it and also dissolve it. All the individual bhāvās as well as the collective entity called the world, all of them are but an outcome of sattva, rajas and tamas. “So whatever sātvik, rājasic and tāmasic traits and expressions are there, understand all of them without exception are me.” In that case, what should you do?

    यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।
    यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ।।
    Yat-karoṣi yad-aśnāsi yaj-juhoṣi dadāsi yat
    Yat-tapasyasi kaunteya tat-kuruṣva mad-arpaṇam
    (Bhagavad Gita 9.27)

    Do not distinguish between a religious or a spiritual act and a non-religious and non-religious act. Everything is the same. Therefore, in interactional life have a wholesome continuous attitude.

    Yat-karoṣi yad-aśnāsi yaj-juhoṣi dadāsi yat, whatever you do, whatever you eat, whatever you offer in the way of a sacrifice and whatever you give in the form of gift, offering or otherwise, yat-tapasyasi kaunteya, also whatever you do in the way of austerity or worship, all of them together alike consider to be an offering to the Lord. Stop your differentiation, consider even the tāmasic bhāvās around you are no other than the display of the Supreme Reality. Drop the differentiation and consider everything to be a medium, as an offer to the supreme. Don’t do anything specially in the form of worship or yāga or yajña. If you do, it is okay, don’t look for it and everything that you do should be equally an offer to the Lord.

    So it is development of this wholesome spiritual attitude and being governed by it throughout your wakeful hours. In the process, if you feel like sitting in meditation and getting absorbed, do that also. But the actual point is that every activity, big or small, internal or external, religious or non-religious, everything should become alike, Godly. Actually it is something very simple. But when I explain in this way “Oh Swamiji, is it possible to consider everything I do as worship? Is not worship something distinct? What about my taking bath, answering the calls of nature?” The mind should think like that and the thought should be processed. Ultimately you will have to come to the resolution that it is so.

    Yat-karoṣi yad-aśnāsi yaj-juhoṣi dadāsi yat

    Yat-tapasyasi kaunteya tat-kuruṣva mad-arpaṇam

    I would like you to reflect upon this verse and see whether your mind accepts it. It has to. Where is the obstacle? Whatever obstacle is there, that is called impurity. That impurity should be removed. Then you will be able to say “Even my own eating, drinking, sleeping, anything and everything that I do, becomes an equal offering to the Lord.”

    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...

 

In this discourse based on Yogavasishtha Ramayana Swami Bhoomananda Tirtha outlines the destination of every Human Being.

  

Recordings of Poojya Swamiji's Talks

Evenness of the Mind : Way to Self-Knowledge

Independence from Unhappiness and Happiness

 

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

  • 051 - Cetodarpana - Sing The Divine Name

    In order to have everlasting peace and happiness, one must withdraw the mind from the distracting worldly objects and focus it at the holy lotus feet of the Supreme Universal Lord. When the Lord’s name is repeated with lot of fondness and love, to the exclusion of all other worldly allurements and enjoyments, one is able to feel the presence of the Universal Lord in one’s own heart.

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  • 052 - Ākāshavallēpavidūragōham - Our True Nature

    In order to gain Self-knowledge, one must contemplate on the nature and characteristics of the Self. In all thought, word and action one must remember that he is essentially the infinite Self, which has no decay or change. When the nature of the Self is contemplated upon again and again, slowly and gradually one is able to comprehend the magnanimity of the Self-dimension and finally get established in its qualities. From the limited ‘I’ (small personality limited by one’s body, mind, etc.) one then transcends to the Universal Soul – the infinite, changeless, ever-brilliant.

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  • 053 - Janmānēkaśataiḥ - God Appears in the Form of Guru

    When the Lord is pleased with the devotional worship done in many hundreds of lives, with great respect according to Vedic prescriptions, He mercifully appears before the devotees in the form of Sree Guru, and instructing them well revealing the supreme Truth, takes them across the miserable worldly ocean.

    Read More ...